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Eternal occupation

Bhagavad-gita As It Is

BG Preface and Introduction

The whole purpose of Bhagavad-gītā is to revive our sanātana occupation, or sanātana-dharma, which is the eternal occupation of the living entity.
BG Introduction:

We have an intimate relationship with the Lord, and because we are all qualitatively one—the sanātana-dhāma, or sky, the sanātana Supreme Personality and the sanātana living entities—the whole purpose of Bhagavad-gītā is to revive our sanātana occupation, or sanātana-dharma, which is the eternal occupation of the living entity. We are temporarily engaged in different activities, but all of these activities can be purified when we give up all these temporary activities and take up the activities which are prescribed by the Supreme Lord. That is called our pure life.

Sanātana-dharma refers, as stated previously, to the eternal occupation of the living entity.
BG Introduction:

Therefore, sanātana-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. Sanātana-dharma refers, as stated previously, to the eternal occupation of the living entity. Śrīpāda Rāmānujācārya has explained the word sanātana as "that which has neither beginning nor end," so when we speak of sanātana-dharma, we must take it for granted on the authority of Śrīpāda Rāmānujācārya that it has neither beginning nor end.

In all circumstances the change of religious faith does not affect the eternal occupation of rendering service to others.
BG Introduction:

The capitalist serves the family, and the family serves the state in the terms of the eternal capacity of the eternal living being. In this way we can see that no living being is exempt from rendering service to other living beings, and therefore we can safely conclude that service is the constant companion of the living being and that the rendering of service is the eternal religion of the living being.

Yet man professes to belong to a particular type of faith with reference to particular time and circumstance and thus claims to be a Hindu, Muslim, Christian, Buddhist or an adherent of any other sect. Such designations are non-sanātana-dharma. A Hindu may change his faith to become a Muslim, or a Muslim may change his faith to become a Hindu, or a Christian may change his faith and so on. But in all circumstances the change of religious faith does not affect the eternal occupation of rendering service to others. The Hindu, Muslim or Christian in all circumstances is servant of someone. Thus, to profess a particular type of faith is not to profess one's sanātana-dharma. The rendering of service is sanātana-dharma.

Srimad-Bhagavatam

SB Canto 1

He system of varṇāśrama-dharma is known also as sanātana-dharma, or the eternal occupation.
SB 1.19.4, Purport:

The life of a human being is a chance to prepare oneself to go back to Godhead, or to get rid of the material existence, the repetition of birth and death. Thus in the system of varṇāśrama-dharma every man and woman is trained for this purpose. In other words, the system of varṇāśrama-dharma is known also as sanātana-dharma, or the eternal occupation. The system of varṇāśrama-dharma prepares a man for going back to Godhead, and thus a householder is ordered to go to the forest as vānaprastha to acquire complete knowledge and then to take sannyāsa prior to his inevitable death.

SB Canto 3

SB 3.16.18, Translation:

You are the source of the eternal occupation of all living entities, and by Your multimanifestations of Personalities of Godhead, You have always protected religion. You are the supreme objective of religious principles, and in our opinion You are inexhaustible and unchangeable eternally.

When there is a discrepancy in the eternal occupation of the living entity, the Lord comes and introduces the real occupation of life.
SB 3.24.37, Purport:

When there is a discrepancy in the eternal occupation of the living entity, the Lord comes and introduces the real occupation of life. Any so-called religious system that is not in the line of devotional service is called adharma-saṁsthāpana. When people forget their eternal relationship with God and engage in something other than devotional service, their engagement is called irreligion.

Sad-dharma means "eternal occupation." That eternal occupation is engagement in the transcendental loving service of the Lord.
SB 3.25.11, Purport:

Dharma is sometimes translated as "religion," but that is not exactly the meaning. Dharma actually means "that which one cannot give up," "that which is inseparable from oneself." The warmth of fire is inseparable from fire; therefore warmth is called the dharma, or nature, of fire. Similarly, sad-dharma means "eternal occupation." That eternal occupation is engagement in the transcendental loving service of the Lord.

