Chapter 1	Ánanda Vacanámrtam Part 4

Karmádhyakśa sarvabhútádhivásah sákśii cetá kevalo nirguńashca.⁽¹⁾

When the actional expressions take a definite form, a definite shape or a definite size, that shape is known as “kriyá”. And before that, when there are only actional expressions but no definite form, or shape, or size, it is called “karma”. Now, in this universe of ours there are both karma and kriyá. Without karma there cannot be any kriyá. So all the vibrational expression, all the actional expressions, actional manifestations, come from the Supreme Nucleus. Everything cometh from Him, remaineth in Him and goeth back to Him. But these actional expressions are made with the help of the Cosmic Operative Principle, and that Principle can function only within a short arena, the arena prescribed by the Cosmic Lord. The Operative Principle cannot function anywhere and everywhere: it functions in a limited sphere. That is why it is said that this universe is a very small finite island in an ocean of infinity. The actional expressions are made by the dexterous hands of the Operative Principle, but the prior sanction, the pre facto permission, of the Cosmic Entity, the Cosmic Puruśa, must be there.

And not only is He the approving authority, He is the supervisor also. He is the Supreme Supervisor. The actual action is not done by Him, however, but by the Operative Principle with His permission. So as Supervisor, He has to, or rather he should, keep a condor eye on each and every activity. Nothing should be done without His knowledge, nothing can be done without His knowledge, and nothing can be finished without His knowledge. So He is karmadhyaksa. Karma, I have already said, is actional manifestation. Action is constant change of place. All karmas are to be performed under His condor vision.

“Karmádhyakśa sarvabhútádhivásah.” Yesterday I explained properly the meaning of “sarva”. And the inner spirit of the term “bhúta” has already been explained – “bhúta” means all created beings. Now, “adhivása”. In Laokika Saḿskrta, “adhivása” means “proper habitation”. Here the word (root “adhi” + “vás” + “ghaiṋ”) means a place, or space, which is fit for living. In this world each and every animate, inanimate, or abstract entity must have its proper abode. Even abstract entities, that is, abstracts, should have a proper abode of their own. Without an abode even an abstract cannot stay.

Now, in the physical sphere, not on the psychic or suprapsychic level, but just in the physical sphere, what do we see? We see that this city of Patna has its adhivása in the district of Patna, and this district of Patna has its shelter in the division of Patna. Patna division has its shelter in the state of Bihar. Finally, we have our adhivasa on this earth, on this planet earth, and this earth has its shelter in the solar system, and the solar system has its shelter in Parama Puruśa. Parama Puruśa is the shelter of the solar system; in this respect He is the adhivása of sarvabhúta. He is the Supreme Shelter of each and every entity, whether physical, psychic, or supra-psychic - “sarvabhútádhivásah.”

On the psychic level, this adhivása, this shelter, this mental pabulum, is known as “ábhoga” in Saḿskrta. In the physical sphere, physical ábhoga is a necessity; and in the psychic sphere, psychic ábhoga is an even greater necessity. As soon as we fail to provide this psychic body of ours with psychic ábhoga, the psychic body stops functioning. This stoppage of functioning of our psychic body is known as “psychic suspension” or “cittavrttinirodhah”. It is a sort of samádhi, but this samádhi is an attributional samádhi. It gives much pleasure, but in this samádhi one does not become one with Parama Puruśa.

“Sarvabhútádhivásah sákśiceta kevalo nirguńashca”. Here the word “sákśii” has been used. “Sákśii” means “witness”. But if you remember, He is not a mere witnessing Entity, He is also the Supervisory Entity and He is the first causal factor. Actually He is the causal matrix and not the Operative Principle, because without His permission, without His definite permission, that Operative Principle cannot function. So He is sákśii: He sees everything. And not only does He see everything, He also witnesses everything, because He is the Supreme reflecting plate – not only the seer, but the reflecting plate as well.

“Ceta”. In physical sphere there must be some physical reflecting plate for the recognition of a physical action. And for mental actions, there must be a cognitive reflecting plate. And that cognitive reflecting plate is the reflecting plate not only for psychic actions but also for physical actions. And in the actional field of unit consciousness, of reflected cognition, the supreme reflecting plate is Parama Puruśa. Without the presence of this supreme reflecting plate, nothing can function in this universe. And this supreme reflecting plate is called “citi shakti” or “ceta”.

“Kevalo nirguńashca”. An entity without any particular qualification, any particular attribution, can only be One; that is, there is only one such Singular Entity in the entire universe, and that Entity is called “Kevala”, or “Kevalam”. In this respect not only is He the Supreme Attributional Entity, but He is the only Entity. There is no second entity. That is why He is called Keva lam.

“Nirguńashca”. All the guńas are functioning within His periphery, within His arena, within His scope. When all these attributions, all these qualifications, are functioning within Him, how can we say that He is nirguńa? There are innumerable guńas within Him. But His guńas are beyond the capacity of measurement and that’s why He is Nirguńa. It does not mean the absence of guńas.

Prabhumiisham aniisham asheśaguńam
Guńahiinamaheshagańábharańaḿ.

“Prabhumiisham” – “Thou art the controller of everything.” “Aniisham” – “but there is no controller over you”. “Asheśaguńam” – “Your guńas are countless.” “Guńahiina” – an object is called “attributional” when it comes within the noose of the guńas. But “Since You are beyond the realm of the guńas, You are not within the serpentine noose the guńas.” But since You are beyond the realm of the guńas, You are not within their serpentine noose. So you are guńahiina. “Mahesha” means “Lord of all lords”. “Gańábharańaḿ” – many mythological gods and goddesses are laden with necklaces, rings, padma, gadá, cakra, etc. But the people’s god (He is the people’s god as no money is required to worship Him) has no ornaments, as ornaments are costly. His devotees, His followers, His disciples are His ornaments. He requires no other ornaments. He is nirguńa because He is beyond the bondage of the guńas.

Footnotes

(1) Shvetáshvataropaniśad. –Trans.

Chapter 2	Ánanda Vacanámrtam Part 4

It has been said in the scriptures,

Shravańáyápi bahubhiryo na labhyah
Shrńvanto’pi bahavo yaḿ na vidyuh;
Áshcaryo vaktá kushalo’sya labdhá
Áshcaryo jiṋátá kushalánushiśt́ah.

Among so many people in our human society, very few get the opportunity to acquire spiritual knowledge. And among these, a still smaller percentage get the chance to undergo practical training. Why? Because the science is rare, the aspirants are rarer, and the teachers are rarer still.

We want spiritual practice to be performed by one and all. And the minimum qualification for acquiring spiritual knowledge, spiritual bliss, is that one should have a human body. Simply having a human body is the requisite qualification. You may or may not have education, you may or may not have any social status, but what you must have is a human body.

Now, a person having a human body must also have the following three aspirations. One should be ready to enjoy spiritual bliss and acquire spiritual knowledge through pranipatena, pariprashnena and sevaya.

“Prańipátena”. “Pra” – “ni” – “pat” + “al”. That is, an aspirant should have a sincere desire to know Him, a sincere longing for Him. One must be ready to sacrifice one’s everything for that purpose. Then we will say that one is ready to do prańipátena. Prańipátena means complete surrender. Without this complete surrender nothing can be done. With all one’s propensities moving towards crude objects, how can one move towards the Supreme Entity? So one will have to withdraw all psychic propensities moving towards cruder objects, and guide them towards the Supreme Entity. This is prańipátena.

Pariprashnena. Pariprashnena means “question”. The root verb “quest” means “to look for”. The noun from quest is question. In Saḿskrta, in the like manner, the word “pariprashna” is derived from the prefix “pari” and the root verb “pracch”. What is pariprashnena? You know, sometimes just to quench the thirst of your inquisitiveness you ask a question; and sometimes just to befool the other person you ask a question. The answer is known to you, but just to befool the other party you make an inquiry. And sometimes you ask a question meaninglessly. All these are nothing but whimsical expressions, capricious expressions. They are not pariprashnena. Pariprashnena has only one meaning, only one import, and that is that you are to ask a question in order to get a certain reply, and that reply will be followed by you in the practical field. You ask the question knowing that you will act according to the reply. So all the questions of spiritual aspirants must be pariprashnena, and not ordinary questions.

Sevaya. Sevaya means “through service”. When you want to learn the spiritual science from Parama Puruśa (only Parama Puruśa knows the spiritual science, and He preaches spiritual knowledge through a physical body which we know as the Guru. So, actually, the science is known to Parama Puruśa and to nobody else), when you want to know something from Him, you will have to satisfy Him. When He is pleased He will give the reply, He will teach you. His is not a mercenary business. So you will have to satisfy Him, please Him. And the only way to satisfy Him is to satisfy His children. The entire living world is His progeny. He is the Progenitor. So to satisfy Him you will have to render selfless service to His children. This rendering selfless service to the entire created world is known as “sevá”.

You know, our transactions are of two kinds. You give something, and at the same time you take something – this is called a commercial transaction. You give some dollars and receive some article in exchange. This transaction is mutual. This transaction is a business. When the transaction is unilateral, that is, when you are giving something and don’t get anything in return, it is called “sevá”. In English, sevá is unilateral or one-sided.

There is another way of explaining it. Let there be a commercial transaction: you will give some money and take something in return. Now, if you want to take the most costly article from Him, you will have to pay Him the highest sum. Thus, if you want to get the most costly thing, that is, spiritual knowledge, you will have to give yourself, and not money.

Both of these may be treated as sevá. When your giving is unilateral, and when you are giving your everything to Him and receive spiritual knowledge, in both cases, it is sevá.

So in order to acquire spiritual knowledge and enjoy spiritual bliss, three actions are to be done by you. They are prańipátena, pariprashnena, and sevayá. This is the process of spiritual approach.

Chapter 3	Ánanda Vacanámrtam Part 4

“Eka eva suhrda dharma nidhane apyanutatiyah” – “Dharma is the only suhrda (a type of friend) who remains with you even after your death.” In Saḿskrta there are several terms for the English word “friend”.

Atyágo sahano bandhu
Sadaevánumatam suhrda
Ekaḿ kriyaḿ bhaven mitram
Samapráńah sakhá smrtah.

“Atyágo sahano bandhu” – the person who cannot tolerate separation is a “bandhu”. When the tie of love is so great that a person cannot tolerate any separation from you, he or she is called your bandhu. The tie is called bandhanam in Saḿskrta. It is so strong that the person cannot remain away from you, cannot tolerate separation from you.

In this world anybody and everybody can tolerate separation from you. When a person dies, what feelings will his mother and father, his brothers and sisters show? They will cry aloud, but after two or three days, normalcy will return. They will resume their normal mundane duties. And after a few days more or a few months they will forget the person. In societies where a widow’s marriage is accepted by people, the widow will remarry. In India, in upper-class Hindu society, a widow’s marriage is not accepted, but in a major portion of the world, even in India in some cases, a widow’s marriage is accepted by others. So you cannot say that any of your relatives is your bandhu. Nobody is your bandhu, or friend, in this respect. According to Indian custom, parents having only one son may adopt another child, who is then called bandhu. But Jagat Bandhu is the only real Bandhu. Parama Puruśa is the only real bandhu. He loved you in the past; He will love you in the future. He alone is Bandhu. His name is Jagat Bandhu.

Another term for friend is “suhrda”. Suhrda means “those with whom there never was, and never is, any difference of opinion”. In the worldly sphere there are always differences of opinion with your wife or husband, mother or father. But in the case of Parama Puruśa, He nods His assent at whatever you do; and He goes on nodding. Why does He continue this nodding? He is a true friend. In the physical sphere He does nothing, and in the psychic sphere He gives you guidelines. In the physical sphere He does nothing directly; this is why He is suhrda for the bad person and for the good person. He is always suhrda. “Eka eva suhrda nidhane apyanuyatiyah” – He is the only suhrda that remains with you even after your death.

After your death your friends will carry you to the cremation ground. After being burnt, the body is rendered into ashes. Your friends will spray some water on the ashes of the funeral pyre, and then go back home. As long as they are in the cremation ground, they remember you. After that they forget you. But dharma remains with you even after your death, and what you did for dharma in this world is never forgotten. Therefore, in your worldly life, you are to strengthen the hands of dharma, and in the world, dharma will strengthen you. So it is the duty of intellectuals and intelligent people to strengthen the hands of dharma. If you strengthen the hands of your friends, your friends will also strengthen you in case of urgent need.

“Mitram”. When the nature of the duty of two persons is the same, they are mitram. Suppose there are two physicians, two pleaders, two businessmen. They are called mitraḿ, because the nature of the duty is the same. Two thieves are also called mitram. In Saḿskrta, the word “mitra”, when used in the masculine gender, means “the sun”. When used in the neuter gender it means “colleague”. In the neuter gender the term is mitram.

In the case of sakhá, the position is that there are two physical bodies, but the mental body is the same because there is so much love. Such people are called sakhá. So nobody other than Parama Puruśa can be sakhá. Krśńa was the sakhá of Arjuna.

Thus in this world, out of these four words for friend, only Parama Puruśa can be bandhu, suhrda and sakhá. In this relative world you can only find a mitram, not a bandhu, suhrda, or sakhá. For Him you may use the word bandhu, suhrda, or sakhá: He is your everything. You cannot do without Him. Your relationship with Parama Puruśa is like the relationship of a fish with water. So it is futile to forget Him; try to remember Him always. This remembering Him always, in all spheres and all strata of life, is called “dhruvásmrti”. Don’t forget this for a single moment. By dint of your sádhaná, try to develop dhruvásmrti and be one with Him, and in peace, for infinity.

Chapter 4	Ánanda Vacanámrtam Part 4

It has been said, “Puruśah akartá”. What is Puruśa? There are several interpretations, but the most common interpretation is “Pure shete yah sah Puruśa” – He who remains as the central point of all activities is Puruśa. Another interpretation is, “Purasi asti yah sa Puruśa” – He who remains in the forefront of everything is Puruśa. That is, “Puruśa” means the “Cognitive Faculty”, the “Supreme Cognition”. That Puruśa is akartá (non-doer).

You know that both karma and kriyá are relative. Change of place of anything is called karma, and also kriyá. There must be change of place. Now, the agency or the guiding faculty that effects that change of place is kartá (kri + trn). Puruśa is akartá, that is, He Himself does not do anything; He gets everything done by others. So here you should remember that akartá does not mean that His role is passive. He is active but He gets everything done by others.

For example, take the owner of a big confectionery shop. The owner does not prepare the rasagollá or jilápii himself. Agents are there, workers are there; they prepare it, but they do it at the direction of the owner. Puruśa is akartá of that type. He Himself does not do anything, but He gets everything done by Prakrti. That is why He is akartá.

