Chapter 1	A Few Problems Solved Part 6

Modern minds are often perplexed by the fear and doubt of the extinction of the human race within a short period. People deem that civilization is passing through a very critical phase and there is no possible escape from its total annihilation. But this can’t happen.

Both individuals and society are dependent on three factors for their existence, viz., Asti, Bhati and Ananda. Dwelling place, food, clothing, education and medical facilities are the sine qua non for Asti or existence. The term Bhati means Vibhati or development and progress. The mere earthworm for instance, has existed for hundreds of millions of years, yet it does not signify existence in the true sense of the term. That is to say, there has to be Bhati, progress and development. Eating, drinking and being merry cannot represent a true life. It would be an encumbrance, a boredom.

For the all-round development of an individual or a society a goal is needed. But for this determined goal the direction and purpose of development will remain confused. A bud blooms into a flower; this is what you may call its development. The purpose of Bhati or development is the attainment of Ananda or bliss. The term Ananda connotes infinite happiness, the equipoise of pleasure and pain, the perfect mental peace.

The absence of any of the aforesaid factors may cause a great consternation or convulsion in individual or social life. The earth came into existence [[crores]] of years ago. Though from the archaeological point of view it is still in its infancy, one day or the other it is bound to meet its Waterloo. This will naturally mean the extinction of the human race. Is it so?

The destruction of a particular planet or solar system does not mean the end of the human race. There are numerous other stars and planets in the universe. With further development of science and by the help of inter-planetary rocket systems, human beings will move to other planets. What is a dream today will become a reality tomorrow. It is the inherent desire of an individual and the collective body which takes a concrete shape. It was an age-old desire of human beings to fly in the sky like birds. The aeroplane was a product of this desire. Desire is the mother of action. In coming days, you will see such rockets which may enable human beings to travel to other planets. And if one day these planets and stars also perish people will move to other planets. It may also be argued that a day may come when due to constant radiation of heat and light the temperature of the entire universe may become the same, that is, the thermal death of the universe may occur. In the absence of external heat the universe may cease to exist. This means that humanity will also perish. But it can’t happen. There can’t be a thermal death of the universe. The solidification of the object will result in Jadasphota. Tremendous heat will be released due to the Jadasphota or exploding apart of a particular planet, and new galaxies and stars will be formed out of it. There is therefore, no cause to fear. The earth may one day become extinct but humanity can’t cease to exist. You can rest assured of Asti.

Numerous factors are needed for the development of a group of people. But the following six are the most important of them.

There should be a spiritual ideology in the life of both the individual and the collective body. Much of your energy is misused due to the ignorance of your own self and the destination towards which you are moving. This misuse of energy is bound to cause destruction.

The second factor for the progress of society is spiritual cult, a Sádhaná process. Everyone has got a physical structure. The problem with every individual is to produce more and more ectoplasmic stuff by the body and then to convert it into consciousness. There should be a proper process for this conversion. Spiritual cult consists of the conversion of the five rudimental factors into ectoplasmic stuff and then into consciousness through a special scientific process. This is a process of metamorphosis. Spiritual cult therefore, is indispensable. But only spiritual ideology and spiritual philosophy will not do.

The third factor which is a blending of Asti and Bhati is a socio-economic theory. There should be a priori knowledge regarding the social structure, the distribution of wealth and its growth. For want of this knowledge there can’t be a solid ground for the construction of the social edifice.

The fourth one is social outlook. All living creatures in this manifest universe are the children of the same Cosmic Entity. They are the progeny of the same Supreme Progenitor. Naturally they are bound in a thread of fraternal relations. This is the central spirit. A socio-economic theory is of no use but for this fraternal feeling. The implementation of this theory is an impossibility without Sádhaná.

The fifth factor for the progress of society is for it to have its own scripture. There is a need for the company of elevated persons (satsauṋga) in all spheres of life.

The authority whose contact means satsauṋga for you is the shástra. That which elevates society by dint of sháśana is called [[shástra]]. We should have a shástra of our own. The last but not the least important factor for the progress of society is for it to have its own preceptor.

The entire social structure is dependent on these six factors. Bhati is meaningless without them. The weakness of one among them may jeopardize the very existence of Bhati.

From ancient times many groups of people came into existence. Some of them somehow managed to drag on, some became extinct and some continued to exist in a metamorphosed form. About one thousand five hundred years ago, Arabs were very developed in science. But they were defeated by the Islamic wave, for they were lacking in the six aforesaid factors, while the latter had at least five of them. The same is the case with Egypt. It was fully developed in the spheres of art, architec ture and science. It is the Egyptians who made the pyramids which needed subtle geometrical knowledge. Moreover, they were also very advanced in the sphere of civilization. Despite this, they could not prevent their defeat. Today’s Egypt is the Egyptian form of Arab civilization. The cause of the death of its older form was the lack of the aforesaid six factors.

The Christian or Roman civilization was also considerably higher on the ladder of development. Yet they were lacking in social outlook. There were no feelings of fraternity and equality. The slave system was rampant and human feelings were on the wane. Furthermore, the lack of a proper socio-economic theory generated a kind of fascist mentality in them. Those rolling in luxury and adverse to labour became indolent. Naturally they were defeated by a stronger and more strenuous force. The destruction of the Greek and Chinese civilizations was also caused by the lack of the factors of Bhati. The Aryans could defeat the indigenous Indians only due to the latter’s lacking in the factors of Bhati. They had several factors of Bhati but there was no preceptor and hence they were defeated.

In the future also, for want of the six factors of Bhati, the extinction of a concerned group of people is sure to happen. But where these factors are present, there the movement is to wards Ananda or divine bliss, and due to this movement the chance of their elimination becomes nil. Such groups which have the six factors in their possession will be able to produce Sadvipras. Sadvipras are those whose all efforts are directed towards the attainment of Ananda. They are also conscious of Asti and don’t lack in the six factors of Bhati. They are strong in morality and are always ready to wage war against immoral activities.

Tapah Siddhi is an impossibility without the six factors of Bhati. Those who strictly adhere to the principles of morality, are ensconced in Tapah, and are ready to wage a war against immoralists are sadvipras. Only those Sadvipras are safe from destruction and extinction who can work for the welfare of the human society. Therefore, it becomes the prime duty of all people to make themselves and others Sadvipras. By Sadvipra it is not meant those who practice Mala-Jap or Práńáyám. In Práńáyám also there are three stages – Purak means to inhale; Kumbhak which is to hold the breath and recak which to exhale. The Práńáyám of the Sadvipras will be to inhale the entire universe in Purak, to keep it within in Kumbhak and then to exhale it after mixing it with their own greatness and good will in Recak.

Sadvipras will wage a ceaseless struggle against immorality and all sorts of fissiparous tendencies. Those who pose as Dharmic but are bashful with the spirit of fight cannot be called Sadvipras. Shiva was great because his Trishul was always ready to strike at the immoralists. Krishna was great because his arrows were meant to curb the anti-human and immoral elements. He also encouraged the moralists to wage war against the immoral ists. They were not only Sadvipras but also the parents of Sadvipras – the great Sadvipras.

These Sadvipras are always busy in the task of promoting the elevation of human beings. When this earth will become old they will lead human beings to other planets by directing scientific endeavours.

Some people fear that atom or megaton bombs may one day cause the extinction of the human race. But such fears are ill-conceived and meaningless. It is human intellect which is responsible for their production and so naturally intellect is superior to its products. It may one day invent such weapons which may render ineffective even atom or megaton bombs. The cry for disarmament, therefore, will strengthen the destructive capacity of the atom bombs. It may lead humanity towards it total annihilation. It is, therefore, a great obstruction, an impediment in the progressive development of the human society. We need more powerful weapons than atom or hydrogen bombs. Sadvipras will manufacture such powerful weapons. If the human race is to survive, if millions of innocent lives are to be saved, it becomes the duty of the apostles of peace to utilize more powerful weapons than what they have at present.

Sadvipras will never lag behind in making scientific experiments. When the earth will become uninhabitable for human beings they will shift them to other planets.

Food shortage is not a new problem. Only Sadvipras and not the politicians and experts can save the world from it. They will produce such tablets which will be substitutes for food grains. By making a useless fuss over problems one will not ease the trouble. The spirit to fight against all odds alone can solve the problems confronting human beings. March ahead and wage war against all difficulties, every impediment. Victory is sure to embrace you. Difficulties and encumbrances cannot be more powerful than your capacity to solve them. You are the children of the great Cosmic Entity. Be a Sadvipra and make others Sadvipras also.

Chapter 2	A Few Problems Solved Part 6

There are three fundamental strata in the manifest universe: physical, metaphysical and causal. Over and above, there is one transcendental sphere. Such are the three strata in the human entity, too: crude, subtle and causal. And there is one reflected consciousness besides. There is no question of any develop ment in the conscious sphere because “Atman” is a non-attributed transcendental entity. Where there is imperfection and imperma nence, there lies the scope for development. The movement from imperfection towards perfection is called progress. There cannot be any development in the transcendental sphere, which is perfect and eternal, though there is full scope for it in the psychic world. The crude body is made up of five rudimental factors, which are nothing but the crude manifestation of Macrocosm. These fundamental factors are the constituent parts of the physical bodies of all created beings.

The One who is the origin of all beings is the Supreme Entity. The Supreme Entity belongs to all, equally. To get protection and to enjoy the manifested universe of the Supreme Entity is the birthright of each and every being. Nobody has any right to accumulate excessive wealth. To accumulate and desire more mundane property is a crime against society and a sin against God. It is a highly immoral and antisocial action. To fight such vested interests and to wage a war against such antisocial activities is upright and sacramental.

The physical body is imperfect and impermanent because it is under the bondage of time, space and person. Human beings have an incessant and indomitable desire to liberate themselves from the bondage of relativity. If there were no such longing, there would be no intellectual development. Those who are struggling hard all the time for physical existence get little time for mental development. The problem of bread and butter will stagger the development of mind. The guarantee of equal opportunity and minimum requirements of life to all is an essentiality for the well-integrated elevation and evolution of the human personality.

The physical body cannot attain liberation from the triple bondages of time, space and person. There are and will be relative variations in the degree of bondage from individual to individual, but whatever be the ration of variations, each person will have to fight ceaselessly for their intellectual progress. Otherwise, there will be no mental growth. Struggle is the essence of life and inaction is death. Avoidance of struggle is hypocrisy.

Baser elements and vested interests that do not like to see a free and prosperous humanity, invent and advocate different kinds of “isms” to suck and exploit the ignorant masses under the guise of lifeless dogmas. In the name of “isms” they sow the seeds of dissension and fissiparous tendencies in the society to perpetuate their exploiting machinery. Human society is one and indivisible. There is no fundamental difference between one human being and another. All derive the viral juice and the life force from one and the same source. Hence talk of dissension and differentiation is against humanity.

In the Macrocosmic entity, the subtler world is above the cruder one. The same occurs in the microcosmic entity. Human beings should chain themselves to the oar for their intellectual progress. Otherwise the mind will run after crude physicalities. Due to this crude thinking or the constant superimposition of crude waves, mind will be converted into matter. Mind cannot remain stagnant. Hence everyone must contemplate higher and subtler phenomena or should take the ideation of the Cosmic Self.

The crude and the subtle mental bodies are part of the psychic body of Paramátman. Hence we cannot ignore anyone. As everybody has equal rights of proper utilization of mundane potentialities for the maintenance of their physical existence, likewise everyone must be given equal opportunities for their mental progress. Inferiority complex is a kind of mental ailment. There are so many persons who think themselves inferior and useless due to poverty, lack of education and social injustice. Virtuous people and the well-wishers of society will have to arrange proper treatment for these ailing individuals and suffering humanity. But it is a matter of great regret that the so-called religious leaders have been fostering such complexes from time immemorial. By propagating different kinds of “isms” they have been exploiting the common mass. If the supporters of such fissiparous principles in the physical spheres are satans, then the advocates of such harmful theories in the intellectual sphere are polished satans. Mental development is not possible without constant endeavour to liberate oneself from physical bondage, and likewise, if there is no pauseless effort for intellectual emancipation, there will be no progress in the causal world. Intellectual pursuit is essential for intuitional development, though intellectual pursuit can bring about only a temporal emancipation.

Every movement is pulsative, both in the physical and intellectual spheres. Ordinarily this is not perceptible in the physical sphere. Pulsation means the combination of pause and speed. Where the stage of pause is experienced in the intellectual sphere, this pause is what we call intellectual liberation. The stage of mind when it becomes free from doubts and problems for a while is the state of pause or intellectual liberation. Psychic force created due to clashes in the intellectual sphere strikes the causal mind and powders it down. This finally re sults in the conversion of the causal mind into consciousness (self). The intuitional faculty which emerges due to clashes in the intellectual sphere converts the mind into consciousness. But intellectual pursuits must not be directed towards physicalities. The mental river can flow in both directions: crude and subtle. If the mental current flows towards subtlety it brings about emancipation, and if the same is directed towards crudity, it tightens the knot of bondage. Wise, educated and intelligent people will chose the path of truth and immortality, and educated fools will move along the road of crudeness and darkness.

The renaissance movement aims for an enlightenment and a resuscitation of subtler and higher thinking in human beings. I want that every person should be guaranteed the minimum physical requirements of life, every person should get scope for the full exploitation of psychic potentiality, every person should get equal opportunity to attain absolute truth, and endowed with all the glories and achievements of the world, every person should march towards the Absolute. In and through this movement human beings should be made conscious of the purpose and meaning of life.

Chapter 3	A Few Problems Solved Part 6

Today, the subject of my discourse is “Civilization, Science and Spiritual Progress”. The collective name of different expressions of human life is culture. I may as well tell you at the very outset that culture is one for the whole human race.

What is civilization? The subtle sense of refinement that we come across in the different expressions of life is called civilization. Let me give you an example. Suppose some guests have arrived at our home. We may address them imperatively, “Come” or we may welcome them by saying, “Please come in.” This polite address by adding the word “please” speaks of civilization or a civilized address, for herein the subtle sense of refinement is evident. The imperative word, “come”, bereft of warmth, only smacks of lack of culture. So we see there are both good and bad sides to culture, but the subtle sense of refinement is the touch-stone of civilization. The subtle sense of refinement that we get in culture intrinsically imbibes the human power of discriminative judgement. We may call those human acts and behaviour civilized that give evidence of this discriminative judgement, in a great measure. It is sometimes noticed in certain groups of people that their actions have the support of judgement, and then again in some others that there is an absence of it. If judgement were based merely on this basis, to call the former civilized and the latter half-civilized would not be fair or desirable.

