RamanujaSanatana-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. Ramanujacharya 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 Ramanujacharya that it has neither beginning nor end.
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. 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 Ramanujacharya 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. Yet those belonging to some sectarian faith will wrongly consider that Sanatana-dharma is also sectarian, but if we go deeply into the matter and consider it in the light of modern science, it is possible for us to see that Sanatana-dharma is the business of all the people of the world-today, of all the living entities of the universe. Bhagavad-gita As It Is – Macmillan 1972 Edition : Bg: introduction
The Gita answers this question very frankly. Those really learned leaders of society like Brahma, Shiva, Kapila, the Kumaras, Manu, Vyasa, Devala, Asita, Janaka, Prahalada, Bali, and later on Madhvacharya, Ramanujacharya, Sri Chaitanya and many others – who are faithful philosophers, politicians, educators, scientists, etc.surrender to the lotus feet of the Supreme Person, the all-powerful authority. Bhagavad-gita As It Is – Macmillan 1972 Edition : Bg 7: Knowledge of the Absolute : Bg 7.15 : Purport
Those who are worshipers of demigods have been described as less intelligent persons, and here the impersonalists are similarly described. Lord Krishna in His personal form is here speaking before Arjuna, and still, due to ignorance, impersonalists argue that the Supreme Lord ultimately has no form. Yamunacharya, a great devotee of the Lord in the disciplic succession from Ramanujacharya, has written two very appropriate verses in this connection. He says, "My dear Lord, devotees like Vyasadeva and Narada know You to be the Personality of Godhead. By understanding different Vedic literatures, one can come to know Your characteristics, Your form and Your activities, and one can thus understand that You are the Supreme Personality of Godhead. But those who are in the modes of passion and ignorance, the demons, the nondevotees, cannot understand You. They are unable to understand You. However expert such nondevotees may be in discussing Vedanta and the Upaniṣads and other Vedic literatures, it is not possible for them to understand the Personality of Godhead." Bhagavad-gita As It Is – Macmillan 1972 Edition : Bg 7: Knowledge of the Absolute : Bg 7.24 : Purport
The statements of Srimad-Bhagavatam are accepted by great acharyas like Sridhara Svami, Ramanujacharya and Vallabhacharya. Lord Sri Chaitanya Mahaprabhu specifically accepts Srimad-Bhagavatam as the spotless Vedic authority, and as such no sane man can ignore the statements of Srimad-Bhagavatam when it is spoken by the self-realized soul Srila Shukadeva Gosvami, who follows in the footsteps of his great father, Srila Vyasadeva, the compiler of all Vedic literatures. Srimad-Bhagavatam : Canto 2: "The Cosmic Manifestation" : SB 2.2: The Lord in the Heart : SB 2.2.26 : Purport
Comments