Chapter 1	Ánanda Vacanámrtam Part 5

During yesterday’s DMC⁽¹⁾ I said something about Tantra. It is not enough to say that the ideological difference between Veda and Tantra is wide; rather one should say that it is very wide. Tantra is a practical and natural process and is thus easily practised and followed by the members of society. People easily accept it as their own.

There is a shloka in the Vedas that begins, Uttiśt́hata jágrata prápya barán nibodhata – that is, “Arise, awake. Seek a competent teacher and start moving along the path of spirituality.” This is similar to the spirit of Tantra. But the Veda further says,

Kśurasya dhárá nishitá duratyayá durgaḿ pathastat kavayo vadanti.⁽²⁾

That is, “The path is as sharp as a razor’s edge, so move along it carefully.”

Here Tantra begins to differ from Veda. The process of Tantra progressively develops the qualities latent in human beings and at the same time eliminates the defects. In Tantra, therefore, there is no question of the path being as sharp as a razor’s edge. Because of this spirit, a practitioner of Tantra becomes elevated and attains mastery over a hostile environment. Tantra does not accept the teachings of the Vedas that human beings should move internally, and carefully avoid any association with their environment. Rather, Tantra suggests that spiritual aspirants should rid their minds of fear from the very beginning. The Vedas maintain, however, that fear will be automatically removed from the mind some day in the process of sádhaná; but who knows when that auspicious moment will come? It is not desirable to wait indefinitely for that. Moreover, while moving in this way, something unexpected might happen which might be detrimental to individual and collective growth.

So Tantra advises, “Jump into your environment without the least hesitation. Don’t be afraid. Fear will leave you step by step. Tomorrow you will not be as fearful as you are today, the day after you will be even less fearful, and ten days from now you’ll notice that you are completely fearless.” The process of Tantra sádhaná is formulated along these lines. The very first night that a Tantric goes to the burial ground he is stricken with fear; there is horripilation all over the body. But when he returns home after finishing sádhaná, the mind is much lighter than before. When he goes out for sádhaná the next night, he is much less fearful. And thus the Tantric steadily and slowly overcomes fear. This is the applied process of Tantra which will help the practitioner overcome all mental propensities. In Tantra, there is a nice blending between the internal sádhaná, an ongoing psychic process, and physico-psychic sádhaná. In the Vedas, however, physico-psychic sádhaná is totally absent – only psychic sádhaná is practised, which may lead to trouble.

Tantra is of the opinion that the Vedas cannot fulfil the hopes of beginners on the spiritual path – the hopes of making some discernible spiritual progress at the outset. In fact there is often retardation. That is why the Vedic system of sádhaná has been almost totally rejected by society. Even in the past it was not widely popular, and today it is practised by only a few people. And the little Vedic sádhaná which is practised today is merely a few prayers to Parama Puruśa. For example, they pray, “O Lord, show me the way. Please help me get Tantric initiation.”

So Vedic initiation today is just the first step towards Tantric initiation. The sádhaka says, “O Lord, I want to follow the path of spirituality and wish to practise the Tantric process of sádhaná. Please give me the opportunity to learn it.”

Sarve ca pashavah santi talavad bhútale naráh:
Teśáḿ jiṋánaprakásháya viirabhávah prakáshitah;
Viirabhávaḿ sadá prápya kramena devatá bhavet.

–Rudrayámala Tantra

“At the first stage all human beings are as good as animals.” Unable to find the light of knowledge, they fail to understand what is to be done and what is not to be done. When one is unaware of the dos and don’ts of life, one is no better than an animal. One will have to rise higher step by step.

“When one masters the first stage of Tantra sádhaná, and acquires some knowledge and intellect and learns about the dos and don’ts of life, one is no longer like an animal but is a veritable hero.” In Tantra that system of sádhaná is called viirácára. Viirabhávaḿ sadá prápya kramena devatá bhávet – “while doing sádhaná in viirabháva [the ideation of viirácára], the sádhaka merges in that viirabháva.”

And just as one who fights against the fear instinct is called a viirácárii, one who has overcome fear, who has gone beyond fear, is called a divyácárii. And the divyácárii who successfully defeats the ripus and the páshas⁽³⁾ and, rising above petty selfishness, identifies himself or herself with the collective interest, becomes one with Parama Puruśa. This gradual movement towards the supreme goal is the path of Tantra. It is a safe path where there is no scope for fear. And the naturalness of human life is not impaired under any circumstances.

The Tantric sádhaná introduced by Sadáshiva was the first sádhaná to be given in this world. Tantra sádhaná is the only sádhaná. Without sádhaná there is no Tantra and without Tantra there is no sádhaná.

Tantra has yet another speciality. According to the Vedas, practical life is guided by theory. But the efficacy of a theory should first be tested in the practical sphere. Movement on the basis of an untested theory may or may not be fruitful. The theory of Tantra has been evolved on the basis of practical experience on the path. And as the theory is formulated on the basis of efficacy in the field of application, it always leads to success. It is infallible in applied life.

Footnotes

(1) Ananda Marga Dharma Mahácakra was a special spiritual gathering addressed by the guru. –Eds.

(2) Kat́hopaniśad. –Trans.

(3) The śad́ripu, or six enemies, of the mind are káma [longing for physical pleasure], krodha [anger], lobha [avarice], mada [vanity], moha [blind attachment], and mátsarya [envy]. The aśt́apásha, or eight fetters, are ghrńá [hatred, revulsion], shauṋka [doubt], bhaya [fear], lajjá [shyness], jugupsá [dissemblance], kula [vanity of lineage], shiila [cultural superiority complex], and mána [egotism]. –Eds.

Chapter 2	Ánanda Vacanámrtam Part 5

It is often seen that, due to their past sins, people bother more about the past than the present or future. People often lament, “Oh, Lord, I am a sinner. Please save me from this wretched situation.” Thinking thus is against the spirit of Tantra. “Yádrshii bhávaná yasya, siddhirbhavati tádrshii.” One who always thinks, “I am a sinner, I am a sinner” will eventually become a sinner even though he or she is not at all a sinner. Such thoughts are not to be entertained by anyone. Rather, one should think, “I was a sinner, but now that I have come in the shelter of the Lord, I am no longer a sinner. How can I possibly sin now?” Mahaprabhu said, “The moment people take shelter in the Lord they are absolved of all their sins. As soon as they sing the first line of kiirtana, they start moving towards Parama Puruśa.” So why should one be obsessed with the so-called sins. They are just like the dust on the street. After walking along a dusty path, one’s shoes and clothes will certainly be covered with dust. But the dust can easily be shaken off. Why waste one’s valuable time worrying unnecessarily about the dust? One should never entertain the thought, “Oh God, I am a sinner.” Rather, one should think, “I am a child of Parama Puruśa. If dust settles on my body, Parama Puruśa, my father, will certainly shake it off and take me on His lap.”

Indeed, the relationship between Parama Puruśa and other jiivas is that of a father and his children. When a child falls into the gutter people may laugh, poke fun, or even humiliate him or her. The child’s father, however, will not behave in such a way. He will rush over, lift the child out of the gutter and give it a good wash. This is his duty as a father.

Human beings will have to take shelter in Him. It has been said in the scriptures;

Api cet sudurácárii bhajate mámananyabhák
So’pi tu vinirmuktah mucyate bhavavandhanát.

If a person considered as a sinner by the sinners, or as an evil-doer by the wrong-doers, a hated and terrible person, takes refuge in Parama Puruśa with undivided attention and with but one thought in mind: “I surrender myself unto You for You are my last refuge” Parama Puruśa cannot slight cannot ignore a person on the grounds of his being a sinner. Rather, He is bound to take him or her on His lap. This is the proper relationship between a father and his child. Parama Puruśa is not an impersonal entity, or an entity moving far away in the boundless sky. He is your personal entity. One who doesn’t entertain any thought about past, present or future, but simply says, “I have come to take shelter in You,” is sure to get the shelter of Parama Puruśa and will certainly be lifted onto His lap.

Parama Puruśa graciously tears away the bondages of sins with His own hands from those bound by the shackles of sin. Human beings are bound by many bondages: social, economic, psychic, spiritual and so on. A jiiva is an entity bound by bondages, whereas Shiva is an entity bound by none. This is the basic difference between jiiva and Shiva.

Parama Puruśa can liberate anyone from any bondage, and He does just that. He takes birth on the earth to liberate humans from the shackles of bondage, just as Shiva and Krśńa did. He descends upon the earth for all-round emancipation. He is not concerned about the details of one’s sins but rather about whether one has taken shelter in Him or not. Taking shelter in the Supreme Entity is the ultimate thing. That is, “I have taken shelter in You. You understand better than me what my needs are and I hope that You fulfil them. But when and how You do that is Your concern. As far as I’m concerned, I am just a machine in Your hands. I will do exactly what You tell me to do.” This is the real spirit of Tantra.

Chapter 3	Ánanda Vacanámrtam Part 5

During the last few days, I have been saying repeatedly that Tantra has its own special characteristics. Although Ananda Marga is essentially Tantra-oriented, it too has a few special features of its own.

As I have said previously, our ideology maintains that no one need be afraid of anything under any circumstances. If anyone does become afraid, it should be understood that he or she is doing something opposed to our ideology. So you should remember that no situation will ever arise in this world which will give you cause for fear.

It has been said that Parama Puruśa is the fear of fear. That is, fear is as afraid of Parama Puruśa as humans are afraid of [objects of] fear. Bhiiśańaḿ bhiiśańánám – “He is the dread of all dreaded things.” A feared object is as afraid of Parama Puruśa as others are afraid of it. So, as you are the progeny of Parama Puruśa, who or what can possibly give you cause to fear?

I have also said that sins are just like the dust that settles on our clothes. By shaking the clothing, the dust will vanish. This simple action can be done by everyone. Ananda Marga has clarified that human beings are the progeny of Parama Puruśa and are thus the objects of His love and affection. Whatever might be the nature of the sins they commit, they will never be deprived of His affection. Parama Puruśa may scold them, but He can never hate them. He will simply shake the dust off their clothes and take them onto His lap. So the most important thing is complete surrender. People should always remember that they are the progeny of Parama Puruśa. That is enough.

In this regard something also should be clarified, something which differentiates the ideas of Ananda Marga from other established ideas. Ananda Marga is very different from isms and theories. We do not want to condemn people over very small or trivial matters, a practice which was common in our past society, ridden with various caste divisions and so on. According to our philosophy, only that injustice which harms others should be considered as pápa [sin].

In ancient times people were made outcastes on trivial charges of social crimes. We do not subscribe to such beliefs. According to us, the only error which may be considered as a sin is the one which harms society, and nothing else. In the past, mental wrongdoing was considered as a sin in all cases, according to the ancient Tantric traditions too. It is of course a fact that all sins first originate in the mind, that mental sins are transformed into external sins. But according to Ananda Marga, unless mental sins take external form, thus harming the society, they should not be considered punishable. (Sádhakas, however, will always rectify their mental sins, because they may take external form one day. If the mental sin does take an external form, it should be punished vigorously. An effective way of rectifying such a sin is to sing and dance kiirtana.)

One should not keep thinking again and again why such a thought came in the mind. It is useless to do so. You should continue to discharge your duties with an open mind, with full awareness of your responsibilities. You should not waste your time bothering about the minor deviations you make along the path of your movement. We are no longer like the ancient logicians or lawmakers. Our duty is to make the best use of the strength and capacity of the entire human race. To analyse everything threadbare or to suppress human strength and capacity or to limit human activities can never be considered as humanistic. Moreover, I do not think it good to criticize anyone behind their backs, saying, “Well, Mr. So-and-so may be leading a virtuous life now, but don’t you know, he was a terrible sinner in the past.” We must forget the past. I said at the outset that sins are like the dust of the street that settles on clothing. We must shake this dust off and move ahead.

Those considered social criminals will have to accept punishment in accordance with the law. Even if society does not punish the wrongdoers, they are bound to be punished by Prakrti. Under no circumstances, however, will Parama Puruśa ever consider them as hated beings. One should not think, “Oh, dear, dear, dear, I’m such a sinner. Oh, how can I ever approach Parama Puruśa.” Rather one should think that as one is a sinner one should rush up to Parama Puruśa as quickly as possible, saying, “So much dust has accumulated on my clothes. How strange it is that You still haven’t taken me on Your lap and shaken it all off.” One should ask insistently why one was allowed to be covered with so much dust for so long.

Always remember that an effective way of freeing the mind from one’s past sins is to sing and dance kiirtana. This will certainly bring about the desired result. You should also remember that no matter how many sins you have committed, you are never subject to hatred in the eyes of Parama Puruśa. He may scold you, but He cannot hate you.

I have said many a time that Parama Puruśa cannot do two things: He cannot create a second Parama Puruśa like Himself, because whoever has established an intimate friendship with Him, whoever has identified himself with Him, becomes one with Him. Secondly, however hard He may try, He can never hate anyone, because everything is in His mind. Even if He wanted to hate someone, to hate would mean that He was indirectly hating Himself. And that is why Parama Puruśa cannot hate anyone, even if He wants to. You should always remember this.

Chapter 4	Ánanda Vacanámrtam Part 5

Today’s discourse will be in Hindi. Now I am giving a short outline in English. The short discourse will be on the omniscience of the Causal Matrix or “Citi-Shakti”. You know, this omniscience is one of the occult qualities, occult roots. What is occult? Occult power or occult root means that power which a spiritual aspirant acquires by strictly adhering to the principles of cult.

Now let us see why there is omniscience in the Supreme Entity and what are its advantages and disadvantages. The noumenal cause of the creation is not two but one. In philosophy it is called “Citi-Shakti”. The practical qualities operate or function so long as the Citi-Shakti directs them. “Ábrahmastamba”. “Brahmá” means “Creator” and “stambha” means “a blade of grass”. In other words, whatever there is in this universe will work and function so long as there is Citi Shakti. If Citi Shakti is not there, no work will be done. The reason is that the creative power which is expressed in the form of nature is basically a blind power. Unless Citi Shakti guides it, nothing can happen. Take electric power, for instance. This is a blind power. So long as people’s Prajiṋá (Citi Shakti) does not work behind it, nothing can happen. Thus, what we call energy in the crude world is known as kriyá shakti in Hindi. This energy cannot do anything until it gets the approval of the Prajiṋá. In the same way, until the subtler power, the ectoplasmic flow that pervades the supramundane sphere, gets the approval of Prajiṋá, no progress is possible. We observe that whatever happens in the supramundane sphere follows a system of laws. And it can function according to this system only when Prajiṋá is behind it.