In the Indian social system women have been given a motherly status, but in the practical field they are not given the same amount of prestige. Conversely, in the European society, though motherly status is nil, women certainly enjoy equal rights and prestige in the practical field. Now it is very hard to say which of the two is more civilized. But I would say, the greater the support of judgement in action and behaviour, the better shall be the expression and development of civilization.

There is a subtle difference between civilization and culture. Culture is the collective form of all the expressions of life. Culture is the expression of the intellectual stratum whereas civilization is the expression of the physical aspects of life. So people may be civilized by way of material development, but so far as their mental development is concerned, they may not be culturally endowed. In the absence of intellectual development it is not possible for a person to be properly civilized.

How does the development of civilization take place? Civilization has an intimate relation with science. They progress together. But where scientific progress supersedes civilization, there civilization meets its Waterloo. Take, for instance, the history of Egypt and Greece. So long as the scientific progress of these two countries did not supersede civilization, civilization prospered very well. But when the ingredients of enjoyment grew up in abundance, the civilization of both countries got destroyed, because science had occupied a higher position than civilization.

What is science? That which teaches the proper use of material things is science. Where the development of civilization is utterly negligible and science gradually attains the apogee of development, science only paves the way for destruction instead of doing any good to humanity. And so, study and practice of science, though unavoidable, should not be given a higher place than civilization.

Now let me say a few words about intuitional knowledge. In India, from the Tantric period to the Gupta period, civilization and science progressed side by side and never did science enjoy greater prestige than civilization. The Gupta period was the golden period of India. After the end of the Gupta era scientific progress was overlooked. This resulted in degradation and downfall. In the Pathan period there was neither the development of civilization nor progress of science, with the result that the progress of society was thwarted. For the all-round progress and development of the human society, both civilization and science have got to be encouraged and pursued. If you see development of civilization, you will find that there is intellectual development as well. Where there is cultivation of science, there too, intellectual analysis is a necessity. And so, for both civilization and science, intellectual knowledge is indispensable. Spiritual or intuitional development is possible through the happy blending between civilization and science. Even where there is no such blending at all, intuitional progress may yet be possible, but if science and civilization are harmonized, intuitional progress gets accelerated. Therefore, people of wisdom should proceed and progress, blending these two. It is useless to think of intuitional progress without effecting the harmony between the two.

What is our duty today? We should cultivate science but we should equally pay our attention to the development of civilization as well. Taking a comparative view between ancient India and modern India, we notice that the progress of science today is greater than that of those days of yore, but civilization in those days was certainly of a high order, particularly during the days of Vashishtha, Vishvamitra and Astabakra. In the present age, civilization is on the wane due to science enjoying the pride of place. But developed as science is today, if civilization is pushed up again to the top, people can reach a greater height than ever before.

Chapter 4	A Few Problems Solved Part 6

The subject matter for today’s discourse is, “Universality in Race, Language, Religion and Culture”. Though there are some apparent or prima facie differences in language, colour, etc. in human beings, still in all essential matters they come from the same source, they originate from One Singular Entity – Parama Puruśa. There may be linguistic differences, colour differences, national differences, but all these are external and apparent. It is the language of the heart, the language of sentiment, and not the language of the tongue, that should be heard.

No language can claim to be an original language – neither English, nor Telegu nor Bengali. The English language is not an original language. Nine hundred years ago there was no English language, one thousand-five hundred years ago there was no Bengali language and eight hundred years ago there were no Angika, Maithili and Assamese languages. Modern English is a mixture of the Scotch tongue, the old Norman tongue, the Anglo-Saxon tongue, the Briton tongue, the Celt tongue, and the Latin and Greek tongues. All these tongues gave birth to modern English. Till the days of King Alfred the Great there was no approved standard of English vocabulary. Similarly, the Bengali language consists of Saḿskrta roots and words, and a large number of English, Japanese, Portuguese and Arabic words. Again, Telegu language is composed of Cantonese, Indonesian and Malaysian words and a number of Saḿskrta words.

Similarly, no race can claim the absolute purity of its blood. Hitler’s clam about the purity of Aryan blood was to mislead the people. In Europe alone there are so many races such as the Nordic, Mediterranean, Alpine and Greek races. In India there are Austrics, Austrico-Negroids, Dravidians, Mongolo-Negroids, and the like. Therefore, no race is absolutely free from blending. Everywhere there is universal blending. Nowhere in the world will you find a single original race and language. Human society is a singular entity. All the merits and demerits of the society are ours. They are our common patrimony. It is foolishness to claim that the merits are ours and the demerits are someone else’s.

In this universe all entities are divine; only people have to realize it. Nobody is helpless or alone in this universe. We have mundane, supramundane and spiritual relationships with the universe. So it is the bounden duty of human beings to expand their mental arena because basically all finite entities have the inherent wont of universal pervasion. Their goal is the Supreme Entity who is free from limitations. Human beings will have to expand themselves so much that they will go beyond the fetters of limitations. There cannot be and should not be an inferiority or superiority complex in anybody. Those who preach individual racial superiority are committing sins. They are going against human Dharma. Like earth, air and water, Dharma is common to one and all. Human beings will have to become one with the Universal Entity.

The famous American poet Carl Sandburg proclaimed –

There is only one man in the world
and his name is All Men.
There is only one woman in the world
and her name is All Women.
There is only one child in the world
and the child’s name is All Children.⁽¹⁾

The same thing has been most beautifully described by Satyendranath Dutta, the Asian poet:

Jagat juŕiyá ek játi ache
Se játir nám mánuśjáti
Eki prthiviir stanye pálita
Eki ravi-shashii moder sáthii.

Footnotes

(1) “Timesweep”, in Honey and Salt, 1963. –Trans.

Chapter 5	A Few Problems Solved Part 6

The theory which springs out of fundamentals can be materialized with little effort. But that materialization will depend upon the effort, time and opportune moment. When theory precedes practice, however, the theory may or may not be materialized. There are four main factors which are responsible for the failure of any theory.

The first factor is the hypocrite’s psychology. Hypocrites formulate theories without the least intention of materializing them. By exploiting the name of a theory they serve their own purpose and that of their group. But without making any effort to materialize their theories, how will they be put into practice? They are obviously only for show. People formulated many such theories in the past and are still doing so even today. Such hypocrites want to misguide the people by their tall talks alone. Lord Shiva had this to say about such people: “Loka Vyámoha Káraka.” That is, “They create disease in the minds of the people.” Their aim is not to solve society’s problems. Rather, they are the chief cause for the downfall, retardation and sad plight of human society. The present crisis in today’s civilization is due to them. Their theories are based on the psychology and intellectual extravaganza of the hypocrite. You will certainly encounter many such theories in the social sphere, the economic sphere, and other spheres of life. This is not the problem of a single country, but of the entire intellectual world. Again I repeat that the crisis in civilization today is due to the intellectual extravaganza of these hypocrites, these polished satans. Take the mixed economy, for example. Those who have any sense know that it is a farce. It was neither implemented in the past nor will it ever be implemented in future. It is a white lie. Nor are its exponents interested in implementing it, for their motive is simply to dupe the people. Peaceful coexistence is another case in point. It too has never been put into practice, nor will it ever be in the future. Democratic socialism is yet another example. It is as good as golden plaster. Plaster should be made of stone and not gold. Behind all this works the hypocrite’s intellect, one of the four factors responsible for the failure of a theory.

The next factor is the theoretician’s psychology. When theoreticians expound a theory they do not study the world to ascertain its practical application. Blind to what is underneath their feet, and with total disregard for reality, they build castles high in the sky. After some time most of the theoreticians’ philosophies fade into obscurity.

So many theories have been expounded throughout the history of India. Some of them even had some practical application and, to some extent, met with success. But you will notice that, among the five theist philosophies, the Nyáya philosophy (not the Nyáya of Kanáda but that of Gautama) soars high without having any concern for the practical plane. Therefore, no practical cult was possible on the basis of Gautamiiya Nyáya. In medieval India, many scholars of Nyáya uselessly researched year after year the question [[Pátrádhára taela kiḿvá taeládhára pátra? – “Is it oil contained in a pot, or is it a pot containing oil?”]] This has nothing to do with the real world. Some people may wonder why there was not more development in Pathan India, in spite of a high population of scholars. The reason is that Nyáya philosophy, the philosophy divorced from practicality, had too great an influence on life.

There is one more defect in the theoretician’s psychology. Human life is trifarious: physical, intellectual and spiritual. However, the theoreticians remain confined to the intellectual realm, ignoring the physical and spiritual spheres. Thus they make no effort to practically materialize their theories. First, their theories are impractical; second, they make no efforts to materialize them.

The third factor is inefficiency in the field of application. Even if the theory is correct, it is not materialized due to inexperience or other defects.

Sometimes people are efficient in individual life, but totally unsuccessful in collective life. Many great saints lived in India during the Baoddha Yogácára period, but they were only successful in their individual lives. They did not care for the world, neither did they attempt to make people more efficient in their practical lives. Those who are acquainted with the philosophical life of India of those days know that, due to the lack of a proper theory, people were defeated by the philosophy of Shankaracharya. This resulted in an intellectual vacuum in India after Shankaracharya, a vacuum which proved damaging. This vacuum occurred between the death of Shankaracharya and the advent of Maháprabhu.

The fourth factor is environmental difficulty. The expounder of any theory remains engrossed in a particular mental environment. He or she creates a world in the mind and tests the theory on the mental plane. Let’s take Marxism as an example. Its propounder was very perceptive. The theory which he created in his mental environment was correct to a certain degree. But the crust of the earth and the environment of the mind are certainly not the same. The crust is quite hard. When this particular theory was manifested in the practical world, it was a total failure. It was of course correct in the artificially created mental environment, but in practice it was found to be not at all in consonance with the intellectual environment. To give another example: In your psychic world you can imagine that there is no water in the River Ganges, but milk. You can then go to plan how you will make delicious sweets out of that mentally created milk, and how you will export them. But remember, water flows in the Ganges, not milk! Hence, the theory made in a particular environment can be a total failure in practice.

If theory precedes practice many difficulties will be encountered. But when theory succeeds practice it has a practical application. First the apple fell and then the theory was formulated. The apple did not fall according to the theory. Lord Sadashiva was the first to realize that a theory can only have some practical value if it follows practice. He observed all the big and small events of this world to which people attach themselves little knowing the reasons behind them. He eventually discovered the reasons and expounded a theory in consequence. He saw the practical manifestation of the theories governing art, architecture, literature, dance, music, science, etc. For example, after studying the details of a particular style of dancing he formulated a theory. His theory of Tantra was the laboratory notes of a practical scientist. He discovered a particular dance which vibrated the lymphatic glands in such a way that it developed manliness. He called the dance Tandava which is derived from the Saḿskrta word Tańd́u, meaning jumping. Because it is supported by the theory of Tańd́u, it rightly called Táńd́ava. Another dance evokes feelings of softness (Lasya) in the mind due to the way its soft vibrations contract the lymphatic glands. As it softens the mind of people according to the theory of Lasya, its name is Lalita Nrtya. Thus Lord Sadáshiva perceived the spirit behind each action, gave it a theory and propagated it. A theory which follows practice will be successful.

When two successfully proven theories merge, a new resultant in the form of a new theory comes into being. When this resultant is mixed with yet another theory, another resultant is created. Thus, by different syntheses six Rágas and thirty-six Ráginiis came into being. The science of music was formulated in this way. It was successful because theory succeeded practice. Taking “Ta” from Lord Sadáshiva’s Táńd́ava Nrtya and “La” from Párvati’s Lalita Nrtya, a new resultant theory came into being in Indian music called “Tála”.

You must always ascertain which comes first, the theory or the practice. If theory succeeds practice it will definitely be materialized. One of the main variables is the time factor, and that will depend on the effort applied. The greater the effort, the less time required for its materialization. Even if little effort is applied, it will still be materialized, but after a long time.

I have already told you that human civilization is in danger. The chief reason is that in so many cases theory has preceded practice. You must not entertain any of these four factors which hinder a theory’s application.

Chapter 6	A Few Problems Solved Part 6

What is progress? “Prakrsta gati ityartha pragati.” Where movement is towards Shubha it is called progress. Where movement is not associated with Shubha it is retardation. For instance, going up the hill or down are both movements, but in different directions.

What is progress in the real sense? Normally, people associate the word progress with scientific progress, but actually, scientific progress may or may not be true progress. The essence of progress is movement towards Shubha.

Human existence is trifarious. It has the physical, the intellectual and the spiritual aspects. There is movement in all three spheres, and therefore there can be progress in all three spheres. The main consideration, however, is what is the goal or the aim of movement? Or in other words, what is the summum bonum of life? The movement which leads from Shubha to Parama-shubha is progress.

Let us examine in what sense the word progress is commonly used in the physical sphere. People think that the use of a motor vehicle in place of a bullock cart, the use of an aeroplane in place of a motor vehicle, or the use of a rocket in place of an aeroplane is progress. To take another example: At first people used to sleep on the ground, then they used charpoy and now they sleep on spring mattresses. This is also considered as progress. In olden days, people used to write on palm leaves and on Bhurja-patra. Nowadays, they write on paper. The prerequisite of progress in all these examples appears to be the attainment of more pleasure in the use of things. In other words, progress is considered synonymous with the enjoyment of more pleasure. There is greater convenience in sleeping on a spring bed than on the ground. Similarly, the aeroplane takes away much of the tedium of travel. So progress is considered as the harbinger of material enjoyment. This enjoyment is not necessarily limited to the physical sphere. It is also available in the intellectual and spiritual spheres. Who is the subject of the enjoyer? It is the mind. The mind experiences physical as well as intellectual pleasure. The experiences of spiritual happiness is psycho-spiritual. There, also, it is partly mental.

