Today on the occasion of Guru Purnima let us all sincerely pray that the blessings of our Prime Guru Lord Lakulish and Swami Kripalvanandji, that is Bapuji, may rain upon us all. The pleasure of both these great souls can certainly be gained by doing the work they have assigned us to do. We all know what that work is – the resurgence of the eternal Indian culture.

Our Indian Scriptures and the culture based on those Scriptures are both believed to be the most ancient in the world. The ancient Saints and Sages have most outstandingly reviewed the elements and principles of our Scriptures such as Paramatma, Atma, creation and the dissolution of creation, life, death, karma bondage, liberation, etc. The proper delineation of all these matters and the proper way of life as based on them has been given the name ‘sanatan dharma.’ The word ‘sanatan’ means without beginning and end. Sanatan dharma has not been established by any one person or at any particular time. Sanatan dharma has been evolved on the basis of truths directly heard by countless Saints and Sages from the mouth of God and their own direct experience affirming those truths. The truths and principles of Sanatan Dharma being permanent, the name ‘Sanatan Dharma’ is appropriate. This Dharma is also recognized as ‘Vedic Dharma’ because the Vedas are the foundation texts of this dharma. It is not proper to say that Sanatan Dharma is the dharma of only the Hindus because the truths enshrined therein serve as a guide to all mankind. Sanatan Dharma can be a universal dharma or the dharma of all mankind.

Sanatan Dharma teaches that creation is not permanent because it arises out of perishable elements. Only Brahm or the Ultimate Essence (Paramatma Tattva) and the Soul (Atma Tattva) are Sanatan or everlasting and permanent. Therefore man should forget the perishable body and the created world (jagat) and search permanence and immortality in the eternal nature of Paramatma and Atma. Thus, Sanatan Dharma makes man aware of what is truly immortal, and imperishable as compared to his own impermanence and mortality.

It is said, “Sanatanayati iti sanatanah” – i.e., one that immortalizes is Eternal Principle. This dharma provides humanity the guidance for attaining the immortal self, beyond old age and death. That is why it is called ‘Santan Dharma’. Further, Sanatan Dharma teaches that the realization of the Paramatmatattva or Atmatattva through spiritual practice should be the ultimate goal or purpose of human existence. So it is said, “Ayam tu paramodharmah yadyogena atmadarshanah” – Realization of the Soul through practice of yoga is the supreme dharma (or supreme duty). Sanatan Dharma also teaches that man should attain liberation through the union of Atma (individual soul) and Paramatma (Supreme Soul) so that there may be no further return to the world of being and the endless cycles of birth and death. This is the supreme goal of Sanatan Dharma.

Sanatan Dharma can be divided into two main divisions: 1. The path of spiritual practice which can take Jiva (bound individual soul) to moksha or liberation which is called vyashthi dharma or special dharma; and 2. the path of spiritual practice which can take Jiva to higher realms after death, which is called samashthi dharma or ordinary dharma. The first, vyashthi dharma, is the difficult and secluded spiritual practice of one who, casting away all attachment, has renounced the world and taken sannyas. Not all human beings are capable of pursuing this difficult line of practice. This sadhana is for renouncing one’s attachment for samsar (mundane existence), the objects of the world and indeed even one’s own physical self and attaining moksha or liberation through experiencing the unity of Paramatma and Atma by the practice of dhyan-samadhi. That is why this sadhana has also been called moksha-purusharth (endeavor for liberation). The other path, samashthi dharma id the path of spiritual practice through performance of karmas ordained by the Vedas. This is the path of worldly persons or the pravritty path (the path of activity), as opposed to sannyas or the path of nivritty (renunciation of action). This practice is a simple practice so that all can practice it, each according to his capacity. It calls for the regular and daily practice, with all due observance and procedure, of karmas ordained by the Scriptures. This is called dharma purushartha (endeavor for dharma). It has been said, “karmo dharma” – the performance of karmas prescribed by the Scriptures is dharma. High standards of thought and action which can elevate man and gain him heaven lie at the root of dharma purusharth.

In present times, even those who have renounced home and hearth and have become sannyasis, are hardly seen to be practicing the sadhana for attainment of liberation. But the number of those engaged in the spiritual practice of dharma is very large. This form of spiritual practice is appropriate for the worldly but it is difficult to say whether all of them know all the observances and procedures that the Scriptures have prescribed for this practice. It can be considered a major contribution to the resurgence of Sanatan Dharma if a campaign can be pursued for providing guidance to practitioners concerning the observances and practices of Dharma Purushartha which includes the performance of vihit karmas (karmas prescribed by Scriptures). It is seen that other than those practicing dharma purusharth, there is also a large section of society comprised of those who find fulfillment through the practice of only artha purusharth (endeavor for gaining wealth) and kama purusharth (endeavor for fulfilling desires). Their life’s mantra is only to earn wealth and enjoy the pleasures of the world. It is to be believed that they have not properly understood the eternal principle that a human being can rise or fall according to his karmas. It could be considered a great contribution to the rise of dharma if such people could be made dharma-oriented by educating them about the fleetingness of wealth and the world’s pleasures. Making those who do not practice dharma dharma-conscious and motivated to perform dharma karmas is a punya karma, that which earns spiritual merit.