“Khańd́a vikásha” – “Ábrahmastamba” moves, remains fixed, and is destroyed in accordance with special rules. These rules operate in both the Sámagrika and Vaeyaktika spheres. Things, take place in accordance with these rules, and will continue to take place according to these rules. When the Supreme Power (Virát́ Sattá) keeps Himself in touch with this universe, it is His prota yoga, and when He lives with the universe in Vaeyaktika form, it is called ota-yoga. From this we get the word “ota-prota”. Thus, from the starting-point of creation to the culminating point, every step has the support and approval of Prájiṋá, which means Citi-Shakti. Thus, whether the power is small or big, and whatever it does, the witnessing association of Citi-Shakti remains with it. Therefore, no-one can do anything without the knowledge of the Supreme Entity. And He also knows who is going to do what. That is why it has been said:

Puruśa evedaḿ sarvaḿ yadbhútaḿ yacca bhavyam;
Utámrtatvasyesháno yadannenátirohati.⁽¹⁾

For living beings, omniscience (evedaḿ) is certainly a recognized occult power. That is right. But for the Supreme Entity it is not a recognized occult power; He does not get it as a result of cult. So, what is His omniscience? “Tatra niratishayaḿ sarvajiṋa biijaḿ.” The reply is that it is His nature. To know everything is His nature. That is why He is omniscient. Who is this Puruśa evedam sarvaḿ? He knows everything. What is the meaning of “sarvaḿ”? You know, where the kriyá is complete, whatever power it may have or whatever it may be, whether crude, worldly or psychic, whether actional or emotional it has an acoustic root. In saḿskrta it is called biija mantra. You move and the movement causes a sound. You eat and your eating makes a sound. The sound of the movement is the acoustic root. The sound of eating is an acoustic root. Thus an acoustic root is all-pervasive or omnipresent.

The principles of Prakrti are known by the names of sattva guńa, raja guna and tamo guńa. The sattva guńa has also originated from Parama Puruśa. It is said that Puruśa and Prakrti are two. But where Brahma is considered as one power, or one sattvá, there it (Prakrti) comes within “sa”. The biija mantra of sattva guńa is “sa”. Thus everything in this world originated from sattva guńa. At the beginning of everything is dental sa. And everything is moved or influenced by energy (kriyá shakti), whose biija mantra is “ra”. Every object or thing has special qualifications or characteristics. And this is dharma. Every object has its dharma. The dharma of agni (fire) is to burn. The biija mantra of dharma is “va”. Therefore, “sa” means “origination from sattva guńa”, “ra” means “moved by energy”, and “va” means “dharma”. “Sa”, “ra” and “va” are in every entity. Therefore, “Sarvát sarva ucyate”. Every object or entity is moved by these biija mantras. Therefore “sarva” means “every object”, “all objects”.

Parama Puruśa, who is in every object and is in fact, the Causal Matrix, knows all things. By the application of ota and prota yoga He is with everything. If Parama Puruśa had not existed the world would not have existed. He also has another name, “Krśńa”. Krśńa means “that from which the existence is known”, “without whose existence we will not exist”. He is called “Krśńa.” “Krs” + “ńa” = Krśńa. “Krśńa” means “the power on whom our existence is relative”. Therefore, “Puruśa evedaḿ sarvaḿ yadbhútam yacca bhavyam”.

“Bhútam” means “that which is past” and “Bhavyam” means “that which is going to take place”. You will notice that the sloka does not mention the present. The reason is that there is nothing like present in the universe. I am speaking and you are listening. This is correct. What I am speaking is future for you. And what you are hearing – the sound – is past for me. But when people make some adjustment between past and future, to that extent future is known as present. Present is not a permanent entity, it is a tide. It means that whatever has happened, or is going to happen, is all known to Parama Puruśa. He knows every entity. No entity is hidden from Him. He knows everything about both sádhus and asádhus. He knows what good and bad deeds one has done.

Puruśa evedaḿ sarvaḿ yadbhútaḿ yacca bhavyam;
Utámrtatvasyesháno yadannenátirohati.⁽²⁾

We should not forget that He is master of both heaven and hell. If there is a place like hell, Parama Puruśa is there because He is omnipresent. If He does not live in hell, He is not an omnipresent entity. If a sinner (pápii) goes to hell Parama Puruśa is also there. Therefore the so-called sinner should not be afraid of anything and should not worry. When he or she goes to hell, Parama Puruśa will also be there with him or her.

The second meaning of Parama Puruśa; that, He is the father of only sádhus, is not correct. He is the Bábá of sádhus and also of wicked pápiis. A pápii should not think that Bábá is not with him or her. He is the one who lives with every entity, who knows everything. He has to live with every entity. He cannot hate anyone. If He hates how can He live with every entity?

Therefore you have to keep in mind that Parama Puruśa is omniscient, and that is why there is both a disadvantage and an advantage. The disadvantage is that you cannot, under any circumstances, do things in secrecy. He will know everything and therefore, you will have to be careful when you do anything. He will see everything and then punish you if you have done anything wrong. The advantage is that, under no circumstances are you alone. Do not fear any power because Parama Puruśa is with you. You are not weak. This is the biggest advantage. Thus, because of the omniscience of Parama Puruśa, there are both advantages and disadvantages. There is a little disadvantage but greater are the advantages. Victory to you.

Footnotes

(1) Rgveda Puruśasúktam. –Trans.

Chapter 5	Ánanda Vacanámrtam Part 5

I will say something regarding the necessity of devotion (bhakti) in the path of spiritual cult. Everybody knows that jiṋána (knowledge), karma (action) and bhakti (devotion) are the three aides for progress along the path of spirituality. A jiṋánii (person of knowledge) reaches near the goal but yet a little distance remains in between. A karmii (person of action) reaches nearer the goal but even then a little gap remains. A bhakta (person of devotion) reaches right to the goal. The jiṋánii has to repent ultimately that he or she wasted a long life on dry discourses of knowledge and could not fulfil their mission. Karmiis too, repent likewise. They think that they worked and reached nearer to the goal but could not achieve the same. There is no repentance in the minds of the bhaktas, however, because their minds are always full of bliss. They neither feel exalted nor humiliated. There is nothing else in their minds except bliss, the unbroken flow of happiness (ánanda), and therefore they remain unaffected by pain and pleasure.

Only a devotee can say this, and not the intellectual or the one dexterous in work. However simple an intellectual may be, vanity always remains concealed in the inner cells of the mind. Intellectuals think they are not ordinary people. They feel that they know what other people do not know. These feelings exist whenever there is vanity. Pride causes downfall. Thus we see that an intellectual is prone to fall down. Where there is the possibility of downfall, the path may be good but it may not be safe. Karmiis, too, feel proud when they think they have accomplished some work. Outwardly they may express that they have done nothing, but secretly they harbour desire in their minds that newspapers may publish their names. A dexterous worker falls prey to these weaknesses. Bhaktas have nothing to lose. Since they realize Parama Puruśa as their own, they have nothing to lose or to gain. Only devotees can say that He is the same for all. Whether He causes pleasure or pain makes no difference because He who causes pain, like the one who give pleasure, is the manifestation of Náráyańa. But, this feeling is not with intellectuals because they think objectively. Therefore, they feel pleasure, pain or humiliation whenever confronted with different circumstances.

Devotees have no malice against anybody. Why should there be malice against anybody? While a great spiritualist was eating cooked rice, a hungry dog came and sat on his lap. The dog, too, started eating with him. When both were eating together an intellectual came and said, “Fie, fie, the dog is a filthy animal and yet you are eating with him from the same plate. What kind of person are you? You are untouchable”. The devotee replied, “I am Viśńu, this dog is Viśńu. Why then do you laugh at me? The whole universe is pervaded by Viśńu. Your abuses and praises are all the same to me. I love flowers and thorns equally.” Only a devotee can speak like this.

What is pleasure? It is nothing but a mental projection, a mental propensity. Pain, too, is the same. One is positive and the other is negative. There is no difference between the two. The mental balance remains the same. Pleasure and pain, good reputation, and adverse criticism – all are equal. There is nothing to gain or lose from name and fame. Likewise there is nothing to gain or lose from a bad name. Devotees know that the entire world is polarized on the question of merging with Parama Puruśa. Some will be great devotees and some will harbour great malice. Both are alike for Him.

Devotees feel alike whether in heaven or in hell. In heaven they are with Viśńu, Náŕayańa, Parama Puruśa and are happy. If perchance they go to hell, the Cosmic Entity is also there. There is no place in this universe where He is not present. If they go to hell, Náráyańa cannot live alone in heaven. He will also have to be in hell to entertain His devotees. So if devotees go to hell they are also with Paramátmá and dance, sing and do kiirtana. Their minds remains full of bliss. They are completely apathetic and indifferent towards pleasure and pain, good name and bad name in the external world. Only the devotees can say that these carry no value. Those who are devoid of devotion, even if they work conscientiously, shall remain aloof from Parama Puruśa and ultimately they will have abhorrence for work. While doing hard penance the minds of such people will not be with Parama Puruśa. Instead, their minds will be thinking about the hardship faced during the penance. Upavása (fasting) means living nearer to God. “Upa” means near and “vasa” means living. During ekádashii upavása the mind of a devotionless person will be in the stomach and not with Parama Puruśa.

Where the microcosm becomes one with the Macrocosm it is called “yoga”. Devotionless people remain far from Parama Puruśa and never attain the state of yoga. Self-realization is the real knowledge and nothing else can be classed as such. All other knowledge is a mess of knowledge. So real knowledge can only be achieved by devotees.

All other knowledge is the penumbra of knowledge, not the original knowledge. Certain things are done by rituals, like the ringing of bells, lighting “diipaka” lamps and so on. This is an external show. Devotees will derive pleasure even from this. While playing musical instruments and doing kiirtana they feel in their hearts that the Lord will be happy to hear this sound. Devotionless people do not think about the Lord, but only think about the musical instrument. By always thinking about musical instruments, they will one day become the same. Those who always think about money will one day become a money bag in somebody’s pocket or the iron safe of a merchant. A show of devotion will not help. The process of chanting mantra is also futile because while repeating the incantation one is thinking about a case to be lodged against somebody or about a big amount of money in business. The continuity breaks. In such cases chanting mantra or doing meditation is fruitless. While sitting in meditation the person is thinking about the plan of a house being constructed: on which side the drawing room will be and where the different rooms will be located. This is not the right path.

There is only one path, the path of devotion. The goal of this path is not to ask Parama Puruśa for something or to get something from Him, but to serve Him with the purpose of making Him happy. The devotee feels happiness in His happiness.

The greater devotees, however, think in a different way. They follow the path of devotion and serve Parama Puruśa only to give Him pleasure, to make Him happy and never aspire to derive pleasure, or happiness for themselves. This is the highest peak of devotion.

Those who work for the happiness of Parama Puruśa are called “gopa”. This is the supreme height of devotion. It is the only true path.

Chapter 6	Ánanda Vacanámrtam Part 5

In the spiritual field there are three main competitors - intellectuals (jiṋána yogiis), the dexterous workers (karma yogiis) and devotees (bhaktas). Ultimately, the devotees win. The reason is that intellectuals and karma yogiis fight with their strength whereas devotees leave everything to Parama Puruśa who takes up their cause. The devotees thus win without fighting. Intellectuals when confronted, try to solve the problem with the intellect and look into the scriptures for mandates to follow. Ultimately they get tired. Likewise karma yogiis will devote their time to plans and programs but will finally get tired in the process. Devotees however have nothing to do. They know what they are, and what their Parama Puruśa is. Devotees have to love their Parama Puruśa and nothing else. An intellectual or a karmii cannot shake the mind of a devotee by the strength of knowledge or action. But a devotee can shake the mind of the intellectual or the karmii. It has been said about the devotees:

Naeśá tarkena matirápaneyá proktá-nyenaeva sujiṋánáya preśt́hah;
Yáḿtvamápah satya dhritirbatási tvádrun no bhuyánnaciketah praśtá.

Nobody can misguide a devotee by using logic. Why did Parama Puruśa create this world? The intellectuals discuss this question on the strength of their knowledge. Intellectuals think about Prakrti, Puruśa tanmátra and many other such subjects mentioned in the scriptures. But ultimately they come to the conclusion that the correct answer to this question is known to Parama Puruśa alone. This is so because the real answer is known to none except Parama Puruśa and an intellectual fails to reach Him. Had he been capable of reaching Parama Puruśa, our intellectual could have got the answer from Him as to why the universe was created.

Karma yogiis, too, think on the subject in different ways and try to get the answer by scrutinizing action and reaction, cause and effect. They try to know the causes of a particular effect but in the next phase the cause becomes effect. So they again make efforts to know the cause of that. Thus karma yogiis reach nearer to Parama Puruśa but beyond that they also fail to get an answer. Therefore, intellectuals and karmiis are unwise to some extent, but intellectuals are rather more unwise. It is said about a mango orchard that the karma yogii goes there and climbs the trees, the intellectual goes and counts the leaves from morning until evening but the devotee goes and eats the mangoes. So it is said that devotees are wise:

Mathitvá caturo vedán sarvashástráni caeva hi;
Sárantu yogibhih piitaḿ takraḿ pivanti pańd́itáh.

The many Vedas, Vedánta and Shástras (books on knowledge) are like a vast ocean. If you churn curd, you get butter and milk, Likewise after churning the vast ocean of knowledge, butter and buttermilk are found. A devotee eats the butter leaving the buttermilk for the intellectual. The intellectual keeps on pondering and reasoning regarding the taste of the butter milk in the morning and at different hours. Instead of drinking the butter milk they keep on researching and ultimately the sun sets and the butter milk deteriorates. So, devotees are wise people. So we have seen that an intellectual and a dexterous worker fail to answer why this universe was created. But a devotee who loves Parama Puruśa knows what is there in His heart and gives the answer.

Sa vá eśa tadá draśt́á na pashyaddrśt́amekarát;
Me ne santamivátmánaḿ suptashaktirasuptadrk.