If all experience of pleasure is through the mind, it follows that pleasure is born within the vibrational scope of the mind. Progress, then, cannot go beyond the vibrational principle. All existence in this universe is vibrational. Physical and intellectual happiness, both of which are enjoyed by the mind, are therefore both vibrational. In the vibrational field, equipoise and equilibrium are only maintained by the balance of the two opposites, i.e. the positive and the negative. In other words, unhappiness and happiness increase proportionately. Thus, we see that in the physical stratum, the so-called progress of science is responsible for an equal degree of happiness and unhappiness. The use of motor cars in place of bullock carts involves not only greater comfort for the body, but also involves far greater risks of accidents. The use of aeroplanes increases the comfort of travel and the risks in almost equal proportions. Thus, we find that the enjoyment of material pleasure in the physical sphere is neutralized by the negative side of pain.

The experience of pleasure through the mind can be divided into five varieties:

1. Anukulavedaniiyam
2. Pratikulavedaniiyam
3. Avedaniiyam
4. Nirapekśavedaniiyam
5. Aplutavedaniiyam

These are the five forms taken by feelings. All progress is through the experience of these feelings. Wherever there is progress, one or more or all of the expressions of these feelings are present. In the realm of physical progress, we mainly find only two of these expressions, and they are primarily physicopsychic. There is no experience of pleasure in the physical body as such. The experience of pleasure in the physical body means relaxation of nerves. The relaxed nerves emanate the peculiar mental vibration which is called Anukulavedaniiyam. Where there is tension or the striking on the nerves, another kind of vibration is generated which is expressed through Pratikulavedaniiyam. The other three expressions of feelings are not present in the physical stratum. What we call progress in the physical stratum is only the awareness of Anukulavedaniiyam in the physical world. We either fail to see or purposely ignore the corresponding Pratikulavedaniiyam.

There is sometimes a conscious effort to forget this opposite side, and therefore we add the positive marks for Anukulavedaniiyam and place zeros on the debit side and proclaim that we are making progress. In fact, if we could see both sides, we would find that the balance is nil and as a result, we would realize that there is no progress in the physical stratum. It is like a government accepting the recommendations of a commission to increase the pay scale of the employees and to recover the increased expenditure through higher taxation. Will this be called economic progress? Certainly not, for it fails to increase purchasing power. The acceptance of progress in the physical field is only wrong mathematics.

Let us now examine the psychic sphere. In this sphere there are four expressions of feelings: Anukulavedaniiyam, Pratikulavedaniiyam, Avedaniiyam and Nirapekśavedaniiyam. One more distinction from the physical sphere is to be noted. In the psychic sphere, the relaxation or strain of the nerves is not the primary cause of feelings. In the psychic sphere, the main feature is that the sense of mental pabulum increases. The food of the mind increases but not its dimensions. So Anukulavedaniiyam in the psychic sphere would mean that state of the mind which provides more food for it. It would naturally result in a corresponding increase of Pratikulavedaniiyam, also, so that the balance of the pendulum may be maintained in the vibrational sphere. By way of illustration, it may be noted that in ancient times, when human beings were intellectually backward, they also had less emotional disturbances. One who is intellectually deficient is also less receptive to emotional disturbance. Highly intellectual people are extra sensitive in the emotional sphere. They create unnecessary problems out of nothing and waste sleepless nights over them. Thus, as far as Anukulavedaniiyam and Pratikulavedaniiyam are concerned, they balance each other in the intellectual sphere, also.

Relatively speaking, absence of pain or pleasure – which is called Nirapekśavedaniiyam – is in effect psychic suppression or repression. This is an unnatural state of mind and whether it lasts five minutes or ten minutes, five days or ten days or even a period of years, when the control is removed it again bursts forth in the form of Anukulavedaniiyam or Pratikulavedaniiyam. Psychic suppression or repression, therefore, does not lead to progress.

What is Avedaniiyam? In ordinary circumstances, Avedaniiyam is most unnatural. Under this condition, either the function of nerve cells stops or is forcibly stopped. In other circumstances in the mental sphere it may amount to refusal to admit the existence of the mundane world. It is a denial of crude physicality. It is an attitude which holds that whatever exists is only illusory. This is a form of self-deception. It is a state comparable with death. Such an attitude promote nihilism. It is not the property of life to promote nihilism. Therefore, the ultimate effect of Avedaniiyam is also visible in the form of Anukulavedaniiyam or Pratikulavedaniiyam. The expression of this effect will emerge when there is either an internal or external blow on the mind.

Thus we notice that so far as the mental sphere is concerned, there is no progress in it. For instance, it may be true to say that people in India were intellectually backward a thousand years ago as compared with today. The same mental pleasures were not available to them as are enjoyed by the present Indian population. But it is also true that the mental agonies to which the present day population is subjected were not so acute in the past. Thus, after taking into account all the pluses and minuses, we will notice that there cannot be any progress in the realm of intellectuality.

Now, let us examine the spiritual field. There is no Anukulavedaniiyam, Pratikulavedaniiyam, Avedaniiyam or Nirapekśavedaniiyaḿ in the spiritual field. The reason is that as the goal is not finite, the states described in Anukulavedaniiyam, Pratikulavedaniiyam, Avedaniiyam, and Nirapekśavedaniiyam do not exist. Only one form of feeling is expressed in the spiritual realm and this is Aplutavedaniiyam. This expression is either non-lateral or multilateral. Being non-lateral, it does not allow the formation of reactive momenta, and being multi-lateral, it is immune from the effect of reactive momenta. The multilateral expression which is in the nature of Cosmological vibration can be called Samismrta Vedana in Saḿskrta. The non-lateral expression, i.e. the non-subjective vibration, may be called Bahuprajiṋána Vedana, or Bhásottara Vedana. Áplutavedaniiyam functions through pointed psychic existence which is a non-subjective vibration. The speciality of Bhásottara Vedana is that to maintain the equilibrium of the pendulum in this phase negative speed is not required. In the absence of negative speed, every movement is progress. Thus, there is no question of minuses; there are only pluses. This is a movement from negativity to positivity and this, therefore, is the real form of progress.

Samismrta Vedana is psycho-spiritual: the event happens in the psychic sphere but comes in contact with the spiritual sphere. There can be no progress in the physical sphere as the pluses and minuses there cancel each other out. Similar is the condition in the intellectual sphere. But in the intellectuo-spiritual sphere progress is possible. It can also be measured to some extent, but progress in the purely spiritual sphere cannot be measured as we have no measuring scale for that realm.

The so-called physical progress is termed Káma in Saḿskrta. The so-called intellectual progress is termed Artha. “Artha” has a dual meaning: it is used in the sense of purport, as well as in the sense of wealth which solves a pending problem. The progress in the psycho-spiritual field is termed Dharma. And pure spiritual progress, which is progress in the real sense, is called Mokśa. The only difference between the intellectuo-spiritual progress and spiritual progress is that the former can be measured where as the latter cannot. The combined name of Káma, Artha, Dharma and Mokśa is Caturvarga. People should aim at Dharma and Mokśa and not Káma and Artha, as only through the medium of Dharma and Mokśa is real progress possible.

It has been stated above that there is no progress in the physical and intellectual spheres. So should all efforts in these fields be stopped altogether? Should there be no effort to develop physical sciences? No, we shall continue to make efforts in these fields, also. We have only to be cautious about the effects of such efforts on human society, human mind and even human physique. What happens with the so-called progress in the physical sphere is that the speed of life gets a quick momentum which effects the nerves. The effect on the nerves increases the function of the cranium and it results in the weakening of the heart. As a natural consequence, to the extent the physical sciences will advance for physical progress, the diseases of the heart and mind will increase in the same proportion. It will be noted that many so-called civilized people cannot sleep as their nerves are under strain. The diseases which were considered fatal 200 years ago are no longer so nowadays. They have become common diseases today. The fatal diseases in modern times are mostly connected with the heart and nerves. This is the result of so-called progress in the realm of physicality. In the future, the physical structure of human beings will be effected by these factors. The nerves will stiffen and the cranium will become larger. The bones, on the other hand, will become thinner. This will result in a change in the stature of human beings. They will have lean and thin limbs and a disproportionately big head. This change will come soon and fast.

The so-called intellectual progress effects the mind intensely. The nervous system and mind are not the same. The nerve cells are physical and any disease connected with them is, therefore, physical. What we term as madness is either due to nervous disorder or mental disorder or both. The progress in the intellectual sphere will result in a greater clash of emotions and will consequently increase insanity. There will be a noticeable growth of mad people in society. This will make it even clearer that intellectual progress is no progress. The real progress is only spiritual. In the spiritual field, due to the absence of the reactive momenta, there is no retardation, there is only movement forward. This is the nature of true progress.

Spiritual progress can only be attained on a firm physical mental base. Therefore, this physical and intellectual base has to be progressively adjusted to the changing conditions of time and space. Spiritual aspirants have to devise ways to protect themselves from the reactive momenta in the physical and intellectual spheres. In the age when the nerves of human beings will fatten and the cranium will enlarge, the Sádhakas will also be subject to these changes. What, then, is the way to escape? There should certainly be some way to escape the extreme effects of these changes. The cruder waves should be consumed by subtler ones. When the vibrations of pain or pleasure in the physical realm are consumed in the physico-psychic vibrations, the feeling of pain or pleasure will not be so acute, although the physical sphere will remain as large as before. In other words, this process will save the mind from reaction. As there will be no attraction towards pleasure, it will also save one from pain, not fully, but partially. Similarly, in order to escape the reactive momenta, the intellectual waves will have to be transmuted into intellectuo-spiritual ones. This will protect one from the reactive momenta in the psychic sphere to some extent – neither pain nor pleasure will overwhelm the mind. This stage is described in the Gita as “Dukhesu anudvigna manah, sukhesu vigatasprahah”. To the extent the desire for pleasure is less, one escapes from the reaction of pain.

The only true progress for human beings is spiritual progress. The wise will, therefore, concern themselves only with the spiritual sphere. The only concern with the physical and intellectual spheres will be adjusting the base on which spiritual progress will thrive. While concerning themselves with the adjustment in the physical and intellectual spheres, the wise should also continue to consume cruder waves in subtler ones according to the process described above. The absence of such consumption or transmutation in the physical and intellectual spheres is bound to lead to retardation. The wise, remembering that the goal of life is the subtlest goal, will make efforts to reach supreme blessedness. This is the only way to progress. There is no other way. “Nanyapantha vidyate ayanaya.”

Chapter 7	A Few Problems Solved Part 6

The Sine Qua Non of Human Existence

In this universe there are people whose thoughts, character and behaviour are similar – similar but not identical. Differences in human character and mentality, which are reflected in external human conduct, are due to varying propensities and tendencies. This is what accounts for the differences between people. Just as individual human beings have their distinctive characteristics, similarly, groups of people brought up in various geographical environments, historical eras, or cultural atmospheres, acquire their own group characteristics, too. Later those characteristics inherent in a particular group get mixed with the internal thoughts and ideas of other groups within a society. This leads to the development of national characteristics. In this way an entire national psychology – its external behaviour, its social outlook, and its philosophy of life – is developed. This process produces different national outlooks which distinguish one nation from another. It is also in this way that different human groups have developed different viewpoints towards life and the world. These differences are internal rather than external. Through proper education and well integrated social living in the individual and collective strata, internal qualities can be properly developed. Internal discipline in the psychic sphere of individual life is what we may call the Práńa Dharma of individual life. When the national characteristics are expressed in a particular vein, we may call it the Práńa Dharma of the nation. Although Italy, France, England and America are part of the western world, their national characteristics are not uniform. There are considerable differences in the mental thought-processes and external conduct of the East and the West. The thoughts and ideals of India are quite different from the other countries in the East. Since ancient times, India has been adhering to her distinct Práńa Dharma. Regarding life and the world, the Indian people are certainly spiritually inclined. They look upon each and every thought and deed as part of their spiritual practice. The reason is that in ancient India, children studied from the age of five till the age of twenty-five. They lived virtuous, disciplined and holy lives and received extensive training in spiritual knowledge as well as some degree of mundane knowledge. At the conclusion of their student careers, they returned home to adopt the life of householders. As householders they continued to cultivate both spiritual knowledge (pará) and mundane knowledge (apará). When they reached the age of fifty, having met all their family commitments, they would adopt the life of a Vanaprastha and retire to a forest to concentrate on the cultivation of spiritual knowledge. Thus all aspects of Indian life were based on spirituality. This subjective approach to life became the Práńa Dharma of Indians. Spirituality has penetrated so deeply into Indian social life that even the toughest and most notorious robbers offer something to the goddess Kálii before committing theft. They pray to mother Kálii and make pledges to her to ensure their success. The ancient Indian system of education was based on this original Práńa Dharma. Consequently, the Indian students developed a reverential, humble and noble trait in their conduct. The subtle way to undermine an individual or a nation is to divert them from their original Práńa Dharma, sometimes by forcibly snatching away their right to pursue it. This will sap them of their inherent strength and capabilities causing them to become increasingly weak. Just as a bird divested of its right to fly freely gradually becomes reduced to the status of a biped, similarly, human beings when deprived of their Práńa Dharma lose their elevated stance.

Moghul Rule and Indian Práńa Dharma

During the Moghul period India was subjected to severe political torture. The Pathan and Moghul rulers tried to inflict a blow to the Indian Práńa Dharma indirectly. However, by holding out allurements of high posts or by using other methods, they could not do much harm to the Indian Práńa Dharma. The reason was that the inner vitality of Islamic society itself was considerably weakened after assimilating the conflicting thought waves of Egypt, Siberia and Persia. Thus, though the Islamic Práńa Dharma existed alongside the Indian Práńa Dharma it could not cause much damage.

