Sanatan Dharma (Eternal religion)

Question. I think the definition of SIN changes with time. In some cases, whatever was SIN a century ago is not a SIN today.
Question. Is our dharma eternal? It does not change with time if it is eternal.

Many people use their incomplete knowledge and claim it to be correct as it is sanatana dharma. I see many groups of people fighting about dharma. This article discusses what is sanatan dharma?

SANATAN DHARMA

Literal meaning of sanatan dharma is dharma which is eternal. Dharma is used as analogous religion or good (pious) value system. Ultimately, dharma means our intrinsic nature. For example, dharma of fire is heat. Vyasdevji gives definition of dharma in the beginning of Srimad Bhagavatam. Gosvami Tulsidasji also writes with same understanding in the begining of RamCharitMahas. Here is description of sanatan dharma:

Our self is sat chid anand. It is eternal, full of knowledge and full of bliss.

"Gosvami Tulsidasji says, "chetan amala sahaj sukh rashi (consciousness, free of all impurities, and ever blissful). " Dharma is true nature of this eternal self. Therefore, dharma is eternal. But this sanatan dharma starts at the level of eternal self. We may go to different planet etc. Our self will remain whatever happens. The sat chid anand nature of self is independent of time, place and matter. BG 2.12 says, "Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be."

2) Even though the self is eternal, due to illusion it accepts itself as body. Vyasdevji says in SB 1.1.1 - By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. We are in illusion and seeing distorted reality as real. This illusion is also santana dharma as it is independent of time, place and circumstance.

3) SB 1.2.12 - Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramatma and Bhagavan. Vyasdevji describes Krishna as all pervading (Brahman). He resides in everyone's heart as Paramatma. He shows us His sagun form so that we can sing, hear and meditate on His lilas (pastimes or exploits) as Bhagavan. This Absolute aspect of Krishna is sanatan.

4) Krishna is the source of infinite universes. Vyasdevji describes Him as in SB 1.1.1 - Krishna is the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him.

5) Krishna in Gita and Vyasdevji in Srimad Bhagavatam reject relative dharma described in other literatures.

BG 2.42 -2.43 - Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this.

SB 1.1.2 - dharma projjhitah kaitavo

Bhagavatam also reject dharma which is done for fruitive actions.

In 1.1.2, Vyadevji describes 3 qualities of sanatan dharma or the true knowledge:

1. It distinguishes reality from illusion. Basically, it is at the level of eternal self and it brings those who are at the level of inert matter to the level of the eternal self.
2. It is for the welfare of all. Obviously, the best welfare for all of us is removal of illusion or ignorance.
3. It uproots the threefold miseries. Suffering or misery happen when we identify ourself with body. But when identification with matter is removed, then there is no suffering.

Now, I will describe some aspect of sanatan dharma which are generally true. But still, there are exceptions to it. From absolute perspective, inert matter cannot touch the eternal self. Therefore, dharma described in terms of body is relative. It is sanatan from the perspective of bringing us from illusion to knowledge. Ultimately, no external action takes away illusion. Our advancement towards eternity or Krishna is based on our internal consciousness (like equanimity, surrender etc). Actions are aid but ultimately, we need to realize the Truth and understand it.

SB 12.2.41 - What can a person who injures other living beings for the sake of his body know about his own self-interest, since his activities are simply leading him to hell?

SB 10.2.22 - A person who is very cruel is regarded as dead even while living, for while he is living or after his death, everyone condemns him. And after the death of a person in the bodily concept of life, he is undoubtedly transferred to the hell known as Andhatama.

Difference between relative and sanatan dharma is very nicely described by Sri Ram in Uttarkand of RamCharitManas:

Uttarkand (Doha 40 onwards) - There is no dharma (virtue or right action) like action for welfare of others. There is no other worse sin (wickedness) than inflicting suffering on others. I have declared to you, the verdict of all Vedas and Puranas and this is also known by men of wisdom. They who inflict pain on others even after attaining the human body have to suffer terrible pangs of birth and death. Due to illusion and self desires, they commit various sins and thereby ruin their prospects in the next world. As the God of death (Yamraj), I give them the fruit of their good and evil actions. Realizing this, those who are intelligent worship Me seeing this world as full of suffering. They don't get good or evil results of their actions as they take refuge in Me, the Lord of Devatas, men and sages. Listen, my brother, these numerous good qualities and bad qualities are product of maya. The greatest quality is that one should not see both of them. Seeing good or bad in this world is ignorance.

Many people use Vedic texts or even text from RamCharitManas to show good or evil. Ram clearly says that the ultimate good is that not to see this world as good or bad. From perspective of bhakti, this world is all good. From perspective of the eternal self, this world ceases to exist in current form. Bhakta sees Ram (all good) everywhere. This is sanatan dharma.

Showing good or bad which is product of maya as sanatan dharma is incorrect. What is born of maya is never eternal? So, how can product of maya or dharma born of maya be eternal or santana?