Parama Puruśa was all alone in this universe at the dawn of creation. A person who is alone in a town, in a house or in a room feels so lonely. He or she is mad with loneliness. Likewise Parama Puruśa was all alone in this universe and there was nothing else in existence. How painful it was! He had the power to see but there was nothing, no world, to be seen because objects were not created. He had the power to hear, to catch, to taste but there was neither sound, nor any external object to be caught nor any food or drink to be tasted. There were none whom He could chide or punish. When there are devotees in this world and they are found at fault, then He gets an opportunity to chide and punish them. When there is nobody, He is all alone. To remove this loneliness, He created many out of One. He manifested Himself in many objects. Even then He remains One but He manifests in so many objects of the world. This is His liila - His one part is playing with His other part. Seeing all this, intellectuals and karmiis are surprised and express that they are dying of difficulties and troubles in this world. But for Him it is His liilá. A devotee takes it otherwise. He or she says that Parama Puruśa may do whatever He likes with His one part or the other, and feels happy in all circumstances. In this liilá the devotee thinks it to be his or her duty to work for the happiness of Parama Puruśa. In His happiness one finds eternal happiness, bliss (ánanda). Therefore, a devotee is always full of eternal happiness. Intellectuals and karmiis get pleasure but not eternal happiness and always remain surrounded by miseries. So those who are wise should become devotees and those who are less wise may become intellectuals or karmiis.

Chapter 7	Ánanda Vacanámrtam Part 5

Most people suffer from either a superiority complex or an inferiority complex. A balanced state of mind is one of the most essential qualities that one should possess. It is that state in which a person does not suffer from any complex, that is, neither from superiority complex nor from inferiority complex, neither from fear complex nor from hate complex. People should be free from each and every kind of complex, they should not suffer from any of these. People have many vices and virtues. One of the virtues is to be free from any kind of complex. What is vice?

Nidrá tandrá bhayaḿ krodha álasyaḿ diirghasútratá,
Ete hátavyáh, sadadośáh bhútimicchatá

In this manifested world there are six kinds of main vices – nidrá, tandrá, bhaya, krodha, álasya, and diirghasútratá.

Nidrá means sleep. No one should be a slave to this habit. Tandrá means you are hearing but your mind is somewhere else. I will tell you one story on tandrá from the Rámáyańa. (The Rámáyańa is a puráńa, it is not a narration of facts, but an educative story. When something has got some educative value it is called a puráńa.) Rama and Laksmana went in exile. Laksmana took the responsibility of security but he felt sleepy. This became very embarrassing for him and he picked up his bow and arrows ready to attack the goddess of sleep. On seeing this the goddess of sleep told Laksmana that it was not fitting for such a brave and gallant man as him to attack a woman with his arrow. Laksmana replied that he was on security duty. They then made a pact that the goddess of sleep would not sit on his eyelids for fourteen years, that is, till the period of exile was over. On returning to Ayodhya, after the lapse of fourteen years, Rama’s coronation ceremony was held and on that occasion Laksmana was fanning Ramchandra. As the period of fourteen years was over, Laksmana felt sleepy. He was about to pick up his bow and arrows but the goddess of sleep protested saying that she had come after fourteen years in accordance with their pact and so Laksmana had no right to use his bow and arrows. Laksmana entreated that he was very busy waving a fan for Ramchandra and should therefore be spared from sleep on that occasion. The goddess asked where she should go as she had already arrived with her full force. Laksmana suggested that she should go and sit on the eye lids of any sinners who might be attending a spiritual function. So be careful, all of you, and do not sleep when you come to attend a spiritual function.

Bhayam [fear]. Fear complex is another human shortcoming. The other remaining vices are krodha [anger]; álasya [lethargy] and diirghasutrata (procrastination, that is to postpone today’s work for tomorrow and then for the day after).

Maintaining a balanced mind is one of the greatest virtues. There are no complexes in a balanced mind. One neither feels inferior nor superior to others; one never fears anybody nor ever gets perturbed. One maintains a mental balance.

Inferiority and superiority complexes – not fear complex which is altogether different – arise due to a defective social order. Some people have to live like slaves in the society and thus suffer from a strong inferiority complex – their heads remain forever bowed – while others inherit vast wealth as well as family pride from their ancestors and keep their heads held so high that at times it appears as if it will fall backwards. These complexes are due to a defective social order. The complex is in the crude physical world and in the socio-economic strata, not in the stratum of spirituality.

There cannot be any complex in the spiritual level or existential sphere. In spirituality there is no complex because every person has contact with Parama Puruśa on a purely personal level. There is no third existence between them. There are only two – the spiritualist and the Parama Pitá [Cosmic Father]. Spiritualists move towards the Cosmic Father and sit on His lap. To do this is every one’s birthright. Nobody can be debarred from doing so on the pretext of inferior caste, colour, education or poverty. Since this is every one’s birthright there cannot be any complex in the arena of spirituality. The defective social order injects an inferiority complex in the mind which often persists even when people enter the spiritual field. They feel that as the Cosmic Father is so great, how can they, being of low caste or poor or uneducated, go to Him? This is called mahimnabodha in the shástras [scriptures]. But one should not forget that the relation of father and child exists. Even if the father is a great scholar, the uneducated child will go to him and ask for whatever he requires because he or she has affection for the father. Just now I said that in the field of spirituality there cannot be any complex, but there are complexes due to social defects. It is our spiritual duty to rectify the social order. If we fail, there may not be good spiritualists. Even those who have the potentiality to become good spiritualists may not progress. They may be like a flower that dies before it blossoms.

I cannot allow this to happen. For this reason the theory of Prout has been given so that every person can progress speedily in the field of spirituality without any complex.

In the existential sphere, too, there should not be any complex because every one is the child of the Cosmic Father. If there is any superiority complex, it should be the common one that one is the child of the Cosmic Father who is so great, so potent. One may only have this superiority complex. Whatever people possess is given by the Cosmic Father and therefore no individual has the right to have a superiority complex. So in the existential sphere there is no reason for any complex to remain. In other words it can be said that there will be a common complex that all are the children of the Cosmic Father, no one being inferior and no one being superior.

Parama Puruśa is neither nearer nor further away from anybody because it is His duty to look after His children. Since it is His duty to look after them, He will take proper care of them. He will take proper care of each and every human being and see everything. He has to do so even if He does not like it, because this is His duty. Suppose a son falls into bad company when he reaches the age of twenty and forms the habit of smoking cigarettes. He may not want his father to know about his smoking habit but the Cosmic Father sees everything. He may not say anything because the son may blush! He has to be with everyone to keep Himself informed of everything they do so that He can take proper care. Therefore He is associated with each individual unit and this is called ota yoga. Collectively He is associated with all and this is called prota yoga. Parama Puruśa sees those who are in an existential form, that is, physical body. He also sees those who have left the physical form and have not got a new physical body but are in the existential world. He is with all of them. Parama Puruśa is with everyone therefore no one can be inferior or superior. As such, in the existential sphere there cannot be any sort of complex, and our social order should be such that there remains no room for any complex. We have to make such a social order and we have to make it immediately without any loss of time.

Chapter 8	Ánanda Vacanámrtam Part 5

Now in a short discourse I want to say something regarding the futility of non-cardinal prayer and attributional worship. The Supreme Entity is beyond the scope of any mundane measurement and hence no attributional expression can bind Him. He is the Lord of all attributions and is above the periphery of attributional bindings. Worship may be adorative or may be ideative but it can never be attributional. The microcosm has got its own limitations. Within its restricted source how much can it think and how much can it explain, express or manifest? If you try to say anything about Him you will be vainly trying to bring Him within the scope of so many limitations and bindings. That is why the poet Padmadanta says:

Asitagirisamaḿ syát kajjalaḿ sindhupátre,
Surataruvarashákhá lekhaniipatramurvvii.
Likhati yadi grhiitvá Sáradá sarvakálam,
Tathápi tava guńánámiisha páraḿ na yáti.

If we use the Himalayas as an ink-tablet, the largest ocean as the ink-pot, the branch of the biggest forest tree of heaven as a pen and the entire lithosphere as paper, and with this paper, ink and pen if the goddess of learning writes for an indefinite period even then it would not be possible to write all the attributes that He possesses. So attributional worship is meaningless; and because it is meaningless it is impractical, not feasible and nothing but a waste of time.

But worship may be adorative because He is the object of adoration of all. Even within the limitations of the microcosm one can do it, or rather, one can try to do it. Similarly, in the realm of ideation as one touches Him, when one’s microcosmic structure gets pinnacled, it is possible in that realm and so ideative worship, can be supported. It is the only way of worship, the only form of acceptable worship.

Similarly it is futile to engage in non-cardinal prayers. The cardinal human principles are acceptable to all. They touch the Infinite with the finite or rather they have a close relationship or a close link with mysticism; which is the never-ending endeavour to find a link between the finite and the Infinite. So in the case of cardinal prayer to some extent it is acceptable, but non-cardinal prayer is a mere waste of time. To say, “Oh God, give me this or that” is meaningless because your actual requirements are better known to Him. A child does not know what it requires but the mother of the child knows and the mother provides accordingly. You do not know what your actual requirements are, but the Supreme Father knows and He provides accordingly, and he will continue doing so for ever. So your burden is His burden. You need not say, “Oh God, give me this or give me that”. That is why I say, prayers of non-cardinal nature are meaningless. They have no significance in the universal march of the microcosm towards its cherished goal. If you are to ask for anything, you should only say, “Oh God, guide my brain, guide my mind, onto the path of bliss. Give me shubha-buddhi. I want only this much from You and nothing else.” There must not be any other prayer. If the buddhi becomes shubha one gets everything. What else do you want? So your only prayer should be, “Oh God, guide my intellect or rather guide our intellect onto the path of bliss. We want nothing more from you. Regarding my physical and psychic needs please do whatever you think fit. I am at your disposal.” That is why I said in Ánanda Sútram in unambiguous language, “Prárthanárcaná mátraeva Bhramamúlam.”

Depend on Him, rely on Him, have Him as your only object of ideation. Nothing else is required for your spiritual salvation.

Chapter 9	Ánanda Vacanámrtam Part 5

Om bhur bhuvah svah, om tat saviturvareńyaḿ
Bhargo devasya dhimohi dhiyo yo nah pracodayat.

I told you that there must not be any prayers, at least no non-cardinal type of prayers. What are cardinal prayers? The prayers that solely control human movements or concern the pabula that helps human advancement or microcosmic advancement towards its desideratum may be termed cardinal prayers. All other prayers are non-cardinal. Microcosmic advancement requires some urge and it gets its food from the Macrocosmic Cause. So people’s request or prayers should be on that issue only. For example, “Oh Parama Puruśa, guide my intellect unto the path of bliss.” In our Savitr Rk, which is commonly known as Gáyatrii Mantra, the prayers are for the development of the intellect or rather for the proper movement of the intellect. In the Savitr Rk, it has been said: “Oh, Lord of the seven strata of expression, guide our intellect unto the path of bliss”. There is no other prayer. Bhuh, bhuvah, svah, maha, janah, tapah, satya – asya saptalokasya saviturdevasya. Savituh means pitu. Pituh devasya vareńya bhargo varenyaḿ pujaniiyaḿ bhargo jyotih dhimahi vayaḿ dhyánaḿ kurmah, keńakáráńena yayaḿ dhyánaḿ kúrmah? Kenakárańena vayaḿ vareńyaḿ bhargo dhyanaḿ kúrmah, dhiyo ya nah pracodayát. Vo nah dhiyo asmákaḿ dhiyoasmákaḿ buddhi medhá ádiiyádi prácodayát. Samvidhánaḿ karotu satpathi paricálanaḿ karotu. Anena kárańena vayaḿ dhyánaḿ kurmah.

We meditate on the divine effulgence of the Supreme Father who created the seven strata of manifestation – bhuh, bhuvah, svah, mahah, janah, tapah, satyah.

By meditating on this divine effulgence we get the inspiration to move along the path of blessedness. That is why we meditate and that is why we are to meditate. We must meditate. This prayer is of the cardinal type, hence it is a necessity. We should do it, we must do it. Prayers like, “Oh God, give us food, give us drink” are all non-cardinal; hence they are useless and should always be discouraged. I told you that your requirements are better known to Him. You do not know what you actual requirements are. He knows. In several portions of the Yajurveda also, prayers are like this “guide our intellect unto the path of blessedness.”

Ya eko’varńo bahudháshaktiyogát varńánanekán nihitártho dadháti,
Vi caeti cánte vishvamádao sadevah sa no buddhyá shubhayá saḿyunaktu.

That one Supreme Entity is colourless. Why is He colourless? Because colours are all His creations. He created colours. So He cannot have any colour and that is why in the shástra it is said that Parama Puruśa is of white complexion. What is white? White is no colour. The combination of all colours is white. Paramá Prakrti is merely a tool. Her dexterity depends upon the whims of Parama Puruśa. So she is black – Kálikáshakti. Why black? Black is no colour. Want of colour is black.

“Eko varńo bahudhá shaktiyogát”. Although He is colourless, He is beyond the periphery of all colours, “Bahudhá shaktiyogát”, with the help of His many attributional faculties.

“Varńánanekán nihitártho dadháti.” He created this world of so many colours and each and every entity, each and every animated entity of this world is attracted first by colour and then by attributions.

Why did He create this universe of so many colours? What was the necessity? The jiṋániis, that is, the people of intellect, say that there may have been such and such necessity, but they are not sure what the actual necessity was. They don’t know why He created the universe. The karmiis say that karma is the guiding faculty. They say that Parama Puruśa created this universe out of His whims because He also has to do some kind of Karma. But, you know, those intellectuals and karmiis are less intelligent than the bhaktas, (devotees). Devotees are “A” grade intellectuals, karmiis are “B” grade and jiṋániis are “C” grade as in football games, where there are teams from A, B and C groups. Similarly, here the “A” grade are devotees. The “B” grade are karmiis and the “C” grade are jiṋániis. Jiṋániis waste their valuable time in idle altercations, in meaningless altercations. Karmiis say that He had to do some work and that is why He created this Universe. But the bhaktas say, “No, no, no, your explanations are not satisfactory. We know why He created this universe.” Here in this shloka it is said -

Ya eko varńa bahudhá shakti yogát varńánanekán nihitártho dadháti.