Though He is akartá, He is also kriyásákśiibhútaḿ. Whenever any kriyá is done, He is the witnessing entity (kriyá means “finalization of an action”. It is called “work”. Work is kriyá. Action is called karma in Saḿskrta). Whenever any kriyá is done He is the witnessing entity. He sees the entire process: how the karma functions and how the actional manifestations become finalized in kriyá. He sees everything and He also sees the finalization, that is, samyak karmánta is witnessed by Him. “Kriyásáksiibhútam” – without His sákśii, without being witnessed by Him, no action can take the final form of kriyá.

“Bhávakendrasthitah”. “Bháva” means:

Shuddhasattvavisheśád vá premasúryáḿshu sámyabhák
Rucibhishcittamásrńya krdasao bháva ucyate.

Bháva is the subtlest parallelism between human existence and the spiritual flow. When that subtle parallelism is established in a person, one may say that he or she is in the stance of bháva. In colloquial Hindi we call such a person a “bhávuka”. This bhava possesses a dynamic force; it is not something static, but has a strong dynamic force working behind it. And He is the central point, He is the nucleus of this bháva. (Bháva cannot be represented by the English term “abstract”; a term which contains many ambiguities. In the word “bháva” there is no ambiguity. It is unambiguous.) And He is the Nucleus, He is the central point, He is the controlling point of bháva. Hence He is bhávkendrasthitah (located in the centre of bhava).

“Guńayantrakashca”. Guńas, the operative principles, the tethering cords, function and do their duty as per the desire of the Cosmic Puruśa. They are not free to work according to their own whims, and that is why Parama Puruśa is known as “Guńádhiisha” – “Lord of all the guńas”, “Lord of all the operating principles”. The jiivas, which have been created by the guńas in accordance with the direction or with the permission of the Cosmic Puruśa, are guńádhiina – under the guńas or bondages. Jiivas are guńádhiina and the Cosmic Puruśa is Guńádhiisha. If the jiivas want to go beyond the bondages of the guńas they will have to take His shelter. There is no alternative.

Chapter 5	Ánanda Vacanámrtam Part 4

One name of our Lord is Gopála. “Go” means “motor and sensory organs”, and “pála” means “the man who takes care”. In the human body, even if we have all the sensory and motor organs, we cannot function if the atman is absent, if the witnessing entity, the microcosmic or Macrocosmic spirit, is absent. “Gopála” means “jiivátman” or “unit consciousness”.

“Govinda”. The meaning of “go” is “motor and sensory organs” and “vinda” means “the entity that helps in the manifestation of the proper wonts of an element”. So here Govinda also, means “unit consciousness”.

“Krśńa”. The root verb “krś” means “to attract”. The entity which attracts everything towards Him is Krśńa; that is, the nucleus of the universe. Another meaning of Krśńa is “‘I’ feeling”. The feeling that “I exist” is called “krś”, and “Krśńa” means, “Because of His presence I feel my existence”. “Krsna” means, “because of the presence of that Entity the feeling of ‘I exist’ is in me.”

“Náráyańa”. “Nára” has three meanings in Saḿskrta. One meaning is “water”, the second meaning is “devotion”, and third meaning is “Cosmic Operative Principle”. And “ayana” means “shelter”. Thus “Náráyańa” means “the shelter of the Cosmic Operative Principle”. Who is the shelter of the Cosmic Operative Principle? Parama Puruśa. So “Náráyańa” means Parama Puruśa.

“Mádhava”. In Saḿskrta the word “má” has two meanings. One meaning is “no” or “not”. So “ma” gacchá means “don’t go”, and “máná” means “not not”. Another meaning is “Prakrti” or “Cosmic Operative Principle”.

And the word “dhava” has got two meanings. One meaning is “sparkling white”; the other meaning is “husband”. A lady who has lost her husband is called “vidhavá”.

So “Mádhava” means “husband of the Cosmic Operative Principle” - that is, Parama Puruśa.

“Hari”. “Pápáni harati ityarthe harih.” He who steals sins is Hari. Suppose a man, Mr. X, has committed many sins, but after committing those sins, he has become a devotee, a sincere spiritual aspirant. What will Parama Puruśa do? Parama Puruśa will ask him to give all his sins to Him to purify himself. But the devotee will say, “No, no, no. I will give you everything, but not my sins. That would be another sin. Let me undergo the reactions of my own sins.” But the Cosmic Entity, Parama Puruśa, loves that boy, so what will He do? What is stealing? Taking something without the permission of the owner is called stealing. So what will Parama Puruśa do? He will take away the man’s sins without his permission. In Saḿskrta, stealing is “harar”. That’s why He is “Hari”.

“Ráma”. “Ráma” means “to give pleasure”. “Rámante yoginah yasmin sah Rámah”. The best object of pleasure is Ráma. The spiritual aspirant gets maximum pleasure from Parama Puruśa. So Ráma is Parama Puruśa. Another meaning is “Ráti mahiidharah Rámah” – “Ráma” means “the most glittering entity”, that is, Parama Puruśa. A third meaning is “Rávanasya marańam Rámah.” The first letter of “Rávanasya” is “Rá”. The first letter of “marańam” is “ma”. So, “Rá – ma”. In mythology it has been said that Rávana is a ten-faced demon. The ten-faced demon is nothing else but the base propensities of the mind, which function in all the ten directions. “Marańam” means “death”. When you take shelter in Parama Puruśa, Rávana dies. So in Him lies the death of all evil forces, all depraving propensities. Hence, He is “Rávanasya marańam”, He is the death of Rávana. Here also, Ráma means Parama Puruśa.

Chapter 6	Ánanda Vacanámrtam Part 4

When human beings sit down to judge things big or small, they invariably make mistakes. As the human mind is limited, how can their judgment be correct? So just see how inadequate the measuring stick of judgement is right from the start. By using our arms, we can say how many feet deep the river water is, but if we attempt to measure the depth of the ocean in the same way, we are helpless. And if there were a reservoir deeper than the ocean, the task would be almost insurmountable. Nevertheless, human beings perpetually strive to measure things.

Something which is vast but still within the scope of measurement is called “vishála” in Saḿskrta. Even though the Himalayas are immense, they can still be measured. We know how far the Himalayan range stretches from north to south and from east to west. But that which is difficult to measure with a very short measuring stick – in this case the human mind which returns disappointed again and again after failing to measure – is termed “brhat”. Parama Puruśa is called “Brhat”, because the human mind always returns disappointed after attempting to measure Him.

Yato váco nivartante aprápya manasá saha,
Ánandaḿ brahmańo vidván na vibheti kutashcana.

Having unsuccessfully attempted to measure the Supreme Entity, the mind returns, saying, “I am unable to measure Him.” And thus He is called “Brhat”. Actually, it is not enough to call Him Brhat – He surpasses even that. He is such a remarkable entity that whoever comes near Him becomes as great as Him and is made His own. Not only does He draw all other entities into His lap, but He also makes them lose their individual identities in Him - they become absorbed in Him. That’s why He is also called “Vipula”. And as He’s Vipula, He is also called “Brahma”. Had He not possessed the quality of making others as great as Himself, we would have called Him Brhat, but certainly not Brahma. If He wants to maintain the sanctity of His name, He is compelled to make His devotees, who meditate on Him, who ideate on Him, as great as Himself. Otherwise we will simply request Him “Please stop calling yourself Brahma.”

The devotees call Him Brhat and also address Him as Divyam. Divyam means “possessing divine powers.” What is divine power? The physical force we use in our daily lives is known as “energy” in English: electrical energy, mechanical energy etc. This energy is nothing but a physical force and unless guided by intellect, cannot work independently. The electricity formed in clouds is wasted in most cases because no intellectual being such as the human being utilizes it. Electricity generated in power stations, however, is readily utilized because it is the product of human intellect and intelligence. That is why we say that physical energy cannot render service unless guided by some intellectual force.

Physical force is a blind force. Those unaware of the fundamental difference between physical force and divine force often make the flippant remark that everything has come from nature. But how is that possible? Nature does not have its own intellect but is simply the way in which the physical force has manifested itself. Nature cannot do anything original – it cannot create such a well-ordered universe itself. It is not an intellectual force but a blind force. The divine force walks behind it.

The mind, the controller of physical force, has evolved from ectoplasm. The creator of ectoplasm is an even subtler entity, and this is what we call the divine force. That is, the supreme vibrational force lies behind all the vibrating entities. That entity which is great or Brhat is the divine force which, in most cases, directly guides the physical force. This guidance resulted in the creation of our universe which follows a fixed set of rules. Under no circumstances can these rules be violated.

Sometimes the Supreme Entity controls the physical force through the medium of human the intellect. Human beings build cities and towns, construct power stations, organize different expeditions etc, with the use of their intellect. And thus the Supreme Entity gets the work done through human frames. If humans think that they work independently of the divine force, they are mistaken. Suppose a great scholar has an MA in thirty subjects. If he becomes insane what will happen to his intellect? People will point at him and say, “That man was a great scholar but since has become a lunatic.” Such is the limitation of the human intellect.

Brhacca taddivyamcintyarúpaḿ súkśmácca tat súkśmataram vibháti,
Dúrát sudúre tadihántike ca pashyatsvihaeva nihitaḿ guháyám.

What human beings think of, or the knowledge they receive from the outside world through their efferent nerves, is called “cintya”. Someone who has seen a rhinoceros will easily be able to recreate an image of it in the mind. But the person who has never seen a rhinoceros or who has never even visited a zoo is unable to mentally think of such an animal. Humans are unable to think anything original: they can only think about those objects they have previously seen in the external world. Therefore, as people cannot see or recognize Parama Puruśa in the external world with their sense organs (the very capacity of the sense organs to see or hear something has been given by Parama Puruśa Himself), they are unable to think of Him. He cannot be attained through thought as there is no opportunity to see Him in the external world. So we can only say to Him, “I don’t know what you look like but I send my salutations to you in whatever form you may be”.

Parama Puruśa always remains beyond the scope of human thought. The devotees (bhaktas) are very intelligent whereas the intellectuals (jiṋánis) are foolish because they consider themselves to be the only true intellectuals. That’s why they are the greatest fools and are always defeated in the struggle for existence. The bhaktas, however, know what is worth knowing. They say, “Don’t you know why Parama Puruśa remains beyond the intellect? Yes, its true that He’s acintá, but don’t forget He has given humans so much wisdom, intellect and intelligence out of His deep love for them. What better proof of His love do you want? He has greatly helped humans to move forward.” So why should He remain acintyá? According to the devotees, the reason is that had He come within the scope of thought, all human beings would have got Him within their reach and that would have been the end of their love – there would be no further desire to attain Him. The advantage of His remaining acintya is that there is an incessant desire to attain Him. This very desire to attain Him will make the humans greater and greater. That’s why a poet said:

“You have become infinite,
The right decision indeed
As you will remain infinite for ever.
Had you come within our reach,
Noone would have further sought to embrace you.”

Chapter 7	Ánanda Vacanámrtam Part 4

I further repeat;

Durát sudúre tadihántike ca pashyatsvihaeva nihitaḿ guháyám

Parama Puruśa, the Supreme Entity, is vast. Not only is He bigger than the biggest, He is more subtle than the subtlest. Is this Entity close to human beings, or is He far away? One of His names is “Viśńu” which means that entity who remains covert in everything, who is an integral part of even the minutest particle, who lies covert in the entire expressed universe. So an intelligent person endowed with a universal outlook, without entertaining any inferiority or superiority complex, will look upon everything as the manifestation of Parama Puruśa, and strive to move ahead in unison with all.

He is everywhere. If, however, one thinks that He is far away, He will remain even further away. In this context, two terms – “dur” (far) and “sudur” (very, very far) – are used. “Dur” means quite far but still within the scope of measurement, such as something thousands of miles or light years away. But if the distance cannot be measured and all mathematical calculations miserably fail, the term “sudur” – very, very far – is used.

Some people think that Parama Puruśa is far away and, showing no mercy, has left them deserted in a corner. They believe He thinks about everyone except themselves. To such people my reply is, “He thinks about everyone. If He’s not thinking about you, He must be thinking about not thinking about you. If He thinks that He will think about everyone except you, He is also thinking about you.” So it logically follows that He thinks about everyone, excluding none. But even so, if someone thinks that Parama Puruśa does not think about him or her, He may remain a very distant object.

On the other hand, if anyone thinks that Parama Puruśa is near, that He is right here (in Saḿskrta, “iha” means “here”), He may be so near that the proximity cannot be measured (“ihántike” means “nearer than near”). We say “one mile away” or “two cubits wide” – this is “iha”. But when the object is so near that the gap cannot be measured, it is called “ihántike”, You think Parama Puruśa is very near, but may be He is even nearer than that – His closeness is immeasurable.

“Pashyatsvihaeva nihitaḿ guháyám”. One who has acquired inner vision – the capacity to look within, to experience or realize something by introverting the optical nerve – by dint of sádhaná is a blessed person indeed. What is that “I”-feeling in each and every entity? What is the “I” of “I shall eat”, “I shall speak”, or “I shall do”? It is that Supreme “I” which lies hidden in the small “I”. So let people repeat the iśt́a mantra, meditate and sing kiirtan for their Supreme “I” which remains hidden in their small “I”.

Those who don’t have this feeling and think that Parama Puruśa is far away, may cry themselves hoarse, yet their sobs will not be heard by Him. The actual truth is that the Supreme Entity lies covert in the small “I” feeling of all living creatures. So He is not far from anything; rather, He is the very “I” of each and every microcosm. With this idea or feeling in mind, spiritual aspirants should start their spiritual practice. To be ensconced in this supreme idea is the culminating point of all sadhana.

Chapter 8	Ánanda Vacanámrtam Part 4

The word “dharma” is derived from the Saḿskrta root verb “dhr” + suffix “man”. It means “that which sustains” or “that which is sustained by others”. For instance, fire. The dharma or characteristic of fire is to burn. Each and every object in this universe is endowed with a particular dharma which determines its very existence. If anything deviates from its basic characteristics (dharma) it will automatically have to change its name and form. For example, if fire loses its capacity to burn it is no longer fire, and we will cease to call it as such. We will name it according to the nature of the work it performs. If fire makes something wet instead of burning it, we will have to call it water instead of fire. That’s why it is said that each and every object has a particular dharma of its own. So human beings will have to develop their social structure, economic principles, spiritual practice – in fact everything in life – in consistence with the principles of dharma because dharma is the divine law.

An elephant has a particular kind of structure and bathes itself accordingly. It draws water through its trunk and never bathes itself with hands as humans do because it has to act according to its dharma. Similarly, humans must also act in accordance with the system of dharma as it is a divinely decreed system.

Whatever humans do in consistence with the dictates of dharma will ensure their well-being, their victory, their prosperity. And whoever goes against these ingrained human characteristics, against these dharma-orientated characteristics, will be doomed to destruction. For human beings, ideation on Parama Puruśa is a dharmic injunction. By divine decree everyone has the right to live in the world with dignity. If anyone creates any obstacle against this dharma-oriented system, if they oppose it, they are bound to be destroyed.

