Go to Vanipedia | Go to Vanisource | Go to Vanimedia


Vaniquotes - the compiled essence of Vedic knowledge


Sanatana-dharma (Lectures)

Lectures

Bhagavad-gita As It Is Lectures

Introduction to Gitopanisad (Earliest Recording of Srila Prabhupada in the Bhaktivedanta Archives):

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. (break) Therefore, sanātana-dharma, as mentioned above, that the Supreme Lord is sanātana, and the transcendental abode, which is beyond the spiritual sky, that is also sanātana. And the living entities, they are also sanātana. So association of the sanātana Supreme Lord, sanātana living entities, in the sanātana eternal abode is the ultimate aim of human form of life.

Introduction to Gitopanisad (Earliest Recording of Srila Prabhupada in the Bhaktivedanta Archives):

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. (break) Therefore, sanātana-dharma, as mentioned above, that the Supreme Lord is sanātana, and the transcendental abode, which is beyond the spiritual sky, that is also sanātana. And the living entities, they are also sanātana.

Introduction to Gitopanisad (Earliest Recording of Srila Prabhupada in the Bhaktivedanta Archives):

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.

Introduction to Gitopanisad (Earliest Recording of Srila Prabhupada in the Bhaktivedanta Archives):

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. So far living entities are concerned, we find it from the authority of the śāstras that living entities have also no birth or death. In the Bhagavad-gītā it is clearly stated that the living entity is never born, nor does it ever die. He's eternal, indestructible, and continues to live after the destruction of his temporary material body. With reference to the above concept of sanātana-dharma we may try to understand the concept of religion from the Sanskrit root meaning of the word dharma. It means that which is constantly with the particular object.

Introduction to Gitopanisad (Earliest Recording of Srila Prabhupada in the Bhaktivedanta Archives):

When a man professes to belong to a particular type of faith with reference to the particular time and circumstances of birth, and thus one claims to be a Hindu, a Muslim, a Christian, Buddhist, or any other sect, and sub-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, etc., but in all circumstances such change of religious faith does not allow a person to change his eternal engagement of rendering service to other. A Hindu or a Muslim or a Christian, in all circumstances, he is servant of somebody, and thus to profess a particular type of faith is not to be considered as sanātana-dharma, but the constant companion of the living being, that is, rendering of service, is the sanātana-dharma.

Lecture on BG 1.37-39 -- London, July 27, 1973:

Then we have to enhance our irreligious principle. 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.

Lecture on BG 2.24 -- Hyderabad, November 28, 1972:

So there are so many questions that if we actually, philosophically study, then we can see vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (BG 7.19), how Vāsudeva, Kṛṣṇa is acting. Aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs. 5.35). So here the living entity is described as sanātana. And the process by which we can understand our sanātana nature, that is called sanātana-dharma, not that having a big tilaka and considering this rascal lump of matter as "I am brāhmaṇa. This body is brāhmaṇa, and sanātana-dharma." This is all nonsense. Sanātana-dharma means you first of all you must know what you are. That is sanātana-dharma. Is it... Is sanātana-dharma is limited to a certain area? How it can be? Sarva-gataḥ. Sanātana-dharma must be there everywhere. Īśāvāsyam idaṁ sarvam (ISO 1). Everywhere, Kṛṣṇa's kingdom, Kṛṣṇa's property. How is that you are simply claiming that "India, there is sanātana-dharma"? "In India there is brāhmaṇa"? What Kṛṣṇa creates, that is for everywhere. Because Kṛṣṇa is the father of everyone. Ahaṁ bīja-pradaḥ pitā, sarva-yoniṣu kaunteya (BG 14.4). So this rascaldom, that sanātana-dharma is only in India, and that is also cut off... "Now, the Pakistan is cut off, and therefore there is no sanātana-dharma. Simply in here." If you remain foolish like that, then andhā yathāndhair upanīyamānāḥ (SB 7.5.31), that means you are being led by some blind leaders. You do not know what is what. If living entity's sanātana, and if the process by which one can realize his sanātana nature... That is called sanātana-dharma.