That is, the proper reply is known only to Him, the motive is known only to Him and to nobody else. The jiṋániis and the karmiis cannot come in close proximity to Parama Puruśa, there remains a gap. In the case of jiṋániis, the gap is bigger than that of karmiis. In the case of bhaktas they may be literate or illiterate they may be poor or rich, but their remains no gap. They only know, “I am, my father is; there is no third entity between me and my Father.” That’s why they can come in close contact with Him. Such devotees, such bhaktas say, “Oh jiṋániis! Your reply is not satisfactory. Oh karmiis, your reply is also not satisfactory. The actual reply is known to Him alone. As none of you ever come in close contact with Him, how can you know the inner secret? Unless and until you are in love with Him and you are in close contact with Him, you cannot know Him. His inner motive is known only to those who come in close contact with Him.” The devotee says, “I know the reply, it is this.”

Sa vá eśa tadá draśt́a na pashyáddrśt́amekarát,
Me ne santamivatmánaḿ suptashaktiraśuptadrk.

My Lord was alone in this universe before the creation – there was nothing. You can imagine the condition of a person who is alone in a big city or a house. He or she becomes almost mad, semi-insane. My Lord was alone in this vast universe. There was nothing, no second entity. He had the power to see but there was no entity to be seen. He had the power to speak, but there was no second entity to listen. He had all the potentialities of expression. He also possessed all the potentialities of manifestation, but He could not manifest Himself. He could not do anything because of the absence of a second entity, I can say, “My boy, why have you committed this sin? I will punish you.” He could not say that because there was no boy, there was nobody to come in personal contact with Him. Just imagine what His condition was. To save Himself from this monotony of loneliness He created so many entities from His own body. All are His limited expressions, all are finite islands in the ocean of the Infinite. All are within Him. The jiṋániis and karmiis will say, “Oh, it is His liila. He is playing with us, but we are half-dead because of the influence of His liila. There are so many troubles, so many adversities and so many afflictions and you call all that His Liila”. “Yes”, say the bhaktas, “He is playing with different parts of His own body. He is not giving any trouble to any second entity. We are all His and we are playing our roles in this vast drama of His”. The bhaktas further say, “Oh jiṋániis, oh karmiis, you need not waste your time in idle altercations and idle gossip. The potentialities of your intellect are extremely limited. What can a small brain in a small cranium do? Therefore the best thing to do is to request Him for proper guidance.”

Sa no buddhyá shubhayá saḿyunaktu.

So that He may guide our intellect, and keep our intellect connected with shubha and never with ashubha. This much should be our prayer and nothing more than that. We require nothing from Him because whatever is to be done, whatever should be done, will be done by Him. He knows His duty. He is to do His duty and let us do our duties properly. This much only we should do.

Chapter 10	Ánanda Vacanámrtam Part 5

Atyágasahano bandhuh sadaevánumatah suhrd,
Ekakriyam bhavenmitram samapránáh sakhá smrtah.

“Bandhu”, “suhrd”, “mitram” and “sakhá” – these are almost synonymous but their meanings are not quite the same. “Bandhu” is one who cannot bear separation, cannot live away. The bondage is so strong that they cannot live away. For this reason they are called “bandhu”. It has not any correct English synonym and so I am compelled to use the word “bandhu”. Those who go together because they have no differences of opinion are called “suhrd”. Now, let us analyse the first term, “bandhu”. Is anybody a bandhu in this world? No, there is none. After death even the people who accompany you to the burning ground return to their respective homes once the cremation is over, they shall not go with you. Hence there is no bandhu in this world. There is only one bandhu and He is Jagat-Bandhu.

One who stays with ones friends because there is no difference of opinion between them is said to be suhrd. In this world everyone has some difference of opinion with others. Even on small matters there is a difference of opinion and these small things become bigger in the end. Therefore, no-one in this universe is your suhrd. Only dharma who accompanies you even after death is your suhrd. None but dharma is suhrd. Whatever you do, will remain with you as reactive momenta. If you have done good work, you will have good reactive momenta. If you have done bad work, you will have bad reactive momenta. Dharma does not leave anybody, Dharma is with you in this world and will also be with you in the other world. This is the rule and so it has been said, “Dharma rakśati rakśitah”. If you protect dharma, dharma will become stronger, and if your fired has become stronger, it will be an asset to you. You will get more help. A wise person should make dharma stronger for, “Dharma rakśati rakśitah,” I will tell you a short story.

Once there was a king. He was a strong spiritualist, a strong dhármik. Whatever he said he did and whatever he did he said. One day the king made a declaration that he would buy whatever remained unsold in the village market. People started coming to the market. One day, a sculptor brought an idol of the goddess “Alakśmii”, which negates wealth. Who would want to keep the idol Alakśmii in their house? Nobody bout it. Finally in the evening the seller of that idol came to the king and said, “Rájá Sáhib, please take this idol and be true to your words.” The king bought it. The goddess Alakśmii entered the palace. At about midnight the king heard a lady weeping. He approached her, asking “Mother, why are you weeping? What is the matter”. “I am the goddess of wealth, Rájya Lakśmii”, she replied. “Now that Alakśmii has enter the palace, how can I live here?” The king said, “Very well, for the protection of dharma I have to keep Alakśmii here. If you do not want to live here, you may go”. Thereupon the goddess of wealth went away. After some time the Raja heard the sound of shoes; “thak, thak, thak”.

“Thak, thak karoti yah sah thakarh.” Those theist people, who did not use leather shoes, used to wear wooden shoes, which made a “thaka, thaka” sound. From this the words “Thakare”, “Thakur”, “Thakkar”, etc., have been derived.

The king, on hearing the sound, went to see what the matter was. He saw an gentleman and asked, “Who are you?” The reply was, “I am Náráyańa.” “What is the matter Náráyańa?” asked the king, “where are you going?” Náráyańa replied, “Lakśmii has left the palace, what shall I do? I shall not live here.” The king said, “To protect dharma, I have to keep Alakśmii, and so if you want to leave the palace, you may go, what I do?” Náráyańa left. After that all the high-class, middle-class and lower-class gods and goddesses left the palace. The king said, “If you all so desire you may go”. In the end a very glorious personality appeared. “Who are you?” asked the king. The reply was, “I am dharma rája, the king of dharma. As all the other gods and goddesses have left the palace, I am also leaving.” The king replied, “It cannot be. To protect dharma I kept Alakśmii. Oh dharma rája, how can you leave me?” Dharma Rája said “You are right. I will not leave.” As Dharma had remained there, Náráyańa slowly entered through the back door, since he did not dare to enter through the front door. The king said to him, “If you wish you may come.” Thus Náráyańa came. Lakśmii followed him, covering her face, because she did not dare to show her face to the king. There was a small gate within the main gate through which the other small and big gods and goddesses started entering. Some entered through the skylights and some of them entered through the drain. They found one or other way to enter the room. They said “Where there is dharma, where there is Narayana and Lakśmii, we shall also go and remain.” In the end the king was victorious. “Eka eva suhrd dharma nidhane api anuyati yah”. “Dharma alone is suhrd and remains with one till the end.”

The third one is mitram. “Ekakriyaḿ bhavenmitram.” People having the same occupation, the same profession are said to be mitram. You will find many a mitram in this world. A doctor is a mitram for another doctor, an advocate is a mitram for another advocate. There are many mitrams in this world. The word “mitram” is neuter gender in Saḿskrta. “Mitra”, in the masculine gender is “sun”. The word “mitram” is neuter gender, and is used in the sense of “colleague”.

The fourth one is sakhá – “Samapráńah sakhá smrtah.” Where the love is so strong that both appear to be identical but the physical bodies are separate they are called “sakhá”. In this world there is no other sakha except Parama Puruśa. Krsna was the sakhá of Arjuna and Arjuna was the sakhá of Krśńa.

If people are to know anything they should only know the One who never leaves them. What is to be gained from knowing those other things which will finally drift away and be lost? “Yah ágacchati sah gacchati”. That which comes also goes away. If today something painful has entered in your life, do not be perturbed. This is the nature of the world. “Yah ágacchati sah gacchati.” What has come, will go. The pain which has come to you today, will leave you after some time. Similarly, if pleasure comes to you, do not lose your control over it, do not be egoistic, since whatever has come must go. The pleasures that come will not remain.

Once, Emperor Akbar asked Birbal, his courtier, to say something which would make a happy man sorrowful, and a sorrowful man happy. Birbal replied, “This day shall not remain.” Whatever comes in this world, goes away. He alone, who neither comes nor goes, lives with you eternally.

You have encountered hundreds of thousands of people who are non-Sádhakas – they will have to live thousands of lives. Those who are Sádhakas will live in eternity after this life. Parama Puruśa will always be with you. That means, neither were you alone in the past nor will you be alone in the future. Always remember that you are not helpless. He who is guiding the stars of the skies, is with you, you are not alone. Under no circumstances should you ever be afraid. Never think that you are alone. Whatever has to happen, will happen, and the One who causes this happening is with you. He is not something which resides far far away. You are not a distant relative of His. He is your Father. So you only have to know the One. Who is He? He is your nearest and dearest One. He is your most beloved. To know Him is to acquire the real knowledge, called “vijiṋána” in the scriptures. In science this is knowledge of substance. Spiritual knowledge is the real vijiṋána. This is the real knowledge and all other knowledge is but a mirage of knowledge. There are tow reasons for this. First, the other things which know will not always remain with you. And thus this knowledge becomes meaningless. Secondly, although you struggle hard to know something, the strength of your mind is limited, extremely limited. With that limited mind you cannot know a thing correctly. But to know the Supreme Entity is something else. Knowing Him means to merge in Him; your small mind becomes one with Him. To know Him is the real knowledge.

Átmajiṋánaḿ vidurjiṋánaḿ jiṋánányanyáni yánitu;
Táni jiṋánávabhásáni sárasyanaeva bodhanát.

To know the self is the real knowledge. Parama Puruśa is hidden in the self. When you know the self, you will know the hidden substance, you will not have to make any additional endeavour for that. So all the other things you know are not real knowledge but brief glimpses or mirages of knowledge. The student of science knows that there are two types of shadow – umbra and penumbra. Knowledge of other things is like that, a mirage of knowledge, not real knowledge. “Táni jiṋánávabhásáni,” not the knowledge of essence. A mango tree and a lichee tree have similar shadows. You cannot distinguish the trees by seeing the shadows. To know the tree you have to look at the tree itself. Similarly knowledge of all worldly things is the umbra and penumbra of knowledge and not the real knowledge. So, to endeavour to know this knowledge becomes meaningless. Parama Puruśa lies in the self, and so the knowledge of self is the real knowledge. By knowing the self you attain everything. There is no need for any additional endeavour.

Dharmasya tattvaḿ nihitáḿ guháyám;
Mahájano yenagatah sah panthá

The essence of dharma is that Parama Puruśa is hidden in your “I”-ness. He is hidden in the “I”-ness which exists in every mind, in every human being, so, know the self, and you will know Him easily. You should remember that this is the true knowledge and not the knowledge of external objects. You cannot get Parama Puruśa without the real knowledge. Imagine you see the reflection of a tree laden with sweet fruit in the water of a pond. If you try to eat the reflection of the fruit you will get neither the fruit nor its taste. What should you do? Climb the tree and eat the fruit. This is the path of a devotee. Devotees do not get satisfaction from the reflection or the shadow, they climb the tree and eat the fruit. What will intellectuals do? They will count the leaves of the tree. What will action-oriented person do? They will jump in the water and try to catch hold of the reflection of the fruit. I hope you are not like those intellectuals or action-oriented people. Be a strong bhakta – devotee – and eat the sweet fruit from the tree.

Chapter 11	Ánanda Vacanámrtam Part 5

Once during a conversation with Shiva, Párvatii remarked that to do anything one requires some minimum qualifications. Párvatii asked Shiva, “What should be the qualifications for those who aspire to enter the path of sádhaná or to engage themselves in meditation and recitation of God’s name?”

Shiva said that she was right to say that everyone needs some minimum qualification to do anything, and that to enter the path of sádhaná one should also have a certain minimum qualification.

Tantra Shástra has been compared to a bird which has two wings - one is Ágama and the other is Nigama. Whatever intellectual questions were put by Párvatii or whatever intellectual expressions were made by Párvatii are known as “Nigama Shástra”. Tantra has another wing, the replies of Shiva, which is both intellectual and actional. Instructions regarding how to live and how to behave in the objective world constitute Agama Shástra. So the questions of Párvatii regarding a minimum of qualification should come under Nigama. All that Párvatii said is Nigama.

Ágatam Shivavaktrebhyo gataiṋca girijá shrutao;
Mataiṋca Vásudevasya tasmátágama ucayate.

“Ágatam Shivavaktrebhyo” means “that which has come from the mouth of Shiva”. The first letter of “ágatam” is “á”. “Gataiṋca girijá shrutao” – here the first letter is “ga”. “Mataiṋca Vásudevasya” – here the first letter is ma. Thus it is known as “ágama”.

“Matam” is as in abhimatá. The conclusion a person reaches after deep thought is known as “mata”. All spiritual knowledge has been taught by whom? It has been said in Ánanda Sútram, “Brahmaeva Gururekah náparah”. Parama Puruśa, Parama Brahma alone, is the Guru. So whatever knowledge comes in the form of agama is from the Guru, or Parama Puruśa, or Paramátmá.

“Mataiṋca Vásudevasya”. Vásudeva is another name of Krśńa. The name of Krśńa’s worldly father was Vasudeva. Being the son of Vasudeva, He is said to be Vásudeva. “Deva” means “vibrational expression”, “vibrational manifestation”. “Vasu”is a loka where a person can abide or live and rest. Wherever a person can abide or live, say a star or a planet, is called “Vasu”. “Vasu” means “a place to live”. And that which is created due to the movements and manifestations of vibrational entities is “vasu”.

“Vasudeva” means the physical, rather, the biological expression of the Supreme Krśńa. For that reason the Biija mantra, the acoustic root, of Krśńa is klrḿ.

What is “ka”? Whenever anything is created, it must have support from sound, light, and so many things, because anything in existence is presented by so many vibrations – and whenever there is any vibration, there is light and sound.

When Parama Puruśa created this universe, this entire creation was subdivided into three phases.

In the first phase of this srśt́i, or creation whenever anything is created, the supporting Microcosmic and Macrocosmic sound, Macrocosmic acoustic root is “a”. Whenever something comes into existence, the sound “a” is created. Hence “a” represents the srśt́i viija. “A” is the acoustic root of creation, and hence is the first letter of the Indo-Aryan alphabetical order. “A” is our first letter, because it represents creation. The creation takes place first, thereafter other things follow. Hence the acoustic root of creation is “a”, and the first letter of our alphabetical order is also “a”.