You have learnt a well-ordered system of meditation and other spiritual practices based on dharma. If any individuals or groups, however powerful they may be, try to suppress you or even succeed in suppressing you, they are bound to be destroyed. History has witnessed many such a downfall in the past. No one has ever been victorious or will ever be victorious by opposing dharma. March ahead with your own strength, march with firm steps and your head held high. Always remember that when dharma is with you, whoever will oppose you will be razed to the ground – their destruction is a must.

Chapter 9	Ánanda Vacanámrtam Part 4

When people remember that they are a part of the vast extended body of Parama Puruśa there can be no distortion in their minds, even if they are criticized or abused by others or treated as fools, paupers or insignificant mortals. Human beings are imperfect – only Parama Puruśa is perfect. However, the more they proceed towards the Supreme Entity, the more they will be free from imperfections. And when they become absolutely free from all imperfections they will become one with Parama Puruśa: there will be no further separation from Him. In normal circumstances, while humans are still sadhakas, that is, when they are moving towards Parama Puruśa but are not yet one with Him, they are bound to have imperfections, major or minor.

Some of these defects lead one to sin. Society criticizes those who sin. This has a positive side in that criticism will act as a deterrent to stop people sinning for fear of being insulted or put to shame. However, such sinners should also remember that although society may hate or malign them, Parama Puruśa can never do so because they are His progeny. And the moment one remembers this, one will refrain from sinning. The best way for humans to desist from sin is to always remember that they are the children of Parama Puruśa.

“If the whole world treats me as a wretch and drives me away, I will definitely have a seat on the lap of Parama Puruśa – this is my birthright”. Thus, under no circumstances should human beings ever allow anything to distort or interfere with their mutual relationship with Parama Puruśa. They should never think that Parama Puruśa hates them. He can never hate anyone because all are His loving children. Parents may scold mischievous children but can never hate them. Similarly, Parama Puruśa may scold, but He can never hate. Sometimes parents angrily shout at their child, “Go to hell you wretch”, but don’t actually mean what they say. That is just the expression of their mouths, not their minds. The same parents who utter such words become extremely worried when their child falls slightly sick and lament, “Oh what will happen to our child. We’re at a loss as to what to do”. This show their genuine concern for the child.

You should always remember that there are two things Parama Puruśa cannot do. The first is that He cannot create another Parama Puruśa like Himself. If someone becomes as vast as Parama Puruśa by ideating on Him, he or she becomes Parama Puruśa Himself; becomes one with Him. So Parama Puruśa remains one and only one – not two. Secondly, He cannot hate anyone. Even if He wishes to hate someone, a confirmed sinner for example, He is unable to. Under no circumstances can He do these two things.

There is an amusing story to illustrate this point. Once two jackals thought, “Why do so many people use this path? Why are they all going?” On inquiry, they discovered that they were going to court to fight cases. “Why should we be inferior to humans?” they thought. “We should also file lawsuits and fight in the courts. Then we’ll be just like them”. So one of the jackals said, “When a fruit next falls from the tree, I’ll grab it and start eating it. You should immediately protest, shouting, ‘Hey, that fruit’s mine. I won’t let you eat it.’ Then we’ll start an argument which will have to be settled in a court of law.” And so, they agreed to start this mock quarrel. After some time, a fruit dropped from the tree. However, the second jackal didn’t raise any objection at all when his companion bit into the fruit. The first jackal complained, “Why don’t you protest in the way I told you to? You’re supposed to claim that the fruit is yours.” The second jackal replied, “If you want to eat the fruit, go ahead. I don’t mind.” As the jackals were unable to start a quarrel, they had no grounds for filing a law suit. And that’s why they will never be like humans.

The wild animals and birds cannot hate anyone even if they wish to. In the same way, even if Parama Puruśa wishes to hate someone who may be a scoundrel, He cannot. The moment He thinks about hating someone, He immediately remembers that the person is His child and says, “Come my child, come onto my lap. Don’t repeat this sort of mistake in future.”

Chapter 10	Ánanda Vacanámrtam Part 4

Páshabaddho Bhavejjiivah páshmukto bhavecchivah

“An individual enmeshed in the snare of Máyá is called ‘jiiva’ or ‘microcosm’. And a person who is free from the fetters of Máyá becomes one with Shiva.”

It is the nature of jiivas to live in bondage. However, the one endowed with cosmic grace gets liberation from these bondages by dint of sádhaná, and attains oneness with that Supreme Entity (Shiva). There is only one fundamental difference between Shiva and jiiva (Supreme Entity and unit entity): Shiva is free from bondage whereas jiiva is chained by the shackles of bondage. Who wants to live in bondage? No-one. Everyone wants to attain freedom, to be liberated from all sorts of bondages. Human beings can be liberated from certain bondages temporarily, but after a while those bondages will again return. This situation can be compared to a bird which is released from its cage and allowed to fly around a large room for a while, but after sometime is again confined to the same cage.

Now, what happens to the jiiva during this temporary liberation, termed “Artha” in Saḿskrta. Hungry people are compelled to search for food with hunger pangs in their stomachs. When they eat something, they will get temporary relief from hunger; that is, they will attain temporary liberation from the influence of the bondage of hunger. Where did this food come from, and how did they procure it? With the help of money. Another meaning of “Artha” is “money”. And its third meaning is “meaning”. Money brings temporary relief from bondage. Today a hungry person may get relief from hunger with the help of money, but tomorrow the hunger will again return and the person will require more food. Liberation with the help of money can never be permanent. Yet, in this ephemeral world we need to use transient objects. It is a relative world composed of relative objects and entities. And that’s why our natural question is, “How should we live our lives?” The answer is that we should move towards the Supreme Entity while maintaining an adjustment with the relative world. We cannot ignore the external world, we cannot live without Artha or money. To obtain temporary liberation from pains and miseries, money or Artha is required but to attain permanent liberation, we need Paramártha. This is the basic difference between Artha and Paramártha.

Human capacity is very limited – we cannot ignore this truth. Human afflictions are trifarious: physical, psychic and spiritual. The physical afflictions originate from the material world and the psychic afflictions from the unmanifest world or human mind. In some countries of the world people have abundant supplies of food and clothes, but are they happy? No, they too suffer from pains and miseries, troubles and diseases. They too mourn the loss of their nearest and dearest ones. These are psychic afflictions. Next are the spiritual afflictions. The periphery of human mind is small, and this small mind remains engrossed with limited objects. The mind must be raised above these limited objects, above the world of limited happiness, into the limitless spiritual world. Limited psychic wealth is the root cause of spiritual afflictions. The state of breaking the bondages of limitations is known as “spiritual liberation.” When that liberation is permanent it is called “salvation”.

Human capacity is limited. Money helps one attain temporary liberation from afflictions, but that money is also limited. If someone accumulates money, another person is deprived of it; so no one should accumulate an unlimited amount. Some means must be discovered to remove human afflictions. With this in mind I have formulated a new socio-economic theory which will remove those afflictions. It is called PROUT. PROUT alone can save humanity from its woes. It is useless to preach the gospels of Paramártha to a person who has no food to eat.

To live in this physical world, to preserve our existence, Artha or money is essential. However, we also require Paramártha. Paramártha is that factor which brings about the permanent cessation of the triple afflictions. Here permanent cessation means cessation of those afflictions which, once removed, will never return again in the future. That Artha which brings permanent relief from the pangs of hunger, which is the instrument of permanent cessation, is called “Paramártha”. It is important that you understand the true significance of “Paramártha”. Today, society desperately needs a theory which can be applied in practical life with immediate effect. A new theory cannot originate from a mind of limited dimensions, but only from a person who looks at this universe from an evolved, enlightened mind. And for this, Paramártha is a very important factor indeed.

Something else can be said about Paramártha. On one side stand the human beings who suffer from numerous defects and imperfections, and on the other side stands the great, inscrutable Máyá, poised against them. This tremendously powerful Máyá is intent upon ensnaring human beings within the grip of various instincts which scatter the mind. Humans are under the domination of that powerful Máyá, are controlled and guided by that Vishva Máyá according to her own sweet will. And when she observes that her influence is waning, she strives to further mislead humans with various forces so that they remain within her grip. In such an atmosphere of servility, humans can never attain Paramártha.

All obstacles, be they in the form of husbands, wives, parents or indeed the society at large, are the creation of Vishva Máyá. These obstacles and hindrances must be overcome. If Vishva Máyá becomes extremely angry and powerful, what should human beings do? Actually, there is no reason for humans to worry about this, because the blessings of Parama Puruśa are always with them. There are two slokas in this regard;

Daevii hyeśá guńamayii mama Máyá duratyayá;
Mámeva ye prapadyante Máyámetáḿ taranti te.⁽¹⁾

Tvam vaeśńavii shaktiranantaviiryá vishvasya biijaḿ paramá’si Máyá
Sammohitaḿ devii samastometad tvaḿ vae parasanná bhúvi mukti hetuh.

“This Máyá of limitless power is My divine force; her power and strength are all Mine. She cannot harm the one who has taken shelter in Me, because she is an inseparable part of Me.”

Parama Puruśa is the actual controller of Máyá so a person who takes refuge in Him cannot be harmed in any way. However little strength one may have, one will be able to resist Máyá in all circumstances. To tell you the truth, it is not always necessary to fight against Máyá: she eventually meets her own defeat and surrenders. So what should an intelligent person do? The other day I said that all human beings should surrender their ego. They should only think that they are the children of Parama Puruśa sitting on His lap. If they think in this way, Máyá will be unable to harm them.

Another thing should be mentioned in this context about which I have already spoken. There are many people who think, “I am a sinner, I am a sinner.” This is not the right attitude as thoughts are often expressed externally. So the person who always thinks, “I am a sinner”, will ultimately become a sinner, even though he or she is not a sinner at all. One should not think such undesirable things – it is a type of perverted thought.

Yádrshii bhávaná yasya siddhirbhavati tádrshii.

“As you think so you become.”

There are different types of criminals or wrongdoers, such as pickpockets, burglars and so on. Each criminal has his or her own circle of acquaintances and a place in a certain social hierarchy. For example, a confirmed thief will not pay much attention to a mere pickpocket. Similarly, sinners also have their social circles. A sinner who is called a sinner by other sinners, or a wrongdoer who is hated by other wrongdoers, is the worst of the worst. However, even if the worst sinner thinks of Parama Puruśa with undivided attention, and takes shelter in Him imagining that he is sitting on His lap, saying, “Oh Lord, I am your child, save me”. Parama Puruśa will free him or her of all sins. No one need have any doubt about this.

If such people, however dark or ignominious their past may have been, ask Parama Puruśa for shelter, they will certainly be absolved of all their sins – there is no doubt about it. “I am a sinner, I am a sinner.” One must not give indulgence to this type of thought. In this context you should all remember the story of Madhálasá.

Footnotes

(1) Bhagavad Giitá. –Trans.

Chapter 11	Ánanda Vacanámrtam Part 4

Many people ask themselves the same question: “Which is the right path?” Whenever scholars discuss this question together, they each give a different answer. So what should ordinary people do? Which path should they follow, and which one should they reject? Unable to discriminate between “shreya” (leading to welfare) and “preya” (leading to downfall), they are in a dilemma.

Some philosophies cannot be applied in the world of reality; they have no practical application whatsoever. But when given sophisticated names, they may sound quite attractive. Imagine someone makes the supposition that the River Ganges is made of honey and starts speculating how many factories could be started to process the honey and so on. In the beginning there was a mistake in the fundamental premise that the Ganges is made of honey. There are many such ludicrous theories. Shiva had this to say about them: “Lokavyamohakárakah” That is, these theories misguide and disease the human mind. Only that philosophy which can be applied in the practical sphere deserves to be accepted. Everything else should be rejected. But how can common people recognize such a philosophy? A tough problem indeed. A similar, almost insurmountable problem is to know what to do and what not to do in the social sphere. A number of reputed scholars and illustrious poets have expressed their feelings about this, but none of them are prepared to accept the viewpoints of their colleagues. As all are equally expert in the field of argumentation, what is one to do? It is quite a dilemma! Once, in answer to the common question, “Which is the right path”? a great poet said:

Shrutayo vibhinnáh smrtayo vibhinnáh
Naeka muniryasya mataḿ na bhinnam.

Dharmasya tattvama nihitama guháyám,
Mahájano yena gatah sah panthá.

All the religious scriptures differ from one another. Everyone claims to have had a revelation of God. What a dilemma! If these were all true cosmic revelations, why should there be so many differences of opinion? Some advise that devotees should meditate facing the west whereas others insist they should sit facing the east. These are confusing propositions. How can the same person meditate facing both east and west at the same time? Some scriptures say that the labour class (shudras) do not have the right to do spiritual practice, some claim that women don’t have that right and others stipulate that homeless people don’t have that right either. And yet some scriptures say that dharma should be as easily accessible to all as light and air. Which should be accepted and which should be rejected? Whom should one eulogize and whom should one criticize What should be done in the midst of such confusion? In fact, the scriptures themselves are confusing, as indeed are the social treatises. At one time the most important treatise was the “Paráshara Saḿhitá”, then came the “Nárada Saḿhitá” and then came the theory of Karl Marx. There are innumerable differences between the various social treatises and books of ethics. “Shruti shástra” means “religious code” and “niiti shástra” means “social code”. The social code is also called “smrti shástra”. The socio-economic system, or the system of distribution of wealth, came within the scope of “samája shástra” or social code. One such social code says, “Try to acquire as much wealth as you can with the help of your intelligence and analytic brain.” Another says, “Wealth should be divided in equal proportions”, whereas yet another says, “Distribute wealth according to necessity.” According to other theories, however, wealth should be distributed according to individual need; that is, one need not give the same amount to everyone. So many people, so many minds. In this situation, what should the common people do?

In order to find the answers, many people rush to the munis (saints) and rśis (sages). But there is a similar problem: who is a muni? The word “muni” means a person who always ideates on Iishvara, whose mind is in constant touch with Him. In the practical field, however, we notice that the more one is endowed with cunning and duplicity, the greater one is revered as a muni. It is also noticed that no one muni ever agrees with another – there are as many opinions as there are munis. So what should the common people do? Whom should they accept and whom should they reject? What is the wisest thing to do? The answer is as follows;

Dharmasya tattvaḿ nihitaḿ guháyám

The real spirit of dharma lies embedded in the innermost cavity of the human mind. Each and every object has its inherent noumenal cause. The banyan seed, for example, is the noumenal cause of the large banyan tree which will emerge out of it. Similarly, dharma has its basic root. Where does that root lie? It lies in Parama Puruśa. One who worships numerable deities has undoubtedly forsaken Parama Puruśa. This is not dharma – we should give it some other name.

