Chapter 1	Ánanda Vacanámrtam Part 16 [unpublished in English]

In the Giitá it says:

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

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

What exactly is meant by svadharma? Since the Giitá speaks of it, it must have a special meaning. The term is highly significant because it has been said regarding the Giitá, Yá Bhagavatá giitá sá Giitá – that is, “Whatever has been sung or said by Bhagaván Shrii Krśńa Himself is considered as the Giitá.”

Svadharma means “one’s own dharma”. But what exactly does the term dharma mean? Dharma is derived from the root verb dhr plus man. It means “that which provides support to the inner qualities, the intrinsic traits”. In other words, that which provides support to the essential qualities and the specific traits of an entity is dharma. Every object in this manifest world has its own dharma. For instance, water has its own dharma; fire has its own dharma; oxygen and nitrogen also have their own respective dharmas. And it is by virtue of their dharmas that different objects can be distinguished from one another.

If an object loses its capacity to burn, it can no longer be called fire. Similarly, if the thirst-quenching property is absent in an object, it is not water. Each elemental object carries its own identity through its dharma. We can recognize and identify an object with the help of its qualities and external traits. Thus svadharma means one’s essential nature, own traits.

It has been said in connection with the explanation of dharma: Dhriyate dharma ityáhuh sa devah Paramah Prabhuh – “Whatever maintains its hold over other entities and sustains the existential structure of those entities is called dharma. This dharma is the highest goal of all living beings.” So under no circumstances should one’s own dharma be discarded. Wherever the question of dharma is concerned, no compromise should be made with anything that goes against dharma. To move ahead with undaunted spirit to the final destination, the Supreme Goal, is human dharma.

As stated earlier, each and every being of the universe has its own dharma. Even trees and creepers have their own dharmas. The dharma of trees and creepers is to seek certain goals, that is, to collect nourishment, to develop physically, to multiply through seeds and saplings, and then to get lost in the abyss of darkness so as to be born again. The life of animals is similar; the only difference is that animals are a little more developed than trees and creepers. They have one additional quality or trait, and that additional quality is the ability to move from one place to another. Plants cannot make such movements. So plants and animals have some common qualities, but animals have an extra quality, that they can move. That is why animals are said to be movable, while trees and plants are immovable.

What is meant by the dharma of human beings? One dharma of humans is jaeva dharma [the dharma of living beings], which plants, animals and humans, all three, all have in common. As animals, humans also have another quality, namely their movement from one place to another. This quality is also one of their traits. It is a dharma that they share with [animals]; but the dharma that human beings have in addition to this is their Bhágavata dharma. The life of animals and plants is wholly given to their senses. They have nothing beyond their physical needs and comforts. But some human beings are conscious of having one more dharma – Bhágavata dharma. The basic idea or controlling idea of human beings’ Bhágavata dharma is that they will move ceaselessly and uncompromisingly towards the highest ideal, towards Parama Puruśa.

Humans’ future is always bright. Never is it clouded with darkness. Because human beings’ guide is the most radiant and most brilliant Entity in the universe, and the final goal of their life’s journey.

The Supreme Being, the most effulgent Entity, is always present before you. Hence the future of anyone, whether sinful or virtuous, is always bright. One’s future can never be bleak. Hence people should continue to move without pause towards Parama Puruśa, maintaining a little adjustment with the jaeva dharma or animal dharma in them – this is human dharma. People have a physical life and also a mental life, but their speciality is their tireless movement towards Parama Puruśa. That is exactly what the Giitá wants to convey by saying that Bhágavata dharma is the svadharma of human beings.

In the Giitá it has been said, Shreyán svadharmo viguńah, meaning that “one’s own dharma [is right] even if it is lacking in some guńas [qualities].” The word guńa means a binding rope. In fact the individual qualities or attributes that all beings possess are their binding characteristics. Every entity, animate or inanimate, possesses certain characteristic qualities. Parama Puruśa is the original source of all these qualities. But He Himself is guńatiita [beyond all qualities]. There is no power that can bind Him in the bondages of guńas.

Prabhumiishamaniishamasheśaguńaḿ guńahiinamaheshagańábharańam – “O Lord, You are the Supreme Lord of all beings, the final controller of all manifestations and creations. But there is no being that can control your movement or course of action. Your capabilities are infinite, but if anyone tries to count those infinite qualities, they will never finish counting. You are greater than the great, higher than the high, and still more powerful than the most powerful. No one can plumb the depth of Your being. Your personality is boundless and unfathomable. Your countless qualities defy all measurement.” That is why He is said to possess infinite qualities. “So there is no other alternative but to call You quality-less.”

The poet Padmadanta, when asked to write a eulogy on Parama Puruśa, wrote:

Asitagirisamaḿ syát kajjalaḿ sindhupátre surataruvarashákhá lekhanii patramurvii;

Likhati yadi grhiitvá Sáradá sarvakálaḿ tathápi tava guńánámiisha páraḿ na yáti.