Similarly, in the Semitic alphabetical order, the first letter is “álif”. “Álif” means “a”. And also in Greek and Hebrew it is “alpha”, and in English, that is in Roman script which has its origin in the Greek and Hebrew alphabetical order, it is “a”. And in French the first letter is “a”.

After creation, Parama Puruśa will have to maintain the created beings. He will have to look after them. The acoustic root for the action of maintenance, preservation and nourishment is “u”, the sound “u”.

And after creation and nourishment, what happens? You withdraw the mental pictures into yourself. In your mind you create a horse, and after some time you withdraw that horse into your own psychic structure. The acoustic root for withdrawal, the withdrawal which is commonly known as “death” – but actually it is not death, but going back to God – is “ma”.

So, “ma” is the acoustic root of withdrawal – not withdrawal here, but destruction. Actually, in the physical sphere we call it destruction, but for the Macrocosm it is not destruction, it is simply withdrawal – withdrawal from the field of activity, withdrawal from the phenomenal world. And that’s why “ma” is the last letter of our vargiiya varńamálá. What is our last varga? “Pa”, “pha”, “ba”, “bha”, “ma”. “Ma” is the last letter. After “ma” there remains a few antahstha varńas and uśma varńas. They are not actual varńas. After “ma” comes “ya”, “ra”, “la” and “va”. These four are antahstha varńas. I have said that when “ya” is the first letter of any word, it is to be pronounced “ja”; otherwise it is pronounced “ya”. It has two sounds. Then “ra”. When “ra” is the first letter, it is pronounced “ra”, and when it is not the first letter, it is pronounced “da”. Then “va”. When it is the first letter, it is pronounced “va”, and when it is not the first letter it is pronounced “wa”. And “la” as the first letter is pronounced “la”, and when it is not the first letter it is pronounced “lra”. In South India, Maharashtra, Gujarat and Orissa, there are two “la”: Ad́i “la” and antahstha “la” – when it is pronounced “la” and when it is pronounced “lra”. But in Hindi and North Indian languages, there is only one “la”. It is defective. “Phalam” is not correct, “phalram” is correct.

“Ya”, “ra”, “la”, “va”. These are the four antahstha letters, and the remaining letters are what? The remaining letters are uśma varńas, “sha”, “śa”, and “sa”. “Śa” is “ksha” as per Rk Vaedika pronunciation and “kkha” as per Yajurvaedika pronunciation. Both are equally correct.

Now “ma” is the last letter. “A-u-ma” – “aum”. “Aum” is the acoustic root of the entire creation. That is why before every Vaedika hymn, there was a system, there was a usage, of pronouncing the sound “aum”.

“Ka” is the first consonant and this is one meaning of “Ka”. The second meaning of “ka” is the objective universe. When Parama Puruśa creates the universe He remains the subject, and some portion of His Divine body is transformed into the universe. And that transformed portion is the objective world. As the Supreme Subjectivity, He creates the sound “aum” while creating the universe; but in the objective world (káya Brahma) – when the objectivated world is created – the acoustic root is “ka”. “Ka” is the acoustic root of Kárya Brahma. Hence it is the acoustic root of the expressed universe, this paiṋcabhaotika jagat, this prapaiṋca. “Ka” means the expressed universe, and that is why “ka” is the first letter of our consonantal alphabetical order.

Now, Krśńa controls this “ka”. He is the people’s God; He is the people’s object of adoration; hence He has something to do with “ka” also. He cannot neglect “ka”. He cannot neglect the people of this universe. He cannot neglect this expressed world. And in our Ananda Marga also, I have said that ours is subjective approach through objective adjustment.

The third meaning of “ka” is “water”. “Jalam”, “niiram”, “toyam”, “pániiyam”, “kambalam”, “ka”.⁽¹⁾ “Kena jalena chaditam” – “that, surrounded by ka, surrounded by water” – is “kaccha”. The word “kaccha” means “surrounded by water”. “Kena arthát jalena cháditam” – “covered by water”. Now you know the meaning of the land called Kaccha?

“La” is the acoustic root of the solid world. Kśiti, apa, teja, marut, vyoma – the kśiti portion has the acoustic root “la”.

The objective world, with all the glamour of physicality, is within Krsna. Hence he is “Klrm”.⁽²⁾

So human beings have to march ahead towards their supreme goal, keeping adjustment with the objective world. Humans have to go on marching ahead, but they have always to keep in mind that they have to maintain adjustment with this objective world. Where there is not this adjustment it becomes very difficult. Everything is upside down.

The main theme of my discourse today is that all things emerge from a singular Entity. So humans can catch hold of that Entity’s expressed ray, or any of Its pencils of rays, and start entering the inner world. They will have to travel a long way. Definitely it takes time.

For those who enter the realm of intellectuality, the path is comprised of three aspects: váda, jalpa and vitańd́á. For nyáyikas or pańd́itas there are always váda, jalpa and vitańd́a. The Indian logician’s philosophy is divided into these three aspects. So for those who travel the path of intellectuality, the first portion is váda, the middle portion vitańd́á, and the last portion jalpa. They will proceed through these three aspects to attain the logician’s victory as their goal. Parama Puruśa is not their goal. Their main goal is to attain victory in the realm of logic. What type of victory is this?

There are two inner feelings behind this victory. The first is becoming mentally inflated with vanity. The mind gets inflated with vanity like puffed rice. The person swells with pride like puffed rice, but inside there is nothing. And secondly, this intellectual develops a lust for some external words of praise - words to the effect that he or she has attained victory. So the first is that the mind gets puffed up with vanity, and thus grows weaker and weaker, and the second is that the person develops a lustful attachment for some external words of praise, and thus becomes a slave to those words and can never be a truly great person.

Those people are great who harbour no biases and who behave rationally both with those who abuse them give them pain and with those who give them happiness. Such people don’t harbour any feelings of enmity towards anybody and take no-one as their enemy. They remain the same in pleasure or pain whether they have a positive reputation or negative reputation. They are unaffected and unassailed in all circumstances of praise or criticism, pain or pleasure. They attach no importance whatsoever to any of these things. They are meaningless for such people.

Those who work with the motivation that they will attain intellectual victory are slaves to words of praise. They can never become great people. It is bad to be a slave to worldly words of praise. The sounds raised by jackals and those raised in praise of some intellectuals are similar. Hence remaining engrossed in váda, vitańd́á and jalpa will lead to nothing.

Besides, valuable time will be wasted. You have not come on this earth for thousands of years. Few are the people who even live for a hundred years. Of course, if you follow Sixteen Points, your longevity will be greater, but you will not live for a thousand or two thousand years. The most a person can live is a hundred or a hundred and twenty-five years.

So those who waste their time in váda, jalpa and vitańd́á are fools. They are C-grade fools. To which grade of person have you decided to belong?

As you do not want to belong to C-grade, you should do sádhaná and bhajana regularly and always remember the one who has sent you to this world and who resides within the mind of every person. You reside in Him, and therefore, you need not say, “O Parama Puruśa, O Náráyańa, be always with me.” He is always with you – nothing can exist beyond Him.

Also, always remember that even if you have done something wrong, the Guru can save you.

Shiva ruśt́e gurustrátá;
Gururuśt́ao na kaschana.

If Shiva gets angry, the Guru will save you, but if the Guru gets angry, no one can save you.

Who is the Guru? Parama Puruśa is the Guru. He is always with you. If you do injustice, He will reprimand you, but He cannot hate you. Even if He wishes He cannot. Why? Suppose He hates this flower. He should say, “Get out!” but where would He throw the flower? There is nothing beyond Him. What can He do? He can only move the flower from this lap of His to that lap of His.

He is powerless to hate. He has no power to hate. Even if He wishes He cannot hate. Suppose Parama Puruśa hates a wicked man and says to him, “Get out!” The wicked man may challenge Him, saying, “Tell me where to go.” Parama Puruśa will be unable to reply. If he says, “Go to that place,” meaning a place that is beyond Parama Puruśa, where Parama Puruśa does not exist, it means He is neither infinite nor omnipresent, and that will hurt His reputation. If a common man commits a mistake, Parama Puruśa will reprimand him, but cannot throw him out. He cannot hate him.

I have said earlier and repeat today that Parama Puruśa cannot do two things: first, He cannot hate anybody; and second, He cannot create someone like Himself. One who loves Him will merge in Him, will become one with Him. Parama Puruśa always remains a singular Entity –

Puruśa evedaḿ sarvaḿ yadbhútaḿ yacca bhavyam;
Utámrtatvasyesháno yadannenátirohati.⁽³⁾

An intellectual may say that Parama Puruśa can throw someone out. In that case, we should ask “What is beyond Parama Puruśa?” The intellectual shall reply, “It is the vanity of the intellectual”.

“Puruśa evedam sarvam.” Parama Puruśa knows everything. He knows “sa”, He knows “ra”, He knows “va” – “Sa-ra-va” means “Sarva” - everything. “Sa” represents the sentient principle, “ra” represents energy (light, magnetism, etc.) and “va” represents characteristics. Each and every entity has its own characteristics or special wonts which are represented by the acoustic root “va”. Each and every entity is guided by these three acoustic roots, “sa”, “ra” and “va”. Hence each and every entity in this universe comes within the fold of this “sarva”. “Sarva”, means “everything”.

“Puruśa evedam sarvam” – “Puruśa knows everything.” Nothing is hidden from Him. “Yadbhútam” – all that has occurred – and “yacca bhavyam” – all that is to occur – is known to Him.

You know, subtly speaking, there is no such thing as the present, there is only the past and the future. The tiny measurement of time which occurs between the past and the future is the present. At present I am speaking and you are hearing. But at that very moment when I am speaking, you are not hearing – you hear my words after some time. When I am speaking, my words are the future for you; and when you are listening, they are the past for me. First I speak and then you hear. Hence there is no present. Some part of the past and the future have been merged together to make the present.

Here it has been said, “Yadbhútam yacca bhavyam” – whatever has occurred and whatever is to occur is known to Parama Puruśa. To speak of the present is meaningless, because actually there is no present.

Parama Puruśa is the Master of both hell and heaven. Suppose a wicked man has gone to hell because of his wicked acts. Parama Puruśa will also remain with him there. In no situation is the wicked man helpless. Parama Puruśa will be with him in hell to console him, to inspire him, saying, “My son, there is nothing to worry about, there is nothing to be unnerved about. I am with you, go ahead.”

Once a devotee said, “Parama Puruśa can send me to hell if He wishes but on one condition – that He will stay with me there also.”

So, you should be careful. Remember that in no situation are you helpless, in no situation are you alone. Whether you are intelligent or foolish, rich or poor, educated or uneducated, you are never helpless. In no situation do you have to live alone. Parama Puruśa is with you. He will remain with you. To remain with you is His dharma. He cannot go against His dharma.

Footnotes

(1) Saḿskrta equivalents of water. –Trans.

(2) “Ka” + “La” = “Klrḿ.”

(3) Rgveda Puruśasúktam. –Trans.

Chapter 12	Ánanda Vacanámrtam Part 5

Ágatam Shivavaktrebhyo gataiṋca Girijá shrutao,
Mataiṋca Vásudevasya ágam tasmát ucyate.

Vasudeva’s son [[is]] Vásudeva. It means “one who protects the created beings”. It is His duty to protect others. He is also known as Viśńu. It is Viśńu’s duty to propound Tantra Shástra, Dharma Shástra, and all those scriptures which are meant to educate people.

Doctors are of three types – superior, mediocre and inferior. What do the inferior doctors do? They administer medicine and then forget about the patients. What do the mediocre doctors do? They give medicine and also ask their patients at intervals whether they are using the medicine. And the superior doctors also ask their patients whether they are taking the medicine or not; and when they say that the medicine is sour and unpalatable, this type of doctor administers the medicine forcibly.

Gurus are also of three categories. One category of guru just whispers the mantra in their disciples’ ears and then leaves them to their fate. They do not care about the actions of the disciple. The middle category of guru asks, “Are you living the right type of life, as you should?” – and there the matter ends. The superior type of guru gives shikśá or punishment as well. (In Hindi “shikśá” means “education”, but in Marathi it means “punishment”.) This last is the approach of Vásudeva. The path of Tantra is one of strict discipline; the disciple will have to go through strict anushásana.

What is anushásana? In Yoga Shástra Pataiṋjali has said, “Atha yogánushasánam”. And the scriptures say, “Hitartham shásanam iti anushásánam” – “Discipline imposed for welfare is called ‘Anushásana’”. The ideation of welfare is a must in anushásanam.

Átmajiṋánaḿ vidurjiṋánaḿ jiṋánányanyáni yánitu;
Táni jiṋánávabhásáni sárasyanaeva bodhanát.

In the phase of Prati-saiṋcara, life was created out of matter, and from life the mind gradually evolved. With the gradual process of evolution, the mind continues to evolve, and the reflection of the átmá thereon grows greater and greater. What is the átmá? The átmá is reflected on every object. And the greater the expression of mind, the greater the reflection of átmá, Even plants have átmá even in the crudest matter there is the reflection of átmá, but due to the mind being in latent form, sleeping form, the átmá doesn’t get expression. Only where there is an evolved mind, does the reflection of the átmá take place properly. The mind is just like a looking-glass, a mirror. (In Saḿskrta it is called “darpań” or “ádarshi”.) The mind is just like that.

The Átmá is reflected on the mind. Suppose there is a red flower surrounded by five hundred mirrors; there will be five hundred reflections. Those five hundred reflections are the jiivátmás, and the original red flower is Paramátmá. Now that reflected red flower in so many mirrors is the jiivátmá, and that reflecting Átmá, that original red flower, is known as “Pratyagátmá”. It is Paramátmá, but it is known as “Pratyágátmá”. “Pratyak” means “opposite number” – “Pratiipam vipariitam aiṋcati atak vijanáti ityarthe pratyak.” One who knows everybody, every entity, is Pratyágátmá, The jiivátmás are the objective or objectivated counterparts of Paramátmá; so His duty is to know everybody, to look towards everybody. His reflection falls on everybody. That’s why He knows the mental ideation of every entity. Since these ideations are reflected on Him, any of the mirrors’ defects are readily known to Him. This is His nature. That’s why He is also known as Jiṋánasvarúpa. It is His duty to know and so He knows better than anyone else. That’s why it is said,

Darpanábháve ábhásahanao;
Mukham vidyate kalpaná hiinamekam.
Tathá dhiiviyoge nirábhásako’yam;
Nityopalabdhisvarúpo’yamátmá.

