In our country a number of parties have come up now. It is wrong to say that they have come up here; we must say they are coming here from abroad. They are: Democracy, Socialism, Communism, Self respect, Social reform party etc. What are these parties for? There are many difficulties for human society. Every party proclaims that their way is the right way of getting rid of difficulties and gathers following. In olden days, religions propounded by Gnanis full of tranquillity sought that man should be ever in undiminished bliss at any time, even after death, without suffering from sin or misery. But the present day parties propagate that no matter what happens after death, where is sin and merit; it is all cock-and-bull story that the fruits of sins and acts of merit committed now have certainly to be enjoyed some time or the other and that these acts will not just go away without thrusting upon us their fruit. They further propagate their theory that within the short time available before death, it is essential to seek man’s wellbeing and that there is no need to worry about permanent welfare.

Man should attain true happiness at all times. That alone is true joy; the rest is all false. Notwithstanding this, will it be possible for any of these new parties with all their efforts to ensure happiness without any misery to all humans on the earth till their last breath? Let us assume that whatever aim each party proclaims, we have reached the very end of that. We have to think carefully whether all of man’s difficulties will vanish without any trace in that state. It will be clear on careful and impartial examination that many more ever new difficulties will crop up. These parties are all foreign medicine; indigenous medicine is only one. That alone is truly efficacious medicine. But there will not be any show and pomp in that. That medicine alone is good for us. Irrespective of whether government systems change basically, Aacharas go topsy-turvy and many borrowed parties crop up, there will be more and more difficulty for the human race when peace and virtuous qualities decline. When virtues grow, apart from decline in the pains and pleasures resulting from previous births, the pains acquired in the present life will also start reducing. How will we get this virtue? When we think of people of virtue, our mind will also become virtuous like them. If a scholar keeps reading the poems of Kamban, he starts writing like him. If he reads the works of Nakkirar, he starts writing like Nakkirar. Propagation of dharma is nothing but making the minds of humans seek persons of exceptional virtue more and more. The government that does it will need to spend less on police and military. Even expenditure on treatment of diseases and adjudication will come down. There is no dearth of such pillars of virtue in our country. We do not suffer from that famine which makes us seek suspect imported medicine to cure the illness of our miseries. Let us establish in our minds those great men, who are the leading lamps in every virtue. Let us follow their path.

1. That which is called ‘Atithi puja’ or ‘virundombal’ (honouring guests) in Sastras is the vow of partaking of food oneself only after feeding a guest, apart from nourishing his own family. If this is propagated and followed by all, problems like food ration and famine will almost disappear. Further if divine fasts like those on days of Ekadasi and Krittika are practised without fail as per our culture, there will be no place for new fasts arising out of food shortages.
2. The vow that everyone would give a handful of grass in the mouth of a cow every day without fail is known as ‘Gograasam’ in Sastras. If this system is put into practice, the problems of the cows will generally be solved.
3. Sastras lay down that everyone should first learn his family skill and then only enter into other jobs and professions. If this system is put into practice by people and government jointly, the population of destitutes, beggars and coolies will decrease. Because of the divine thought that one’s family profession alone is suitable for him, the difficulties arising out of competition and taking sides in other professions will decline.
4. Sastras lay down that brahmanas should not give much importance to livelihood and make their children learn Vedas first and then train them in other arts to the extent possible. Further they should not convert knowledge of those arts into profession for their livelihood, teach those arts to suitable persons and accept as Gurudakshina whatever they offer with devotion and further accept happily the livelihood as it happens, whether it is painful or pleasurable. This should be propagated. This is the way shown by our forefathers.

This is indeed the medicine practised by Maharishis to solve many problems.

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