Being exclusively occupied in one's eternal occupation, is to act as the eternal servitor of the Lord, or to act in Kṛṣṇa consciousness.
SB 3.27.7, Purport:

A devotee should not speak needlessly. A serious devotee has no time to speak of nonsense. He is always busy in Kṛṣṇa consciousness. Whenever he speaks, he speaks about Kṛṣṇa. Mauna means "silence." Silence does not mean that one should not speak at all, but that he should not speak of nonsense. He should be very enthusiastic in speaking about Kṛṣṇa. Another important item described here is sva-dharmeṇa, or being exclusively occupied in one's eternal occupation, which is to act as the eternal servitor of the Lord, or to act in Kṛṣṇa consciousness. The next word, balīyasā, means "offering the results of all activities to the Supreme Personality of Godhead." A devotee does not act on his personal account for sense gratification. Whatever he earns, whatever he eats and whatever he does, he offers for the satisfaction of the Supreme Personality of Godhead.

Sri Caitanya-caritamrta

CC Adi-lila

The spiritual master's eternal occupation is to expand the service of the Lord by training disciples in a service attitude.
CC Adi 1.44, Purport:

Every living entity is eternally a servant of Śrī Kṛṣṇa Caitanya; therefore the spiritual master cannot be other than a servant of Lord Caitanya. The spiritual master's eternal occupation is to expand the service of the Lord by training disciples in a service attitude. A spiritual master never poses as the Supreme Lord Himself; he is considered a representative of the Lord. The revealed scriptures prohibit one's pretending to be God, but a bona fide spiritual master is a most faithful and confidential servant of the Lord and therefore deserves as much respect as Kṛṣṇa.

Lectures

Bhagavad-gita As It Is Lectures

The whole target of Bhagavad-gītā is to revive our sanātana occupation, that is called sanātana-dharma, or eternal occupation of the living entity.
Introduction to Gitopanisad (Earliest Recording of Srila Prabhupada in the Bhaktivedanta Archives):

So beyond this temporary world there is another world for which the information is there, that paras tasmāt tu bhāvaḥ anyaḥ (BG 8.20). There is another nature which is eternal, sanātana, which is eternal. And the jīva, jīva is also described as sanātana. Mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ (BG 15.7). Sanātana, sanātana means eternal. And the Lord is also described as sanātana in the 11th Chapter. So because we have got intimate relation with the Lord and we are all qualitatively one... The sanātana-dhama and the sanātana Supreme Personality and the sanātana living entities, they are on the same qualitatively plane. Therefore the whole target of Bhagavad-gītā is to revive our sanātana occupation or sanātana..., that is called sanātana-dharma, or eternal occupation of the living entity. We are now temporarily engaged in different activities and all these activities being purified. When we give up all these temporary activities, sarva-dharmān parityajya (BG 18.66), and when we take up the activities as desired by the Supreme Lord, that is called our pure life.

So far sanātana-dharma is concerned, it means the eternal occupation.
Introduction to Gitopanisad (Earliest Recording of Srila Prabhupada in the Bhaktivedanta Archives):

There are different types of living entities according to their different karma, but the Lord claims that He is the father of all living entities, and therefore the Lord descends to reclaim all these forgotten conditioned souls back to the sanātana-dhāma, the sanātana sky, so that the sanātana living entity may again reinstall in his sanātana position in eternal association of the Lord. He comes Himself by different incarnations, He sends His confidential servitor as sons or associates or ācāryas to reclaim the conditioned souls.

And therefore sanātana-dharma does not mean any sectarian process of religion. It is the eternal function of the eternal living entities in relationship with the eternal Supreme Lord. So far sanātana-dharma is concerned, it means the eternal occupation. Śrīpāda Rāmānujācārya has explained the word sanātana as "the thing which has neither any beginning nor any end." And when we speak of sanātana-dharma we must take it for granted on the authority of Śrīpāda Rāmānujācārya that it has no beginning, nor any end. The word religion is a little different from sanātana-dharma. Religion conveys the idea of faith. Faith may change. One may have faith in a particular process, and he may change the faith afterwards and adopt another faith. But sanātana-dharma means which cannot be changed, which cannot be changed. Just like water and liquidity. Liquidity cannot be changed from water. Heat and fire. Heat cannot be changed from fire. Similarly, the eternal function of the eternal living entity, which is known as sanātana-dharma, cannot be changed. It is not possible to change. We have to find out what is that eternal function of the eternal living entity. When we speak of sanātana-dharma therefore, we must take it for granted on the authority of Śrīpāda Rāmānujācārya that it has no beginning nor any end. The thing which has no end, no beginning, must not be any sectarian thing or limited by any boundary. When we hold on the conference on the sanātana-dharma, people belonging to some of the noneternal religious faiths may wrongly consider it that we are dealing in some sectarian thing. But if we go deep into the matter and take everything in the light of modern science, it will be possible for us to see sanātana-dharma as the business of all the people of the world, nay, all the living entities of the universe. Non-sanātana religious faith may have some beginning in the annals of the human society, but there cannot be any history of the sanātana-dharma because it continues to remain with the history of the living entities.