Some religions decree that widows will have to undergo penance and accept certain rules and follow certain abstinences. They are not supposed to eat certain types of food, for example. All these impositions have nothing to do with Parama Puruśa and are definitely not dharmic. So what does common sense tell us? It tells us that each and every human being is a child of Parama Puruśa. The unmarried young girl and the widow are both His children. Do you think Parama Puruśa likes the idea that the widow should wear coarse cloth? Of course He doesn’t. Rather, He is happy when He sees that everyone is well dressed, everyone is happy, everyone is singing, dancing and chatting in a joyful mood. If widows are persecuted, it is a negation of dharma. What is the real spirit of dharma? One is to approach Parama Puruśa and assimilate His innermost bháva (idea). That is the real spirit.

Dharmasya tattvaḿ nihitaḿ guháyám

In each and every human being there is a sense of existence in the innermost cavity of the mind. All the worldly clashes and struggles, all the subtle ideas and thoughts centre around this existential “I” feeling. “Because he has insulted me I seek revenge.” Everything centres around this “I” feeling. “I am good, but he’s bad.” It is all the result of that small “I”. If the small “I” is good, the world is automatically good. The part of the mind in which the “I” resides is called “guhá”. Here “guhá” does not mean a mountain cave but that innermost cavity within the human mind where the seer “I” lies hidden. And this seeing or witnessing entity of the small “I” is the very root of dharma. Who lies hidden in that innermost cavity of the existential “I” feeling? Parama Puruśa, of course. All the entities of this world are sheltered in Him.

So the differences of opinion between various scriptures are of no concern for you. You should only be concerned about the particular path which will take you to Parama Puruśa, and move along it. There is no time to waste debating which scripture should be accepted and which one should be rejected. You have come to the world with a limited amount of time – don’t waste it on such trivial controversies.

We are all the progeny of Parama Puruśa. He is creating each and every thing. There is no need to worry about the man-made distinctions between tall and short, black and white, male and female. Identify your mind with the Cosmic Mind and see whether that pleases Parama Puruśa or not. Do whatever pleases Him.

No father wants to see his child die of starvation or one of his children eating or accumulating more than required. You will have to develop the economic sphere to ensure that these things will never happen. In social life no father would wish to see his widowed daughter forced to dress in an austere fashion, persecuted socially, or debarred from attending social functions. You must not support these things. Rather, you must provide equal opportunities for all.

Parents hate to see their children weep. If they do, they take them on their lap and comfort them with love and affection until their tears stop. You will have to build a society in which no one is forced to weep, where everyone smiles joyfully all the time and gets ample scope for laughter. Seeing such mirth and merriment, Parama Puruśa will feel immensely pleased. By giving joy to Parama Puruśa you will feel even more joyful and will feel His close proximity. This is the actual social code. And the actual spiritual code is the one that helps humans move towards Parama Puruśa. Under no circumstances should one create unnecessary controversies. The social code aims at bringing a broad smile to the faces of the progeny of Parama Puruśa. You should all move along this path – you are sure to meet with success.

Chapter 12	Ánanda Vacanámrtam Part 4

In the Giitá there is a shloka [couplet]:

Shreyán svadharmo viguńah paradharmát svanuśt́hitát;
Svadharme nidhanaḿ shreyah paradharmo bhayávahah.

[It is better to follow one’s own human dharma, even if it lacks in some qualities, than to follow the dharmas of other beings. It is better to die as a human being than to live as an animal.]

What is the meaning of this shloka? If one’s dharma is difficult to follow and others’ dharma is seemingly very easy to follow, it is still preferable to die while following one’s own dharma. Any other dharma may be very dangerous. Many people wrongly interpret “dharma” as being Hindu Dharma, Vaishnavite Dharma, Shaivite Dharma, etc. But actually “dharma” means mánava dharma [“human dharma”].

[The root] meaning of dharma is “characteristics”. We can divide the created world into three: plant kingdom, animal kingdom and human kingdom. There are many similarities between the plant and animal kingdoms, as indeed there are many dissimilarities. The main difference between them is that the animal world is mobile – animals can move from place to place – whereas the plant world is immobile. There are certain plants which are more developed in intelligence than the most undeveloped animal species, but as they cannot move from place to place they are included in the plant kingdom. So the main difference is that animals can move whereas plants cannot. All plants are not equally intelligent and neither are all animals. Furthermore, some animal species are even more developed than the most undeveloped human beings.

So what is the difference between animals and human beings? The main difference is that human beings follow Bhágavata dharma, whereas animals do not. Some people say that the human being is a rational animal. But if we call a human being a “rational animal”, then we could call an animal a “moving plant”. But a plant cannot move; that is its basic imperfection. If an animal could be called a moving plant, then humans could be described as rational moving plants! But they are neither plants nor animals – they are a different kind of being.

In Farsi [Persian], ján means “life”, and the word ján plus the suffix var [“having”], resulting in jánvar or jánoyár, means [“animal”,] a form of life that is body-centred. Living entities in general are termed jándár. Humans, animals and plants are all jándár, but humans are not jánoyár.

Humans, animals and plants all share some characteristics, all have some common properties. And there are some characteristics that humans share with animals but not with plants, and some special characteristics that humans alone have, not animals or plants. Those special characteristics, special qualities, distinguish human beings from animals and plants. Without them, humans would be like animals. And if furthermore human beings stop moving, if they sit immobile, if they stop walking even though they have the capacity to walk, they are as good as plants. A person who does not want to work, who wants to sit silently, cannot be called a human. We will not call him “Mr. Human” or “Mr. Animal”, we will call him simply “Mr. Plant”. And those people who do not follow their human characteristics, their Bhágavata dharma, will be called “Mr. Animal”. Thakur [Saint] Narottama Das once said:

Krśńa bhajibár tare saḿsáre áinu,
Miche Máyáy baddha haye vrkśasama hainu.

[I came to the world to worship Lord Krśńa, but I have become bound by illusion and become like a tree.]

In other words, a person has been transformed into a plant. One who follows human dharma is a human in the true sense of the term, otherwise how can the use of the term be justified? If there are no longer any zamindaries [landowners], why use the surname “Roychowdhury” [formerly the surname of the landowner caste]? Human dharma is Bhágavata [divine] dharma.

Bhágavata dharma has three features: vistára, rasa and sevá.

Vistára [expansion]: Human beings seek psychic expansion. Not wishing to be confined in one place, they seek expansion on all sides. The inner urge for expansion is an innate characteristic common to humans and persists until the body is destroyed. Those who do not try to expand, however, or those who block the path of expansion of others by imposing various dogmas and isms, are certainly committing a sin. Also, those who do not try to expand their inherent qualities are as good as animals. We shall not suppress anyone, nor indeed shall we block anyone’s path of expansion. Rather, we shall give encouragement to those people who do not make sincere efforts for their expansion. We shall never seal the path of progress. This is vistára.

Rasa: Rasa means “flow”. An unbroken Cosmic flow is in extensive motion in this universe. This flow has created the universe and maintains it. Behind every action there is mobility: everything is on the move, everything has speed, nothing can remain static. Regarding Parama Puruśa it has been said: Raso vae sah – “He is the embodiment of rasa,” He is a universal flow. Humans are the most developed of His progeny, so it is natural that there should be a flow in them as well. That’s why it is said: “Human existence is an ideological flow.” So the old concept of the human as a rational animal degrades human dignity. Human beings have certain characteristics in common with plants and animals – they eat, sleep, etc. – but that does not mean they are plants or animals. Elephants and ants eat and sleep, but does that mean that they are the same thing? Of course not.

Sevá [service]: Human beings have the inherent quality of serving others. The inner spirit of a commercial transaction is “Give me something and take something in return.” “Give me one rupee and take goods worth one rupee.” This give-and-take is mutual. Service, however, is unilateral. That is, I give everything to Parama Puruśa and wish for nothing in return. I only want to merge in Parama Puruśa, the most valuable treasure in the universe, and so I give away the most valuable thing of mine – my very existence. The most precious things have to be given in exchange for the most precious things. So, “I will give everything to Him, keeping only a little for myself.” But why should I keep even a little for myself? Because I wish to see something, wish to hear something, wish to obtain something. But if I do not pay the full price, I will not get the precious object.

Vistára, rasa and sevá are parts of mánava dharma, or Bhágavata dharma, and in this Bhágavata dharma lies the excellence of humanity. It is the supreme dharma for humans. That’s why it has been said that it is better to follow one’s own human dharma than the dharma of other beings. So even if svadharma is viguńa, that is, that is, even if this mánava dharma is fraught with merits and demerits, with bliss and pain, humans should persist with this dharma alone to maintain their true identity.

Paradharma, the dharma of animals and plants, can be easily followed. A tree remains fixed in one place, an animal just roams around in search of food. They perform only a few actions such as eating and sleeping. A human being who behaves like an animal goes against the very spirit of expansion, and is no better than an animal. A person who is afraid of work, who does not even like to move, following the principle of Pi-pu-phi-shu,⁽¹⁾ is no better than a plant. Such people spend their lives in comfort, sleeping without doing any work. That sort of dharma is not meant for human beings. It is easy, no doubt, but it is not meant for humans.

Svadharme nidhanaḿ shreyah – that is, “If human beings die while following the path of Bhágavata dharma, that death will open up the path to liberation.” Paradharmo bhayávaha. And the mind of a person following animal dharma will become degraded – and that person, after death, will be reborn as an animal or plant. So, paradharmo bhayávaha [“do not live as an animal”]. Here svadharma does not mean Shákta Dharma, Vaishnavite Dharma or Hindu Dharma.

Footnotes

(1) Four lazy people were resting in their house when a fire broke out. The backs of those idlers soon started to be licked by the flames. One of them said, Pi (in spite of his pain, he was too lazy to utter the full word pit́ha, “back”). Another said, pu (instead of saying purche, “is burning”). A third said, phi (short for phire, “turning over”). And the fourth said, shu (“lie down”). In this way, through a concerted effort, they more or less completed the sentence Pit́ha purche, phire shu – “Our backs are burning, so roll over, but remain lying down.” –Trans.

Chapter 13	Ánanda Vacanámrtam Part 4

I said yesterday that under no circumstances can humans be called animals. God has created different beings: humans, animals and plants. Among each of the three groups are different variations – all animals, all plants and all humans are not equal.

Sarve ca pashavah santi talavad bhútale naráh,
Teśáḿ jiṋánaprakásháya viirabhávah prakáshitah
Viirabhávaḿ sadáprápya kramena devatá bhavet.

Every human being goes through a period of infancy after birth. At that stage, as the intellect is not yet formed, there is no developed faculty of judgment and one remains infantile in all respects. Therefore, we always pardon a small child who has done something wrong. We do not rebuke the child as its intellectual faculty is still undeveloped. No one hates a baby for passing urine or stool, just as no one hates an animal for doing the same.

When the baby grows up and becomes a little child it develops some intellect and begins calling its elder sister by her name. It sounds pleasing and the elder sister enjoys it. But when that little child becomes older, neither the sister nor the other members of the family further appreciate that. The elder sister then complains, “I don’t mind if you call me by my name anywhere else, but not in the house of my father-in-law. There you must call me ‘elder sister’.” But when children are little, no one [[condemns]] their faults, and neither should they.

Usually, when a child develops some maturity of mind, it is initiated into a spiritual path according to Vedic system. The inner spirit of this initiation is that one should pray to Parama Puruśa, “O Lord, show me the right path.” Well, the one who seeks a path will surely find it. In the Gáyattrii Mantra it has been said:

Oṋḿ bhúr bhuvah svah tatsaviturvareńyaḿ
Bhargo devasya dhiimahi dhiyo yo nah pracodayát oṋm.

That is, “Oh, Lord, guide my intellect along the right path.”

After receiving this initiation according to the Vedic system, one is said to have attained a little maturity of mind. The next stage is the initiation according to the Tantric system which occurs when one is eligible to be taught Iśt́a mantra and guru mantra. The initiate becomes a more evolved person, a new personality. In fact, after the prayer is made to the Supreme Entity, it is Iishvara who makes arrangements for imparting diikśá (initiation) and the Iśt́a mantra. He alone is the Guru (spiritual preceptor) and that’s why it is said, “Guru is Iishvara and Iishvara is Guru.”

Those who have not joined the path of spiritual practice remain undeveloped beings. Though endowed with a human body, they are no better than animals. At that stage they should pray to the Lord in all earnestness, “Please elevate us from this life of animality. Please show us the right path.” In this early stage the devotees call Parama Puruśa, “Pashupati” (“pashu” means “animal” and “pati” means “Lord”) or Lord of the Animals.

Later on, after joining the path of spiritual practice, one is confronted with obstacles and hindrances on all sides. Even one’s families, friends and relatives create obstacles. But one must fight against these and other obstacles which come from different corners and move on courageously. No-one can be victorious without fight: victory without struggle is unthinkable. Now, the question arises, “Who is fit to fight in battle?” Only a hero can fight. One who rises above the level of animality becomes a “viira” or a hero. At this stage one addresses Parama Puruśa as “Viireshvara.” To the devotee having attained the mentality of a hero, He is no longer known as Pasupati. Such a devotee can never tolerate sin and injustice and can never commit any crime or sin.

“Kramena devatá bhavet.” One becomes God in due course. That is, one attains Godhood. Rising step by step from viira bháva (heroic stance), one becomes a veritable god and reaches divya bháva. We call such a person whose conduct becomes ever noble, a godly person or a Shiva-like person. Such a person proceeds far along the path of evolution and one day merges in Parama Puruśa, and becomes Parama Puruśa Himself. These are the different stages of spiritual practice.

Even though human beings may not be very highly evolved, there is the potential in them to attain the height of evolution. Those who utilize this potential are intelligent but those who do not, and live like animals, will be born as even more inferior creatures in the next life. Animals have no intellect and therefore cannot work intellectually. Humans, however, are already endowed with intellect and the faculty of judgement. So if they do not act properly or fail to follow the path of spirituality, they are no better than animals. It is therefore the duty of every sádhaka to propagate dharma so that humans will not make this mistake but will follow the path of spirituality. This should be our inherent nature.

Chapter 14	Ánanda Vacanámrtam Part 4

Many of you surely know that sádhaná means Tantra and Tantra means sádhaná. The word tantra can be interpreted in two ways. Behind every action, behind every expression, there is a particular sound. By hearing the sound of someone’s approaching footsteps, you conclude that Mr. So-and-so is coming. Every action – moving, walking, etc. – has its own sound. Sometimes human beings sit completely motionless – they are inert. The acoustic root of inertness is ta.

Often we use a special sound to help us do a particular thing. For example, while goading the bullocks of a cart, different sounds are produced at different times by the driver. In the olden days, drivers of four-wheeled horse-drawn coaches (which resemble the contemporary tom-tom) would utter a ra-ra-ra-ra sound to make the horses gallop off. And when the driver pulled the reins and shouted tha, the horses would stop. So this coach became known as a ratha: a coach which starts with a ra sound and stops with a tha sound. Many words have been created in this way.