The British Rule and Indian Práńa Dharma

The British rulers were very clever. Instead of attacking the Indian Práńa Dharma directly, they resorted to the path of diplomacy. They believed that to maintain British rule in India they would have to create a group of native supporters who would remain Indian by birth and complexion but European in manners, customs, education, taste and culture. So they introduced a system of education based on their own British system. This was an obvious attempt to strike a blow at Indian Práńa Dharma. As a result, the people of India forgot their distinctive national characteristics and developed a completely Western outlook. The moral, spiritual and social qualities that were developed through the Indian system of education were ignored. Rather, Indian youth, under the influence of materialistic Western civilization, grew cynical, materialistic and atheistic. A class of educated persons was created who were neither English nor Indians. Many of them were employed in the Indian Civil Service. A certain scholar once remarked that the Indian Civil Service “is neither Indian, nor civil, nor service.” These people became alienated from the mainstream of Indian social life because their conduct, behaviour, customs, manners, thoughts and ideals were different from those of other Indians. This neo-class of people with modern education could not regard the simple, innocent masses of rural India as their own. The clever English rulers trained them in such a subtle way that they looked upon the British as being nearer to them than the Indians. The imperialistic British purpose was served: colonial rule was firmly established.

The British Rule and Chinese Práńa Dharma

The British also tried to destroy the natural Práńa Dharma of the Chinese people. Prior to Kuomintang rule, Chinese people were simple, peace-loving, energetic and spiritually inclined. But the British imported a huge amount of cheap opium into China and made the energetic and pious people idle and indolent. Thus the Chinese race deviated from their original Práńa Dharma. As a result, it was easy to mislead them onto the path of communism. The British were responsible for the annihilation of the Chinese Práńa Dharma. The communists completely destroyed the ancient Chinese religion and finished the unfinished task of the British.

Capitalism in Indian Práńa Dharma

Although capitalism does not directly oppose Práńa Dharma, the all-devouring exploitation of capitalism robs the people of their possessions and drives them into the street as beggars. For such people it becomes virtually impossible to properly follow their Práńa Dharma. Even the feudalistic exploitation in Indian social life did not run counter to the original Práńa Dharma. But the present capitalistic (Vaeshyan) exploitation has financially ruined the Indian people. Hence, it is impossible for the people to follow their Práńa Dharma. At this period of crisis in Indian Práńa Dharma the materialistic philosophies are getting scope to rear their heads.

The socio-economic philosophy of Ananda Marga calls for the elimination of capitalism. It clearly emphasizes the need to fulfil minimum economic needs and create an ideal congenial social environment in which there will be maximum utilization of collective wealth and the rational distribution of resources to solve all economic problems. Every human being will get ample opportunity to follow Práńa Dharma.

Communism and Indian Práńa Dharma

Materialism can never be the base of human life in any country because it is detrimental to the all-round development of human beings. Materialism is the philosophical base of communism. Communists act against human Dharma by propagating the defective philosophy of materialism. Communism is diametrically opposed to Indian Práńa Dharma. Although they raise high-sounding slogans of human emancipation and progress, human well-being cannot be accomplished by communism. The communist states give much importance to the application of material science and technology. This may help increase the wealth of the country and thereby alleviate the financial distress of the people to some extent, but by solving economic problems one does not solve all problems. If that were the case, the affluent countries of the West would be utopian. Human beings are not merely destined to fill their bellies. There is much more to human life than that. Human beings are veritable children of God having a thirst for unlimited happiness. Limited physical wealth can never quench their infinite thirst. Obviously, their Práńa Dharma should provide them with the necessary ways and means to satisfy their unlimited hunger. Communism ignores the higher human and spiritual values of life. It lets the human soul stand unrecognized. The condition of human beings in today’s communist countries is no better than that of domestic cattle in dairy farms.

Ananda Marga wants to establish the Práńa Dharma of the entire universe, and the Ananda Marga philosophy has been conceived to that end. Ananda Marga’s spiritual treatise, social treatise, ethics, spiritual cult, socio-economic theory and educational system will all help in establishing Práńa Dharma. Whatever a genuine Ananda Margii does in his or her life is always conducive to Práńa Dharma. The Ananda Marga philosophy – unlike the Vedantic sannyasin who professed the philosophy of illusion – is not in favour of dismissing this quinquelemental world as mere illusion. On the contrary, Ananda Marga accepts this world as a relative truth and strives to cope with its problems. Both wealth and poverty force people to digress from their original Práńa Dharma. That’s why the socio-economic philosophy of Ananda Marga has advised its supporters to be ever-watchful so that one is forced to die due to want of food.

Education and Práńa Dharma

Defective systems of education also strike a blow in Práńa Dharma. This is exactly what happened in India during the British regime. Ananda Marga is ever vigilant in this regard. Hence, the Ananda Marga system of education has been formulated in such a way that the fundamental Práńa Dharma of humanity has been fully recognized. The educational system of our schools is based on the principle of Práńa Dharma. It includes the study of various aspects of modern branches of human knowledge, as well as the development of qualities such as reverence, good manners, humility, dignity of labour, social consciousness, etc. The Western system of education has miserably failed to inculcate these rare qualities in the students minds. Had there been radical reforms in the defective education system introduced in post-independent India, she could have solved many undesirable problems. The reformers of Indian education can make an experiment even today by introducing a new system of education based on national Práńa Dharma.

All the countries of the world can apply Ananda Marga philosophy according to their distinctive national Práńa Dharma. There is enough scope to introduce Ananda Marga philosophy in this way.

Chapter 8	A Few Problems Solved Part 6

In this expressed universe whatever happens is within the scope of space, time and person and both human beings and other Jiivas (unit beings) have to take the help of symbolization. Without symbolization expression is not possible. This principle is applicable as much in the world of the five rudimental factors as it is in the psychic world. That is, in this expressed uni verse wherever there is no manifestation, no expression, all activity is within the sphere or in the framework of symbolization. When symbolization is not possible one is apt to say that it is inexplicable. Actually it would be wrong to term it as inexplicable, it would be more correct to say that its symbolization is not possible.

What is this universe? It is nothing but an combination of different kinds of waves. Not only human beings, but every living being has very limited powers. The different organs of perception can catch only waves falling within a very limited range – they are incapable of catching waves that are cruder or subtler. The organs thus function with very limited powers. In other words in this phenomenal universe, whatever powers get expressed the human organs can perceive not even one per cent of them – indeed very much less than that can be grasped by the organs. As a matter of fact not only the majority of the waves get vibrated, but indeed almost all of them, are beyond the capacity of human perception. It has, therefore, been said that the expressed universe is a very small island in the ocean of the unexpressed universe. This universe itself is such a small island, how very much less is the capacity of a human being.

Human beings have very little scope of really knowing what is happening. See what limited powers and scope for functioning human being and other Jiivas work with. Yet, despite their limited intellect, their limited power they are filled with ego. It is not possible for the Jiivas to know fully what this thing or that thing is like, for their power of perception is limited. Many things are happening before your eyes in this quinquelemental world which your eyes cannot even see. What you see and think is very big is only very small, avery small part indeed of the expression of Parama Puruśa. How vast is the expression of the Parama Puruśa when you see vastness in the smallest of His manifestation! From your small experience how can you understand the greatness of Parama Puruśa? You cannot even know how many kinds of matter there are in the air and water all around you.

The kinds of waves which one particular living organism can grasp, another species of living organism may not be able to grasp. What we see or experience is within the scope of human perception. But before an event happens or before the coming of these waves, subtler waves come which human beings cannot grasp but which some cruder living beings of the animal world can, and thus they know in advance that something is going to happen. It is also possible for some human beings to have such knowledge. Actually what is this? It is nothing but the power of perceiving the subtler waves and we call it the science of premonition. This power increases with Sádhaná. The function of the eyes is to be activated by the light waves. The eyes may or may not grasp such waves. You may look in one direction but still may not be able to see a thing which is there. In the same way you will not be able to catch sound waves which do not fall within the range of human hearing. You do not even know how many kinds of sounds are present around you. The same can be said in respect of your powers relating to smell, touch, and taste.

Now understand that your sensory organs come into contact with only a minimal part of the waves, of the vibrations, that are in this phenomenal world. It is only after this that you perceive them and get them assimilated in your mental sphere. After perceiving them, what do you do? You seek to give expression to them. Only a very small fraction of the waves come within the scope of expression and out of these only a part of them could be perceived by you because the sensory organs have limited powers. Then how are you to give them expression? While seeking to give expression you have to take the help of symbolization. If you delay in symbolization, the impression of the experience will remain in the psychic plane only and you will not be able to give it expression. Suppose a good singer is singing – you can catch only a small part of the melody and the sound waves of his or her singing. What you could not catch was beyond your capacity to grasp since your ears were not properly trained. To understand music one has to be trained. What you heard you wanted to express. On trying you find that you could not sing the way you had heard. After hearing for some time you may want to sing in tune but what do you find? You find that you have not been able to do so because you have not been able to symbolize it. Why were you not able to symbolize it completely?

In this expressed universe there are many kinds of sounds which you can hear but you cannot reproduce. What is the reason? Is it not because there has not been proper symbolization? Now consider the different Ragas that exist and how these have been classified. We have divided the musical scale into seven notes. We call it Surasaptaka. The musical scale in the West is the octave. The vibrations on the Surasaptaka have been decided keeping in view the capacity of human hearing may grow and accordingly expression may also increase; that is, the capacity of acoustic symbolization may increase. In that case the present octave will not do and it will have to be changed. It’s scope will have to be increased. If the human race on this earth exists for hundreds of thousands of years, a time will come when it will be necessary for it to change the octave and the present musical scale will no longer continue. Through permutation and combination thousands and thousands of Ragas and Raginis will be created. According to the needs of the age a change in our music will come about. Now see, on touching a hot thing you say, “Oh”. On touching even a hotter object you say “Oh” and symbolize it. But here is a difference between your first “Oh” and the second “Oh”. In the first case your finger got burnt, and in the second cased your whole hand got burnt. Your power of expression, however is very limited. You have to convey your feeling with only a few words like “Oh” or “Uf”.

Suppose you see a beautiful scene. Your eyes cannot grasp all its beauty. You are able to feel only a part of its beauty. If you want to express it through drawing a visual picture, you can bring out only a small percentage of what you have felt or observed mentally. That is to say your creation can never be complete. A feeling of dissatisfaction, insufficiency or incomplete ness will remain in the mind and what you wanted to draw has not been fully expressed.

However great one may be one will never be able to accomplish what one wanted to. There will always be a distance between idea and expression, and those who are geniuses actively seek to lessen it. However neither has the genius been able to lessen the distance, nor has the technician been able to bridge the gap. But this urge to lessen the distance between idea and expression or to remove this distance is symptomatic and it is of basic importance. It is a very congenial urge. The effort will continue but it will never end. The technician will always be reducing that distance but the distance will never be removed. The same thing can be said in regard to form, taste and smell. You may see a shocking, gruesome scene but you are not able to express it fully, and your faculties of expression are always unable to correctly bring out your feelings.

Your symbolization is successful only up to the extent of your imbibing it, but that does not serve the full purpose. In this expressed universe everything is within the scope of relativity. Because of the limitations of symbolization itself relative expression becomes extremely difficult. To express, therefore, that which is infinite and boundless is quite out of the question. Even that which is within the bounds of relativity you are unable to express as its symbolization also becomes impossible. How will you symbolize that which is Absolute? It is just out of the question. Something more will be said about this later on. At present only symbolization which is circumscribed by relativity will be discussed.

Three basic ideas have to be understood about relative symbolization. First, that which gets symbolized is never complete. It has already been explained that between an idea and its expression a gap remains. There is never complete expression, and a feeling of insufficiency, of dissatisfaction, remains. You could not achieve all that you wanted.

Secondly, symbolization is not of the same character. Suppose two individuals are the victims of a similar sorrow. One of them may go mad because of it, and the other may weep for a few minutes and then call for a cup of tea! This is what happens in this world. We see that feelings and ideas never finds identical expression and identical symbolization. This is because of differences in the individual psyches. In some persons there is a greater degree of self-discipline – self-control – and in others less. Some can symbolize more that others. To the extent to which people have greater self-discipline they are better integrated personalities. Those who can symbolize better are really better technicians. Remember that a genius has inborn talents, but who is a technician? Technicians are those who have ordinary qualities, but by dint of application (Sádhaná) and effort they have converted these into outstanding skills. This is the basic difference between a genius and a technician. From a age to age also there is a difference. Ten thousand years ago, for instance, the manner in which people symbolized their feelings of sorrow and happiness was quite different from how they do it today. Suppose two or three hundred years ago you accidentally hurt somebody – what would you have done? You would have caught hold of his hands and expressed your distress, and then tried to render first aid to him. That is how people used to behave two or three hundred years ago, but this is not so today. If anybody gets hurt, often it is sufficient to just utter, “Oh, sorry”. The nature of expression has changed and so has the symbolization. The change came in accordance with the change in times.

In the same way changes are occurring in relation to different countries. In one country, for instance, if somebody shoots another person, people would say how wrong it was and even the assailant would feel ashamed, regret it an try to run away. In some other country it may be that when someone has shot another and is asked why he did so, he will reply, “Why are you speaking against me? The person I shot has died and you feel much sympathy for him, while you have no sympathy for me, although I have lost so many bullets!” See how symbolization has changed with the change in the country. Hence there is change according with time and space. “Come in” is a verbal symbolization can also express shades in sentiment. Similarly the Saḿskrta word “Agachha” is a different symbolization of the same idea. “Come in” can be said in different ways conveying different meanings. Thus, “Come in” can be said in a very polite manner, it can be said in a tone of command, it can also be said in an ordinary way. Symbolization cannot remain static, that is, there are quick changes in it.

Two thousand years ago when people used to live in the mountains, in caves, the way people used to express themselves was not how they express themselves now. Changes have come. Because of such changes there also have been changes in the fields of art, architecture, literature and in fact in all finer human qualities. Such changes will continue to come – this is the nature of expression. If anybody were to insist that art, architecture, literature, etc. have to follow the traditional pattern it can only be said that he or she is living in a fool’s paradise. Human feelings have to be expressed in the form reflecting the prevailing age. So far as relativity is concerned, the same principle operates in the realms of both physical and psychic expression. Mentally also you cannot symbolize everything. Even if you can symbolize it externally through the expression of your eyes, or orally or by the gestures of your hands and feet.