Lecture on BG 2.24 -- Hyderabad, November 28, 1972:

Dharma, if we take these two words... Sanātana means eternal. That is called sanātana. And dharma, dharma means occupation, characteristic. Dharma does not mean some superficial ritualistic ceremonies. Dharma means the characteristic. That is real meaning. Dharma is not a kind of faith. Dharma is characteristic. Sanātana-dharma means sanātana characteristic, eternal characteristic. The changing... Now, I have got now this body, Indian body, and then, next body may be cat's and dog's or demigod's, according to my karma. So the body changes. So sanātana-dharma cannot be applied to this body. Sanātana-dharma means the characteristic of the soul. That is sanātana-dharma, to understand the characteristic of the soul. Kṛṣṇa is describing here the characteristic of the soul: sanātana. And at the conclusion, He gives you information of the sanātana-dharma. What is that? Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). This is sanātana-dharma. Kṛṣṇa is sanātana, I am sanātana, you are sanātana.

Lecture on BG 2.24 -- Hyderabad, November 28, 1972:

Now, under the influence of nature, I am thinking, "I am the servant of my wife," "I am servant of the society," "I am servant of my nation," "I am servant of my cat," "I am servant of my dog." And we are doing that, actually. Everyone is working under this impression. Ato gṛha-kṣetra-sutāpta-vittair janasya moho 'yam ahaṁ mameti (SB 5.5.8). This is illusion. You have to come to the platform of sanātana. What is that eternal? "I am eternally servant of Kṛṣṇa." That is sanātana-dharma. I am not servant of this or that or that. No. I am eternal servant of Kṛṣṇa. Jīvera svarūpa haya nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109). Caitanya Mahāprabhu says that every living entity is, in his original position of Kṛṣṇa consciousness... At the present moment we have got different consciousness. That is māyā. This is mental concoction. I am thinking that "I'll be happy in this way." That is a mental concoction. You cannot be happy unless you surrender to Kṛṣṇa. That is sanātana-dharma. Therefore Kṛṣṇa says, bahūnāṁ janmanām ante (BG 7.19).

Lecture on BG 2.24 -- Hyderabad, November 28, 1972:

Therefore in the name of so-called enjoyment, we are all serving the senses. In Sanskrit it is called go-dāsa. Go means senses. So unless you become gosvāmī, your life is spoiled. Gosvāmī. You cannot be dictated by the senses. You have to dictate to the senses. As soon as the tongue says, "Now, you will take me to that restaurant, or give me a cigarette," if you say, "No. No cigarette, no restaurant; simply kṛṣṇa-prasāda," then you are gosvāmī. Then you are gosvāmī. This is the characteristic, sanātana. Because I am eternal servant of Kṛṣṇa. So this is called sanātana-dharma. That we are describing in the Ajāmila-upākhyāna. This stage can be attained. Tapasā brahmacaryeṇa śamena damena śaucena tyāgena yamena niyamena (SB 6.1.13).

Lecture on BG 2.24 -- Hyderabad, November 28, 1972:

So things are going on like... So sanātana-dharma means when one understands his real position, his real posi... that is self-realization. Or, in other words, Kṛṣṇa is sanātana. If you engage yourself in the service of Kṛṣṇa, then, by practicing the sanātana-dharma, you are transferred to the sanātana place, Vaikuṇṭha. That is sanātana-dharma. Dharma means characteristic. So what is our characteristic? I was going to explain. That we are now serving our senses. This is our material characteristic. Material characteristic because originally I am servant. I am not master. But I have given up service of Kṛṣṇa. Kṛṣṇa-bahirmukha hañā bhoga vāñchā kare (Prema-vivarta). "Why shall I become servant? I shall become Kṛṣṇa." All right, you become Kṛṣṇa.

Lecture on BG 2.24 -- Hyderabad, November 28, 1972:

So we have to return to that sanātana-dhāma by executing our sanātana-dharma, to approach the supreme sanātana. Nityo nityānām. He is the greatest sanātana amongst the many other sanātanas. Nitya and sanātana, the same thing. Here it is said, nitya, or sanātana. So Kṛṣṇa is also nitya, and I am also nitya. You are also nitya. So our business is to approach Kṛṣṇa and be engaged in His service for nitya, eternally. That will make us happy. Otherwise, what is this tilaka, and considering, "I am this body, brāhmaṇa, I am this, that." That is not sanātana-dharma. Here is sanātana-dharma. Try to understand. And this sanātana-dharma should be spread all over the world for all living entities. Because all living entities are sanātana, they should be informed that "Here is your position. Here is your sanātana master. Why you are traveling, serving your senses?" This is sanātana-dharma. So this Kṛṣṇa consciousness movement is sanātana-dharma, real. Not so-called sanātana-dharma.