Another example: In the olden days, orthodox people wouldn’t use leather shoes and wore wooden sandals instead. (They were nothing like the laced shoes which people wear today.) Now, when they walked those wooden sandals would make a t́hak-t́hak sound. T́hakam-t́hakam karoti yah sah t́hakkura [“One who makes a t́hak-t́hak sound is called a t́hakkura.”] The surname T́hákur [anglicized “Tagore”] is derived from t́hakkura. So people who wore wooden sandals were addressed as “T́hákur Mashái”. In this way many such words have come into existence. Even today in Gujarat, you will find many people with the surname T́hákur. In Maharashtra they are named T́hákre or T́hákare.

To resume our original discussion, ta is the acoustic root of inertness or staticity. Tantra is the spiritual practice which liberates one from the bondage of staticity (ta). It makes one active and dexterous in action. It exhorts people to work, to leap headlong into action, to run, to extend their hands and feet. This is the spirit of Tantra. Taḿ jádyát tárayet yastu sah tantrah parikiirttitah.

So “Tantra is the practical process which removes jad́atá [dullness and inaction].” In Hindi jad́atá is called jáŕ – and winter is called jáŕa, because in the winter people sit like lumps of inert matter. When the warm wind blows they burn up that inertness. On the night of the Holi festival, observed one day before the Dol Yátrá festival, young people burn a heap of rubbish which represents the dullness of winter. The spirit of this is, “From today I shall no longer remain inert. I will not sit like a lump of clay in fear of winter.” This is called the Holi festival in northern India.

Tantra has another meaning. The Sanskrit root verb tan means “to expand”. A child’s body gradually expands, and this expansion continues up till the age of thirty-nine; but the younger the person is, the faster the expansion. Young children have a big appetite; moreover, their hands and feet are constantly active, and this exercise facilitates the process of growth and expansion. As long as the body is expanding, it is called tanu; it expands in one way or another up till the age of thirty-nine. After thirty-nine years, however, the body gradually wears away: the head become bald and the skin wrinkles. At that stage the body is called shariira, which literally means “that whose nature is to wear out, to become wrinkled, and finally to be destroyed”.

So the root verb tan means to expand, and thus Tantra is the scientific process which leads to liberation through the process of expansion.

These are the two meanings of tantra: their inner spirit being the same.

What is the nature of the sádhaná of human beings? The bondages and mental limitations that afflict human beings exist not in the external sphere, but in the internal sphere. One whose mind is very narrow is a mean-minded person, whereas one whose mind is broad is a great person. Sádhaná broadens and enlarges the mind. How? It is the innate characteristic of the human mind to become as it thinks – Yádrshii bhávaná yasya siddhirbhavati tádrshii [“As you think, so you become.”] To associate oneself with Parama Puruśa, the Supreme Entity, is the actual sádhaná. There is no one greater than Parama Puruśa, and so, when the mind ideates on Him, it expands.

And when the mind expands, what will happen to the bondages of crudity imposed on it by Prakrti? As an analogy, imagine what will happen if your body has been bound with a rope and you then expand your body. What will happen to the rope? It will snap. Similarly, the moment your mind expands, the bondages of Prakrti, which had kept you so small, will snap, will be ripped apart.

This is Tantra in a nutshell. You should bear in mind that the fundamental spirit of humanity is expansion. Brahma paves the way for expansion and, in the process of expansion, liberates human beings from their bondages. This is why Tantra has been given its name. So Tantra is sádhaná and sádhaná is Tantra. Without sádhaná the practice of Tantra is impossible.

Chapter 15	Ánanda Vacanámrtam Part 4

You all know that every movement in this world is systaltic. That is, speed followed by pause, pause followed by speed, just like the movement of an earthworm. In the mundane sphere human development can be determined by observing the external progress in the fields of science, technology etc. But that is not true progress or development. If human beings themselves are still stuck at the same place where they initially started their journey, what progress has been made? By building a road one does not advance along the path of progress – one will have to move along the road. So humans must progress in the psychic realm. And in the process of movement, they will reach a stage when the mind becomes non-existent. It is the human mind which performs spiritual practice. Unless and until the mind reaches that final supreme point, human beings will remain imperfect. This path of movement is divided into four stages: yatamána, vyatireka, ekendriya and vashiikára.

Yatamána is the stage when the devotee or spiritual practitioner makes sincere efforts. Now the point to make here is that while one continues making efforts an unlimited time may pass away. A person may say, “I am trying”, but if this trying last for three, four, five, twenty or twenty-five lives it may lead to retardation. So to say, “I am trying,” is not enough. Nevertheless, the benefit of the first stage is that at least human beings make constructive efforts. This is yatamána.

One needs a firm determination to progress from the first to the second stage or vyatireka. “Phaliśyatitii vishvása siddherprathama lakśamańa”. “I must succeed”. This sort of firm determination is the precondition for success. The story goes that Lord Buddha practiced sádhaná for a long time, but still did not attain the final goal. So when he sat down the second time, he made a firm determination:

Ihásane shuśyatu me shariiraḿ
Tvagasthimáḿsaḿ pralayaiṋca yátu
Aprápya bodhiḿ bahukalpadulabháḿ
Naevásanat káyamatashcaliśyate.

“Unless I attain the supreme height of enlightenment, I won’t move an inch from this posture, even if my body withers, and my bones, flesh and skin are destroyed”.

The second stage starts from this point – when one sits down with this firm determination to attain the final success. This is the stage of vyatireka. What happens in the initial stages? One gains a certain degree of control over some psychic propensities (vrttis) for a while. Later, at some other time, one may gain a little control over some of the other propensities. This is what a devotee normally experiences in the second stage. It is often noticed that many saints and monks who give up hearth and home have a weakness for food. They are pleased with anyone who offers them delicious food and drink. Other saints and monks, however, who have overcome their weakness for food, get very angry if their visitors don’t pay obeisance to them.

These are all psychic diseases, weaknesses of the mind. This is vyatireka. Devotees must start fighting these obstacles. They must take a vow of “do or die” because this psychic imbalance should not continue for long.

The third stage is ekendriya. Ekendriya means gaining full control over a particular psychic propensity. Once con trolled, it will never return, will never cause further degeneration. Full control over a certain psychic vrtti is known as ekendriya. What will be the result, for example, if a person gains full control over the vak indriya, the organ of speech? Whatever he or she will say will come true. This is called vak shuddhi. That is, one indriya, in this case the organ of speech, is brought well under control.

Next comes the fourth and final stage, the stage of vashiikára. In this stage all the psychic vrttis are brought well within the control of the spiritual practitioner. Suppose someone wants to know what happened 20,000 years ago. The moment the desire to know arises, his or her mind will return to the distant past and will see what really happened 20,000 years ago. If someone wants to know what is written on a particular page of a particular book printed in a certain country he or she sends the mind to that page and comes to know the contents immediately. These are all signs of absolute vashiikára siddhi. Ordinary people think that Mr so-and-so is a very well read person but the fact is otherwise. Everything has come from his vashiikára siddhi. He can project his mind anywhere to know anything. At that stage everything comes within his perfect control and he attains a kind of godhood. If he fails to surrender himself to Parama Puruśa, however, what will happen? Well, after attaining vashiikára siddhi and acquiring various occult powers, he will develop some ego. He will curse those he hates and thus, unknowingly, will gradually degenerate. He will meet his downfall. So after attaining vashiikára siddhi, one should surrender one’s unit soul, endowed with the acquired occult powers, to Paramátmá. What will be the result? One will become one with Parama Puruśa, one will become Parama Puruśa.

This is the proper path for human beings. This is how human beings have progressed step by step in the past, are progressing in the present and will progress in the future as well.

Chapter 16	Ánanda Vacanámrtam Part 4

Ye yathá máḿ prapadyante taḿstathaeva bhajámyaham;
Mama vartmánuvarttante manusyáh pártha sarvashah.⁽¹⁾

[I appear before a person according to his or her desires. His or her whole being will be filled with My being. All the jiivas of this universe are rushing towards Me, knowingly or unknowingly.]

Krśńa says human beings attain Parama Puruśa in whichever way they want. Their desires to attain Him are fulfilled according to their expectations. Suppose someone has a desire to eat delicious food. Parama Puruśa will grant that wish, and the person may be reborn in the next life as a wolf or wild boar, to eat to his or her heart’s content. A woman who wishes to adorn herself with ornaments may be reborn as a colourfully-marked peacock. One day, however, a hunter may shoot the beautiful peacock with an arrow. As one desires, so one attains. Similarly, human beings attain Parama Puruśa according to their inner desire. So before wishing to attain something, one must be extra-cautious. Suppose a man wants to be a king. In the next life he may be born into the household of a poor man whose surname is “Raja” [“King”]. He wanted to be a Raja and he became one! One must be very cautious before wishing for anything.

In this regard there is a nice story. Once a certain person asked Shiva to grant him the boon of immortality. Shiva told him: “It’s impossible to become immortal. You should think more intelligently before asking for anything.” So the man said: “All right, please grant me the boon that I will never die at night or during the day.” He died in the evening!

In fact, the best thing is not to ask Parama Puruśa for anything. Krśńa says: “I will grant one’s prayers in whichever way they are worded.” According to the degree of their devotion human beings decide what to ask from Parama Puruśa. If their devotion is motivated by too much selfishness, what will they ask? They will say internally to Parama Puruśa, “Well, Mr. So-and-so is harassing me, my tenant refuses to vacate my house, and Mr. Such-and-such is my sworn enemy; so, O Lord, please let them go to hell. Finish them off for good.” Now, if one prays in this way, “O Lord, Mr. So-and-so is my sworn enemy, so please let him go to hell,” the Lord will have to act intelligently, because that man’s enemy will also say, “O Náráyańa, let my enemy go to hell.” So Náráyańa will be in a fix. Whom should He protect, whom should He please? He has to handle both sides. So if anyone says to Parama Puruśa, “Please crush my enemy so that the thorns will be removed from my path,” Parama Puruśa will act as He thinks fit. It is certain that the devotees of this category will never attain Parama Puruśa because it is not Him they really want. And when they do not actually want Him, they cannot hope to attain Him.

Let me give an example. While a mother is cooking in the kitchen her baby starts crying. To pacify the baby and make it forget about her, she gives it a few colourful toys and then resumes her work. But if the baby is clever it will refuse everything except its mother. Finding it difficult to pacify her baby, the mother will have to stop cooking for a while, take her baby in her arms and comfort it. There is no other way, otherwise the baby will cry itself hoarse and the neighbours will comment: “What sort of parents are they? They don’t seem to care for their children at all.”

Those who want their enemies to be annihilated may or may not have their wish granted by Parama Puruśa. One thing is certain, however, they will never attain Him. About that there is not the least doubt. So you must fix your priorities very carefully.

Some people say: “No, no, I don’t want my enemies to be annihilated, I just want my own prosperity, my own economic success. I want to be successful in my job.” You will come across many such people who ask for promotion in their jobs. Again, Náráyańa will be in a fix as to whom to accept and whom to reject. How can you please all the applicants competing for one post? Obviously He will make arrangements to ensure that the post goes to the deserving candidate. So one may or may not get the post one asked for, but one thing is certain, one will not attain Parama Puruśa as there was no real desire to attain Him.

Those who want the annihilation of their enemies are called támasika bhaktas [static devotees]. Those who want their own prosperity in different walks of life are not támasika bhaktas, because they do not wish to harm others. However, their desires may or may not be supported by rational thought. When they are dominated by selfishness, logic and reason can be of no further value. Such people are called rájasika bhaktas [mutative devotees].

The next grade of bhaktas say, “O Náráyańa, we want nothing except liberation. We don’t want to live any more because our health is deteriorating. What’s the use of continuing to live in this world?” But if Parama Puruśa improves their health, they may change their minds! Even if one’s health is restored, one may still be unable to digest delicious food and drink and may be forced to live on bread and soup. Unable to relish delicious dishes, one may not wish to live long. However, if Parama Puruśa improves one’s digestive power, one might then say: “Actually, Parama Puruśa, I would like to live a little longer.” Previously, however, one was reluctant to continue living because one’s poor health prevented one from enjoying the comforts and pleasures of life. Other people may say: “Well, we’ve grown quite old. Having reached such a ripe old age, if we eat without doing some kind of ritualistic worship, people will speak ill of us and criticize us. So we’d better follow the ritualistic formalities by chanting a few mantras.” These categories are called sáttvikii bhaktas. They don’t ask for any material thing no doubt, but they ask for liberation as they have reached the last stage of life. Parama Puruśa may or may not grant liberation to these bhaktas. One thing which is sure is that they will not attain Him, because they want liberation, but not Parama Puruśa Himself.

So Krśńa says: “I will grant one’s prayers in whichever way they are asked.”

The next grade of devotee says: “As Parama Puruśa knows better than me about my own needs, why should I ask Him for anything? He knows exactly what I need for my development.” A mother knows more about the needs of her child than the child itself. When the child weeps, the mother instinctively knows that the child is feeling cold, for example, and covers its body with a blanket. The child stops crying immediately. Just as the child is dependent on its mother, human beings are dependent on Parama Puruśa. That is, “I know that You will surely do what is good for me. So why should I ask You for anything? It is meaningless, as You know better than me where my best interests lie.” So the higher-grade devotees do not pray for anything. Their simple approach is, “Parama Puruśa, please do whatever You think is best for me. All I want is to give You joy through my actions. And by giving You joy I shall also get joy. I act only to please You and thereby please myself. This is my one and only desire – I have no other interest.” This is termed rágánuga bhakti. Its spirit is, “I don’t want anything. I only want to do Your work. I want to get joy by doing Your work, by loving You, by making You happy.”

But the highest-grade devotees say, “I want all my actions to give You joy. It’s immaterial whether that brings joy or pain to me, it doesn’t bother me at all. My only task is to give You joy”. This is called rágátmika bhakti and is the devotion of the highest category. One should possess this type of devotion. “I will do those actions which will make Parama Puruśa happy, but which may or may not bring joy to me.” Human beings should act in this way.

Krśńa said, Ye yathá máḿ prapadyante – “I will give that which one wants from Me.” To the one who wants to give joy to Parama Puruśa, Krśńa says: “So be it”. He or she is the noblest karmii (person of action) of the world, the greatest jiṋánii,⁽²⁾ and the greatest asset of the world.

Mama vartmánuvarttante manusyáh pártha sarvashah. Krśńa said: “No one can step off the path I have made. Everyone will have to move along that path. Even one who wishes to go away from Me also moves along that same path – although at an ever-increasing distance from Me. If that person seeks Me again, he or she will come nearer to me.” The sooner human beings realize this supreme truth, the better it will be. Some understand it in youth, others in old age. The earlier one understands, however, the better it is. There is no discrimination according to age.

There is a fine story in this regard. Dhruva had been sitting in prolonged meditation. As Dhruva was but a young boy and was making steady progress on the spiritual path, the great sádhakas became alarmed. Indra, Varuńa and Agni were concerned that they would lose their prestige if this continued, so they began to conspire against him. By any means he should be disturbed and forced to break his meditation. So Narada went and offered him many tempting objects, saying: “Dhruva, break your meditation. Get up. I will give you many toys, ornaments and sweets.” Dhruva gave a firm reply:

Kaomára ácaret prájiṋah dharmán Bhágavatániha;
Durlabhaḿ mánuśyaḿ janma tadapyadhruvamarthadam.