Sometimes you acknowledge that you have understood a thing but cannot explain it. Sugar is sweet, and so is Rasagolla, but you are not able to state the difference. All you can say is that some thing is sweet like sugar, or Rasagolla or mango. You can tell the difference but you cannot express exactly what you experience. You are unable to express your feelings. The case of the spiritual field is similar. You are not able to express that which you experience. You can do it only partially – 99 per cent remains unexpressed. Parama Puruśa, who is an Absolute Entity, cannot be explained in any way. It is simply not possible. One becomes dumb and speech becomes impossible. That is why it has been said that Parama Puruśa, who is an Absolute Entity, cannot be explained in any way. It is simply not possible. One becomes dumb and speech becomes impossible. That is why it has been said that Parama Puruśa has never been defiled by the palate. If you want to describe Him by words, because the mouth is used He will get defiled. But He cannot be defiled because it is not possible to describe Him any way. When because of the depth of the inner feelings, your mental waves seek symbolization but do not succeed, the mind itself ceases working. Such a state is called Samádhi. To explain Parama Puruśa at such a time is even more impossible. It can be said that human beings describe by using words like Parama Puruśa, Bhagaván, etc.

Parama Puruśa is Absolute. Many ideas and feelings that are within the scope of the mind cannot be expressed through the sensory organs. Those things that are not Absolute or are in the sphere of feeling and emotions cannot be expressed or symbolized by the sensory organs. It is too much to suppose that the sensory organs can in any way express Parama Puruśa, as Parama Puruśa is a Supreme Entity as much form the psychic and philosophical points of view as form the view of thoughts and feelings.

It is not possible for mental faculties to symbolize Him. They fail to describe Him. That is why it has been said:

Yato vaco nivartante aprapyamansa saha,
Anandam Brahmano bidvana ma vibheti kutascana

“When you want to say something about Parama Puruśa, what will happen then? Words cannot be uttered because the vocal organ itself fails. The mind fails in symbolizing Him. People can ask, ‘Are not those who call for Parama Puruśa engaged in a subtle endeavour?’”

What is this really? This is a symbolization of language. This may be so, but the word “Parama Puruśa” is not a symbolization through language of Parama Puruśa. What we do through symbolic expression or expressed or expressed symbolization? We only want to say that Parama Puruśa cannot be symbolized, and this idea is what the words “Parama Puruśa” symbolize. It is this idea that is symbolized when we do invocation to Parama Puruśa. It has been said that when someone wants to tell another about Parama Puruśa, at the time of speaking neither is the symbolization of the words possible, nor is the symbolization of what is heard by the listeners possible. That is, for both speaking and listening the symbolization of words is difficult. It is indeed a difficult state and the Guru becomes dumb and the disciple becomes deaf. What can the Guru except become dumb? Because of the limited scope of language, He cannot express Himself. How can Parama Puruśa be symbolized in words? The capacity of the ears is also limited. Even if there is adequate expression in words, will the ears grasp fully? That is why Krishnacharya has said that in such a condition the Guru is dumb and the disciple deaf:

Já teṋi boli te tabi tál
Guru bob se shiiśá kál
Bhańai Káhńu jina raan bi kaesá
Káleṋ bob samvohia jaesá.

What you speak or express is within the scope of relativity and is not of the Absolute. In this condition, how can the Guru who tells about Parama Puruśa speak about Him who is Absolute? Therefore the Guru has to be dumb and his disciple deaf. What will the spiritual aspirants do then? Even if it is not possible they will make an effort. Krishnacharya himself answers what is to be done. He asks how the deaf and the dumb converse amongst themselves? They do so by means of different gestures and vocal sounds which are themselves a kind of symbolization, although subtler symbolization. When they talk they do so by keeping silent and taking recourse to subtler symbolizations. You have to express yourself just as the deaf and the dumb do. What else can be done in such a state of helplessness?

Now you see, there is one more kind of symbolization and this is subtle symbolization. When an idea is imbibed through your sensory organs, after it gets crystallized it finds expression through your motor organs. In a similar way your Saḿskaras or the reactive momenta of your mind act whether they are carried over from your previous lives or have been acquired in the present life, and this we call Prarabdha.

The mental feelings or thoughts, before getting expressed in a symbolized form, really get symbolized in the mental stuff. If these do not find outwards expressions, or if an effort is not made for such an expression, then these latent symbols constitute the Saḿskaras or the reactive momenta. They remain in the mind as symbols. These mental symbols will one day have to be given expression as physical symbols. As long as these physical symbols do not get expressed, you will be carrying the load of those mental symbols from one life to another. This is the reason why people take rebirths until such time when all their mental symbols get converted into physical expressions.

The expressed universe is only a very small fraction of the full symbolization. Of that small fraction your organs can catch a very small portion only and you can grasp much less through the mind. Very much less of what you have grasped mentally can you express through symbolization. In other words, your power of creative expression is extremely limited. By skill of his hands a man may express himself by painting, by the skill of his feet through dancing, and by employing his vocal faculties he may express himself through music. We do not call one who is a good singer a “Shilpi”. Those who use the skill of their hands as painters are “Shilpi”, are “Citra shilpi”.

Everything is ensconced in the unexpressed universe. What your organs can grasp in the mental sphere is only a negligible portion of the unexpressed universe, and that part of this negligible portion that was reconverted in your mind, and is reassimilated or accumulated, is all ensconced in the unexpressed universe or the Cosmic mind. Therefore, everything is dependent upon the Cosmic Mind. Therefore, everything is dependent upon the Cosmic Mind, or what may be described as spiritual flow or cosmic flow.

Why should you, then, be waiting for your symbolization, to get converted into physical symbolization? Though subtle processed you should direct your mental symbolization so that it finds shelter in the spiritual flow. In this way your symbols will be converted into psycho-spiritual waves. What will happen then? In that case it would not be necessary for you to wait for your psychic symbols to get converted into physical symbols. Where the change has been made to the psycho-spiritual plane it has to be converted into the spiritual, and since the Átman, the soul, is beyond the sphere of symbolization, the problem of symbolization ends. It will mean final liberation, Moksa. Human beings have been aspiring for this final liberation since time immemorial and those who have understood it should know that they do not have to wait for it endlessly form one life to another. In this very life convert your psychic symbolization into psycho-spiritual symbolization and become and emancipated being.

Chapter 9	A Few Problems Solved Part 6

By society ordinarily we mean a collective body of men and women, but the innate spirit of the word “society” is not this. Samaja or society in the true sense of the term implies an action of moving together (Samanam ejate). We come across groups of persons in buses, trams and trains moving together; but this occasional movement cannot be termed society either. Being inspired by a common ideology, when different individuals move towards the common goal and become active for its achievement, this can be called a society. The appropriate English equivalent for samája should not therefore be society. Social advancement, which is a type of social action, means that the tie of mutual unity among the persons moving together has become strong.

From ancient times there has been social life but no stable society. This stability in social life is, to some extent, the gift of the Kśatriya Age (the age of the warriors) and of the post-Vaeshya age (the post-capitalist age). The Vaeshya Age leads to Shúdra revolution. So long as a proper atmosphere for Shúdra revolution is not created, it can be said that no social consciousness has been created. How can social consciousness be achieved?

Social consciousness implies the influence of a particular ideology and a new awakening among the people due to this ideology. This depends upon so many factors, the most important of which is the leadership of a great personality. Shúdra revolution, therefore, needs a strong personality, and so long as this is lacking a strong society cannot be formed, what to speak of social revolution. To guide the society in the right path two factors are therefore essential – a great ideology and a great personality. Those who talk loud about society and seem horrified at its anticipated destruction, do not know that society in the true spirit of the term is yet to be formed in the world. So our primary duty now is to form a society. The seed of social consciousness is inherent in our “Saḿgacchadhvaḿ saḿvadadhvaḿ” Mantra. Where there is no such Mantra there is no ideology, and where there is no ideology, life is a goalless voyage.

Human expressions are multilateral. The ways of life are multifarious. Amidst these multifarious activities the picture of human beings that we get is their culture. The sum total of different expressions of human life is called Saḿskrti or culture. The ways of expression may differ from one group of people to other: some eat with their hands, some use spoons, yet others use sticks, but everyone has to eat. Human culture is, therefore, one and indivisible. The use of expressions such as Hindu culture, Muslim culture, Indian culture or European culture is absurd. Those who hold these partisan ideas are not well-wishers of humanity.

The expressions of life may increase with intellectual development. There is no place for fine arts, literature and music among the so-called under-developed groups of people, so the expressions of life are less in number in their case. Where the number of expressions is more it can be said that there has been more cultural development in the material sense. Persons with more varied expressions of life may be called more cultured.

Where the expressions of life are diverted to crude objectivities it is called krśt́i, which is a part of Saḿskrti. Crude manifestations of expressions are called krśt́i. THe sum total of both crude and subtle manifestations of expressions is Saḿskrti. Krśt́i may differ from one group of people to other but the Saḿskrti of human beings is one.

Cultural expressions and civilization are not synonymous. Where there is control and rationality in the different expressions of life, there is civilization. To take a concrete example, eating is a cultural expression of life. Those who ration ally think that over-eating is bad, think restraint from it may be called civilized. The cultural expressions in people are many. People who cannot control the different expressions may be called culturally advanced but not civilized.

Culturally advanced people may not necessarily be civilized if in their ex pression there is a lack of rationality, reasoning and control.

Similarly, a so-called culturally backward people may not necessarily be socially backward. There are many who treat the Adivasis as backward. But a dispassionate consideration will reveal that though they may be culturally backward due to less expressions of life, they have made considerable social progress and are thus more socially advanced. Similar is the case with the Africans.

From ancient times human beings have struggled against their obstacles. Struggle is the essence of life. Those who cry for disarmament are enemies of human beings. They are reluctant to fight even against criminals. Of course, with the spread of civilization human beings will not attack the unarmed and the weak. Unfortunately, there are many persons in this world who think of themselves as civilized but mercilessly crush the helpless and the innocent. The pitiable destruction of Hiroshima and Nagasaki bears witness to the uncivilized action of the so-called civilized nations. Though they are culturally advanced, they are most backward in civilization. They should sit at the feet of the Indian Adivasis and learn about civilization. Those who possess atom and hydrogen bombs have to be taught the lesson that this universe is for human beings and not for demons. More powerful weapons have to be invented to counteract these uncivilized persons.

Today special care has to be given to society and civilization. With intellectual development there will be cultural progress, but restraint and rationality have to be exercised on the cultural expressions. In life today there is utter lack of these qualities. It is the bounden duty of the leaders of this world to form a strong society of human beings on the basis of a constructive ideology and to spread civilization in them. If this is done, cultural development will automatically occur.

Chapter 10	A Few Problems Solved Part 6

Human beings are social beings, hence, they have to follow certain social codes. But they must follow some spiritual codes as well. Because of illusion or some other reasons, if people break these codes, these “dos” and “don’ts”, sometimes we call it “sin” or Pápa and at other times, “crime” or Aparádha. If the violation is in the spiritual code, rather the religious code, it is termed as “sin”. If the violation is against the legal code it is known as “crime”. Sin is sometimes based entirely on dogmas and not on cardinal human values. Wise people will never entertain a conception of sin based on religious dogma. Rather, they will judge with discrimination the correctness of the code according to cardinal human values. The concept of sin has been given by people on the basis of religion, religious dogmas and cardinal human values. As intellectuals and developed people of the second half of the 20th century, we should keep away from religious dogma and attach the highest importance to cardinal human values.

Long ago Vyása said the following about sin:

Aśtádashapuráneśu Vyásasya vacanádvayam
Paropakárah puńyáya pápáya parapiid́anam.

That is, that action which checks the progress of the society is sin, and that action which accelerates social progress is Punya or virtue. This is a fact. But what is crime? Any action which goes against the different legal codes made by the different nations, according to their spatial, personal and collective differences, is crime. In Saḿskrta crime is known as Aparádha. Sin or Pápa should be formulated on the basis of cardinal human values. This was also supported by Vyasa.

Criminal codes are generally framed by politicians according to their own standards. Sometimes they include a tinge of humanity and sometimes they do not. Thus the present-day legal codes are not necessarily humanitarian. Rational people may defy a legal code but they should never violate cardinal human values. I would never tell the people of a country to follow their legal codes blindly, but would tell them to always follow cardinal human values. The cardinal human values are the silver lining between the psycho-spiritual world and the spiritual world. They are at the meeting-point of these two strata – the spiritual stratum on one side and the psycho-spiritual stratum on the other.

In Saḿskrta there are two words for sin – that which should be done but is not done is called “Pratyaváya”, and that which should not be done but is done is “Pápa”. The combined name of Pápa and Pratyaváya is “Pátaka”. Here I will make use of the word Pápa because it is more popular.

Wherever we mention cardinal human values, we are not referring to any religious code, for that is based on religious dogmas. Again I repeat, why should the people of the second half of the 20th century follow religious dogmas? I advise you not to follow them but to revolt.

As far as possible the gap between cardinal human values and crime should be lessened. The smaller the gap the better it is. Cardinal human values are mostly unchangeable. They may change after a long time as they remain associated with the physical world, but it is natural that they will not have frequent changes because of their subjective approach. Crime will undergo trans formation according to changes in time, space and the collective body. Hence, both the conceptions cannot be exactly the same – difference between them will remain. But efforts should be made to lessen the differences. This task will be the duty of Sadvipras or spiritual revolutionaries.

Now, let us come to the three causes of sin. If sin and crime are considered together there are three reasons for them. The first cause is shortage of physical and psychic pabula. The second one is non-utilization of over-accumulated physical and psychic pabula. The third one is stagnancy in the psychic and physical strata.

Let us discuss the first cause.

If human beings lack the basic physical necessities of life they will not be able to follow higher pursuits. You will find that a person’s sense of discrimination is disturbed if he or she is confronted with only a little physical hardship. If an intellectual becomes angry, he or she may utter insentient words. Hence, the shortage of physical wealth results in restlessness and causes the loss of people’s sense of discrimination, and then people naturally tend towards brutality. It is because of this that communism has tended towards brutality. This is the underlying psychic reason. Likewise, if there is a dearth of intellectual pabulum and the intellectual standard of the people is not high, they can take “dos” to be “don’ts” and vice versa. Take for example, a communal riot where a little innocent boy is killed, and when the person who encourages the riot becomes the people’s leader. Where the intellectual standard of the people is low, people commit blunders – prompted by such leaders they become beasts. Those backward countries which have less socio-politico-economic consciousness in the people tend to have more immorality. In such countries the leaders misguide the people in order to collect votes. I call such leaders “political satans” or “political pigs” Such pigs become leaders only when the intellectual standard of the common people is low. In a country with shortages of physical and intellectual pabula, people ultimately become beasts and commit sins and crimes. To murder a person during a riot is both a crime and a sin. In political clashes innocent people are killed. This is also a crime as well as a sin. So, to summarize, when physical and intellectual pabula are lacking, people become beasts and commit sins and crimes. Among the three reasons for sin, this is the first and primary one. It is prevalent everywhere in the world although it is less evident in a few of the more affluent countries.