The real purpose of life, especially human life, is meant for reviving our sanātana-dharma, sanātana occupation, eternal occupation.
Lecture on BG 1.37-39 -- London, July 27, 1973:

So this family tradition, according to Vedic civilization, was very strictly observed so that the family may be kept in order in religious principles. Why? Now, because the human life is meant for reviving his eternal position, sanātana. This word is used here. Kula-dharmāḥ sanātanāḥ. The real purpose of life, especially human life, is meant for reviving our sanātana-dharma, sanātana occupation, eternal occupation. By observing the rules and regulations of varṇāśrama-dharma, four varṇas and four āśramas..., that is called kula-dharma. Brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha and sannyāsa. Each one of them must strictly observe the rules and regulations of that particular āśrama. Why it should be observed so strictly? Because by observing the regulative principle of each stages of life, one will be able to please the Supreme Personality of Godhead.

Dharma means your eternal occupation.
Lecture on BG 4.34-39 -- Los Angeles, January 12, 1969:

Dharma means religion. Actual translation of the word dharma is "religion." But actually "religion" is not the right translation of the word dharma. Dharma means your eternal occupation. That is called dharma, which you cannot avoid. Just like somebody is Christian. Next day he becomes a Hindu. Or somebody is Hindu; next day he becomes Christian. This is not dharma. This change of faith cannot be applied in dharma. Dharma cannot be changed.

If you take to this, if you practice this Kṛṣṇa consciousness, eternal occupation, then, as we have already explained in the previous chapters, that at the time of your death when you leave this body, as soon as you think of these three eternals—Kṛṣṇa eternal; I am eternal; I want to be engaged in the eternal—you are at once transferred.
Lecture on BG 9.7-10 -- New York, November 25, 1966:

Sanātana means eternal. So eternal... You are eternal, I am eternal, God is eternal, and there is a place which is eternal. Why not transfer yourself? Then that is called eternal life. And the modes and the process which help you to transfer yourself into that eternal place, that is called sanātana-dharma. When we speak of sanātana-dharma, don't think that sanātana-dharma is meant for the Hindus. Sanātana means eternal, and dharma means occupation. So you have to take to that eternal occupation so that you can be transferred into that eternal kingdom. So this Kṛṣṇa consciousness is the beginning of that eternal occupation. If you take to this, if you practice this Kṛṣṇa consciousness, eternal occupation, then, as we have already explained in the previous chapters, that at the time of your death when you leave this body, as soon as you think of these three eternals—Kṛṣṇa eternal; I am eternal; I want to be engaged in the eternal—you are at once transferred. It is very easy thing.

Srimad-Bhagavatam Lectures

"It is my eternal occupation to serve You."
Lecture on SB 1.2.6 -- London, August 27, 1971:

A pure devotee does not want anything. Therefore it is called ahaitukī. Hetu means cause. "I am serving God for this cause: I'll go back to home back to Godhead." That is also cause. Ahaitukī. No cause. "Kṛṣṇa is my lovable Deity. I must serve." That is pure devotion. Just like Prahlāda Mahārāja was offered all kinds of facilities. "Prahlāda, you have suffered for Me so much. Now you take whatever you like." Prahlāda Mahārāja replied, "My dear Lord, it is not a good proposal. Because I am born of a father, passionate father. Generally, I am passionate, and You are so exalted, You can give me anything. So I shall be inclined to ask You again. Just like my father had so many opulences. So kindly do not induce me in that way. I am not a merchant that because I have rendered some service unto You, I expect some return. No. Sa vai vaṇik. It is not business with You. I am your eternal servant." Oh, just see. This is pure devotee. Ahaitukī. No reason. "It is my duty." That is occupational duty. "It is my eternal occupation to serve You." These are the highest ideas of pure devotion. Ahaituky apratihatā.

