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Easy Journey to Other Planets
ment. It is also stated that animals should be treated as one's own children.
We believe that no nation on earth can describe socialism as well as the  Śrīmad-Bhāgavatam . Living beings other than humans can be treated as brothers and children only when one has a full conception of the creator and the actual constitution of the living being.
Man's desire to be deathless is only realized in the spiritual world. As stated at the beginning of this essay, a desire for eternal life is a sign of dormant spiritual life. The aim of human civilization should be targetted to that end. It is possible for every human being to transfer himself to that spiritual realm by the process of  bhakti-yoga , as described herein. It is a great science, and India has produced many scientific literatures by which the perfection of life may be realized.
Bhakti-yoga  is the eternal religion of man. At a time when material science predominates all subjects—including the tenets of religion—it would be enlivening to see the principles of the eternal religion of man from the viewpoint of the modern scientist. Even Dr. S. Rādhākrishnan admitted at the world religion conference that religion will not be accepted in modern civilization if it is not accepted by science. In reply, we are glad to announce to the lovers of the truth that  bhakti-yoga  is the eternal religion of the world and is intended for all living beings eternally related with the Supreme Lord.
Śrīman Rāmānujācārya defines the word  sanātana , or eternal, as that which has neither beginning nor
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end. When we speak of  sanātana-dharma , eternal religion, we take this definition for granted. That which has neither beginning nor end is unlike anything sectarian which has limits and boundaries. In the light of modern science it will be possible for us to see  sanātana-dharma  as the main occupation of all the people of the world—nay, of all living entities of the universe. Non- sanātana  religious faith may have some beginning in the annals of man, but there is no historic origin of  sanātana-dharma  because it eternally remains with living entities.
When a man professes to belong to a particular faith—Hindu, Muslim, Christian, Buddhist, or any other sect—and when he refers to a particular time and circumstance of birth, such designations are called non- sanātana-dharma . A Hindu may become a Muslim or a Muslim may become a Hindu or Christian, etc., but in all circumstances there is one constant. In all circumstances, he is rendering service to others. A Hindu, Muslim, Buddhist, or Christian is in all circumstances a servant of someone. The particular type of faith professed is not  sanātana-dharma .  Sanātana-dharma  is the constant companion of the living being, the unifier of all religions.  Sanātana-dharma  is the rendering of service.
In the  Bhagavad-gītā  there are several references to  sanātana-dharma . Let us learn the import of  sanātana-dharma  from this authority.
There is reference to the word  sanātanam  in the tenth verse of the Seventh Chapter, in which the Lord says that He is the eternal fountainhead of everything and is therefore  sanātanam . The fountain-