Suppose you take away the mirror, what will happen? The flower will no longer be reflected and the jiivátmá will not exist. In that case, where will the jiivátmá go? It has no other place to run than to Paramátmá. So what should you do? You should go nearer and nearer to Paramátmá, like the mirror approaching the flower, and become one. The mirror too no longer remains separate from the flower: the reflection disappears. Without the mirror there can be no reflection. There remains only the original flower. The face of Parama Puruśa only remains. Human intellect ceases to reflect, and surrenders. In that condition the jiivátmá no longer exists; it has merged in Paramátmá. That’s why Shiva said, “Átmá jiivanam idaḿ devi parama mokśaeka sádhanam”. Only when the átmá merges in Paramátmá, does átmajiṋánam occur. Till then there is the feeling of separation; átmajiṋánam is not possible.

What is jiṋána, or knowledge? Subjectivization of an external object is knowledge. To know external objectivities is knowledge. Átmajiṋánam, knowledge of the self, implies the attainment of the goal. The endeavour for átmajiṋána is an endeavour to attain permanent liberation. Sukrtaermánavo bhútvá jiṋániicenmokśamápnuyát. The mind has emerged through the gradual process of pratisaiṋcara. When the mind emerged, the jiivátmá gets reflected on it. Actually it is also reflected everywhere the mind has not emerged, but it is not evident. It is not perceptible. The reflection of Parama Puruśa on the entire universe is known as “prota-yoga”, and His reflection on the individual mind, on the small mirrors, is called “ota-yoga”. So Parama Puruśa is associated with every entity through ota- and prota-yogas. Thus we say “Ota-prota bháva.”

Parama Puruśa is reflected on each individual entity. As it marches ahead, the mind gets developed through clash and cohesion and the reflection of the átmá gets stronger. The more developed the mind, the greater the reflection. Mind develops through this clash and cohesion and through the attraction of the Great.

This development through clash and cohesion occurs in several ways. For example, when an animal lives near a person whose mind is developed its own mind will develop more quickly. A monkey is a more developed animal than a dog or a cow, but as it does not live with humans, its development – the speed of its development – is less. Dogs and cows, who live with humans have a speedier evolution. A monkey which lives in the proximity of humans also has a speedier development.

Thus gradual evolution leads to the emergence of intuition, or bodhi. In humans, this awareness exists – the awareness that one is a human being – but the dog is not aware of its own existence. That is the specialty of humans.

Humans should not be slaves to external objects. A rupee is a crude object. A rupee is not aware that it is a rupee, but a human is aware that it is a rupee. Humans have given the rupee a value. The rupee does not give itself a value, nor can the rupee do so. It neither contains the capacity to think nor possesses intellect. If a man continues to ideate upon a rupee, his developed mind will get crudified and will gradually be converted back into matter. If the goal of ideation is a rupee, the person will gradually become a rupee. In the past a rupee was a silver coin, but now it is paper; so a person continuously ideating upon rupees will become enslaved as a paper note in the cash box of some business person. If after passing through many lives one attains a human body and keeps Parama Puruśa as the object of ideation, the mind will gradually become subtler, and the reflection of Parama Puruśa will increase. Ultimately, when one understands that complete surrender is the only way out, one will merge in Him. Jiivátmá will become Paramátmá. “Páshabaddha bhavet jiivah páshamukta bhavet Shivah”. The ideation before surrendering to Paramátmá is “Nivedayámicátmanam tvaḿ gati Parameshvara.” When the entity is in bondage it is jiiva, and when it is liberated from the bondage it is Shiva.

In Saḿskrta “su” means “virtuous”, and “sukrtae” means “virtuous acts”; but in the Vaedik Saḿskrta of 5000 years ago, “sukrtae” also meant “self”. In Laokika Saḿskrta, “madhu” means “honey” but in Vaedik Saḿskrta it also means “wine”. “Sukrtaermánavo bhútvá” means “actions done by oneself”. After so many phases of clash and cohesion, one attains a human mind, and consequently a human structure for the proper expression of all the mental propensities of the human being. The moment the mind evolves, it gets a human body, and no longer remains in the body of a monkey or a dog. It attains a human body according to its reactive momenta.

In the human mind there are one thousand propensities. The pineal gland is therefore called “sahasrára cakra”⁽¹⁾, because it controls the movement of one thousand propensities. Actually there are fifty propensities in the human mind, an all fifty are working internally and externally. So, how many expressions are there? 50 x 2 = 100. And there are ten direction: púrva, peschima, uttar, dákśińa, úrdha, adhah – the six dik, or disha – and iishán, agni, naerta, vayu – the four corners, or anudisha – so six pradisha and four anudhisha equals ten directions. One hundred propensities working in ten directions becomes one thousand: that’s why it is called “sahasrára cakra”. And human propensities are actually one thousand in number.

So, as soon as the mind develops all these propensities, it will attain a human structure, a human framework. And if one acts like a brute, like an animal, one will naturally return to animaldom. It is quite natural.

“Sukrtaermánavo bhútvá jiṋániicenmokśamápnuyát.” Then a person becomes a jiṋánii: jiṋánii not in the sense of “intellectual”, but in the sense of átmajiṋánii. You must not think that those C-grade people are jiṋániis. They are not jiṋánii.

They are very dangerous. Regarding such people Shiva has said, “Lokavyamohakáraka” – they themselves are misguided people and they are always misguiding others. “Vyámoha” means “psychic disease”. “Lokavyámohakáraka” – they are very dangerous people. “Jiṋánii cenmokśamápnuyát.” After attaining a human body, a fully-fledged human body, a person becomes a true jiṋánii, that is an atmajiṋánii. The person acquires self-knowledge. Mokśamápnuyát – the person attains mokśa. “Mokśa” means “salvation” which is liberation or emancipation of a permanent nature.

Párvatiijii asked the question, “What is the minimum qualification required to become a spiritual aspirant?” And Shiva replied, “one must have a human structure”. A person who has a brain like that of a person, an entity, a microcosm, which possesses a brain and a body like that of a human being that is, like you all – is requisitely qualified to become a spiritual aspirant. “If you have a human body, you have the requisite qualifications. You may or may not know ‘álif, be, pe, te’,⁽²⁾ you may or may not know ‘a, b, c, d,’ you may or may not have an intellect, you may or may not have any physical strength, but if you have a human framework, you have the minimum qualifications.” This was the reply of Shiva.

And you know, the progress towards the Cosmic Nucleus is your spiritual progress, and if you allow yourselves to be misguided by an intellectual and try to go back to where you came from, that is, towards crudeness, the result is dangerous. It will be negative pratisaiṋcara. You will move back towards beasthood. So, you boys and girls, be careful of the serpentine noose of those so-called intellectuals.

Footnotes

(1) “Sahasra” means “thousand”.

(2) “A, B, C, D”, in Arabic.

Chapter 13	Ánanda Vacanámrtam Part 5

Nowadays some intellectuals have become very vocal about progress in different spheres of life. First, the fact is that progress is not in a straight line, it is always pulsative and rhythmic. Secondly – and this is also to be remembered – the speed of progress varies in different places and different spheres - the speed changes according to the sphere.

Within the circle of human existence there are three spheres – material, mental and spiritual. Human development is not the same in all three spheres. It is rhythmic and pulsative. Where there is more development in the material sphere, development in the mental and spiritual spheres is less. Where there is more development in the mental sphere, development in the material and spiritual spheres is less. And where there is more development in the spiritual sphere, the development is less in the material and mental spheres.

“Sarve ca pashavah santi”. In the first stage of creation, all beings are animal-like. In the age of material predominance, their features in the material sphere are more prominent and manifested. The rhythm of speed of progress maintains a balance with the objects of the material world. This stage is called “pashvácára”. In this stage people become capable of deciding how to proceed, where to go and what the final goal of life is. Because of their being animal-like spiritualists call them “pashu”. Shiva is called by the name of Pashupati at this stage.

In the second stage of development, progress is greater in the mental sphere. The mind is more prone to pleasure and pain. This stage is called “viirácára” or “viirabháva” in Tantra. Struggle in the mental sphere is harder and more complicated than in the material sphere. As such, more mental power, more powerful nerve fibres and nerve cells are required. Spiritualists or sádhakas confronted with mental struggles are viira, or brave. They are not ordinary people. Those sádhakas are viira; hence this stage is called “viirácára”. They are the leaders, the pioneers, and their object of adoration is called “viireshvara”. Therefore, in the second stage, the sádhaka calls Parama Puruśa by the name of Viireshvara. He or she says “O Parama Puruśa, I am viira by your grace. You are my Parama Puruśa. Therefore You are Viireshvara.” Another name of Shiva is Viireshvara.

In the final or spiritual sphere, the rhythm of speed is on the spiritual level. In the spiritual sphere there is only one cause for grief: “My Parama Puruśa is my own. He is my Father. And yet there is such a distance between Him and me.” This distance is painful and unbearable for the sádhaka. This stage is called “divyácára” or “divyabháva” in Tantra. In this stage, Parama Puruśa is called “Mahádeva” or “Devádideva” – the God of gods. At this level the sadhaka becomes a deva, a vibrational existence. The sádhaka can vibrate the world, can create a vibration in the universe, and is thus a deva. The sádhaka capable of creating vibrations calls Parama Puruśa by the name of Mahádeva. Mahádeva is another name of Shiva.

Shiva is called by three different names at three different levels of sádhaná. When a sádhaka is on the material level, he or she calls Him “Pashupati” when on the mental level, he or she calls Him “Viireshvara”; and when on the spiritual level, he or she calls Him “Mahádeva”. “Deva” means a vibrational force, and the collective vibrational force, or vibrational rays, are known as “Mahádeva”. He controls all the devas, all the vibrational forces in the universe, and thus He is “Mahádeva”.

But, being creator and controller of all the vibrations, He is not under any material or mental bondage. Therefore under no circumstances is it possible to use vibrational words for Him. And therefore, on the last level, this has to be said:

Tava tattvam na jánámi kiidrsho’si Maheshvara;
Yádrsho’si Mahádeva tádrshaya namo namah.

“O Paramadeva, O Mahádeva, O controller of vibrational forces and all divyácárii sádhakas. I do not know what you are. Therefore, regarding You, no attributional prayer is possible. This much I positively know – that You are something. I do not know what kind of personality You are, but I know this much, that You are definitely a special personality. I submit my prayer to You, whom I do not know fully and who are beyond all my conceptions.” We must keep in mind that while progressing in spiritual practices we should direct all our propensities and vibrations towards the cosmic existence. The cosmic existence is beyond the scope of time and place.

Chapter 14	Ánanda Vacanámrtam Part 5

Since the very dawn of human civilization there has been a continuous process of metamorphosis, not only in individual or collective human psychology, but also in the biological structure of human beings. You know that human beings emerged in this earth not very long ago. Before that period giant animals had evolved and vanished. Gradually simple biological structures evolved into complicated structures and really giant animals appeared on the earth. But lack of intellectuality made them extinct. Gradually the frame grew smaller and the intellect grew bigger. The lesson that this age is not for giant animals or for small states, weak states – this I also said elsewhere. This age is not for big animals or for small states. Big animals will not be able to get food – they will have to leave this earth, vacate the planet. There is nothing today to maintain an elephant. Similarly, a small state cannot protect itself, and it will have to merge with a bigger state. So the saying has been born out as far as biological structures are concerned, and is also being born out in social life.

Human beings were born onto this earth about one million years ago. In those times, human beings were primitive. The people of today are very different from those primitive personalities - there is a great difference between them. How did this difference occur? Due to constant changes in structure a metamorphosis took place. An evolved psychic structure emerged and a corresponding change occurred in the physical structure to facilitate a proper physical medium for that evolved psychic structure. Human beings started thinking about certain subjects and remained in that state of contemplation for a long period. Human beings could not make their undeveloped nerves and nerve cells serve as the correct medium for their evolved psychic structure, so a change in the nerve cells had to be brought about. And so a change in the nerve cells and nerve fibres occurred. As a result the human face has also changed. The humans of one million years ago had a very small cranium. These so-called humans had a very small number of nerve cells. Their brains were small and their bodies were relatively big.

Humans of those days could not think as the people of today can in the psychic and spiritual spheres. They did not have the capacity to think that much so they cannot be blamed for not doing so. Humans went on evolving, but in those days they had only one work to perform – to collect food and fight among themselves. Fighting was limited to the physical stratum and did not occur in the psychic or spiritual stratum. It was similar to the fighting amongst insects and animals for food. But humans also had to develop their intellects for such conflicts and even small, violent struggles increased their intellects.

Human beings, are not carnivorous but graminivorous by birth. With increased intellect, they began to fight using the intellectual sphere more than the physical. People could not fight a lion or a tiger with their physical bodies, their hands and feet. They had to invent weapons. Some undeveloped animals possess certain weapons. It is not that they have no weapons. But of course their weapons are less effective than those of human beings.

So humanity continued progressing in the intellectual spheres and grew weaker in the physical sphere. Naturally, the cranium grew, while the remaining portion of the body became weaker. Humans at that time moved like their monkey ancestors. While the ancestors of today’s human beings jumped like monkeys, today’s humans do not behave like that. There has been a change in the lymphatic system. Today humans cannot jump like a monkey can, but humans and monkeys belong to the same gotra.

That’s why I often say that the caste system is hypocritical – unreal. If you analyse the caste of human beings you will find that the ancestors of all human beings were monkeys. So everybody’s gotra is the monkey gotra. The hypocritical caste system must be given up. Were the ancestors of Brahman human beings Brahman monkeys and Rajput human beings Rajput monkeys? No, since there are no Brahman and Rajput monkeys.

Biological changes resulted in changes in the lymphatic glands and the hairs on the body vanished. Not only psychic changes but also biological changes occurred. But some of the old habits still continue. Humans today fight among themselves in the same manner as monkeys do. While fighting a person cries, “Um, um” – this is a monkeys’ habit. Sometimes people not only cry like this but bite with their teeth. This is also an old habit of monkeys.