Lecture on BG 2.24 -- Hyderabad, November 28, 1972:

So long we are not on the platform of sanātana, all our life is simply sinful life. Either you think that you are very pious... Real piety means to come to the platform of sanātana-dharma. So if we do not come to the platform of sanātana-dharma from the platform of asanātana-dharma, we are simply committing sins, nothing but. (break) ...come to the platform of Sanātana, then apāpa-viddham. Then there is no more... No papa can touch. In the Bhagavad-gītā also it is said, daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14). You cannot be free from the contamination of this material world. Then how? Mām eva ye prapadyante māyām etāṁ taranti te (BG 7.14). You can simply become free from all contamination, sinful life, when you are a surrendered soul. Mām eva ye prapadyante. Kṛṣṇa therefore comes to teach us this. He's teaching. He's so much compassionate with our suffering that He's coming personally.

Lecture on BG 2.25 -- Hyderabad, November 29, 1972:

The material world, the nature is it is not permanent. It is temporary. Bhūtvā bhūtvā pralīyate (BG 8.19). Janmādy asya (SB 1.1.1). Janmādi. Everything here in this material world has a date of birth, and anything which has a date of birth must be a date of death also. That is the nature of this material world. So here we can practice what is sanātana-dharma, but actually sanātana-dharma is executed in the spiritual world.

Lecture on BG 2.25 -- Hyderabad, November 29, 1972:

You can transcend māyā and see Kṛṣṇa always. That is possible. How? Mām eva ye prapadyante māyām etāṁ taranti te (BG 7.14). You simply surrender to Kṛṣṇa and Kṛṣṇa will arrange that you are no more under māyā. Simple process. You just become, as Kṛṣṇa demands, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). This is sanātana-dharma. Because we are, after all, servant of Kṛṣṇa, but artificially we are trying to become master of this material..., of this world. We are therefore sent here. Just like those who are revolutionary, do not care for the state laws, they are sometimes killed or sometimes put into the prison house. That means those who are not voluntarily surrendering to Kṛṣṇa, they are put into the prison house.

Lecture on BG 2.25 -- Hyderabad, November 29, 1972:

So this is going on. So real our relationship with God, Kṛṣṇa, is to serve Him. Jīvera svarūpa haya nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109). Anādi bahirmukha jīva kṛṣṇa bhuli gela, ataeva kṛṣṇa veda purāṇa kailā (CC Madhya 20.117). We have forgotten real position, sanātana-dharma. We have forgotten. Sanātana-dharma means a living entity is meant for serving the whole. Living entity's a part, part of the whole. So the living entity's business is to serve the whole. Just like this finger. This finger is the part of my body. Its business is to carry out my order, to serve the whole. I want the finger to come here. Immediately... Similarly, our business is to serve Kṛṣṇa, but when we want to become lord, independent of Kṛṣṇa, that is called māyā. Kṛṣṇa-bahirmukha hañā bhoga vāñchā kare, nikaṭa-stha māyā tāre jāpaṭiyā dhare. This is a statement in the Prema-vivarta. As soon as we desire to imitate Kṛṣṇa, that is māyā. Māyā is nothing. We create that situation of māyā. What is that? "I want to become Kṛṣṇa. I want to become God. I want to become the Lord." This is māyā. This is not possible. So Kṛṣṇa is sanātana. We are also sanātana. But when we forget to serve Kṛṣṇa, that is our asanātana. And when we are engaged again in the service of Kṛṣṇa, that is sanātana-dharma. So sanātana-dharma means eternally serving Kṛṣṇa. Another example, dharma... What is dharma? Dhṛ-dhātu. Characteristic. You cannot change it. You cannot change it.