“It is very difficult to get a human life. Only after living life after life as an insect or a worm, etc., does one attain a human body – and then only if one is very lucky. Those who utilize this body for noble deeds are few, and those who utilize this life for spiritual progress are even fewer; so as I have attained a human body, the more I utilize it for noble deeds from an early age, the better it will be. As it is difficult to attain a human body, and even more difficult to attain a body which can be utilized properly, one should start a life of spirituality from the age of five. Oh, Narada, I may become decrepit, I may even die tomorrow. Why should I wait until I’m old? Besides, the sooner we do good deeds in our life, the better it is for us. Why should we delay?”

When Ravana was about to die, Ramachandra went to pay obeisance to him and said, “O Ravana, please be kind enough to impart some advice.” Ravana gave him two pieces of advice: Shubhasya shiighram, ashubhasya kálaharańam –

“Whenever you want to do something good, whenever the desire to do something good arises in your mind, do it immediately without the least delay. Spring into immediate action. If you delay, you may change your mind, you may forget your pious desire. The moment there is a desire to do something good, start the very next moment. Rama, I had the idea to build a staircase from the earth to heaven so that everyone would be able to climb up there. However, I put it off until another day, and thus wasted time. And now I’m about to die and have no time left in this life to build the staircase.

“My second piece of advice to you is this. When you want to do something bad, keep putting it off until the next day, and thus delay. It is possible that your mind will change with the change in time and you will reverse your decision. If you do it without delaying, however, it can never be undone.”

Ravana had made a hasty decision to abduct Sita. Had he not implemented his decision with such speed, had he waited a while, he would not have met such a fate. But as he executed his decision without the least delay, he ended up being killed. Hence the advice Shubhasya shiighram, ashubhasya kálaharańam.

Krśńa says: “Knowingly or unknowingly, all will have to move along the path. There is no other path. So why increase the distance from Me? Rather, the more the distance decreases, the better it is for unit beings.”

Footnotes

(1) Bhagavad Giitá. –Trans.

(2) Karmiis and jiṋániis are, respectively, sádhakas who follow the path of action or work, and sádhakas who follow the path of knowledge or discrimination. –Trans.

Chapter 17	Ánanda Vacanámrtam Part 4

You know that to do any action requires certain minimum qualifications. It is always specified in the “wanted” column of newspaper advertisements which minimum qualifications a candidate must have – one may have to be a matriculate, a graduate, a postgraduate and so on. A practitioner of mánava dharma must also possess certain minimum qualifications, as indeed must all people in all walks of life. A gardener, for example, should know how to dig with a spade. An unfit or incompetent person cannot do anything and if given a certain responsibility to do something, feels miserably inept. Try as you may, you’ll never be able to train a crow to speak like a mynah bird or a chandana. Similarly, one wishing to join the spiritual path must also possess certain minimum qualifications. It is on the basis of these qualifications that it is decided who should be accepted and who should be rejected, because everything is not to be taught to all.

Once Parvati asked Shiva a few questions regarding the minimum qualifications needed to become a spiritual practitioner. You all surely know that Tantra is like a bird with two wings. One wing is “ágama”, the other “nigama”. Párvati’s questions to Shiva are known as “nigama” and Shiva’s answers as “agama”.

Ágataḿ Shivavaktrebhyah
Gataiṋca girijáshrutao
Mataiṋca Vásudevasya tasmát ágam ucyate.

“A”, the first letter of the first word of the first line, “ga” from the first word of the second line, and “ma” from the first word of the third line, form the word “ágama”. Párvati’s questions and Shiva’s answers constitute the theoretical side of Tantra.

One of Párvati’s questions was particularly pertinent. There is a difference in the degree of eligibility of people not everyone is eligible for the same task. So my question is, “Who is competent to follow the spiritual path?” Shiva replied, “In the spiritual sphere there is also a difference between people’s eligibility. A spiritual practitioner must possess certain minimum qualifications. Just as a clerk has to be a matriculate the spiritual practitioner must also be qualified in some way. The first qualification is that one must have a human body – that is, the spiritual practitioner must be a human being. This is the first qualification. This means that whoever has been endowed with a human body is eligible to follow the path of spirituality.”

What is jiṋána – knowledge? The internal assimilation of any external object other than one’s own self is called “the process of knowing”. Suppose there are two types of mango – a langrá mango and a himságar mango. A certain person assimilates both and discovers that each has its unique qualities and defects and thus differentiates a langrá mango from a himságar one. When people assimilate anything of this universe and make it their own, it is called supreme or absolute knowledge or self realization. This doesn’t happen in the external world but takes place internally – the external world is internalized and assimilated. Self-knowledge is the real spiritual knowledge, because self knowledge means realization of Brahma. Where does Parama Puruśa reside? He resides within one’s “I” feeling. To know the “I” of the “I” feeling means to know Parama Puruśa. That is why it has been said that by attaining self knowledge, one attains salvation.

What is salvation? People use words like mokśa (salvation) and mukti (liberation) very casually. Some say “mokśa”, some “nirváńa”, some “mahánirvańa”, some “maháparinirváńa”. But what does it all mean? There are various kinds of bondages on each level of human society linguistic, social, economic etc. Mukti means the state of liberation from all these bondages. When one attains liberation of a permanent nature it is called “vimukti” or “mokśa” or “salvation”. If one attains liberation without all the reactive momenta being exhausted one will have to return after a brief visit to the other world. But after exhausting one’s acquired saḿskáras, one imbibes a new set of saḿskáras. In a long life a person both acquires virtue and commits sin. One who acquires virtue enjoys the fruits thereof in the supra mental level. That is what is called “heaven” or “svarga”. There is no separate world named heaven or svarga. When one’s virtue is exhausted, when the requital of one’s acquired saḿskáras is over, one is born on earth to serve the unrequited saḿskáras. And according to the nature of the saḿskáras imbibed, one may be reborn as a dog, or one may also get a human life. Heaven is the stage between the two lives lived as human beings. No one acquires heaven permanently because no one acquires infinite virtue – that is a mere figment of the imagination. In an old Bengali poem written 1200 years ago it has been said;

Je sau páre pirata bhamanti
De ajarácara kimati ahanti

A person who does virtuous deeds in order to reach heaven never becomes immortal, can never attain salvation. One who performs good deeds, one who is charitable, acquires virtue and enjoys the bliss of virtue in the life after death. Thereafter, in order to requite the unserved or base saḿskáras one is reborn as a human being or even as an animal. What is gained by all that? Where there is no desire for the attainment of heavenly pleasure, where there is no other consideration except elevation to the level of Parama Puruśa, human beings attain liberation. That is, people become one with Parama Puruśa by the grace of Parama Puruśa.

“Brahmavid brahmaeva bhavati.” One who realizes Brahma becomes Brahma. This self knowledge, this attainment of Brahma within one’s own self, this unification of the two entities, is the path of attaining salvation. Now the question arises, who is entitled to salvation?

“Sukrtaeh mánavo bhútvá”. In ancient Saḿskrta, “Sukrtaeh” means “done by oneself”. Here, “Sukrtaeh mánavo bhútva” means, “attaining a human frame by virtue of one’s own noble deeds”. Human beings are creatures dominated by intellect. Those guided by mere inborn instincts are called “pashu” or animals. So those who have certain inborn instincts, but who are basically guided by intellect or mind, are known as “human beings”. That’s why I say repeatedly that I strongly object to human beings being defined as “rational animals”. How can human beings be rational animals? They are certainly not animals. When one acquires a human body what should one do? One should guide one’s inborn instincts along the proper path. This only can be done after acquiring a human body.

Suppose that you and a goat have gone to a market where fresh cabbages and cauliflowers are being sold. What will the goat do? It will stick out its neck and nibble at the cabbages and cauliflowers. Imagine you see someone preparing málpoá (a type of sweet) in a nearby shop and develop a desire to eat one. That very desire to eat something is your inborn instinct. However, you will certainly not enter the shop without first checking what’s in your pocket and only after confirming that you have enough coins will you go inside. But after spotting the cabbages and cauliflowers will the goat do the same? Will it check the contents of its pockets or will it stretch out its neck and have a nibble at those vegetables. As a rule, no goat of any country would ever check its pockets first whereas people from all over the world certainly would. Those who fail to do so are branded as thieves and dacoits by the society.

Human beings control their inborn instincts with the help of their intellect. This makes them worthy to be called human beings. That’s why Shiva says, “Sukrtaeh mánavo bhútvá” – “one attains the human body by virtue of one’s own noble deeds”.

When good deeds are done by those who have controlled the inborn instincts, the intellect develops to some extent. When such people discover that there is no money in their pockets, they certainly will not enter a hotel or restaurant.

“Jiṋániicenmokśamapnuyát”. “One must attain self knowledge. The attainment of self knowledge means the attainment of salvation”. This was Shiva’s answer. In order to follow the path of spirituality one must possess one qualification, and that is, one must acquire a human body. All of you here have human bodies and that’s why you are entitled to follow the path of spirituality. This was Shiva’s reply.

In PROUT I have said that to develop spiritual qualities one will have to render spiritual service to the society. People will not be allowed to practice meditation sitting in the Himalayan caves without rendering any service to the human society. They will have to work among the common people, will have to render spiritual service. Of course, we shall not force them to pull rickshaws, but neither shall we allow them to sever the link with society by sitting in the Himalayan caves. Their plea that the world is unreal will not be accepted. Further more, simply taking food and drink from the society or accepting all kinds of service from fellow human beings, as has been practised since the distant past, will not be allowed to continue longer. Those days are gone forever.

Chapter 18	Ánanda Vacanámrtam Part 4

It is said, “Sarvaḿ vastu bhayánvitam bhuvi vaerágyamevábhayam.” An element of fear is inextricably associated with every object of this world. Those who run flourishing businesses, those who have plenty of money, are always haunted by the fear that one day they will incur a heavy loss. Top sportsmen and women live in constant fear of losing the championship. That is why they prefer to retire before that ever happens so that they can continue to convince people that they are still the best. “Had we taken part in the championship,” they say, “we would surely have won.” So, an element of fear is mixed with everything. There is nothing in this world which is not associated with fear in some way.

The scriptures declare that there is only one thing in this universe free of fear, and that is “vaerágya” (renunciation). The word vaerágya is derived as follows: “vi” – “rańj” + “ghaiṋ” + “an”. Everything in this universe is characterized by certain colours. Knowingly or unknowingly human beings are attracted by these colours. Some such as green and chocolate brown are very pleasing to the human eye. Perhaps you know that these two colours have been selected for those dancing the kaośikii dance. Colour has a tremendous influence on everything. When the human mind becomes strong enough not to be affected by any colour, it is called “vaerágya” or “renunciation”.

Renunciation does not mean giving up everything and going into seclusion. It is not an escapist tendency. Fundamentally it means not to be influenced by any colour. It can be compared with certain fishes who live in the muddy depths of ponds and yet never get smeared with mud. This psychic attitude is called vaerágya. When is one established in such a psychic feeling? When one realizes that those objects whose colours have so far influenced you, are not at all permanent. Visible today, they will disappear tomorrow. One realizes, “If I allow them to influence my mind today, I will feel acute pain when they disappear in future. So, in no stage of my life should I allow the colours of those objects to influence my mind.”

One should always live in harmony with the Supreme Truth which is the only faithful friend a microcosm can have. The very nature of the mind is to seek an object. Without its object, the mind cannot maintain its existence. Those who do not do good deeds will surely do some misdeeds. This is the general rule. So, those who don’t allow material objects to colour their minds will have to associate with something non material. This non material entity is Parama Puruśa, who was in the past, who is in the present, and who will remain in the future. He is the only entity which exists. The external manifestation of this entity – “sat” – is called “satya”. That’s why it is said, “Satye násti bhayaḿ kasyacit” (there is no fear in satya). Those who take satya, that is Parama Puruśa, as their shelter, are free from fear.

Yato váco nivartante aprápya manasá saha,
Ánandaḿ brahmańo vidván na vibheti kutashcana.

Those who do know Brahma, the embodiment of bliss, no longer fear anything. Actually, there is no plausible reason to be afraid of anything in this world because Parama Puruśa is more courageous than the most courageous and braver than the bravest. Those who take shelter in Parama Puruśa are therefore bound to acquire these qualities: courage, bravery, chivalry and so on. Once endowed with such qualities, what is there to fear? Satya is absolutely fearless “Satyameva jáyate nánrtam.” Only satya or truth triumphs and not falsehood. Whenever there is a clash between truth and untruth, truth’s victory is inevitable.

The falsehood which may exist today will not exist tomorrow. “Yah ágacchati sah gacchati” (whatever comes, goes). But satya is something which was in the past, which is today, and which will be in the future; and thus it is satya which ultimately triumphs. Untruth, being a moving phenomenon, may attain a temporary victory on its march, but never a permanent one. In Saḿskrta, permanent victory is called “vijaya” and temporary victory, “jaya”. “Satyameva jayate nánrtaḿ” (only truth triumphs, not falsehood). Falsehood does not win because it is relative, it is ever-changing.

“Satyena panthá vitato devayánah.” The path towards the spiritual world is coated with satyam. The subtle supramental wave that vibrates the universe is termed “deva”. The external world is also vibrated by energy of different kinds. Energy in Saḿskrta is called “indra”. But the wave that vibrates the subtle mental and spiritual world is called “deva”.

Dyotate kriid́ate yasmát udyate dyotate divi,
Tasmáddeva iti proktah stúyate sarvadevataeh.

This path towards divinity is known as “devayána”. That is, the path of elevation from crudity to subtlety followed by humans is known as devayánah (“yanah” means “path”). One who pledges to follow truth from the beginning, steps onto the path for the attainment of divinity. And the one who does good deeds while sincerely following satya finds it easy to advance along this path. This broad path of spirituality, which has been further broadened by truth, has been followed by many successful rśis (sages) who ultimately attained the supreme status of truth (áptakáma).

Who is áptakáma? We attain many things in this world through some structure or other. For example, out of the earth we get fruits and crops, out of water we get hydro-electricity. That is, we attain various things from various sources. That which is obtained through some medium is called “prápti” and that which is obtained directly from Parama Puruśa is termed “ápti”. Knowledge acquired from the study of books is called “prápta vákya” and the knowledge which we acquire directly in our minds is called, “ápta vákya”. We cannot retain prápti for long because it is transitory by nature. If acquired today it will remain with us for some time but will eventually slip away. A person who earns a lot of money today may become a pauper tomorrow. These are all cases of prápti.