Monkeys live in trees so in Saḿskrta monkeys are called “Shákha Mrga”. (“Mrga” means “wild animal”, not “deer”. The wild animal that lives on the branch of a tree is Shákhá Mrga.) While fighting on the branch of a tree monkeys have to catch hold of the branch strongly with their hands, so that they do not fall down and die. Human beings fight in a similar manner. They also grin and grimace. This is an old habit of monkeys.

With intellectual development, human beings started penetrating more deeply into the intellectual level. They started realizing that physical strength is not really strength – physical strength is defeated by psychic strength. So humans had to develop their intellect.

Buddhiryasya balaḿ tasya;
Nirbuddhestu kuto balaḿ.

People started understanding that in the human world it is not physical power that wins but intellectual power. Suppose there are some large elephants. The physical strength of the elephants is very great, but small elephant drivers goad them with their intellectual powers. This happens in every field in this world. So when humans entered the inner world they found that their real wealth lay in increasing their psychic strength and gradually, as their psychic strength increased, it came in contact with spirituality. People discovered that behind psychic power there is another power working and it is this power which provides psychic strength. Human beings then invented Dharma Sádhaná.

There is one more thing in this field. When humans were at the physical level, that is when they were just like animals, nature was everything for them. They were happy to see the sunrise, since the night was full of danger because wild animals would attack them. They preferred the day. So people started worshiping Úśá, the dawn, since with the emergence of Úśá they felt that they were safe at least for the day. Thus they became nature worshipers. In whatever little scriptures you find from this period you see that people were nature worshippers. Although human beings worshipped nature, they did not have the intellect to ask where nature came from. They didn’t have the capacity to think about it. Vajra, became a god, lightning became a god, the storm became a god – everything became a god for human beings, Because the intellect was undeveloped, people surrendered before everything. Since they were unable to establish themselves in struggle they surrendered before nature.

When human beings entered the second phase of evolution and their intellect developed they understood that whatever psychic power they possessed had a spiritual force behind it. Spiritual power comes from Parama Puruśa alone. The force of nature cannot dominate spiritual power. Nature’s work is one of subordinated cooperation – not even coordinated cooperation. When two equally powerful entities work together we call it coordinated cooperation. But when one entity is primary and another is secondary, the work of the secondary entity in relation to the primary entity as based on subordinated cooperation. Then humans understood that the Great is everything and that Prakrti is “Shaktih Sá Shivasya Shaktih.”

In the second phase people started understanding what the goal of life should be and that they should achieve this goal. The thought occurred in the human mind. As my intellect comes from Parama Puruśa He must possess so much more intellect than me. So I have to think about Him. Ideation on Him will increase my intellect. This thought enabled human beings to evolve on the psychic level. Then Paramátmá became the object of human ideation – Paramátmá hovered in the human mind as humanity moved away from animality. Gradually primitive people became human beings and they started ideating upon God – Paramátmá. They realized that nature worship was not a good thing after all since the mind becomes the entity of worship. They understood that if they worship soil they become soil.

Human beings take form according to the characteristics of their object of ideation. Those who have an ambition for money and always speak of money may attain temporary liberation if they are virtuous, but they cannot get permanent liberation or Mokśa. In temporary liberation a person’s physical body will not contain solid and liquid factors, but luminous, aerial and ethereal factors will remain. The enjoyment of Svarga or heaven, is like this. Human beings will have to be reborn after the exhaustion of their past karma. Those having an ambition for money reach this stratum of Devayoni; they are called Yakśa.

These Devayonis are of seven kinds. A Yakśa has a luminous body. Those who have an ambition for power, who always aspire for power, are called Rakśa. Suppose a man has grown old but still has an ambition for power. He thinks he should become this, he should become that, he should attain this political status of that political status. After death what shall this person become? he shall become Rakśa – that is Rakśaśa. Those who want to become beautiful, who wish to appear beautiful, become Kinnara after death. “Kinnarah asti ityarthe Kinnara.” Those who want to acquire a lot of virtues and desire that people call them virtuous, they also have a greed – greed for money is not the only greed. Those who aspire for good qualities are called Vidyádhara. Those who desire a melodious voice so that people may praise them and say, “what a great musician!” – what will they become after death? They shall be Gandharvas. It is because of this that the art of music is called “Gandharva Vidya” in Saḿskrta. Those who want to sing the praise of Paramátmá do not fall into this category because they do not want anything for themselves. Thus these different stages of Devayoni come into being.

Those who worship nature or crude things like stone, brick, metal – what shall they become after death? They will become crude. Their state after death shall be worse than the Yakśa, Rakśa, Kinnara, etc. They will remain in the form of stone or iron. Gradually erosion shall occur because of the impact of air and water and the stone will be changed into soil, then after gradual metamorphosis over millions of years they shall get a human body. Because of this, nature worship is very dangerous.

Among the Devayonis, the Siddhas are the best. Siddhas are those who do meditation and bhajana and have no other ambition. However, they want people to call them high-class Sádhakas. “I want to be able to show some occult power – to change soil into gold – sand into rasagollá”. They have a greed for occult power. such persons are good people, they are not bad. They have no greed for anything else. The Siddhas also belong to the seven types of Devayoni.

Siddhas also take human form after the exhaustion of their karma or reactive momenta and will get elevated after practicing sádhaná. The work of siddhas is to help Sádhakas in Sádhaná. At times when you are sitting alone you may see a luminous body - some light. These Siddhas inspire a feeling of Dharma, righteous ideation, in the mind of a devotee. Suppose someone is thinking, “I will sit for Sádhaná in half and hour”. Then a feeling emerges, “I will sit right now, why wait half an hour?” This inspiration is given by a Siddha. Thus there are seven stages of Devayoni.

Human beings progress ahead and different types of expressions occur. Eventually humans realized that even after attaining this Devayoni state, or these Bhúh-Bhuvah-Svah Lokas, they come down. “So what is the advantage? Once I evolve but after the exhaustion of my karma or reactive momenta I have to come back.” Finally people thought, “Why not adopt a path through which one need not come back?” Then human beings invented Brahma Vijiṋána, intuitional knowledge, and human existence started proceeding towards the ultimate reality.

Finally, seven thousand years ago, a day dawned when Lord Shiva was born. What did Lord Shiva do? What is occult power? A power that you acquire by dint of your ideation, your cult – this is occult power. Lord Shiva formulated the whole process of ideation, and human beings started evolving with great speed.

Today the progress of humanity shall occur at a still greater speed. The people of today shall proceed ahead with greater speed than the people of 5000 years ago. This is because knowledge of material science has produced psychic changes. A psychic or mental change has occurred, so people will progress more easily and proceed ahead towards spirituality. People in the future shall proceed ahead with greater speed, with more accelerated speed. Therefore, the future of humans is bright. You should not be unnerved. It is also true that this world shall never face thermal death. So you must not get unnerved. Along with spiritual discussions, people should discuss psychic subjects and science as well. With more development of science a biological change shall occur, and with this biological change progress in Sádhaná shall be faster. So you should always encourage science and never discourage it.

Chapter 15	Ánanda Vacanámrtam Part 5

You know, in Devabháśá [Sanskrit], tańd́u means to jump or a phase of jumping.⁽¹⁾ Tańd́u plus sna suffix makes it táńd́ava. Táńd́ava means where jumping is the main spirit. You know, while preparing rice from paddy, those newly-created rice jump like this. And that’s why in Sanskrit rice is called tańd́ula. Uncooked rice, that is – cooked rice is called odanam. Similarly, táńd́ava means a dance having the spirit of jumping, and it was a creation of Lord Sadáshiva; and it has a healing effect in almost all the limbs of the body and also in the brain; and the lalita mármika dance that you do while chanting kiirtana was invented by Párvatii; and very recently, perhaps on 6th September, I invented kaośikii, because for ladies there was a necessity for a dance similar to táńd́ava, and kaośikii will serve the purpose; and I hope most of you have already learnt it. It will have a very good effect on your physical body, on your mind and on your spirit.

[The author’s personal assistant says “Táńd́ava,” and the jingling of ankle bells can be heard.]

Good, very good, well done.

Just now I said something regarding táńd́ava. Táńd́ava is a fight. In this fight one is fighting against death, against waning, against decay. Death is represented by the skull, and the fighting spirit of human beings is represented by a knife. In the entire sphere of human expression this fight between the good force and the evil force – merits and demerits – death and life – this type of fight is going on and will be going on forever.

Wherever there is want of fight, whenever one surrenders before evil force, one is sentimentally dead.

Footnotes

(1) This was followed on the tape by an inaudible word and then the words “in grammar”. –Eds.

Chapter 16	Ánanda Vacanámrtam Part 5

As you know, in the first shloka of the Giitá it has been said –

Who said? Dhritarastra said. What did he say? Who is Dhritarastra? Dhrta means “holding” or “holder”, dhárańkárii or dhartá, and ráśt́ra means “structure”, “framework”. So dhrtaráśt́ra means “the holder of this physical structure”, “holder of this physical framework”. Who is the holder of this physical structure? The mind. When the mind gets dissociated from the physical body, the physical body ceases to function, it starts decomposing. So Dhrtaráśt́ra uváca means “The question came from the mind,” “the mind asked.”

And you know, without the help of the viveka, the conscience, the mind is nothing but a blind force. The mind is a blind force if there is want of conscience, if there is want of viveka. What was Dhritarastra? He was janmándha [born blind]. He could not see, because the mind is a blind force; to see, the mind requires the help of the conscience. Sam – ji + al = saiṋjaya. Saiṋjaya means “conscience”. Dhritarastra asked Sanjaya, that is, the conscience:

Dharmakśetre Kurukśetre samavetáh yuyutsavah;
Mámakáh Páńd́avashcaeva kim akurvata Saiṋjaya.

[“O Sanjaya, now that my children and the children of Pandu have gathered on the battlefield of Dharmakśetra, of Kurukśetra, eager to fight, what is taking place?”]

Bho Saiṋjaya vada⁽¹⁾ [“O Sanjaya, tell me”]. Asmin Dharmakśetre Kurukśetre [“On this field of dharma, on this field of the universe”] yuddhárthaḿ [“for war”] samavetáh [“gathered”] mamapakśiiyáh [“my party”] mámakáh [“my people”] Páńd́avaschcaeva [“and the Pandavas”] Páńdupakśiiyaca [“and the Pandava party”] te kim akurvata [“what are they doing?”]. Bho Saiṋjaya vada [“O Sanjaya, tell me”].

“O Sanjaya, say, in this battle of Dharmakśetra and Kurukśetra, when two belligerent parties came – that is, my party and the party of Pandu – what did they do? O Sanjaya, you can see; O conscience, you can see,” said the blind mind, Dhritarastra.

Now this fight is going on between the evil force and the good force. They are the two belligerent parties, and they will be belligerent forever. Now, a good man is to strengthen merit, a good man is to strengthen the puńya shakti [virtuous force] and fight against the pápa shakti [sinful force] both within and without.

What is Dharmakśetra? This physical body is dharmakśetra, because in this physical body you are to perform dharma [and kśetra = “field”]. Without a physical body nobody can perform dharma, and that’s why it is said that even the gods will have to take human structure, human framework, if they want to perform dharma. And certainly you are blessed beings, because you are in human structure; you are certainly fortunate, because you are in human framework. So this is dharmakśetra.

And Kurukśetra. What is Kurukśetra? The root verb kr + the imperative hi: that is, imperative mood, second person. Kuru means “do” – the imperative mood. Kurukśetra means the field that is always saying: “Do something, O man, do something. Don’t sit idle – do something. Be engaged in [[work]]”. That field is kurukśetra. So what is kurukśetra? This world is kurukśetra. You have come, you have to do something. So “In this world, kurukśetra, and in this physical body, dharmakśetra, what were Páńdupakśiiya [the Pandavas] and Dhritarastra’s Kaoravapakśiiya [the Kaoravas] doing? O Sanjaya, let me know.”

Samavetáh yuyutsavah [“gathered eager to fight”]. In this physical world, and within this physical structure, two belligerent parties have appeared, one belonging to Pandu and the other belonging to the Kaoravas. Now who are the Pandavas? Páńd́u + śńa = Páńd́ava, “pertaining to páńd́u”. Páńd́u means “[the path to] Self-realization”: Átmajiṋánam, or vedojjvalá jiṋána – “I am He, He is I” – this idea is called pańd́á. One who has acquired pańd́á is called a pańd́ita – Ahaḿ Brahmásmiiti buddhih támitah práptah pańd́itah. And one who is a seeker for knowledge, that man seeking knowledge, moving towards knowledge, moving towards acquiring this supreme knowledge, is called páńd́eya. In North India, you know, there is a title Páńd́eya, Pánd́ejii? The original word was páńd́eya.

Now, Páńd́upakśiiya means five phases of internal development, five phases of exaltation, starting from the supreme negativity, the kulakuńd́alinii, and proceeding towards the supreme positivity, the controlling point of the pineal gland. This movement is divided into five phases, from the crude to the subtle. The lowermost is – what? Sahadeva, that is, the crudest base. Then the next final one is Nakúla. Na means “not”, and kúla means “bank”, “coast”, “shore”. Yasya kúlam násti nakúlah means apatattva, or jalatattva, the aquatic structure, the aquatic sphere.⁽²⁾ Then Arjuna. “Arjuna” means “energy”, indra, kriyáshakti, in the navel portion of the body. Then comes pavanaputra Bhima, the gaseous portion, the anáhata cakra.⁽³⁾ Bhima was called “Pavananandana”, that is, “Controller of Air”, the controller of the aerial factor. Then comes the vishuddha cakra,⁽⁴⁾ that is, the controlling point of the ethereal structure, the ethereal plane – that is, Yudhisthira – “that which maintains the balance”. Ether exists, but it does not come within the scope of the sensory organs. Yudhi means “in battle” and sthira means “fixed”, “stationary”. That is, the entity that maintains its balance even in war is yudhi + sthira = yudhiśt́hira.

These are the five Pandavas, that is, five phases of human development, starting from the supreme negativity and moving towards the supreme positivity. The fight is between this sádhaná márga [path of spiritual practice] – the movement from the lowermost point to the uppermost point – on the one side, and, on the other side, mámakáh, that is, “my party”. “My party” means the party of Dhritarastra.