The second cause is non-utilization of over-accumulated physical and psychic pabula. Where there is over-accumulation of physical wealth several problems occur. Human beings do not have many needs. Primarily they need satisfying meals and clothing, according to their necessities. Most people do not even want many things. The desire to accumulate money is actually a mental disease. The accumulators do not accumulate to fulfil their basic needs a human needs are few. For instance, if a person has a mango grove which yields 500 mangoes and a family of five, what will he do with so many mangoes? In cases of over-accumulation there is very little chance of utilization. Hence, if the Sadvipras are not vigilant, where there is over-accumulation non-utilization will occur. Moreover, where there is over-accumulation people tend to misutilize wealth by indulging in their baser propensities rather than their finer ones. Therefore you will mark, as I am making it crystal-clear to you, that most of the kings and Nawabs of ancient times were, and most of the aristocrats and wealthy people of today who have nothing to do are generally wicked and mean-minded. In addition, you will see that government officers who do not have psychic and spiritual interests also become mean-minded. When we have to judge, we must be frank. It can be observed that it is natural for people to move towards sin if over-accumulated physical and psychic pabula is not utilized. If people have developed intellects which are not properly directed, and there is no administration of the Sadvipras, people become polished satans and inflict sufferings on others. If the parents of a boy die and he has no guardian, due to a lack of proper guidance the boy may easily become reckless and a sinner.

To repeat, non-utilization of over-accumulated physical and psychic pabula is the second cause for becoming a sinner. I have already discussed the problems of the “have’s”, and the “have-nots”. To satisfy the greed of the have’s, the have-not’s become slaves, and to appease their own hunger they become sinners. The have’s mis-utilize the intellectual and physical wealth of the have-not’s to satisfy their baser propensities. In the back ground sit the big capitalists; in the foreground, as their agents, are half-naked children! This is the cause of the downfall of society.

There is still one thing more. There are countries in the world where the average standard of living of the people is quite high and where there are no have-not’s who become slaves due to the evil designs of the have’s. Where there is excessive wealth, the feeling of, “What should I do?” crops up in the minds of the people. Moreover, people take to the path of suicide in the absence of proper direction. They also become addicts and social parasites and they do not know what they should do and what they should not do.

Let us now come to the third reason for sin. The sign of life of everything in this universe is dynamism. It was said in an earlier discourse that progress actually does not take place in the physical and psychic strata. Progress takes place only in the spiritual stratum. Of course, while there is no progress in the physico-psychic sphere, movement is there. Had there been no movement, the physico-psychic world would have met its doom. Thus there is movement but no progress or Pragati.

Prakśt́ha gati ityarthe pragati.

That is, that which leads to betterment is progress, but that which causes movement without development, is not progress. For example, suppose one bull moves along a road and another one walks round and round in a grinding mill. The former is able to freely cover a few miles but the latter moves without getting anywhere.

Ásana máre kyáyá huyá yo gayii na mankii ásh
Jav kalu ká balad so gharhii kosh paṋcás.

[What is the benefit of asanas if the desires of the mind are not exhausted?]

In the physical and psychic worlds, there is movement but no progress. Ten thousand years ago people practiced Sádhaná and attained Brahma. After these ten thousand years you have been born. Today there is much dynamism in the physical sphere and there is great intellectual speed. Your intellect might be more than the intellect of Vasthista and Vishvamitra, but your progress is not much more. Is it clear?

Lack of movement in the physical and psychic spheres is also a cause of sin. This is the third reason. Here there might not be the over-accumulation of physical and psychic pabula. In the absence of over-accumulation sin may also be accounted for. Every existence has its aim. All entities are moving according to their speed whether there is progress or no progress. But on the way if something comes which has no movement, which remains as it is, it affects the speed of others. In the society, due to old dogmas, weaknesses and lack of proper education, when the human mind becomes inert and dormant it not only destroys itself but affects the movements of others also. “My ancestors were doing this, so how am I to forgo them?” This is nothing but the same stagnancy. If your ancestors were wearing their Dhotis above their knees and a napkin tied around their heads, why then do you put on pants and a terylene shirt? Nobody follows their ancestors. It is a weakness for a person to take the lead from their ancestors only, ignoring everyone else. Mental stagnancy is a kind of disease. It is motionlessness.

People should not be allowed to rely on the dogmas of their ancestors as it obstructs their own mental pursuit and those of others also. Suppose a cart is in an inconvenient place, blocking the road. The cart has to be pushed to one side. If it cannot be pushed easily it will have to be moved more forcibly. You will have to go ahead – this is the law. It will not do for you to say, “Let the cart remain as it is.” Similarly, you should not say, “The members of my family hold conservative views,” and use this as an excuse for inaction. This should not be allowed. People who hold conservative views are really materialists and are mentally stagnant. Speed has to be infused in them. And not only this, there is need for acceleration in the speed.

What is the solution to the first of the three causes of sin? For those who lack physical pabulum, minimum requirements will have to be guaranteed to everyone. If you do not supply people with the minimum requirements you will meet your Waterloo. If your neighbor’s house is on fire, your house will also catch fire. To supply the minimum requirements to everyone, both a strong administration and an intellectual approach are necessary. Those capable of providing these things to humanity will be called Sadvipras. In the absence of Sadvipras, society cannot survive.

For the solution to the second of the three causes of sin, an intellectual approach, intellectual propagation, is required. For the materialization of this, physical force will have to be utilized as per necessity. Those who use both the proper physical and intellectual approach are Sadvipras. Without Sadvipras the survival of society is not possible. At one place, because of over-accumulation, food becomes rotten; and at another place, because of shortages, people become sinners. We cannot allow this to continue.

The third cause of sin is stagnancy. This is the greatest burden of the human society: it is the greatest disease. It is a psychic disease. People often say, “Our forefathers used to do it, so we should also do it.” But you are not your forefathers! You must behave as yourselves. Suppose the son of one Shri Simhasana is Shri Ramadhar. If Shri Ramadhara Singh says he must do like his father, does he become his father, Shri Simhasana? No, he does not. This sort of stagnancy is suicidal. For the sign of life is dynamism, and where there is no dynamism, there is death. Without dynamism people harm themselves and others.

Bhayáńáḿ bhayaḿ bhiiśańaḿ bhiiśańánáḿ
Gatih prańináḿ pávanaḿ pávanánám.

[He is the worst of the fierce – the fear of fear. He is the most terrible of all the terrible things. He is the supreme destination of all. He is the purest of all the purifying objects.]

As dynamism is precious for the Jiivas or unit beings, so is Parama Puruśa or the Supreme Entity precious for them. A doctor feels the pulse and examines its movement to determine the health of his or her patient. If the pulse does not move the patient is pronounced dead. Movement is life. To solve this cause of sin, the intellectual approach does not work. The dogmatic-minded people, the traditional people, are neither human beings nor animals. They do not listen to reason. They are to be struck, and those who do the striking are Sadvipras. The striking is to be done with a hammer! They are to be hit not with a hammer, but with a sledge hammer.

Suppose the Sadvipras do not hammer the dogmatic-minded people, what will happen? Because of their unnecessary presence the speed of others is retarded. The stagnant people commit suicide and become the cause of death for others. Sadvipras will not leave or forgive such people, but will set them right with an iron hand. Dogmatic-minded people cannot be checked by the sanguine eyes of the so-called intellectuals or by the arms of the military. Humanity wants to move ahead, but the stagnant people who are neither human beings nor animals have blocked the way of the Sadvipras and have obstructed their movement. The common mass will not tolerate these obstructions.

This suicide is not deliberately done by the people. Those who commit suicide, do it when their mind is in a negative state. It is unnatural. Therefore, Sadvipras will remove this unnaturalness with the blows of their hammers. None can check it.

The duty of the Sadvipras will be to hammer these stagnant people who are a burden to society, who suffer from inertness in their physico-psychic sphere, at the appropriate moment so that the path of human progress becomes straight, clear and well-constructed.

When will the three causes of sin be removed? Only when the Sadvipras will be ready to fight against them with an iron hand. Today, at this hour, it is my call to the Sadvipras of the world not to delay any longer. They should march ahead and save human ity and make the path of humanity free of thorns.

Chapter 11	A Few Problems Solved Part 6

The spirit of the word Samája (society) signifies a group of people who move together. All are not of equal strength or intellect. Hence the shortcomings in one must be compensated for by another. Different people have varying abilities: some have physical strength but no brains; others have the brains but not the strength to work; and others have neither the strength not the brains, but work well and with a peaceful mind under the guidance of their supervisors. We can always see around us people of differing types and qualities. Judged by the crude codes of this world, no one is totally independent. Everyone relies on someone else in some way or other. Everyone makes up for their deficiencies by taking help from others. Whenever a large group of people strive to make up for their relative differences on terms of mutual understanding, we call it a society or society.

What is society like? It is like a group of people going on a pilgrimage. Try to imagine the scene! Suppose one of the pilgrims is struck down by cholera. Will the rest of them continue on their way, leaving the sick man behind? No, that would be inconceivable for them. Rather, they will break their journey for a day or two, and cure him of his disease. If he is still too weak to walk they will carry him on their shoulders. If some people run short of food, others share what they have with them. Together they share their possessions, and together they march ahead, singing in unison. In their eagerness to move ahead with others they forget their trifling differences which might have led to angry exchanges and court cases in their families, even down to three generations. It is because of the petitions of the complainant in a land dispute that some people go so far as to spend ten or twenty times more than the piece of land is worth. The essence of cooperation resulting from this collective movement aims at expanding a person’s mind by striking down the barriers of meanness. I repeat that a true society is like such a group of pilgrims who attain a deep psychic affinity while travelling together which helps them solve all the problems in their individual and social lives.

If we take the full meaning of the term society into consideration, it will be seen that till now human beings have not been able to form a real society. If India builds a society for only Indians, Pakistan for only Pakistanis, and England for only the English, then three separate societies will exist, but we cannot look upon them as the society of humanity. Because humanity is divided into groups, one society will naturally try to thrive by exploiting the vitality of others. On observation you will notice that efforts are being made to establish so-called societies in some particular part of the world, for some particular section of the people, and based on some particular “ism” or faith. A social consciousness based on such divisions lies latent in the minds of the people, whether they are Indian, Pakistani or English, so they remain absorbed in thoughts of their smaller groups. It is actually due to some external impact that social consciousness takes the form of a really all-embracing Indian, Pakistani or English consciousness. The social consciousness of an enslaved nation is never more keenly felt than when the people are at war with the dominating colonial power. After independence that consciousness is lost.

Examples of antisocial fissiparous tendencies do not stop here. Even in different regions of the same country people do not live within one social group. The creeds of the Brahmins, the Rajputs, the Kayasthas, and other different castes urge people to belong to their own societies. And yet the antisocial spirit of self-differentiation does not end here. There are the even smaller groups of Bundellas, Rathores, Sishodiyas and Caohans among the Rajputs, and there is the antisocial eagerness for relative supremacy in the social sphere between the Paiṋca Gaodiiyas and Paiṋca Dravidiis of the Brahmins.

To what state has society effectively been reduced? I reaffirm the fact that human beings have still not been able to form a human society, and have still not learned to move with the spirit of a pilgrim. Although many small groups, motivated by self interest, work together in particular situations, not even a small fraction of their work is done with a broader social motive. By strict definition, shall we have to declare that each small family unit is a society in itself? If going ahead in mutual adjustment only out of narrow self interest or momentary self-seeking is called society, then in such a society, no provision can be made for the disabled, the diseased or the helpless, because in most cases nobody can benefit from them in any way. Hence it will not suffice to say that all people marching ahead is only a collective form of segregated psychic phenomena; for in that case there always remains the possibility of some people getting isolated from the collective. All human beings must attach themselves to others by the common bond of love, and march forward hand in hand, then only will I proclaim it a society.

You will hear many a vain and assuming person say, “I don’t need anyone’s help, I’m doing very well by myself. I don’t want to concern myself with anyone else’s affairs and I don’t expect anyone else to bother about mine.” Nothing could be more foolish than this statement. Medicine and nursing are necessary to cure diseases; the neighbours’ help is needed to cremate a dead body; and for the regular supply of food and cloth the cooperation of farmers and spinners is essential. Remember, no created being in this universe is independent. No one can exist alone, everyone has a supra-cosmic relationship with the whole, at times prominent, at times indistinguishable. In this scheme of mutual relationships, even the slightest mistake or discord will raise a furious furore in the universe. In this mighty creation, the brilliantly luminous sun and the tiny ant have the same existential value, having combined together to make the universal family. Similarly, in human society, the importance of a powerful and eminent person is no less than that of a disabled and dying patient. None can be ignored. The least injustice done to anyone will cause the break down of the entire social framework.

In this universe of living beings there are some fundamental problems applicable to all which are to be solved by all. These problems may be taken as the common features in the life and Dharma of living beings, and the all-round health of living beings depends on the happy solution of these problems. The more these problems are solved with mutual cooperation, the more beneficial it will be. We must remember in this regard that rights and responsibilities belong to all. Lack of consciousness about rights and responsibilities drives social beings towards a tragic end. It results in the collective fate of living beings being determined by a particular dominating group. The vital energy of society is sapped through such group or class exploitation. Nature’s wealth belongs to all living beings. What is a burden to the earth is a burden to all. Disregard of these ultimate truths eventually leads to disorder in social life, and society’s potentialities are destroyed before they have a chance to develop.