Lecture on BG 4.14 -- Bombay, April 3, 1974:

In the Vedic literature there is no such thing as Hindu dharma or Muslim dharma or Christian dharma or Buddha dharma. These are recent manufacture. Actually, Vedic instruction is to divide the whole human society into four varṇas and four āśramas. That is Vedic dharma, sanātana-dharma. It is called sanātana-dharma. A living entity has got the chance of getting this human... Labdhvā sudurlabhaṁ bahu-sambhavānte (SB 11.9.29). Bahu-sambhavānte means after many, many births. This present rascal civilization does not know that how with great difficulty we have come to this human form of life after so many evolutions.

Lecture on BG 9.7-10 -- New York, November 25, 1966:

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.

Lecture on BG 16.8 -- Hyderabad, December 16, 1976:

So the cultivation of knowledge how one can go back to that sanātana-dhāma and associate with the supreme sanātana and remain yourself sanātana, that is called sanātana-dharma. So we have to cultivate that sanātana-dharma, means we have to purify ourself from the material qualification or material designation. Here we have got material designation: "I am Indian," "I am American," "I am Hindu," "I am Muslim," "I am brāhmaṇa," "I am this and that." So one has to become free. That is purification, when we understand that, as Caitanya Mahāprabhu introduced Himself, that "I am not a brāhmaṇa, I am not a kṣatriya, I am not a śūdra, I am not a sannyāsī, I am not a brahmacārī, but I am servant of the servant of Kṛṣṇa (CC Madhya 13.80)." Gopī-bhartuḥ pada-kamalayor dāsa-dāsa-dāsānudāsaḥ. If we come to this understanding, that is our purification.

Srimad-Bhagavatam Lectures

Lecture on SB 1.1.9 -- Auckland, February 20, 1973:

Go means cow and kharaḥ means ass. The whole Vedic literature is like that. How to get the spirit soul who is now entangled or encaged in this material body. That is sad-dharma, that is sanātana-dharma. Sad means sanātana, which exists. Sanātana means eternal. What is sat that is eternal. What is asat that is temporary. So these Gosvāmīs they engaged themselves in studying all the different Vedic literatures. Nana-śāstra-vicaraṇaika-nipunau.

Lecture on SB 1.2.6 -- Delhi, November 11, 1973:

Not this religion, Hindu religion, Muslim religion, Christian religion, or there are so many other religions. That is also dharma. That is temporary. But paro dharma means permanent dharma, eternal dharma, or sanātana-dharma. That is called para. Para means superior. So sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6). Adhokṣaja. Adhokṣaja means God. Adhaḥ. Adhaḥ means cut (curbed?) down. Akṣaja means direct perception.

Lecture on SB 1.3.1 -- Vrndavana, November 14, 1972:

Therefore we should meet together. And the process which helps us to go back to home, back to Godhead, and stay in that sanātana place with the sanātana Lord, that is called sanātana-dharma. Sanātana-dharma does not mean that a particular class of men having a particular type of dress or hair. No. Sanātana-dharma is meant for all living entities. They are rotting in this material world, repetition of birth and death. That is asanātana.

Lecture on SB 1.3.1 -- Vrndavana, November 14, 1972:

So every human being should be educated to accept this sanātana-dharma, how one can go back to home, back to Godhead. That is Kṛṣṇa consciousness movement. So sanātana-dharma is not meant for a particular class of men. It is meant for all living entities. Unfortunately, the Hindu dharma, or sanātana-dharma, they have identified. And..., as if others have no right to enter into the sanātana-dharma. No. That's not a fact. The fact is every living entity is sanātana. And the process by which a living entity is transferred to the sanātana dhāma, sanātana place, that is called sanātana-dharma. It is... Sanātana-dharma is misunderstood. Just like in India there are classes of men who call: "We are sanātanists." Everyone should be sanātanist. Sanātana-dharma is not meant for a particular class of men or country or society. Sanātana-dharma means it is meant for the living entities.

Lecture on SB 1.3.1 -- Vrndavana, November 14, 1972:

The real occupational duty of the living entity is called sanātana-dharma. Dharma means not religion. Dharma means the natural characteristic. That is dharma. We don't mean dharma is a certain type of faith. No. Faith or no faith, the characteristics must be there. Just like salt. It has got a particular type of taste. So you like it or not like it, the taste is there. It is... That is... If you think that "I have faith that salt should be sweet," no. That cannot be. You may have faith. You may create that faith that salt has the sweet taste. But that's not a fact. Similarly, if you say, "I have got my faith that sugar will be pungent." No. That cannot be. Sugar has got a particular type of taste. That will continue. You may believe it or not believe it. It does not depend. And faith means you believe, you can change it. Therefore dharma, the exact word, dharma, is different from the dictionary meaning, English dictionary, "a kind of faith. Religion means a kind of faith." We don't mean that.