Now, who are the parties of Dhrtarastra? Dhrtaráśt́ra, as I said, means the blind mind that cannot see anything without the help of conscience, without the help of the saiṋjaya, without the help of the viveka. The blind mind functions in ten directions – púrva, pashcima, uttara, dakśińa, urdhva, adhah, iishána, váyu, agni, naerta – with the help of ten indriyas;⁽⁵⁾ so its movement, that is, the internal and external movement of the blind mind, will be ten times ten, that is, one hundred directions. That is, the blind mind, the depraving mind, the degenerating mind, functions in one hundred directions. That is why it is said that Dhritarastra had one hundred sons. On one side there are five Pandavas, and on the other side there are one hundred Kaoravas. This is the fight between merit and demerit, puńya and pápa, good forces and evil forces. This fight is going on within each and every physical structure, in each and every family, in each and every village, town, country, and in the entire Cosmos. But the blind mind cannot see properly, cannot understand it properly. It will have to take the help of the saiṋjaya, the conscience, to know all these things, to know the details of the fight – the fight that takes place between these two belligerent parties. Bho Saiṋjaya kathaya – so Dhritarastra says: “O Sanjaya, please let me know what has been the result of the fight.”

Footnotes

(1) After quoting the shloka as it appears in the Bhagavad Giitá, above, the author now proceeds to give a prose Sanskrit paraphrase. –Trans.

(2) For further explanation of the name “Nakúla”, see “Spiritual Lessons of the Giitá – 3”. –Trans.

(3) The fourth psycho-spiritual centre, or plexus, located at the mid-point of the chest. –Trans.

(4) The fifth psycho-spiritual centre, or plexus, located at the throat. –Trans.

(5) An indriya is a sensory or motor organ, together with its respective nerves, nerve fluid, and site in the brain. –Trans.

Chapter 17	Ánanda Vacanámrtam Part 5

Yesterday morning I gave a short discourse regarding the roles of two rudimentally belligerent forces – virtue and vice – both of which work within and without microcosmic structures. And I also said that whenever we think something or do something regarding speed, in whatever plane it may take place, we should remember two fundamental points. The first is that movement is never in a straight line, it is always of a systaltic order, always of a pulsative order. And the second is that according to a variation in phase, the velocity and acceleration of speed, in particular, vary. No wherever there is an existence, inanimate or animate, there must be speed – this speed is a natural law.

In each and every structure there is the vidyá force and the avidyá force; and where the vidyá force wins, the resultant is life, and where the vidyá force is defeated, the resultant is death. Now in this human structure, controlled by a developed microcosm, there are two belligerent forces – one is vidyá and the other is avidyá. Vidyá elevates humanity. It aids the progress from the fundamental negativity towards the fundamental positivity. The fundamental negativity is the kulakuńd́alinii, and the fundamental positivity is the controlling point of the pineal gland.

The central idea of the Giitá is also this. I said that in the first sloka of the Giitá, a question was placed before Saiṋjaya by Dhrtaráśt́ra regarding the nature of the mind, regarding how the mind is placed between those two belligerent forces, the Páńd́avas and the Kaoravas. Here the Páńd́avas are the force of virtue and the Kaoravas the force of vice.

Now who is Dhrtaráśt́ra? “Dhrta” means “holder” and “ráśt́ra” means “structure”. “Dhrtaráśt́ra” means “the entity that holds the structure of human beings”. Now, as you know, mind without the help of conscience (viveka) is always a blind force. So here “Dhrtaráśt́ra uváca” means the blind mind says, the blind mental force places the question before Saiṋjaya, the conscience.

What is the meaning of “Saiṋjaya”? “Sam” – “ji” + “al” = “saiṋjaya”. Saiṋjaya is the conscience, viveka.

Mind is a blind force. You know Dhrtaráśt́ra was blind. He could not see, because his mind was blind. He asked:

“Dharamakśetre Kurukśetre samavetáh yuyutsavah;
Mámakáh páńd́avashcaeva kimakurvata Saiṋjaya.”

“O Saiṋjaya, Partheya, Dharmakśetre, Kurukśetre, asmin Dharmakśetra, asmin Kurukśetre samavetáh yuyutsavah – yudhártham samavetáh mamapakśiiyáh, tathá Páńd́u pakśiiyáh kim akurvata.”

Dhrtarastra, the blind mind, says “Dharmakśetre”. What is Dharmakśetra? “Dhr” + “man” = “dharma”. “Dharma” means the wonts, the properties, that differentiate one entity from another. This dharma is expressed, is manifested, through physical structures. “Dharmakśetra” means “this body”.

And what is the meaning of “Kurukśetra”? Kurukśetra is not a small town in the State of Hariyáná. Kurukśetra is this entire universe. “Kuru” means “do”, “do” in the imperative mood. (in Saḿskrta it is called anujiṋa.) “Kuru” – second person imperative mood. And Kśetra means “field” – the field that always says, “Go human being, do something, do something.” You are here to do something, this human body is to be used for doing something noble, doing something great. This feeling, that is, this universe is Kurukśetra; and this body is Dharmakśetra.

In this Kurukśetra, in this physical world, and in this Dharmakśetra, in this physical body, “Samavetáh yuyutsavah” – “they assembled for a fight”, for a grand fight. Who assembled? Those two rudimentally belligerent forces. Who are those two rudimentally belligerent forces? The movement towards crudeness and the movement towards subtleness, towards spirituality. These are the two fighting forces. “Dharmakśetre Kurukśetre samavetáh yuyutsavah” – they assembled for a fight.

“Mámakáh” means “my party”. Whose party? The party of Dhrtaráśt́ra. Dhrtaráśt́ra says, “Mámakáh”, i.e., “my party”. Who are the parties of Dhrtaráśt́ra? As you have already been told, “Dhrtaráśt́ra” means “blind mind”, mind that cannot see without the help of conscience. “Mámakáh”. Who are the parties, who are the supporters of Dhrtaráśt́ra. Dhrtaráśt́rasya Shataputráh? Who are those Shataputráh, who are those hundred sons?

The blind mind, any mind, functions in ten directions; púrva, pashcima, uttara, dakśińa, úrddha, adhah – the six lateral directions, known as “pradisha” in Saḿskrta; and Iishána, Vayu, Agni and Naerta the four corners, called “anudisha” in Saḿskrta. So there are ten directions, six plus four. And the blind mind functions in all ten directions with the help of all ten indriyas. Ten times ten equals one hundred; so the blind mind, Dhrtaráśt́ra, has one hundred sons. Those pápiis, those depraving elements, had a fight against the Páńd́avas.

In Saḿskrta, “Páńd́á” means “self-knowledge”. Páńd́á is the supreme knowledge, Páńd́á is the sublime spiritual knowledge. And the seeker of knowledge, who wants to acquire knowledge, is “páńd́u”. Páńd́u – the movement from the crude to the subtle – is divided into five phases. The crudest is the realm of physicality, the solid level. Then the aquatic level, then the luminous level, then the gaseous, and finally the ethereal; after which the spirit of the microcosm goes beyond the scope of any physical periphery, and enters into the realm of spirituality. So this passing through five phases is the five Páńd́avas.

The lowermost is kśititattva, i.e., Sahadeva. “Sahadeva” means “abode”, the abode for human habitation. Then the next one up is Nakula. “Kulaḿ násti yasya” – i.e., jalam, apatattva, the aquatic phase. Then Arjuna, i.e., energy kriyá shakti, fire the luminous phase, the luminous structure. Then gaseous, i.e., váyuputra, bhiima: “pavananandana bhiima.” And finally the ethereal level – Yudhiśt́hiira. “Yudhiśt́hiira” means he who remains unaffected unassailed, properly balanced, and never loses his physical equipoise and mental equilibrium. “Yudhi” means “in war”, and “sthiira” means “poised”. “Who remains unassailed in all the fights of the world”.

These are the five phases through which spiritual aspirants will have to pass and they will have to fight against those one hundred depraving elements who are the agents of the blind mind, Dhrtaráśt́ra. “Mámakáh Páńd́avashcaeva kim akurvata Saiṋjaya”. This fight between virtue and vice, is continuing and will continue forever. There cannot be any peaceful coexistence between good and bad, virtue and vice. One will have to go away, one will have to be expelled by the other. So you are all spiritual aspirants; you must remember that yours is a never-ending fight against all sorts of meanness, all sorts of crudeness, all sorts of depraving elements. You must not forget this fact.

Chapter 18	Ánanda Vacanámrtam Part 5

The word mantra in Sanskrit is very meaningful, and it has no synonymous term in any other language. Mananát tárayet yastu sah mantrah parikiirttitah – “Mantra is that particular word whose repetition or auto-suggestion or outer-suggestion helps the microcosm free itself of all the fetters of physical and psychic life.” Man plus trae plus d́a is the derivation of the term.

Now for a mantra two things are essential. It must be meaningful, that is, in the ordinary sense of the term the word should have proper significance; and at the same time it must be supported by the proper acoustic root, that is, it must be supported by acoustic propriety. In the realm of spirituality, each and every term should have these two meanings – one the mundane significance, and the other the acoustic significance.

Take the word krśńa. The root verb is krś. One meaning of krś is “to attract”. So the faculty that attracts everything towards itself is krś plus ńa, that is, “Krśńa”, the all-attracting, all-attractive faculty of the world, the nucleus of the universe. “Krśna” means Puruśottama, the nucleus of the entire Cosmic order, because it comes from the root verb krś.

Another meaning of krś is “to be”. A sádhaka says that “Krśńa” means, “I exist because He exists,” “My existence is dependent on His existence.” Krś means “to be”, “to exist” – that’s why He is “Krśńa”. “He is my life’s life. He is the supreme existence behind all my existences in so many frameworks, in so many structures, in so many lives.” That’s why He is “Krśńa”.

Among so many colours, the dark colour is most attractive, and for that reason in Sanskrit “dark” is also one meaning of krśńa. And so far as the acoustic root is concerned the acoustic root of Krśńa is klrḿ. The Sanskrit term, the Sanskrit acoustic root (not just Sanskrit – the acoustic root is universal for the entire Cosmos) of Krśńa is klrḿ.

What is klrḿ? Ka + lr. And what is ka? The word ka has three meanings in Sanskrit.

One, it is the first consonant of the Sanskritic alphabetical order. The second meaning of ka is as follows. You know in the phase of expression or manifestation, that is, when the Noumenal Cause is translated into the phenomenal effect, the sound created (during this phase of translation) is ka; and that is why ka is the first letter of our alphabetical order.

The entity from which this phase or this process of translation starts, from which the process of metamorphosis starts, is represented by the sound aum. Because in it, within its scope, lie the faculties of creation, preservation and destruction.

The acoustic root of creation is a. First comes creation, then follows everything else – and that is why a is the first vowel. A is the first letter of the Indo-Aryan alphabetical order.

First creation – When the Supreme Entity creates something, this creation takes place within the periphery of the Macrocosmic order; but a stir is created in the Macrocosm during the phase of creation, and wherever there is a stir, there is movement, there are waves – light waves, acoustic waves and so on. When He desires to create something, the stir created in the Macrocosm is represented by the sound a.

And in the next phase He is to preserve those created beings. So in that Macrocosmic structure another stir is created representing the desire to preserve. And that is represented by the sound u. And the point from which the culminating march starts is represented by the sound ma, hence ma is the last letter of the vargiiya varńamálá.⁽¹⁾ The pa varga is the last varga, and ma is the last sound of the pa varga pa, pha, ba, bha, ma. So the creating personality is represented by these three sounds – a, u, and ma – the Generating Entity, the Preserving Entity and the Destructive Entity. (Here everybody should remember that His destruction is not the destruction of ordinary living beings. His destruction means withdrawal withdrawing the created being from the phenomenal world to its noumenal cause. Just a play of withdrawal, and nothing more than that.) The Generator, the Operator, the Destructor – if we take the first letter of “generator”, “g”; of “operator”, “o”; and of “destructor”, “d”; we get G-O-D, “God”.

Now, while this Supreme Entity, the Supreme Subjectivity, the Supreme witnessing faculty, creates something, then He is aum. Aum gets as its counterpart the objective world, this quinquelemental universe; and this world of objectivity is represented by the acoustic root ka. Hence, aum is the Kárańa Brahma, or Causal Brahma, and ka is the Kárya Brahma, the Effect Brahma. The second meaning of ka is the Effect Brahma, the objectivated universe.

So the first meaning of ka is that it is the first consonant. The second meaning is this objectivated world or effect world. And the third meaning of ka is “water”. A few days back I told you that kaccha means “the land surrounded by water”: ka means “water” and cha means “surrounded by”.

The acoustic root of Krśńa is klrḿ. The first letter is ka. Ka means the objectivated world. The entity that preserves this objectivated world is ka. (Human beings who have taken the responsibility, the moral responsibility, of serving this ka, that is, of serving this objectivated world, are called kápálika. Our avadhútas and avadhútikás practise kápálika sádhaná, that is, they do the pálana kriyá of ka, they do the pálana kriyá of this objectivated world. They are to serve humanity.) The first letter is ka and the second is la. La represents solid entities; that is, everything converted into solid is represented by the acoustic root la. Now, the divine faculty that serves, or helps, or rather vibrates, the entire objectivated world, and keeps close proximity to the material world (at the same time vibrating the entire objectivated universe), is ka + la. Hence the acoustic root of Krśńa is klrḿ.

Similarly, all mantras must have two meanings. One meaning is the mundane significance, and the other is the acoustic root. And wherever either meaning is wanting, the word cannot be treated as a mantra. That is why I said the word mantra cannot be properly represented by the word “incantation”. But for want of a proper word in English, we find no alternative but to use the word “incantation”.

Similarly for Shiva. One name of Shiva is Hara. Ha represents the ethereal stratum, and ra represents energy – kriyáshakti, electrical energy, magnetic energy, etc. All these energies are represented by the acoustic root ra. So ha plus ra means “the entity that rules over the entire ethereal plane and at the same time controls all the energies of the universe”. Hara is the acoustic root of Lord Shiva.

So only when a particular word has both a mundane meaning and an acoustic root may it be accepted as a mantra – if, that is, it is recognized as a siddha mantra by a Mahákaola, by a Mahásambhúti. Otherwise it is not a mantra.

Footnotes

(1) Editors’ note: Varńa means “letter”, and varńamálá means “chain of letters”. Most of this chain, or alphabet, of fifty letters in Sanskrit is phonetically divided into groups, or vargas, of five letters each. Each varga is named after the first letter that falls within it. Ma is the last letter of the last varga, though the varńamálá – that is, the non-vargiiya varńamálá – continues for nine letters more.