Why have schools been established? Is it not to enable children to learn? All parents want their progeny to acquire knowledge and develop intellect. But even today many parents are unable to send their children to schools. Why is this? Surely, everyone should be given equal opportunities to benefit from any institution established for public welfare. This is everyone’s birthright. Some people wear a mask of culture in public, but in private pursue personal or class interests. This hypocrisy has no place in the human society. It is the cause of the sad state of education in the world today. The same is true for the supply of food, clothing, housing and medical care. The significance of founding a true society lies in solving all problems in a collective way.

There are some tendencies and instincts which are manifest in both animals and humans. In fact, these tendencies are the evidence for existence of animality in humans. These tendencies may be suppressed in the face of stern rhetoric, but to do that is not only undesirable but impossible, because they support the principle structure of existence. Having identical tendencies, humans and animals both belong to the same category of living beings. The difference lies in the fact that the animal in a human body can refine those tendencies and express them in a more subtle manner. This refinement is called culture. To eat is equally essential for all, but people, even when extremely hungry, do not rush up to the table like dogs and sit down to eat with total disregard for their surroundings. Unless their hunger is more powerful than the faculty of reasoning, they will wash their hands before eating. This is a part of culture.

Civilization is not unchanging. There is nothing stationary on this earth – everything is dynamic. Civilization is also a progressive phenomenon, moving from good to better, from imperfection to perfection towards the ultimate goal: perfect Brahma. The greater the tendency of refinement in people, the more cultured they are. We must remember that refinement and hypocrisy are not the same. There is a heaven and hell difference between the external show and the inner motives of a hypocrite, and the inner and outer consistency of a refined individual. Whatever is done in a refined way, is done with reasoning and propriety, and thus, instead of being a cause of social breakdown, will be a cause of social well-being. Let me give an example. The drinking of water is basically an animal instinct. It would reveal a complete lack of culture for anyone to drink drain-water simply because they were thirsty. To ascertain whether the water is pure before drinking, and to ensure that all towns and villages receive a regular supply of pure water, are signs of a civilized society. But to say, “I’m doing a dry fast” after having secretly drunk a glass of water is the height of hypocrisy.

Judged in the relative perspective, the more civilized we become, the more helpless we become. A new-born baby is completely helpless. Just think of the plight of a helpless child in the delivery room the very first day it appears in society! The more cultured people become in a refined social environment, the greater their sense of duty for their children. For this reason children lose the capacity to do anything themselves. According to the Laws of Nature, the more developed the mother’s affection and intellect, the more dependent the child becomes on its mother. In the animal world, the lesser the maternal affection, the shorter the time it takes the offspring to grow strong and selfdependent. Nature takes the responsibility of assisting those neglected offspring by providing them with the necessary survival instincts. A baby monkey has to learn quickly to cling to its mother’s belly as the mother needs to use all four limbs to jump around the forest. The mother can’t carry her baby by its neck, because the baby would die if its neck was twisted. A kitten, however, is blind at birth and thus unable to see its mother, let alone cling to her belly. Thus mother cat is obliged to carry her babies in her mouth. A baby rhinoceros, on the other hand, runs away from its mother after birth! And rightly so, for the mother’s tongue is so rough that several licks might actually kill the baby. The baby rhinoceros waits for its skin to harden a little before returning to its mother.

Society must ensure that proper care is taken of human babies who are totally dependent on the care and protection of their parents for their existence. These helpless children can only convey their pain and discomfort through tears. To raise children from infancy to maturity is an immensely important task. I have said before that the members of society must advance in unison. The newborn babe is another traveller on the path. To adopt a child as our companion, as one included in the society, is called the “Játakarma” of the child.

Living beings may be divided into two main groups based on intellect: those who want to share their wisdom, and those who do not. Those who favour the exchange of wisdom have a greater social awareness. But those who oppose it cannot develop a collective social mind due to a lack of mutual understanding. Human beings are basically beings of social inclination. They must always remember that those possessing little strength and ability, and those not provided with the means to survive the struggle for life by Nature, must be led along in companionship. Those who take great pains to assist the helpless are more civilized and endowed with greater awareness. They are the socially-minded beings who readily embrace the underprivileged, the downtrodden and the rejected people of society.

Ananda Marga keeps its gates open so that each and every man and woman may enter. Anybody may join, anybody may sing in chorus with the rest. The united march of the people is a march of victory. Ananda Marga states this in unequivocal language.

Chapter 12	A Few Problems Solved Part 6

The following are the important religions or faiths prevalent in the world at the present time: Buddhism, Shaḿkara [Darshana, or Philosophy], Pátaiṋjala [Darshana], [Kápila] Sáḿkhya, Judaism, Christianity, Islam, Árya Samája and Marxism. These can be arranged into the following groups according to their similarities: (1) Buddhism and Shaḿkara Philosophy; (2) Pátaiṋjala Philosophy and [Kápila] Sáḿkhya; (3) the Semitic faiths comprising Judaism, Christianity and Islam; (4) Árya Samája; and (5) Marxism. The outstanding principles and beliefs of the faiths within each group can be discussed together,⁽¹⁾ except for those of the Semitic faiths, which are not discussed.

Buddhism and Shaḿkara [Darshana]

Ástika [theistic] Indian philosophies unanimously believe that átman [unit consciousness] is a continuous flow of jiṋána [knowledge of consciousness]. This is called vinána in Pali. There is a continuous flow of jiṋána, or in other words jiṋána itself is a flow (praváha). Every object in the universe has its own flow and wave, or dynamic force. According to Hindu Yoga Darshana,⁽²⁾ Paramátman [the totality of all the unit consciousnesses] is an infinite flow of jiṋána.

Ekaḿ jiṋánaḿ nityamádyantashúnyaḿ
Nányat kiḿcit varttate vastusatyam;
Tayorabhedo’smin indriyopádhiná vae
Jiṋánasyáyaḿ bhásate nanyathaeva.

–Shiva Saḿhitá

[One eternal knowledge without beginning or end: there is no other supreme truth. And when the upádhi, or special power, of the indriyas, or organs, to receive or transmit inferential vibrations is suspended, and the external world and the internal world become fused into one, there remains only the knowledge of One Entity.]

Bhagaván [Lord] Buddha did not use the word átman, hence there was a difference of opinion among the bhikśus [Buddhist monks] after his death. Three conferences were held – at Vaishali, Puspapur and Patliputra – after his death to compile the Tripit́aka [three groups of Buddhist teachings], and as a result the Tripit́aka was compiled in the following three parts in Pali: (1) Vinaya, or the practical side; (2) Sutta, or the theoretical side; and (3) Abhidhamma, or the philosophical side. All these parts combined together were known as the Tripit́aka, and were called the Buddhist shástra [scripture].

Those bhikśus who patronized or supported the [strict] sannyása márga [path of renunciation] were not prepared to accept anything more than what was laid down in the Tripit́aka, and hence they were called Sthaviravádiis or Therávádiis⁽³⁾ [followers of the southern school of Buddhism]. Those who were influenced by Nyáya⁽⁴⁾ were called Mahásaḿghikas [followers of the northern school of Buddhism].

The word páli originated from pallii, which [in adjectival form] means dehátii, or "rural", "rustic" or "unsophisticated". As Bhagaván Buddha preached in the common language of village folk, Hindu pandits named his language bhákhá [colloquial language]. Pali was also known as Pátalii Bháśá [bháśá = "language"]. Common people could not follow Sanskrit, which was the language of the pandits only.

Later on the Mahásáḿghikas called themselves Maháyániis, and they called the Sthaviravádiis Hiinayániis. But the Hiinayániis called themselves Therávádiis. In India there was no state backing for Hiinayána except during the time of [the rulers] Kanishka, Habishka and Vasishka, and hence Hiinayána could not flourish. Maháyána had state backing, and naturally had a larger number of followers. The philosophy of the Hiinayániis could only be preached in Ceylon [Sri Lanka], Burma [Myanmar], Siam [Thailand], Java, Borneo, etc., whereas the philosophy of the Maháyániis was propagated in India, Siberia, Japan, Tibet, etc.

There are four kinds of philosophical doctrine [discussed later in this chapter] among the Maháyániis. The reason for this difference of opinion is átman and its object. Bhagaván Buddha used the word attá in Pali for átman. The word attá is also used in place of "self". The bhikśus could not understand the sense in which Bhagaván Buddha used the word attá.

Charvaka: At the time of Buddha, nástika mata [the school of atheism] was predominant. Maharshi Ajita Keshakambali was the predominant pandit of the nástikas [atheists]. Most of the books of nástika mata were written in incomprehensible language, and so its propagation was not very widespread. Ajita Keshakambali believed in Charvaka, who propounded a materialistic philosophy. Buddhist philosophy is not a materialistic philosophy. The Charvaka school of philosophy believes in caturbhúta [four fundamental factors] only. This is also known as dehátmaváda [the doctrine that the body is everything]. This philosophy accepts caturbhúta, namely, earth, water, fire and air, that is, kśiti, apa, teja and marut [respectively]. According to Charvaka, caetanya [consciousness] came into existence by the combination of the four bhútas [fundamental factors], just as mixing lime and catechu produces a red colour. According to Charvaka, paiṋcama bhúta [the fifth fundamental factor] is formed like this and does not actually exist. Charvaka Philosophy does not believe in átman, Paramátman or the Vedas. Hence Charvaka was termed nástika, because those who do not believe in átman, Paramátman or the Vedas are called nástikas.

Púrva Miimáḿsá: Púrva Miimáḿsá [Early Miimáḿsá philosophy] does not accept the existence of Paramátman. Maharshi Kapil, the propounder of [Kápila] Sáḿkhya philosophy, accepted átman and the Vedas, but he did not believe in Paramátman. The Śad́adarshana [six major schools of theist Indian philosophy] believes in the Vedas.

The following constitute the Śad́adarshana:

1. Kápila Sáḿkhya, which accepts the existence of puruśa [consciousness], Prakrti [Supreme Operative Principle] and the Vedas, but does not accept the existence of Paramátman.

2. Pátaiṋjala Philosophy. Pátaiṋjala and Sáḿkhya believe in innumerable puruśas [unit souls] and Prakrti.⁽⁵⁾ The creator of the universe, according to these schools, cannot be a Mukta Puruśa.⁽⁶⁾

3. Gaotama Nyáya.

4. Kańáda Nyáya (Vaesheśika).

5. Jaemini’s Púrva Miimáḿsá, which believes in kriyá káńd́a [Vedic rituals]. Those who believe in this school accept the existence of heaven and hell.

6. Uttara Miimáḿsá [Later Miimáḿsá philosophy] of Vádaráyana Vyása, which believes in Brahma [the Supreme Entity] and the Vedas but does not believe in átman and jagat [the physical world]. This philosophy is commonly called Vedánta Darshana.

Baoddha [Buddhist] Darshana believes in all the five bhútas [caturbhúta plus ethereal factor], while Charvaka believes in caturtattva [the theory of four fundamental factors]. Buddhism and Charvaka do not come within the purview of Śad́adarshana, and neither of them believes in the Vedas.

Pramáńa [validation] is of three kinds, that is, pratyakśa [direct perception], anumána [inference] and ágama [authority]. Charvaka only accepts pratyakśa as pramáńa.

Pratyakśaeka pramáńaváditayá
Anumánáe anaḿgiikáreńa prámáńyábhávát.

[Direct perception is the only valid proof of knowledge. As inference and authority are denied as valid proofs of knowledge, there is no other proof of knowledge.]

Buddhism accepts karmaphala [the reactions of action], whereas Charvaka does not.

Yávajiivet sukhaḿ jiivet, násti mrtyuragocarah.

[As long as you live, you should live happily, because there is nothing after death.]

Yávajiivet sukhaḿ jiivet, rńaḿ krtyá ghrtaḿ pivet.

[As long as you live, you should live happily. Even if you have to go into debt, you should eat butter.]

Na svargo nápavargo vá naevátmá páralaokikam;
Bhasmiibhútasya dehasya punarágamanaḿ kutah.

[There is neither heaven nor a transitory stage between death and rebirth; there is neither soul nor any kind of afterlife. Once the body is burned to ashes, how can it come back again?]

There is still another aspect of Charvaka Philosophy, that is, dehaparińámaváda [the doctrine of physical transformation].

Caturbhyo khalu bhútebhyo caetanyamupajáyate;
Kińvádibhyah sametebhyah dravyebhyo madashaktivat.

[Consciousness arises from action and interaction among the four fundamental factors of matter, just as red colour comes from betel leaves, lime and catechu when they are chewed together.]

In this respect Buddhist philosophy is better than Charvaka. Bhagaván Buddha said, Attá hi attánam náthah ["Attá is the master of all other souls"].

Buddhism: Why did India accept Buddhism? There are various reasons for this, but the main ones are the following: First, the [Vedic] pandits never preached philosophy to the common people. They hated their language and called it bhákhá. Secondly, at that time there was no eminent philosopher, or tattvadarshii. Thirdly, the people in general were not ready to accept the pandits. Fourthly, the ácáryas [spiritual teachers] of that age, Shrii Saiṋjaya and Shrii Gaya Kashyapa, could not convince Bhagaván Buddha [of their philosophical beliefs]. All these factors led to the widespread propagation and acceptance of Buddhism.

Buddhism believes in rebirth and transmigration of souls, so the question arises, who is reborn if there is no átman? This question became a point of controversy among the bhikśus, and later among the Maháyánii pandits.

Buddhism believes in karmaphala. If karmaphala is accepted, the question arises, who performs karma [action] and who gets the karmaphala? Therefore the existence of átman has got to be accepted.

Towards the end of Buddha’s life, some of his disciples asked him about the existence of God. They asked two questions: "Does God exist?" and "Is it a fact that God does not exist?" In reply to both questions Buddha remained silent. As Buddha remained silent to both the questions, some of his disciples interpreted this to mean that there is no God. Another section of his disciples understood that God exists. Yet a third section came forward with the interpretation that there is God, but God is beyond the expression of asti ["is"] and násti ["is not"]; that is, God’s existence is inexplicable. Actually, God is supramental.

Yato váco nivarttante aprápya manasá saha;
Ánandaḿ Brahmańo vidván má vibheti kutashcana.