Lecture on SB 1.16.19 -- Hawaii, January 15, 1974:

Actually, Hindu is not a religion. Hindu is a name given by the foreigners. The religion is, of India, varṇāśrama-dharma, following the institution of four varṇas and four āśramas. That is varṇ... Or sanātana-dharma. Sanātana-dharma means eternal, eternal religion. Religion of human being is one. That is called sanātana. A living entity is described as sanātana. Mamaivāṁśo jīva-bhūto jīva-loke sanātanaḥ (BG 15.7). In the Bhagavad-gītā you'll find sanātanaḥ, and Kṛṣṇa is also addressed in the Eleventh Chapter as sanātanas tvam. And there is another place, or spiritual world, which is also called sanātana. In the Bhagavad-gītā you'll find, paras tasmāt tu bhāvo 'nyo 'vyakto 'vyaktāt sanātanaḥ (BG 8.20). So this sanātana term is very important. The living entity is sanātana and God is sanātana and the spiritual world is sanātana, and the process by which your lost relationship with God established and you go back to home back to Godhead, that is called sanātana-dharma. Sanātana-dharma. That is our eternal relationship with God. And there is a place. So the system which makes these two sanātana, God and the living entity, meet again and they go back to enjoy life in the spiritual world, that system is called sanātana-dharma. Therefore sanātana-dharma is not meant for any particular class or particular country or particular nation or community. No. It is meant for the whole human being, especially human being; otherwise, all living entities.

Lecture on SB 1.16.22 -- Hawaii, January 18, 1974:

Now I have my business with the spiritual world," that is liberation. That is liberation. And the means which help you to come to that position, that is called spiritual life, sanātana-dharma.

Lecture on SB 6.1.25 -- Chicago, July 9, 1975:

So when a living entity is constitutionally sanātana, if he wants to go back to that sanātana nature, that is called sanātana-dharma. It is called... You have heard the name sanātana-dharma. Sanātana-dharma means when the sanātana-jīva, living entity, tries go to back home... That is our real home. Here it is not home. We have taken America as home. How long it is your home, sir? Say, fifty years, hundred years, that's all.

Lecture on SB 6.2.12-14 -- Allahabad, January 17, 1971, at Kumbha-mela:

Actually, religion does not mean to improve your material condition. That is not religion. Śrīmad-Bhāgavata therefore says that sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje: (SB 1.2.6) "That type of religion is first class which elevates one to the platform of pure devotional service to the Absolute Truth." That is religion. People are not attracted to the bhāgavata-dharma, or the religion. Bhāgavata-dharma is actually sanātana-dharma. Sanātana-dharma does not mean that one must have a certain type of religious life. Sanātana-dharma means the eternal religion. Sanātana-dharma is applicable for all living entities. A living entity is eternal, God is eternal, and there is an eternal abode also. Paras tasmāt tu bhāvo 'nyo 'vyakto 'vyaktāt sanātanaḥ (BG 8.20). So the religious principles which promote a follower to the highest platform of serving the eternal, supreme God, that is called sanātana-dharma.

Lecture on SB 7.6.1 -- New York, April 9, 1969:

Sanātana-dharma means that eternal occupational duty which you cannot cease. Now, Prahlāda Mahārāja is advising that, dharmān bhāgavatān. Bhāgavatān means... Bhāgavata means pertaining to Bhagavān. And Bhagavān means to the Supreme Personality of Godhead. So bhāgavata is the adjective form of the noun word Bhagavān. Bhaga, real form of the word is bhagavat. Bhagavat. Vat means possessing, and bhaga means opulences. One who possess all the opulences, He's called bhagavat. And from bhagavat this word has come, bhāgavata. So bhāgavata means pertaining to God and His devotees.