A person may learn many things by hearing others’ discourses or by reading books. It’s our common experience, however, that the more one reads, the more one forgets. That is, reading and forgetting go hand in hand. People are fond of saying, “Chemistry is a mystery, easy to learn and easy to forget.” If a person who took a masters degree in twenty subjects is asked to sit for the school final examination today, he or she may not be able to pass, having forgotten so much of what was previously learnt. So whatever people learn in the relative world is prápti. It doesn’t last long.

There is a fine story to illustrate this point. Once King Akbar said, “Birbal, can you please tell me something which will make a happy man unhappy and an unhappy man happy?” Birbal replied in Persian, “Aesá din nehi rahega” (Such days will not remain for ever). This can be said regarding everything of the world.

Regarding ápta, however, this is not the case – it has come to stay and will remain forever. Hence an áptakámii is one whose wishes have been fulfilled through ápta. That is, whose mind has been filled with Cosmic grace. An áptakámi will never be misguided by the petty, mundane things of the world such as name and fame. Those rśis who followed the broad path of truth ultimately reached the supreme abode of truth. What is the abode of truth? Parama Brahma, that is Parama Puruśa.

The only way to progress is to take shelter in satya (supreme truth) – there is no other way. Nothing can be built on the weak foundation of falsehood. And the life of one who has resorted to falsehood, however learned or wealthy he or she might be, will definitely be fruitless. However, the one who follows the broad path of truth, the path already followed by the practitioners of áptakáma, will be entitled to take shelter in the supreme truth, will surely attain the Supreme rank and become one with the Supreme Entity.

Chapter 19	Ánanda Vacanámrtam Part 4

The nature of an object is determined by certain distinct characteristics. Regarding the characteristics of a person following the path of dharma, it has been said in the Vedas;

Dhrti-kśamá damo’steyam shaocam indryanigraha,
Dhiirvidyá satyamkrodhah dashakamdharmalakśańam.

“Dhrti”. The word “dhrti” has a number of meanings, the most important being “patience”. It is not at all wise for human beings to get upset in any circumstances. One should always remain calm and be ready for the future.

Sadasi vákpatutá yudhi vikramam,
Vipadi dhaeryyaḿ puruśasya lakśańam.

With which qualities should one be endowed? The greatest quality of a person within an assembly is the capacity to convince others. The highest quality in the battlefield is “yudhi vikramam”, or valour in the battle. While in danger, one’s great quality is patience. So what are the qualities of a dhármika (virtuous person)? First, he or she must have patience. Without patience one’s intellect can easily get misguided resulting in misunderstandings as to what should be done and what should not be done. Losing the faculty of judgment, one is easily defeated.

“Kśamá”, or forgiveness. The first letter of kśamá is “kśa”. This is the last and fiftieth letter of the Saḿskrta alphabet. “Kśa” is itself composed of two letters, “ka” and “sa”. The Rg Vedian pronunciation is “kśa” (“ksha”) whereas the Yajurvedian pronunciation is “kha”. In Saḿskrta, both pronunciations are recognized. What is forgiveness? It means to remain free from vindictive attitudes towards anyone. Suppose someone has done something inimical to you, you, in turn, need not be revengeful or vindictive towards him or her. It is of course quite natural for an ordinary person to take revenge against someone who has done an inimical action: there’s nothing wrong if an ordinary person does that. But one who is virtuous, that is, one who has risen slightly above the rest, cannot act in this way. He or she should behave otherwise. How should a virtuous person behave? If one is satisfied that the wrong-doer’s habit has been rectified, one may pardon him or her. If someone is perpetrating atrocities on thousands of Ananda Margiis, however, one has no individual right to excuse the wrongdoer because he or she has harmed thousands of innocent people. But if a person commits atrocities on me alone, and if I am satisfied that his or her nature has been transformed, it would be proper for me as a dhármika to show forgiveness. However, if his or her nature has not been rectified, my forgiveness may result in that person becoming even more of a reckless scoundrel and in such a case forgiveness would be considered as a sign of my weakness. This is the dhármik interpretation of kśamá. That is, neither is it proper for me to blindly forgive a wrongdoer, nor is it proper for me to blindly punish a wrongdoer. We should think properly before we act. If someone goes against the collective interest of the society, a collective decision should be made whether the wrong-doer should be forgiven or not, keeping in mind whether he or she has already rectified the bad habit. No individual can take a decision in this regard arbitrarily.

“Dama”. The actual meaning of the word “dama” is self-control. The verbs “sham” and “dam” are almost synonymous in Saḿskrta. The root verb “sham” + suffix “kta” = “shanta”. “Sham” + “anat” = “daman”. Damana means “control of oneself” and shamana means “control of others”. A person who fights against the antisocial elements and controls them is said to be doing “shamana”, while one who controls oneself is said to be doing “damana”. Death controls the human beings and maintains a balance in this universe so death is called “shamana”. In common parlance, the mythological god of death is also called Shamana. One who practices self-control or prepares oneself to fight against injustice, or controls one’s desire to harm others by the application of psychic force, is said to be practicing damana. A dhármik person must have the quality of damana.

“Asteya”. Asteya is a very important principle in our code of conduct. It means, “non-stealing”. There are two kinds of stealing: internal and external. To deprive others of what is legitimately due to them or to take away things from others without their knowledge is called external stealing. Internal stealing is stealing within one’s mind. Although internal theft does not harm anyone, unlike external theft, it nevertheless makes one a thief. It is done mentally out of shame, fear, or lack of opportunity. So asteya means desisting from theft of any kind.

“Shaocam”. This is cleanliness, remaining free from dirt. Bathing or wearing clean clothes does not make one holy, although it is a part of holiness. Real shaoca is:

Shaocantu dvividhaḿ proktaḿ báhyamábhyantarantathá,
Mrjjlábhyaḿ smrta báhyaḿ mayah suddhi stathántaraḿ.

The spirit of shaoca is to keep the mind pure and the body clean. How can the mind be kept pure? There is an external way and an internal way. What is the external way? People are normally totally preoccupied with thoughts about their immediate environment. If people do good deeds in their environment, good thoughts will occur in their minds whenever they rest. Conversely, those who always harm others, will think about doing more harm or committing more crimes in their leisure time. So the first and foremost method for keeping the mind pure is to engage oneself in virtuous deeds. “Kuru puńyamahorátram”. That is, do virtuous deeds night and day.

And what is the internal way? The internal way is to look towards one’s goal, one “abhiiśt́a” (or in Saḿskrta, one’s “shrat”). The spirit of the Saḿskrta root verb “dhá” is to lead the mind towards “shrat”. So “shrat” + “dhá” = “shraddhá”.

So externally there should be selfless social service, and internally there should be shraddhá. In these two ways the mind is compelled to remain pure.

“Indryanigraha”. When human beings successfully attain control over the five motor organs and five sensory organs, the afferent and efferent nerves, and the sensory and motor nerves, it is called “indryanigraha”.

Cakśuná saḿvaro sádhu, sádhu shotena saḿvaro
Ghánena saḿvaro sádhu, sádhu jihváya saḿvaro
Káyena saḿvaro sádhu, sádhu vacáya samvaro
Manasá saḿvaro sádhu, sádhu sabbattha saḿvaro
Sabbattha saḿvaro bhikśu, savva duhkha pamuccati.

Human beings utilize their sense organs in every stratum of life. They internalize and externalize ideas through the medium of various nerves, which act according to the way they are guided. These nerves carry information from the external world to the mind, and from the mind to the external world. You must have experienced that while walking it is very difficult to enjoy the taste of good food. That is why people say, “Sit down and eat your food calmly.” also, on some occasions, you don’t hear what a person standing beside you is saying because your mind is engaged somewhere else. To control the sense organs – eyes, ears, nose, etc. or to suspend one indriya keeping the other indriyas active, is called indryanigraha. What does one gain from the practice of indryanigraha? By suspending the activities of the indriyas, one can direct one’s entire mind towards one’s goal with undivided attention. That is why indryanigraha is an essential aspect of dharma.

“Dhii”. Dhii means “wisdom”. A person who reads thousands of books will be unable to remember everything which was read. It is natural for the reader to forget most of the contents as human memory is short. The nerve cells of the human brain don’t possess the capacity to retain everything within their memory for long. There is, however, another type of memory – extra-cerebral memory – which does not depend upon the nerve cells of the brain and which is independent of the body. Non-cerebral memory is carried on from one life to another. One has to arouse the power of this memory by dint of one’s sádhaná and for this human intellect is required.

The goal of one’s life should always be fixed before one’s eyes; it should never be lost sight of. When one remembers one’s goal twenty-four hours a day one develops the actual memory. In the scriptures, this sort of memory is called “dhruvásmrti”. Here, dhruva means “fixed” or “stationary”. The star which remains fixed in one place is called the pole star. A person sitting in a silent place may think, “Let me recollect my Iśt́a for a while”. Then while recollecting the Iśt́a, a pot of tea suddenly comes before his or her eyes and the dilemma starts. Instead of the Iśt́a, the thought of a cup of tea has entered the mind. In this case it is clear that the fixed memory has not yet been established. Dhii means that dhruvásmrti or fixed memory.

“Vidyá”. Vidyá means “self-knowledge”, that is knowledge which leads human beings towards Paramártha. Knowledge which leads human beings towards mundane objects is called “avidyá”. People have to labour hard to attain either vidyá or avidyá. For dhármika people, vidyá is essential. Avidyá, however, serves minor purposes and is not to be completely rejected. “Satyam”. As you know the definition of satyam is:

Parahitárthaḿ váuṋmanaso yathárthatvaḿ satyam.

That is, the right application of thought and words for the welfare of humanity is called satya. That which one thinks or says with a view to harming others may be a fact or a factual statement, but it is not satya.

“Akrodha”. Krodha means anger. Akrodha means “free from anger”. A dhármik person – and indeed an intelligent person – must be free from anger. The great devotee Narottama Das Thákur once said:

Krśńa nám Hari nám barai madhur
Jei jan Krśńa bhaje se bara catur.

Suppose you are free from anger, but your opponent is quite angry with you; so angry that his or her hands and feet are trembling and his or her faculty of judgment is paralysed. If you say something rational, he or she will be defeated because the mind has become restless and fails in any logical argument. He or she is sure to be defeated in argumentation. Even if it comes to a physical fight, he or she will surely be defeated because, with hands and feet trembling, he or she will fall down at the slightest push. So if you are clever you will avoid anger. Rather, you should make your opponent angry – that will surely make you victorious in the fight. Many experienced lawyers succeed in making the [[witnesses]] of the opposing party angry, and thus manage to extract much valuable information. So one of the criteria for a dhármika person is to be free from anger.

These ten characteristics are clearly manifested in a dhármik person.

Chapter 20	Ánanda Vacanámrtam Part 4

Madálasá is one of the great personalities of Indian history. She left two important messages for her son. The first one was “Shun all sorts of company in your life. If you are unable to do that you should only keep the company of pious people.” The second message was, “Avoid all kinds of desires in your life. If you are unable to do that, you should cherish only one desire, the desire for salvation.”

This desire for salvation has been encouraged in Indian and indeed in many other scriptures. However, it is better not to ask Parama Puruśa for anything. Without cherishing any desire in one’s mind, one should proceed towards Him. If at all one cannot do that, then one may pray to Parama Puruśa, “Oh Lord, lead my intellect along the path of benevolence. Keep my intellect united with the Supreme Benevolence.” In the Gáyattri Mantra, otherwise known as the Savitr Rk of the Rgveda, the same thing has been said:

Oṋḿ bhúrbhuvah svah tat saviturvareńyaḿ bhargadevasya dhiimahi.

“I meditate on the supreme effulgence of Parama Puruśa so that He will lead my intellect along the right path: the path of virtue”.

Parama Puruśa controls everything. If He wishes, He can easily guide the intellect along the path of well-being; Indeed, one prays to Him with this expectation in mind. “Vareńyam” means “pújańiiyam”, the one who should be worshipped; “bharga” means “effulgence” (jyoti), “dhiimahi” means “we meditate”; “na dhiyo” means “our intellect”; and pracodayát means “guide me”. So the overall meaning of the sloka is, “We meditate on the effulgence of the creator of the seven strata of this universe because He is the Supreme Controller”. As He has created this little mind of mine – and if He blesses me – He will certainly be able to guide my intellect along the path of well-being. We meditate on Him with the expectation that He will guide our intellect properly. Some scriptures also say that one should not ask Parama Puruśa for anything. But if one is unable to desist from asking, one may ask only one thing; “Oh Lord, please guide my intellect properly”.

All the clashes, all the doubts and all the violence that shake human society, are the result of one defect; misguided intellect; that is, the intellect which disconnected from the Supreme Benevolence, does not proceed along the virtuous path. This results in negative expressions being manifested. Unless there is a change in the human mind, no permanent solution to any problem can be found. By exerting circumstantial pressure we can discipline immoralists, exploiters and antisocial elements, but this is not the permanent solution. Collective efforts in this regard will always continue, but simultaneously we must strive to arouse benevolent thoughts in the human mind so that people are encouraged to move along the right path, uniting their intellect with the spirit of benevolence. Only one approach will not do - both are required. One is temporary, the other, permanent. Those who entreat Parama Puruśa to endow them with a benevolent intellect are sure to prosper; their progress is a must. Those who have never prayed in such a way, nor are praying thus at present, nor are likely to do so in future, should also be inspired to unite their intellect with the Supreme Benevolence. This is our social dharma. If we fail to do that, it means that our social dharma has become distorted. So the propagation of dharma is a social duty. It is not the sole responsibility of any one individual, but is the collective duty of all honest people. In a sloka in the Vedas it has been said;

Ya eko’varńo bahudháshaktiyogád varńanenekán nihitártho dadhati
Vicaeti cánte vishvamádao sa devah sa no buddhyá shubhayá saḿyunaktu.

When there was nothing, when this colorful universe was not created, Parama Puruśa, the colorless entity, was ever present. He exists now and will also exist in future. With His many powers, He has created this colourful world. At the beginning of creation He was a lone entity, and at the end of creation He will also remain alone.

What should we ask from Parama Puruśa? He already knows what the individual and collective needs are. He is associated with each individual through His “ota yoga” (yoga of association), and with the entire universe through His “prota yoga” (yoga of pervasive association). Remaining in the midst of all, He gives instructions to all. He knows better than anyone what their own needs are. So what should you ask from that entity who knows your needs better than you? In my opinion, nothing because He thinks about you more than you think about yourself. He understands you more than you understand yourself. However, if you do wish to say something, you should say, “Sha no buddhyá shubhayá saḿyunaktu.” “Let Him unite our intellect with the Supreme Benevolence because the moment we forget Him we move even further away from Him and virtually become animals in human form. And the moment we think about Him we become supreme and superwomen in human form.”

So let us pray to Him that we ever forget Him, that we always remain united with that Supreme Benevolence. Let Him arouse unwavering ideation in us. “Smrti” means “memory” or “recollection” and “dhruvásmrti” means “constant recollection” of Him. One should always remember one thing constantly: Parama Puruśa. This will result in the intellect being constantly full of benevolent thoughts, forever linked with the spirit of benevolence. This and this alone should be the one prayer of human beings.