Concerning this, there is the following beautiful example in the Mahabharat. There was a Brahmin much troubled by poverty. He had a strong desire to gain wealth but found no way to succeed in fulfilling that desire. One day, someone advised him that, being a Brahmin, he cold perform a yagya for fulfilling his wishes since it is heard that the gods are pleased by yagya and do give the boon of wealth. The Brahmin felt like adopting the suggestion but he did not know the procedure for performing a yagya. Accordingly, he sought out another wise Brahmin who could teach him the procedure for sakam yagya (yagya performed with a desire for some fruit or result). The Brahmin explained the procedure to him but the problem arose that the yagya required a daily sacrifice of costly materials and securing these was difficult without the requisite means. The Brahmin was poor so, in the absence of the required means, he dropped the idea of performing the yagya.

Another person advised him that Goddess Laxmi was the bestower of wealth so he should daily recite the text of Laxmi Sukta and perform regular worship of the Shriyantra (an auspicious mystical diagram pertaining to Goddess Laxmi) and that would eradicate his poverty. The Brahmin accepted this advice and put it into practice. But even after practicing thus for about an year, the Brahmin was still no better off than before. So, tiring of it, he gave up that practice too.

Now a third person advised him that, no doubt he worshipped Laxmi for a long time, but she had countless worshippers so it was natural if it took some time before her grace could fall upon him. So, instead, why not worship a lesser god who is hardly ever worshipped so that he could be sooner pleased and his turn for grace would come up sooner. The advice pleased the Brahmin and he began wondering which is such a lesser god who is little worshipped. While he was pondering over the matter, he saw a lesser god passing across the skyways. This was a coincidence. The Brahmin bowed to the lesser god from a distance and prayed to him.

The Brahmin had seen the lesser god inside a large cloud. He was named Kundadhar, the deity of the clouds. Hearing the prayer of the Brahmin, he paused in the sky. Possibly he too may never before had such a human devotee. So, hearing the prayer of the Brahmin, he descended from the sky to the earth and stood before the Brahmin. The latter feelingly offered his obeisance, whereupon the deity spoke: “Devotee, I am Kundadhar, the deity of the clouds. I am pleased with your devotion. Ask a boon”. The Brahmin fell into amazement. He had not imagined that any deity could be so easily pleased. Moved by joy, he said, “Lord of the rains, I have come to your mercy. If you have been pleased, be so kind as to eradicate my poverty”. The Lord of the Rains said, “Where is your field? Show it to me so that I may cause rain to fall upon it. Other than that, I have no wealth to give you”. The Brahmin said, “Deva, I do not have a field, only a small hut to live in. Now it is up to you to figure out how to eradicate my poverty. You asked me to request a boon and I have made the request. The rest is up to you”.

The Lord of the Rains fell into confusion. This became a matter of prestige for him. If even the very first devotee he had encountered could not be satisfied, there could be no hope of more devotees! Shortly, he arrived at a solution to the dilemma. He mentally remembered one of his Yaksha friends. Instantly, a Yaksha named Manibhadra appeared on the scene. As you all know, the Yakshas are the guardians of the treasures of Kuber, the god of wealth. This Manibhadra was a guard of one such treasure house and also a close friend of the rain god. The latter told him, “Friend, this Brahmin is a devotee of mine and he has a desire to gain wealth. I will be grateful to you if you will give him the desired wealth”. “Nothing to it”, the Yaksha said, “I will certainly give the Brahmin all the wealth he wants”. Hearing this, the Brahmin was delighted and immediately spoke up, “Be so merciful as to give me a thousand gold seals”.

The Lord of the Rains felt that the Brahmin was greedy and greed is considered the root of sin. ‘It may be that the fortuitous gain in wealth may motivate him into sinful acts’, he thought. ‘If this happens, my grace will be against the interest of my devotee rather than in his interest’. With this consideration, he told the Brahmin, “My dear Devotee, listen. I am motivated to address a few words to you before my friend Manibhadra gives you the thousand golden seals you have asked. I have seen many humans resort to sinful ways after becoming wealthy here and then going to hell after death. Neither I nor you will like it if after becoming wealthy, you too make the same mistake and have to suffer the pains of hell. Therefore I give you an alternative choice. I desire to give you dharma labha (the benefit of dharma) instead of dhan labha (benefit of wealth). I desire that instead of your mind being engaged in the longing for wealth, it may be better engaged in the longing for dharma. An intellect engaged in dharma will benefit you in this life and the life after also. Now, consider the matter properly and choose – is it dhan or dharma that you want?” The Brahmin thought for a while and replied, “Lord of the Rains, from your sermon I have understood the truth. Kindly give me an intellect of dharma. Therein lies my welfare”. “So be it” said the Lord of Rains, and disappeared.

After this, there was enormous change in the Brahmin’s thoughts and actions. Vairagya (sense of detachment) appeared in his heart and he renounced the worldly life. He went off to the forest where he practiced austerities for many years. He attained many spiritual accomplishments. He now properly understood that the Lord of the rains was his true well-wisher. Had he not turned him to the path of dharma, his life would have been wasted.

Lord Lakulish has commanded us to become dharma-oriented and turn others also towards dharma. Helping another to turn towards dharma earns spiritual merit for us from having guided another person properly. Those who wish to earn such spiritual merit should join Life Mission’s pravritty path and receive initiation as ‘sevadharmi’. Those who wish to thus become active in the pravritty path will be given such initiation. Life Mission Secretary is hopeful that there will be a good response to this from the followers of Life Mission. If some of you have not yet decided, today is Guru Purnima and an auspicious day to reach such a decision. Do convey your decision to the Secretary of the Mission.

Loving Jai Bhagwan to all.