Acharya Prashant explains that the concept of 'wanting' or 'desire' begins at birth. A newborn cries because it needs nourishment, air, and breath. He states that all actions are a result of the combination of the body and society, but the individual mistakenly assumes the role of the doer. While processes like breathing, heartbeat, and digestion happen on their own, many people still claim, "I am breathing." If the entire world, or Prakriti, is considered Maya (illusion), then its creator cannot be real. Similarly, a habitual liar does not like to be lied to, indicating an inherent preference for truth. Acharya Prashant elaborates that Dharma is a concept that applies exclusively to human beings. Other creatures, like lions, deer, or plants, act according to their inherent nature (Prakriti). The word 'Dharma' is not used in their context. Humans are unique because they are the only beings who are restless, who question their existence, and seek meaning. Dharma is the path for this restless human mind to find peace and tranquility. It is the search for completeness, contentment, and a solution to problems. This search is for something eternal and unchanging that can be fully trusted. He defines Sanatana Dharma as the eternal search for the timeless. He distinguishes between habit (adat) and one's true nature (swabhav), noting that people often mistake their habits for their nature. Our true nature is the desire for Sat-Chit-Ananda (Truth-Consciousness-Bliss). This is why no one desires sorrow and everyone seeks joy. The speaker then differentiates between Ishwar (God) and Brahman. Ishwar is the creator and operator of Prakriti (nature/Maya). Brahman is the ultimate, singular Truth that lies beyond Prakriti. The various deities represent personifications of natural forces. The worship of Ishwar can be a step towards the worship of Brahman. Acharya Prashant concludes by addressing the concept of being 'God-fearing'. He explains that fear is a natural consequence of ignorance. The fear should not be of a deity but of wasting one's life in ignorance and bondage. The true fear is of dying as a 'thief'—one who has not realized their true self—just as one was born. The aim of a religious life is to attain liberation while living, to move from darkness (Tamas) to light (Jyoti).