[Brahma is the One from whom words and mind return disappointed, after failing to fathom Its depths. But one who has known the blissful nature of Brahma is not afraid of anything.]

There are four sections in Buddhist Máyáváda [the Buddhist doctrine of illusion]: 1) pratyakśa váhya vastuváda [the doctrine of direct perception of external matter], or saotántrika darshana; 2) ánumeya váhya vastuváda [the doctrine of inferred perception of external matter], or vaebháśika darshana; 3) sarva shúnyaváda [the doctrine of nihilism], or mádhyamika darshana; and 4) kśańika vijiṋánaváda [the doctrine of transience], or Baoddha yogácára.

Pratyakśa váhya vastuváda accepts the universe as infinite, that is, anádi [beginningless] and ananta [endless]. When caetanya becomes álayiibhúta [objectivated], then it becomes jiṋána. (That which has the qualification of becoming an object is called álaya.) The outward world is transitory, but, due to rapid movement (saiṋcara or pratisaiṋcara), it appears to exist constantly. (According to Hindu philosophy, saiṋcara means "to go away from Brahma" and pratisaiṋcara means "to come near to Brahma"; that is, saiṋcara means the vikarśańii shakti [centrifugal force] of Brahma and pratisaiṋcara means the ákarśańii shakti [centripetal force] of Brahma.)

Ánumeya váhya vastuváda accepts that the waves of jiṋána are a permanent entity (sattá). There is the external world, but it will never be realized. When the waves of consciousness (jiṋána) come, the mind takes a form according to the saḿskáras [reactive momenta] of the citta [mind-stuff]. The formations created in the mind are taken to be satya [reality]. When jiṋána comes in contact with álambana,⁽⁷⁾ citta takes a formation. They take the outward álambana as the material realized.

Sarva shúnyaváda is also called mádhyamika darshana. It was propounded by Shrii Nágáruiṋja. He did not accept the páiṋcabhaotika world [the world of the five fundamental factors]. The external world which we see is Máyá.⁽⁸⁾ This philosophy is similar to Shankaracharya’s philosophy: Brahma satyaḿ jaganmithyá ["Brahma is the only truth; the world is an illusion"]. According to Shankaracharya, the universe has been created out of nothing, and it is like a dream and nothing more. Bháva [something] has been created out of abháva [nothing]. This school of philosophy accepts only the present and ignores the past and the future. It also says that the universe will merge into nothing.

Kśańika vijiṋánaváda does not accept the existence of the physical world. Here everything is internal. Even álambana is internal. Whatever is seen in this physical world is pratikriyá [the outer projection] of the internal álambana. Átman is the collection of the "I" feelings. It is not a continuous flow but appears to be so on account of the quick succession of its creation and destruction.

During the age of Bhagaván Shankaracharya, there was no outstanding philosopher (tattvadraśt́á) among the Buddhists. Among different sections of the Buddhists’ schools of philosophy, a serious dispute was going on. At that time Shrii Mańd́ana Mishra was the only pandit who believed in sarva shúnyaváda and was also a kriyá káńd́ii [follower of Vedic rituals]. He had to debate with Shankaracharya and was defeated.

According to Buddhist philosophy, there are four noble truths (satya) which are called caturárya satyam (caturájja saccam [in Pali]). They are as follows: 1) duhkha [suffering]; 2) kárańa of duhkha [the cause of suffering]; 3) nivrtti of duhkha [the cessation of suffering]; and 4) upáya of duhkha nivrtti [the path leading to the cessation of suffering].

The vikrti [distortion] of duhkhaváda [literally, "the doctrine of pessimism", i.e., the four noble truths] became atisukhaváda [the doctrine of ultra-hedonism]. Atisukhaváda was prevalent in Bengal, Assam and Tibet.

[According to Buddhism,] duhkha is árya satya [the absolute truth]. This is a wrong interpretation as it is the mánas [mind] only which experiences duhkha. Thus duhkha can only be a relative truth; it cannot be the absolute truth (árya satya).

Shaḿkara [Darshana]: Shankaracharya was a Shaeva Tántrika [practioner of Tantra who followed Shiva], and that is why he did not go against tantraváda⁽⁹⁾ [the doctrine of Tantra]. He believed in Nirguńa Brahma [the Non-Qualified Supreme Entity] only. To some extent his ideas fall in line with the theories of Baoddha [Buddhist] shúnyaváda. He did not believe in the existence of jagat, or the physical world. He accepted guńánvita Máyáváda [the doctrine of qualified illusion]. Due to his influence Buddhist Tantra disappeared, but in Hindu Tantra [some Buddhist] gods and goddesses still remained. Even today the goddesses of Buddhist Tantra, such as Tárá [a Chinese goddess], Manasá (the goddess of snakes), Shiitalá [the goddess of smallpox], Báráhii [the goddess of wild boars], etc., are being worshipped by the common people out of fear.

The shúnyavádiis had a great influence during the time Shankaracharya was preaching. Shankaracharya accepted Uttara Miimáḿsá as propounded by Shrii Vádaráyana Vyása.

Shrii Shankaracharya discussed the following subjects with Buddhist philosophers: The shúnyavádiis said that the universe came out of nothing and will go into nothing, everything being a dream. This was questioned by Shankaracharya, who said that even if the universe is nothing or a dreamland, there should be someone who witnessed the dream. The shúnyavádiis replied that there was no dreamer. The universe is an illusion (bhrama), just as a rope mistaken for a snake is an illusion. Shankaracharya said that this could not be possible. The shúnyavádiis said that this could only be understood through sadhana, while Shankaracharya said that it was not possible to have a dream without a dreamer. If the universe is an illusion like mistaking a rope for a snake, there had to be something like a rope which could be mistaken for the universe. Without a rope it would not be possible to mistake it for a snake. Besides this, there must be a person to make the mistake; similarly, there must be someone to have the illusion of the universe. This means that there must be some other entity to realize it.

The mádhyamikas [shúnyavádiis] said that nothing does not actually mean nothing (shúnya) – what you call Brahma, we call nothing – so the illusion of the universe is Brahma.

Yathá shúnyavádinám shúnyam;
Brahma Brahmavidáḿstathá.

[As shúnya is to the shúnyavádiis, so Brahma is to the Brahmavádiis.]

To this Shankaracharya replied that it means that both the one who sees and the object which is seen are an illusion; and where there is no one to see, who will mistake a rope for a snake? The shúnyavádiis could not answer.

The kśańikavádiis’ answer to Shankaracharya’s question was that the illusion is always kśańika [transient]. Shankaracharya’s question on this was that, according to him, Brahma was anádi and ananta but that the kśańika entity comes in a moment and disappears the very next moment, so where does the kśańika entity come from? Something must certainly exist between the span of creation and that of destruction. The kśańikavádiis replied that it is destroyed with the creation. Shankaracharya replied that this shows that there is no existence. The kśańikas felt defeated, but they still replied that the existence was negligible. This was not a satisfactory explanation.

The pandits of pratyakśa váhya vastuváda and ánumeya váhya vastuváda also argued for their philosophies, but no one could withstand the questioning of Shankaracharya, hence all four sections of Buddhism were defeated by Shankaracharya. After their defeat they made friends with Shankaracharya and accepted kulakuńd́alinii tattva [the concept of raising the latent spiritual potentialities in human beings], and as a result [transformed] Baoddha yogácára [kśańika vijiṋánaváda] came into existence.

There are several defects in Shankaracharya’s philosophy. According to Shankaracharya the universe is based on a fixed object influenced by Máyá; the fixed object is called Brahma. There is an illusion in mistaking a rope for a snake. Now the question arises, who has the illusion of [i.e., mistakes a rope for] a snake? One who already knows about snakes. If there is an illusion of Brahma for the universe, it means that the real universe is somewhere else. Thus the theory Brahma satyaḿ jaganmithyá is defective. This is a wrong interpretation given by Shankaracharya. Buddhists did not question it and hence it was accepted at the time.

Shankaracharya does not believe in jiivas [living beings] and jagat. Then the question arises, for what [or whom] does the illusion exist?

Aśt́akulácalasaptasamudráh Brahmapurandaradinakararudráh;
Na tvaḿ náhaḿ náyaḿ lokah vyarthaḿ kimarpi kriyate shokah.

[The eight great continents, the seven vast oceans, Brahmá (the Creator of the universe), Indra (the lord of energy), Súrya (the sun-god), and Rudra (the god of death): all these are unreal. Nothing exists, neither you nor I. So why do you vainly consider anything to be your own and increase the bondage of your attachment?]

The universe has not been created and hence there is no Saguńa Brahma [Qualified Supreme Entity]. Shankaracharya believes only in Nirguńa Brahma. Shankaracharya says that the universe is like a dream and the dreamer is also Brahma, as he did not believe in jiivas. When Brahma is nirguńa [non-qualified] how can He see, as seeing is also a quality. This was forgotten by Shankaracharya.

Again, according to Shankaracharya, everything that is seen and experienced is due to the influence of Máyá. This means Máyá is also an entity, which advaetaváda [monism, or non-dualism, a key theory of Shaḿkara Darshana] cannot accept.

Shankaracharya believes in the necessity of sadhana, but who will carry out the sadhana when the existence of jiivas is not accepted?

When Brahma is anádi and ananta, why should Brahma be influenced by Máyá? When the universe is created by the influence of Máyá, how is it that Brahma remains nirguńa? Máyá is a greater force than Brahma as Máyá influences Brahma.

Again, Shankaracharya says that there is no such thing as Máyá exactly, rather Máyá Itself is an illusion. A person in the desert sees water, houses, trees, etc., from a distance, but actually there is nothing. In the absence of jiṋána, the person experiences an illusion. When there is vikára [transformation] in Brahma, how can the universe be an illusion?

Shankaracharya says that where there is Brahma there is Máyá. Then the question arises, is Máyá nothing? If there is no Máyá, how can It influence [Brahma]? To overcome this Shankaracharya says that Máyá is not even nothing, It is inexplicable (anirvacaniiya). Again the question arises, who created Máyá if Brahma did not create It? Then Máyá becomes Saguńa Brahma.

Shankaracharya was able to defeat Buddhist philosophers only by a display of words. The Máyá of Shankaracharya is not the Prakrti of Ananda Marga.

One of the greatest critics of Shankaracharya’s philosophy was Jayanta Bhatta, the author of Nyáya Maiṋjarii.

Pátaiṋjala [Sáḿkhya] and [Kápila] Sáḿkhya

1. Both believe in the existence of many puruśas.

2. Both believe that the universe is created by Prakrti for the satisfaction of these puruśas. This is not logical because no bhoga, or satisfaction, is possible without the existence of mind. Puruśas do not have mind and they cannot be satisfied by the creation of the universe by Prakrti.

3. Both believe that Prakrti is not within Puruśa but is a separate entity. This is also illogical since Prakrti is only energy, or the shakti of Puruśa, and like the dáhika shakti [burning capacity] of agni [fire], Prakrti cannot be a separate entity. These philosophies are called dvaetaváda [dualistic] because they believe in two separate entities: Puruśa and Prakrti.

4. In [Kápila] Sáḿkhya there is no God, hence it is called niriishvaraváda [the doctrine of atheism], while Pátaiṋjala [Sáḿkhya] believes in God but does not believe in Brahma, therefore it is called seshvaraváda [the doctrine of theism].

5. Idol worship is supported by both these philosophies.

Árya Samája

1. It believes that jiivas, jagat and Brahma are all anádi. This only shows that jiivas and jagat, like Brahma, do not need any further progress, all the three being anádi alike. This is unacceptable because it leaves no necessity for sadhana which is the dharma of every jiiva. Also, it does not explain the reason for action and progress in the universe.

2. It believes in yajiṋas [ritual sacrifices] not as karma, but as a form of worship. Yajiṋa means karma, but in Árya Samája it means offering to Agni in a particular form. There is no rational meaning in performing such yajiṋas.

3. It also believes in pralaya [the annihilation of the world], which is irrational, since jiivas and jagat are anádi, and as such there is no place for pralaya.

Marxism

1. It believes in an equality among human beings which is only theoretical and not possible in practice because no two individuals are alike, hence they cannot be equal.

2. This faith finds its field of activity in the exploitation of poverty, hence it can only thrive in poverty-stricken areas.

3. It has no tolerance for other religions or organizations.

4. Its goal is purely imaginary equality.

5. This faith exists on violence only.⁽¹⁰⁾

Footnotes

(1) This discourse was compiled from classes given to a select group of táttvikas (those trained in elementary philosophy), hence the outstanding principles and beliefs of the important faiths were given little or no explanation by the author. –Eds.

(2) Darshana literally means "philosophy". Hindu Yoga Darshana – one of the śad́adarshanas, or six major schools of theistic Indian philosophy, discussed later in this chapter – is also known as Pátaiṋjala Sáḿkhya. –Eds.

(3) The roots of both these words mean “unmoving”. –Eds.

(4) According to Nyáya philosophy, jiivas (living beings) and Parama Puruśa (Supreme Consciousness) are separate entities, and neither attracts the other. Both schools of Nyáya philosophy – Gaotama Nyáya propounded by Shrii Gaotama and Kańáda Nyáya propounded by Shrii Kańáda – believe in Vedic rituals and are divorced from practicality. –Eds.

(5) Elsewhere the author has said: "Thus the chief contention of Sáḿkhya philosophy is that there are many puruśas but only one Prakrti." ("Vraja Krśńa and Sáḿkhya Philosophy" in Namámi Krśńasundaram, 1996) –Eds.

(6) Mukta Puruśa here means Consciousness which has not been bound by Prakrti. –Eds.

(7) Álambana literally means "support", that on which something else depends. It is sometimes used to refer to Parama Puruśa, who is the ultimate shelter of everything. Here it apparently refers to objects of the physical world. On such objects depend formations of the citta, from which we can infer the existence of the physical objects themselves. –Eds.

(8) Creative Principle, Prakrti in Her phase of creation. One aspect of Máyá is the power to cause the illusion that the finite created objects are the ultimate truth. –Eds.

(9) For further discussion on Tantra, see Discourses on Tantra Volume 1, 1993, and Volume 2, 1994. –Eds.

(10) For a more detailed critique of Marxism, see "Defects in Communism" in Volume 4. –Eds.