karma in the mode of goodness are those that violate Edit145

karma in the mode of goodness are those that violate the laws of nature. There are three types of karma in the mode of goodness and three types of karma in the mode of evil, depending on the different modes of nature. Similarly, there are three types of food, namely food in the mode of goodness, food in the mode of goodness and food in the mode of evil. All these are clearly explained. If we properly utilize the teachings of the Bhagavad-gītā, our life becomes pure; ultimately we will be able to reach the destination beyond this material space (yādgatvā na nivartana).

It is said. We see that everything in this material world is temporary. That destination is the eternal sky, that is, the eternal spiritual sky. It comes into existence, exists for some time, grows, creates other forms, diminishes, and finally perishes. This is the law of the material world. We can use our body or fruit or anything as an example to show that there is another world beyond this temporary world. It is near. That world has a different nature. It is eternal. The living entity is also described as eternal. God is also described as eternal in the Eleventh Chapter. We have a close relationship with God. Since the eternal abode, the eternal God, and the eternal living entities are all equal in terms of qualities, the purpose of the Bhagavad Gita is to awaken our eternal work, that is, eternal dharma. That is the eternal work of the living being. We are temporarily engaged in various kinds of work. But if we abandon all such temporary work and perform the work prescribed by God, all those actions become pure. That is called a pure life.

Both the Lord and His divine abode are eternal; the living entities are also eternal. In the eternal abode, the association of the Lord and the living entities is the perfection of human life. Since all living entities are the children of the Lord, He is most compassionate towards them. In the Bhagavad Gita, Lord Krishna says, “Sarvayonima…. aham bijapradah pita – I am the father of all.” However, there are
The eternal positions are regained. The Lord speaks in various incarnations or sends his inner disciples as sons or as teachers and saves the five immortal souls.

That is why Sanatana Dharma does not refer to any particular branch of Dharma. It is the eternal work of eternal beings in relation to the eternal Lord, and as mentioned earlier, Natana Dharma refers to the eternal work of the living entity. The word “Sahitava” has been explained by Sripada Ramanujacharya as something that has neither beginning nor end. Therefore, when we talk about Sanatana Dharma, we should take Sripada Ramanujacharya as the authority and take it as something that has neither beginning nor end.

The English word “religion” is somewhat different from Sanatana Dharma. “Velige” denotes a belief. But belief changes. A person may have a belief in a particular system, but he can change his belief and adopt a different one. But Sanatana Dharma denotes something that cannot be changed. For example, fluidity cannot be removed from water, nor heat from fire. Similarly, the air-matter of a living being cannot be removed from a living being. Sanatana Dharma has always been with the living being. That is why when we talk about Sanatana Dharma, on the authority of Sripada Ramanujacharya, we should take it as having no beginning or end. That which has neither beginning nor end cannot belong to any sect. Because it cannot be limited by any limit. Even if those belonging to a particular religious sect mistakenly consider Sanatana Dharma to be sectarian, if we go deeper into this matter and examine it through the lens of modern science, we will be able to see that Sanatana Dharma is the work of all human beings in the world, no, all living beings in the universe.

Although non-Sanatana Dharma has some beginning in human history, the history of Sanatana Dharma has no beginning. Because it is eternal with the living beings. As far as living beings are concerned, the authentic scriptures say that there is no birth or death for the living being. It is said in the Gita that the living being is never born and never dies. He is eternal, indestructible. He continues to exist even after the destruction of the temporary physical body. In the matter of Sanatana Dharma, we should try to understand the Sanskrit root meaning of Dharma. Dharma indicates that it is eternally associated with a particular substance. Heat, light