That is dharma, sambandha, abhidheya, prayojana, these three things. The whole Vedas are divided into three states. Sambandha, what is our connection with God. That is called sambandha. And then abhidheya. According to that relationship we have to act. That is called abhidheya. And why do we act? Because we have got the goal of life, to achieve the goal of life. So what is the goal of life? The goal of life is that, to go back to home, back to Godhead. That is goal of life. We are part and parcel of God. God is sanātana and He has His own abode, sanātana. Paras tasmāt tu bhāvo 'nyo 'vyakto 'vyaktāt sanātanaḥ (BG 8.20). There is a place ever-existing. This material world, it will not exist forever. It is bhūtvā bhūtvā pralīyate (BG 8.19). It is manifested at a certain date. Just like your body and my body, it is manifested on a certain date. It will stay for some time. It will grow. It will give some by-product. Then we become old, dwindling, and then finished. This is called ṣaḍ-vikāra. Of anything which is material. But there is another nature where there is no ṣaḍ-vikāra. That is eternal. 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.
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. If the screw somehow or other falls down it has no value. But the same screw, when you fit to the machine or the machine is not working for want of one screw, it is in disturbed condition, so you take that same screw and fit it and the machine working and the screw becomes very valuable. So we are part and parcel of god, Kṛṣṇa. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7), He says, Kṛṣṇa. So we are now separated. We are fallen down. Another example is just like big fire and the small sparks. The small spark is also fire so long it is with the fire. And if somehow or other the sparks fall down out of the fire, it extinguishes. There is no more fire quality. But if you take it again and put it into the fire, again it becomes spark.
So our position is like that. Somehow or other, we have come to this material world. Although we are a small particle, fragmental parts of the Supreme Lord, but because we are in this material world we have forgotten our relationship with God, and our... Manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). We are struggling against the laws of material world, so many other things. Here also we are serving because we are eternally servant. But because we have given up the service of the Supreme Lord, we have been engaged as servant of so many things. But nobody is satisfied, as (the) honorable Justice said, that nobody is satisfied. That's a fact. It cannot be satisfied. It cannot be satisfied because we are constitutionally servant of God but we have been placed in this material world to serve so many other things which is not fitting. Therefore we are creating plans of service. That is called mental concoction. Manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). A struggle, it is a struggle.