Chapter 21	Ánanda Vacanámrtam Part 4

Yato váco nivartante aparápya manasá saha
Anandaḿ brahmańo vidván na vibheti kutashcana.

A person who has realized Brahma (and remember, He cannot be attained through words or with the mind) as the embodiment of bliss fears nothing in this universe. One of the major enemies of human beings is fear. Due to fear much human capacity is wasted and the development of the human personality is retarded. And yet it is not difficult to overcome fear; one has to simply take refuge in Parama Puruśa. I will not say that this is the best way, it is the only way.

Now the question is, why should human beings fear anything? When they are confronted in the present, or may be confronted in the future by a force in the mundane world which is greater than themselves, they are overpowered by the fear instincts. But if they realize that the force of Parama Puruśa is greater than their adversaries, they need not be afraid of anything, even though they may be weak. Parama Puruśa has a personal relationship with each of His created beings. He is the Creator, and the others His progeny. It is a very intimate relationship with each of His created beings. He is the Creator, and the others His progeny. It is a very intimate relationship of father and children. So it’s natural for human beings to depend upon Him, and He is bound to protect them in all possible ways. This personal relationship between human beings and their creator, Parama Puruśa, is called “ota yoga”. Through ota yoga, Parama Puruśa is individually associated with all unit human beings: no one is alone, no one is helpless. Parama Puruśa, who has created the sun, the moon and the stars, that which is manifested and that which is yet to be manifested, that which is within the realm of though and that which is beyond the realm of though, is the controller and the father of every human being. He is related to every human being through His ota-yoga, and therefore there is no need to be afraid of anything or anyone.

Furthermore, Parama Puruśa is also associated with His entire creation through His prota-yoga or pervasive association. In this pervasive association, He maintains a close balance between individual interest on the one hand and the collective interest on the other; that is, between collective freedom and individual freedom. He regulates those who go against the collective interest, or who merely tries to go against it. He ensures that no one succeeds as a demon in this created world. If ever the demons become powerful, He incarnates Himself in a special way to protect the world from them. It has been said unambiguously in the Giitá:

Yadá yadáhi dharmasya glánirbhavati bhárata,
Cábhyutthánaḿ adharmasya tadátmánaḿ srjámyaham.

When the number of demons in the world increases, when dharma is distorted or loses its pristine glory (here “gláni” or “distortion” means the removal of an object from its original place) and adharma rears its ugly head (when something raises its head far above its original height, it is called abhyutthána), Parama Puruśa has to incarnate Himself in a special way to annihilate the powerful demons. The demons try to resist Him with all their strength, but when the Lord appears, He comes with His full force (“bhaga”).

Aeshvaryaiṋca samagraiṋca viiryaiṋca yashasah shriyah;
Jiṋána-vaerágyaiṋca śańńáḿ “bhaga” itiuṋganá.

“‘Bhaga’ means all sorts of powers such as ańimá, laghimá, garimá, antaryámitva and so on (becoming the smallest, becoming the largest, becoming the heaviest, omniscience etc.)” With the advent of such a personality, the world gets polarized. One group extends their blind support and brings Him fame, whereas the other group bitterly opposes and defames Him. One of His qualities is charm or “shrii”. Due to His charm people flock to Him knowingly or unknowingly. The word “shrii” is a combination of two consonants: “Sha” and “ra”. “Sha” is the acoustic root of mutative principle and “ra” the acoustic root of energy. So “shra” means one who is endowed with the energy as well as the capacity to utilize it. In the feminine gender it becomes “shrii” with the addition of the feminine suffix “iip”. Other qualities of His are knowledge and renunciation. Here, knowledge means real knowledge, that is, self-knowledge, which is essential for doing welfare to the world. He is all-knowing, omniscient:

Tatra niratishayaḿ sarvajiṋatvabiijam

And the next quality is vaerágya (renunciation) – prefix “vi” – “rańj” + “ghaiṋ”. Vaerágya is that state in which the mind doesn’t allow any color to influence it. One who remains unassailed by everything is called “aparámrśt́a”. Parama Puruśa is such an entity. One who has all these qualities is called “Bhagaván”.

When the demons perpetrate atrocities in the world to an unbearable degree, and the common people are unable to resist such demonic strength individually or collectively, Parama Puruśa has no other option but to come down to this earth to aid suffering humanity and make all the necessary arrangements for the promotion of human welfare. “Tadátmánaḿ srjámyahaḿ” – “then I have to descend unto this earth”. That’s why human beings need not be afraid of anything under any circumstances. Even when Parama Puruśa does not come down to earth in a special way, He remains everywhere. He is helping all through his individual and collective associations. And when He is required to come to earth in a special way – just as Shiva and Krśńa were required to come – human beings get Him very close in their midst. This is the general principle. Human beings need not be afraid of anything.

What is He like?

Tamiishvaráńáḿ paramaḿ maheshvaraḿ tvaḿ devatánáḿ paramaiṋca daevatam,
Patiḿ patiináḿ paramaḿ parastád vidáma devaḿ bhuvaneshamiidyam.

“Iishvara” means “controller”, the controller of everything. In the world, each and every object requires a controller. It has been said here, “Tamiishvaránám paramaḿ maheshvaram”. In various fields of life there are various controllers of different grades. The Supreme Controller of all these controllers is Maheshvara, the Controller of controllers.

“Tvaḿ devatánáḿ paramaiṋca daevatam”. One who has taken shelter in Parama Puruśa, the Supreme Controller, will never be afraid of other controllers. Indeed, there is no justifiable reason to be afraid.

The innumerable vibrations which emanate from Parama Puruśa and vibrate this universe causing it to endlessly unfold itself in a sequential order, are known as “devas”. Those vibrational manifestations are but the phenomenal expressions of that Singular, Noumenal Entity: Maheshvara. He is also called Mahádeva as He is the root cause of all “devas”.

“Patiḿ patiináḿ”. Pati means owner. In this world there are big and small owners. In Persian, the suffix “dár” is used to denote ownership. For example, a shop owner is called “dokándár”; a living being (an owner of life) is called “jándár”. In Saḿskrta, the word “pati” is used in the sense of “dár” or ownership. For instance, deshapati, kulapati, dalapati and so on. You all surely know that the Bengali surname “Dalui” has come from the word “dalapati”. Parama Puruśa is the Supreme Owner of all other owners, big or small, so why should a person who has taken shelter in Him be afraid of anyone?

“Paramaḿ parastád”. There are invariably two factors behind every action: the witnessed counterpart and the witnessing counterpart. That which is witnessed, which is in the accusative case, is “apara”, and that which witness, which is in the nominative case, is “para”. Human beings are related to this material world through the nerve cells. If the nerve cells are para, the external world is apara. But, when the nerve cells are activated by the mind, the mind becomes para, and the nerve cells, apara. And when mind is apara, unit soul is para. And when the unit soul is apara, Parama Puruśa is para. So Parama Puruśa is the highest para above all the other paras. So why should one who has taken shelter in Him be afraid of anyone?

If the human beings are to know only one entity, they should know the One. Know One, know all. If you want to know all, know One. By studying thousands of books, human beings will not elevate themselves; they will only attain elevation through self-knowledge. So it is said, “Vidáma devaḿ bhuvaneshamiidyam”. One should try to know the Lord of the lords, the supreme and final cause of this universe, and no other entity. If one know Him, one will know all. He is the most venerable entity of this universe. If people venerate Him, they will attain success. There is no other way. “Nányah panthá vidyate’yanáya”.

Chapter 22	Ánanda Vacanámrtam Part 4

Dynamicity or velocity is life. Where there is no speed, where the characteristics of mobility are lost, there is no life, there is no existence. Parama Puruśa, by dint of His psychic mobility, is maintaining the creation, preservation and destruction of this universe. He is not stationary. He is not fixed. Even the internal ectoplasmic cells of human beings are in a state of motion. Nothing in this universe is stationary: the earth moves around the sun, the sun, together with the entire solar system, moves one. It has to move, it must move, because movement in the fundamental characteristic of each and every thing. Regarding Parama Puruśa it has been said, “Raso vae sah”. That is, the Supreme Entity is a flowing entity. Due to the cosmic flow, everything is taking place, the universe is being created endlessly. It exists and will continue to exist. In our Ananda Marga philosophy it is said, “Human existence is an ideological flow”. That is, in human existence there is complete mobility. Those who are static, those who are stationary, those who are against change, go against the very spirit of mobility. But the fact is, no one can survive, no one can preserve one’s existence, by going against the spirit of mobility. Doing that would mean to court death. One will have to move forward. Rabindranath Tagore said in one of his poems:

Pathik ámi pathei básá
Ámár jeman yáoyá temani ásá.

[I am a traveller, the path is my resting place. My coming and going are one and the same.]

In the past we observed that those who lost the very spirit of dynamism were the first to be thrown into the dustbin of history. We shall also see this in the future. Those who have become immobile, those who have lost the capacity to move forward, obstruct the path of dynamism. Those who don’t have the inborn capacity to move forward, that is the plants and animals, should not be criticized. But those who have the capacity, but don’t have the desire to use it, should be condemned, not because they are immobile, but because they are knowingly or unknowingly obstructing the movement of others.

At certain times, due to social, economic, or other necessities, the speed of movement should be increased. The speed of social movement does not remain uniform at all times – no two things in the world are uniform – but either increases or decreases. When the speed decreases, society is thrown into the mire, life becomes inert. Those who don’t work, who simply waste their time sleeping, eating and resting day after day feel bored with life and complain about its monotony. Boredom occurs when the same thing happens in ones life again and again, day after day. When people are forced to eat the same type of food for days together, it becomes bland. People are fond of change. So when, due to certain circumstances, mobility lessens, society’s garbage starts to pile up. This stagnancy must be followed by an acceleration in the speed of movement. To simply resume the normal speed in such situations will not be enough because it is imperative to remove the garbage that has piled up during the period of stagnancy. The present humanity is in such a situation today and the speed of social movement will have to be accelerated: there is no other way to protect society from being submerged under that huge heap of garbage. We cannot and will not allow that to happen. The rśis of Vedic age also said, “Caraeveti, caraeveti”.

In those days there was a great scholar named Rohita. He was like an ocean of knowledge, but was adverse to physical work and wouldn’t do anything except study the scriptures for days together. Neither did he do any remarkable service to the world, nor was he useful to himself or to the society. So one day, his father decided to teach him a lesson, saying, “Look, Rohita, the one who works hard, braving the scorching summer heat, has a divine beauty reflecting on his sweat covered face. Even Indra, the king of the gods, welcomes such a person as His companion, because the characteristics of mobility are clearly reflected on his face. (Here Indra means ‘energy’.) Such a person is respected and adored by all. You should remember this thing, Rohita. You should also remember that the greatest slogan for human existence is, ‘Caraeveti, caraeveti’: ‘move on, move on’. Don’t stop.”

The fate (bhágya) of a person who lies down in idle speculation, also lies down. In ancient Saḿskrta, the meaning of the word “bhága” was fortune or luck. A lucky person was called “bhaga dhárá”. This became “bakadhara” in old Prákrta (3500 years ago) from which it has become “báhádara” in modern Punjabi and “báhádar” in Urdu and “báhádur” in Bengali. So, if people lie down, their fate also lies down – bereft of the quality of dynamism, they cannot do any service to the world at large. The most prominent characteristics of práńa dharma (vitality) is conspicuously absent in them.

However, when people finally wake up and sit up, they can do some service for themselves as well as for the world. There is at least some possibility that something will be done by them. And if they decide to do some work and start it without any delay, their fate will also start moving forwards. No force in this universe can stop such people because they have attained the greatest characteristics of Parama Puruśa – mobility. They are sure to enjoy the blessings and support of Parama Puruśa.

I have already told you in many of my messages that Parama Puruśa is with you. You will surely be victorious because you possess that inherent dynamism. I say this with great joy, and I anticipate with greater joy that your dynamism will increase more and more. As I said, when human beings start moving, their fate or fortune also starts moving. But you should remember that your forward movement is not for the promotion of your own welfare. Rather it should be your vow to lead the entire humanity towards the great and supreme fulfilment. No one today is alone; even the small countries of the world cannot live separately. We will all have to move together in unison – this will be the model for the future.

Kalao shayáno bhavati saiṋjihánastu Dvápara;
Uttiśt́han Tretá bhavati Krataḿ sampadyate carań;
Caraeveti caraeveti.

You know, there are certain mythological ages (yugas). The word “yuga” is derived from two Saḿskrta root verbs: “yunj” or “yuj”. Here it is derived from “yuj” and means “transitional period”. On analysis of history we notice that as one epoch ends another begins: the kśatriya age is followed by the vipra age, the vipra age is followed by the vaeshya age and so on. The intervening period between the two epochs is called a yuga. There is no other age such as “golden age”, “silver age”, “bronze age” and “iron age” etc.

Rohita’s father said, “Look, when human beings become steeped in ignorance, remain submerged in the slumber of darkness, become engrossed in the state of inaction, and think idly, ‘Will I be able to do it? No, no, it’s impossible’, they cannot do any work. Human beings should think internally, ‘I will do the work; I must do the work. When others have been able to do it, I will also be able to do it. I am not inferior to anyone. I have also been born into the glorious human family. I am also a blessed child of Parama Puruśa.’ One who has been born a human being will certainly remain a human being if they do glorious deeds and will ultimately become an ideal follower of the Supreme Benevolence. Their life is sure to meet with glorious success.”

A rational person should always think in this way. When a person remains in a state of inaction, it is called “kalikála” in Saḿskrta. Kálikála means “period of time”. “Kalao shayáno bhavati” – “The person is sleeping”. “Saiṋjhihánastu Dváparah.” When people wake up and realize that they shouldn’t sleep any more because time is running out and they still have a lot of work to do – after all, no one has endless time to complete the work – they get up and prepare themselves for work. When the idea of getting up or the awareness of having to move forwards comes in one’s mind, it is called “Dvápara Yuga” (2nd stage). The spirit of movement starts from this stage.

“Uttiśt́han Tretá bhavati.” When one gets up, casting lethargy aside, that is the beginning of Tretá Yuga. There is no other imaginary Tretá Yuga. “Uttiśt́han” means “one who rises up”; that is, one who thinks internally, “I shall start the work this very moment. I am ready in all respects. I want to work and move ahead. I am no longer prepared to waste the time and energy of this body of flesh and blood.”

“Krataḿ sampadyate carań.” The moment one takes the first step forwards, one enters Satya Yuga. “Therefore, O Rohit, caraeveti, caraeveti. Move on, move on. Keep moving on. Movement is indispensable for human existence.”

I told you a little while ago, and repeat it again, that you boys and girls possess some degree of mobility. You must endeavour from this very moment to lead your lives into satya yuga. Hence you should accelerate the speed of your life’s movement.