nirantara

As is implied by the word "sanatana" (eternal) there is no question of changing or stopping this inherent nature of service. Thus dharma, or sanatana-dharma is not merely a matter of faith or belief, but it is the reality of the self. It is the quality of the soul. The quality of an object does not change based on a belief or faith. Water does not become wet due to our belief that it is wet. It's factual nature is that it is wet, regardless of faith or belief. The dharma of the soul is to engage in service; whether we believe or do not believe, whether we have faith or do not have faith, is irrelevant. We will factually engage in service, as it is our very quality. If we are selfless, our service will be directed towards the absolute; if we are selfish, our service will be directed towards our own senses, either directly or indirectly. Religion, on the other hand, is a belief or faith held within the mind. One may today be a Christian, and tomorrow change one's mind (or faith) to become a Muslim. Does this mental belief have any factual bearing on the eternal spirit soul? The answer is no. One should not give in to the waverings of the mind. The Gita teaches us to rise beyond the body, beyond the mind, beyond the intelligence, and to come to the point of understanding the eternal self, the soul or atma. . To convert from one aspect of ignorance to another is meaningless. It simply satisfies an uncontrolled mind, which finds peace in constant change. Like the flickering of a candle flame, the mind pushes us to waver between various mental conceptions of identity (religion, nationality, race, etc.). These shallow changes of belief have no factual effect on the soul. They only increase our bondage by creating a false conception of accomplishment. 'Sanatana-dharma does not refer to any sectarian process of religion. It is the eternal function of the eternal living entities in relationship with the eternal Supreme Lord. Sanatana-dharma refers, as stated previously, to the eternal occupation of the living entity. Ramanujacarya has explained the word sanatana as "that which has neither beginning nor end," so when we speak of sanatana-dharma, we must take it for granted on the authority of Sri Ramanujacarya that it has neither beginning nor end. ' 'The English world "religion" is a little different from sanatana-dharma. Religion conveys the idea of faith, and faith may change. One may have faith in a particular process, and he may change this faith and adopt another, but sanatana-dharma refers to that activity which cannot be changed. For instance, liquidity cannot be taken from water, nor can heat be taken from fire. Similarly, the eternal function of the eternal living entity cannot be taken from the living entity. Sanatana-dharma is eternally integral with the living entity. When we speak of sanatana-dharma, therefore, we must take it for granted on the authority of Sri Ramanujacarya that it has neither beginning nor end. That which has neither end nor beginning must not be sectarian, for it cannot be limited by any boundaries. In the Gita it is stated that the living entity is never born, and he never dies. He is eternal and indestructible, and he continues to live after the destruction of his temporary material body. In reference to the concept of sanatana-dharma, we must try to understand the concept of religion from the Sanskrit root meaning of the word. Dharma refers to that which is constantly existing with a particular object. We conclude that there is heat and light along with the fire; without heat and light, there is no meaning to the word fire. That constant companion is his eternal quality, and that eternal quality is his eternal religion.' -