Lecture on SB 7.6.1 -- Madras, January 2, 1976:

So that is called sanātana-dharma. And the jīvas, we living entities, we are also described as eternal. Na hanyate hanyamāne śarīre (BG 2.20). And the Lord is also addressed as sanātana. So our real situation is that we are sanātana, Kṛṣṇa is sanātana, and Kṛṣṇa has His abode, sanātana. When we go back to that sanātana-dhāma and live with the supreme sanātana, Kṛṣṇa... And we are also sanātana. The process by which we can achieve this highest goal of life, that is called sanātana-dharma. We are executing here sanātana-dharma.

Lecture on SB 7.6.1 -- Madras, January 2, 1976:

So sanātana-dharma and this bhāgavata-dharma, the same thing. Bhāgavata, Bhagavān. From the word Bhagavān, bhāgavata has come. So this bhāgavata-dharma has been described by Śrī Caitanya Mahāprabhu. He says, jīvera svarūpa haya nitya kṛṣṇa dāsa (Cc. Madhya 20.108-109). We are eternal servant of Kṛṣṇa. This is. But at the present moment, with our material connection, instead of becoming the servant of God, or Kṛṣṇa, we have become servants of so many other things, māyā, and therefore we are suffering. We are not satisfied. There cannot be. It cannot fit. Just like you take one screw from the machine.

Lecture on SB 7.6.5 -- Toronto, June 21, 1976:

And in the Eleventh Chapter, Arjuna describes Kṛṣṇa as sanātana. So three sanātana. Three sanātana. So if we are all sanātana, there is sanātana-dhāma and Kṛṣṇa is sanātana, we are also sanātana. So when they are combined together, that is called sanātana-dharma. They do not know what is sanātana. They think that if I dress in a certain way and if I am born in a certain community, then I become sanātana-dharma. No. Everyone can become sanātana-dharma. But they do not know what is the meaning of sanātana. Every living entity is sanātana. And Kṛṣṇa, God is sanātana. And there is a place where we can meet together—that is sanātana dhāma. Sanātana dhāma, sanātana-bhakti, (indistinct), sanātana-dhāma. When it is executed, that is called sanātana-dharma. So what is that sanātana-dharma? Suppose I return to that sanātana-dhāma and there is God, sanātana, and I am sanātana. So what is our sanātana activities? Does it mean that when I go to sanātana-dhāma I become God?

Lecture on SB 7.6.5 -- Toronto, June 21, 1976:

Because God is one. He's the Supreme Lord, Master, and we are servant. Caitanya Mahāprabhu: jīvera svarūpa haya nitya kṛṣṇa dāsa (Cc. Madhya 20.108-109). So here every one of us, we are claiming to become Kṛṣṇa. But when you return to the sanātana-dhāma, then we—unless we are qualified we cannot go there—then we eternally engage in the service of the Lord. That is sanātana-dharma.

Lecture on SB 7.6.5 -- Toronto, June 21, 1976:

So you practice it. The sanātana-dharma means this bhakti-yoga. Because we have forgotten. Everyone is trying to become God. Now practice here how to become a servant of God. And if you are qualified, factually, that now you are rest assured that you have become a servant of God, that is bhakti-mārga. As Caitanya Mahāprabhu said, gopī-bhartur pada-kamalayor dāsa-dāsa-dāsa-dāsānudāsaḥ. When you are expert in becoming the servant of the servant of the servant of the servant of the Lord-hundred times down, servant—then you are perfect (CC Madhya 13.80). But here everyone is trying to become the Supreme Lord. Somebody is misusing the word "so 'ham," "ahaṁ brahmāsmi" and therefore "I am the Supreme." But that is not.

Wedding Ceremonies

Initiation of Sri-Caitanya dasa and Wedding of Pradyumna and Arundhati -- Columbus, May 14, 1969:

That is sufficient. So in our society we want to establish divine society. Therefore there is need of all classes of men and all classes of social orders. Our Vedic conception is varṇāśrama-dharma. The "Hindu" term is not found in any Vedic literature. It is a name given by the Muhammadans, so far I know. It is not... Real term is varṇāśrama-dharma, sanātana-dharma, four varṇas and four āśramas. Four varṇas: brāhmaṇa kṣatriya, vaiśya, śūdra, according to qualification... And Bhagavad-gītā also says these are the qualification, brāhmaṇas: satya śama dama titikṣa ārjavam, ācāryopāsanam, brahma-karma svabhāva-jam (BG 18.42). Similarly, there are indication of the kṣatriyas, vaiśyas; and śūdras' one qualification: paricaryātmakaṁ karmaṁ śūdra-karma svabhāva-jam (BG 18.44). Paricaryā, to serve others. And in this age, because everyone is after employment—without employment he cannot survive—therefore it is said, kalau śūdra sambhava. In the Kali-yuga... A brāhmaṇa is not expected to serve anyone.

