They regain their eternal position Edit144

s. The Supreme Lord comes in various incarnations or sends His intimate servants as sons or followers or teachers to liberate the fallen beings.

Madurmalu, Y. This

That is why Sanatana Dharma does not refer to any particular branch of Dharma. It is the eternal work of the eternal living entities in relationship with the eternal God. As mentioned earlier, Sanatana Dharma refers to the eternal work of the living entity. The word “Sanatana” is explained by Sripada Ramanujacharya as that which has neither beginning nor end. Therefore, when we talk about Sanatana Dharma, we should take Sripada Ramanujacharya’s generality as the basis and take it as having neither beginning nor end.

The English word “religion” is somewhat different from Sanatana Dharma. “Religion” 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 navatana dharma 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, 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 implies that it is eternally associated with18

Bhagavad Gita as it is

We decide that they are with fire, and without heat and light the word fire has no meaning. Similarly, we must find the main thing of the living being, that is, his eternal pair. That eternal pair is his eternal quality. That eternal quality is his eternal dharma.

When Sanatana Goswami asked about the nature of every living being, Sri Chaitanya Mahaprabhu replied that the nature of a living being is to serve God, that is, the natural state. If we analyze Sri Chaitanya’s words, we can easily see that every living being is constantly serving another living being. A living being serves other living beings in different capacities. By doing so, the living being enjoys life. Just as servants serve their masters, even small animals serve humans. Person “A” serves master “B”, “B” serves master “C”. Person “C” serves person “D” and so on. In these situations, we see a friend serving another friend, a mother serving her son, a wife serving her husband, a husband serving his wife, and so on. If we continue to explore in this way, we will see that there is no exception to the act of service in the society of living beings. A politician shows an election manifesto to the people to convince them of his service capacity. That is why people give their valuable votes to that politician, thinking that he will serve the society.

The shopkeeper serves the buyer, the worker serves the capitalist. The capitalist serves his family, and the family serves the country in view of the eternal potential of the eternal being. Thus we can see that no living being is exempt from the service of other living beings. Therefore, we can safely conclude that service is the eternal duty of the living being, and service is the eternal duty of the living being.

However, a person may, in relation to a particular time and place, declare himself to belong to a particular religion and call himself a Hindu, a Mohammedan, a Christian, a Buddhist or some other religion. Such titles belong to non-Sanat Dharma. A Hindu may change his religion and become a Mohammedan, or a Mohammedan may change his religion and become a Hindu, or a Christian may change his religion. But in all cases, conversion has not affected the eternal duty of serving others. A Hindu, a Mohammedan or a Christian is in all cases a slave to someone. a particular substance, heat, light