Philosophy Discussions

My philosophy should be that as I am eternally existing, what is my eternal occupation. That is philosophy.
Philosophy Discussion on Martin Heidegger:

Prabhupāda: First of all you should know that I exist only for this duration of life or I exist forever. That is real philosophy. Real philosophy is, "I exist forever." That is stated in the Bhagavad-gītā. Just like I existed as a small baby, I existed as a boy, I existed as a young man. I remember all those existences, although the body is finished. Therefore the conclusion is that I shall exist when this body is finished. That is real knowledge. And it is common sense. If I existed as this child, I existed as a baby, I existed as a boy, I existed as a young man, and I am existing as old man, so why not I shall exist when this body is finished? In this life I experience so many bodies, they have left, they are no longer existing, but I see that I am existing; therefore why shall I not see that I will exist after the death. What do you think?

Devotee: What do I think?

Prabhupāda: Yes. You are understanding what I am speaking?

Devotee: Hm. Actually I am sort of in awe of (indistinct), but I enjoy listening. (indistinct)

Tamāla Kṛṣṇa: He said he was being in awe of being with you, but he wasn't listening to the words.

Prabhupāda: Thank you. All right. Then, this is the idea of existence. Therefore the philosophy is that I shall not be very much interested what I am going to become in this life. My philosophy should be that as I am eternally existing, what is my eternal occupation. That is philosophy.

Conversations and Morning Walks

1976 Conversations and Morning Walks

Sat-dharma or eternal occupation of the soul, eternal religion is that the living entity should be in this place, this eternal place where there's no change of body.
Evening Darsana -- July 13, 1976, New York:

So practically speaking, Kṛṣṇa consciousness is a spiritual movement. We're trying to come to the platform, as Prabhupāda has been speaking in class in the mornings about sat-dharma: eternal religion or eternal activity of the soul. Sat means eternal. Here in this material world everything is temporary. By accident you may be born in America or in India or in Japan or in a human form or in a cat form, but it's temporary. But the soul is eternal and there is also a place: paras tasmāt tu bhāvaḥ anyaḥ (BG 8.20). Another place beyond this material world which is called the spiritual world. And that place is sanātana, that place is eternal, and Kṛṣṇa also is eternal. So, sat, sat-dharma or eternal occupation of the soul, eternal religion is that the living entity should be in this place, this eternal place where there's no change of body. That you have to take a body and then give it up, and then according to your work, take another body and then give it up, revolve in the cycle of birth and death unnecessarily. Go to the sanātana atmosphere, and there the sanātana Lord is there, and there the soul is in its natural environment, and the exchange of love that takes place in this spiritual world, this is Sat-dharma.

Correspondence

1973 Correspondence

Actually the whole purpose of Bhagavad-gita is to revive our sanatana-dharma, which is the eternal occupation of the living entity.
Letter to Subrata Lahiri -- Bombay 4 January, 1973:

I have received your letter and I very much appreciate your kind sentiments. It appears that you are an intelligent man because you approach submissively and not to argue. In your letter you mention Bhagavad-gita. Actually the whole purpose of Bhagavad-gita is to revive our sanatana-dharma, which is the eternal occupation of the living entity. Sanatana-dharma does not refer to any sectarian process or religion. It is the eternal function of the eternal living entities in relationship with the eternal Supreme Lord.

A Hindu may change his faith to become a Muslim, or a Muslim may change his faith to become a Hindu, or a Christian may change his faith and so on. But in all circumstances the change of religious faith does not effect the eternal occupation of rendering service to others.
Letter to Subrata Lahiri -- Bombay 4 January, 1973:

The English word "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. Man professes to be a Hindu, Muslim, Christian, Buddhist or any other sect. Such designations are not sanatana-dharma. A Hindu may change his faith to become a Muslim, or a Muslim may change his faith to become a Hindu, or a Christian may change his faith and so on. But in all circumstances the change of religious faith does not effect the eternal occupation of rendering service to others. Thus, to profess a particular type of sect is not to profess one's sanatana-dharma. The rendering of service is sanatana-dharma. Factually we are related to the Supreme Lord in service. The Supreme Lord is the supreme enjoyer, and we living entities are His servitors. We are created for His enjoyment, and if we participate in that eternal enjoyment with the Supreme Personality of Godhead, we become happy. We cannot become happy otherwise. It is not possible to be happy independently, just as no one part of the body can be happy without cooperating with the stomach. It is not possible for the living entity to be happy without rendering transcendental loving service unto the Supreme Lord, Krishna.

Page Title:Eternal occupation
Compiler:Visnu Murti, MadhuGopaldas
Created:02 of Dec, 2008
Totals by Section:BG=3, SB=5, CC=1, OB=0, Lec=7, Con=1, Let=2
No. of Quotes:19