General Lectures

Engagement Lecture -- Buffalo, April 23, 1969:

There is no history of its beginning, or there is no end—that is called sanātana, eternal. Eternal means which has no end, no beginning. Nobody knows where it has begun and where it has ended. Nobody knows. Just like the Vedic religion is called sanātana-dharma because nobody can trace out when this Vedic religion begun. Therefore it is called sanātana-dharma. Every religion in our present experience, it has got a history. Your Christian religion, it has got a history, two thousand years old. Buddhist religion, it has got a history, 2600 years. Muhammadan religion, it has got a history, one thousand years. But if you trace out Vedic religion, you cannot find out the history, date. There is no date. You cannot find out. No historian can give. So therefore it is called sanātana-dharma. And in the Bhagavad-gītā, Kṛṣṇa says that "There is another nature, which is sanātana." Sanātana means there is no history of its creation or... But this material creation, as you know... We say, "God created."

Lecture -- Bombay, November 2, 1970:

So our this Kṛṣṇa consciousness movement is to revive the Vedic culture. And the Vedic culture, another name of Vedic culture is sanātana-dharma. Sanātana means eternal, and dharma means characteristic. Dharma, generally, in English is translated "religion." Religion means a kind of faith: "I believe in such and such faith." "I believe in the Muhammadan faith," "I believe in Christian faith," "I believe in Buddha faith." But actually, dharma does not mean faith. Dharma means characteristic. What is that characteristic? Just like everything, every little item, has got his characteristic. Just like take for example chili: it is very hot. The more the chili is hot, it is good. But if the sugar becomes hot like chili, immediately rejected.

Rotary Club Lecture -- Ahmedabad, December 5, 1972:

Rotarians, Ladies and Gentlemen, I thank you very much for your kindly inviting me this evening to speak something on Sanātana-dharma. Sanātana means eternal, and dharma also means eternal characteristic. Just like every ingredient, element, of this world has got a certain type of characteristic. As I have been introduced, I was manager in a chemical factory. So you know... (aside:) That sound may be stopped... that every chemical has got a certain characteristic—its color, its taste, its granules. In pharmacology and pharmaceutical formulas, each and every chemical is tested according to that characteristic. That characteristic is called dharma in Sanskrit word. Dharma is not a type of faith, as it is explained in English dictionary, "kind of faith." Faith you can change. Today you are Hindu: you can become Christian next day. Or today you are Christian; you can become a Muhammadan next day. So political field also, changing faiths. So dharma does not exactly mean a kind of faith. It is characteristic.

Rotary Club Lecture -- Ahmedabad, December 5, 1972:

So the conclusion should be that sanātana-dharma means that the living entity is eternal, he must seek out his eternal service. That is called sanātana-dharma. Sanātana-dharma does not mean that having a great big tuft, and tilaka, or dressing in a certain manner, or... Then everything are changing. That is not sanātana-dharma. Whatever is changeable, that is not sanātana-dharma. Sanātana, try to understand sanātana. Sanātana means eternal, and the living entity, being eternal, he must have some eternal engagement. That is called sanātana-dharma. Here, in the Bhagavad-gītā, the word sanātana has come in many places.

Rotary Club Lecture -- Ahmedabad, December 5, 1972:

So the sanātana-dharma means that to find out the eternal engagement of the living entity. At the present moment, the living entity is changing the position. As we change our position even during this life—sometimes I am working in this office, sometimes working in that office, sometimes in this way, sometimes that way—similarly, we are changing eternally. We are creating our desires within the mind, thinking, feeling and willing, and according to the thinking, feeling and willing, we are getting a certain type of body, one after another. This is the process. Dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā, tathā dehāntaraṁ prāptir (BG 2.13). Just like in this span of life, I was a child. Everyone was. Everyone remembers.

Rotary Club Lecture -- Ahmedabad, December 5, 1972:

We haven't got full experience. Whatever little experience we have got, that is also temporary. That is not sanātana. This whole material world is not sanātana, eternal. It is temporary. This body is also temporary. So our knowledge about this body and this world—insufficient knowledge. Therefore because we are eternal, we must find out an eternal and we must serve the eternal Supreme. That is called sanātana-dharma. This is sanātana-dharma. So we are teaching that sanātana-dharma.

Rotary Club Lecture -- Ahmedabad, December 8, 1972 'The Present Need of Human Society':

There is another, spiritual world. This is material world. This material world, it is stated in the Bhagavad-gītā, you, perhaps you know, that paras tasmāt tu bhavo 'nyo 'vyakto 'vyaktāt sanātana-dhāma (BG 8.20). God is sanātana and we are sanātana. When we combine together, that is called sanātana-dharma.

Pandal Lecture -- Bombay, January 14, 1973:

So our this Kṛṣṇa consciousness movement is to revive the Vedic culture. And the Vedic culture, another name of Vedic culture is sanātana-dharma. Sanātana means eternal, and dharma means characteristic. Dharma generally in English is translated: "religion." Religion means a kind of faith, "I believe in such and such faith"—"I believe in the Muhammadan faith," "I believe in Christian faith," "I believe in Buddha faith." But actually, dharma does not mean faith. Dharma means characteristic. What is that characteristic? Just like every thing, every little item has got its characteristic.

Lecture -- Jakarta, February 26, 1973:

So where is your national? Your national home is back to home, back to Godhead. That is your national, real, actual home. That is called sanātana. That I was explaining. There is another place, material..., spiritual world. That is also called sanātana. And the jīva, the living entity, is also mentioned as sanātana. And Kṛṣṇa is also mentioned as sanātana. When these three sanātanas come together, that is called sanātana life, and any process that takes us to that sanātana position, that is called sanātana-dharma. That is called sanātana-dharma. We know sanātana-dharma. We have heard it only. But sanātana-dharma is not limited to a certain class of men or certain class of society or certain kind of country. No. Sanātana-dharma is meant for all living entities, because the living entity is sanātana, and God is sanātana, and the place where we can exist eternally, that place is called sanātana. And the process which teaches us to go back to sanātana land, sanātana existence, that is called sanātana-dharma. Try to understand, most of our Hindus, they call the sanātana-dharmī, but sanātana-dharma is not limited for any particular type of society. It is meant for the whole human being, living entity. Living entity sanātana. So when you accept this, when you understand what is sanātana, and we employ ourself in that process, that is called execution of sanātana-dharma

Lecture -- Jakarta, February 26, 1973:

So we are spreading this sanātana-dharma, or Kṛṣṇa consciousness movement, throughout the whole world, not on the superficial platform of this bodily concept of life. We are teaching everyone that "You are not this body." Actually we are not, but it is because we are, at the present moment, we are educated as first-class rascals and fools, we are thinking that "I am this body." This is the defect of the modern civilization. But actually what Kṛṣṇa is trying to instruct Arjuna... Arjuna means everyone. He's not simply talking with Arjuna. Arjuna is simply via media. He's talking to the whole human society, intelligent class of men, that "We existed, we are existing now, and we shall exist also in the future." This is called sanātana, eternity.

Lecture -- Jakarta, February 28, 1973:

Stone-hardness is the characteristic of the stone. It cannot be changed. If you say that water has now changed its characteristic, it has become now hard, stonelike, that is not actually the fact. Although water sometimes becomes hard like stone by the influence of atmosphere, it immediately begins to melt. That means it is going to its own characteristic, liquidity. So when we speak of dharma, according to Vedic understanding, dharma means your characteristic which you cannot change. Therefore, in other words, sometimes dharma is explained as sanātana-dharma, sanātana-dharma. Sanātana means eternal. You cannot change it.

Page Title:Sanatana-dharma (Lectures)
Compiler:Visnu Murti, Partha-sarathi
Created:29 of Sep, 2010
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=46, Con=0, Let=0
No. of Quotes:46