In order to write anything, paper, pen and ink are essential. Moreover, a competent writer is also needed. These days, many people use fountain pens, but in just the recent past, ink tablets were available in the market. These tablets were dissolved in water to produce ink. “To enumerate the qualities of Parama Puruśa, an ink tablet the size of the Himalayas will be needed. No tablet smaller than the Himalayas will do. Not only that. For writing you need an ink-pot to contain the liquid ink. Now, even if the vast ocean be the ink-pot, it will never be possible to enumerate the infinite qualities of Parama Puruśa. The next thing you need is a pen…” Surataruvarashákhá lekhanii – that is, “only the trunk of the Párijáta tree in the Nandan Kánan of Indra, the king of the gods, will serve as a pen.” “And lastly, only the entire lithosphere of the earth can serve as paper.” But who will write, after all? Who will do the job of writing? Likhati yadi Sáradá svarvakálaḿ – “if the mythological goddess of learning, Sarasvatii, starts writing and goes on ceaselessly” – tathápi tava guńánámiisha páraḿ na yáti – “even if all these things are done, the qualities of Parama Puruśa can never be fully described.”

Bhágavata dharma is the dharma of human beings – the human svadharma. I would not call either Hindu Dharma or Islamic Dharma or Christian Dharma real dharma, but only reflections of dharma. Dharma is one for all human beings, and that dharma is mánava dharma.

Bhágavata Dharma

The word bhaga plus the suffix matup gives us bhagavata; and the first person singular form of bhagavata is bhagaván. What does the word bhaga mean?

Aeshvaryaiṋca samagraiṋca viiryaiṋca yashasah shriyah;
Jiṋána vaerágyayoshca tu śańńáḿ bhaga iti smrtam.

[Bhaga is a collection of six attributes: aeshvarya, viirya, yasha, shrii, jiṋána and vaerágya.]

The word bhaga implies six divine powers or abilities, or a collection of six kinds of Tantric powers or manifestations.

The first one is aeshvarya. This aeshvarya in turn includes eight occult powers – animá, laghimá, mahimá, prápti, prákámya, iishitva, vashitva and antaryámitva. Thus aeshvarya is an occult power acquired through sádhaná. Through regular practice of sádhaná, these eight powers can be attained. The being who possesses these eight powers is called Iishvara. In other words, Iishvara means the lord of these eight sádhaná-acquired powers.

Together with aeshvarya comes commanding authority, viirya. An impressive personality is necessary in order to perform benevolent deeds. This is the second bhaga.

Then comes yashah (fame) which is of two types, positive and negative, yasha and apayasha. The virtuous people sided with Krśńa, while the evil ones joined hands with Kansa. That is, society became polarized at that time. Some people ardently sang His praises, while others became His fierce antagonists.

Next comes shrii. The real meaning of shrii is “charm” or “fascination”. In other words, one will possess irresistible attractive charm. The word shrii, however, has other connotations also. It is a combination of three letters – sha, ra, ii. Sha represents rajoguńa; ra is the acoustic root of energy. A person who possesses this ra, that is, who is vigorously active; and who at the same time is under the dynamic influence of rajoguńa [i.e., possesses sha]; is sha + ra = shra which, when ii is added to it, becomes shrii in feminine form. One of the charms of life is this shrii. That is why since ancient days, the practice of using the word shrii before one’s name has been a custom in India.

Then comes jiṋána. The word jiṋána is derived from the root verb jiṋá plus the suffix anat́. The subjectivization of external objectivity is called jiṋána. The world of objectivity is external only to the microcosmic mind; to the Macrocosmic Mind there is no external world. Because whatever exists, exists within His mind. Hence for Parama Puruśa everything is but His own Self. But for the microcosmic mind, this subjectivo-objectivated mind is transformed into subjectivized mind, and in a subsequent stage the subjectivized mind becomes subjectivity. And in the final stage, this very subjective mind becomes merged in Parama Puruśa and becomes one with Him. This is called jiṋánakriyá [cognitive activity]. Jiṋána is the fifth bhaga.

The sixth is vaerágya. Vi – rańj + ghaiṋ = virága; and vaerágya is derived from virága. The root verb rańj means “to colour” something. When a person is not affected or swayed by the colour of any object whatsoever of the world, that person is said to have attained vaerágya. He or she moves among various colours, yet no colour of any object can spread its influence over the person’s mind. This is vaerágya.

This world, the creation of Parama Puruśa, is full of colourful variegation. But He Himself is a colourless Entity.

Śa eko’varńo bahudháshaktiyogád varńánanekán nihitártho dadháti;
Vi caeti cánte vishvamádao sa Devah sa no buddhyá shubhayá saḿyunaktu.

[The Entity who is one and without a second, and one without any colours; who has created the colourful quinquelemental world for reasons unknown with the help of His many powers; in whom this entire universe dissolves; is no other than Parama Puruśa. Let that Entity guide our intellect along the path of supreme righteousness.]

So vaerágya is the sixth bhaga, The collection of these six attributes is called bhaga; and one who possesses bhaga is bhagaván. The word bhagaván is the first person singular form of bhagavata.

Hence it is evident that Bhágavata dharma is really mánava dharma [human dharma]. For each human being this is his or her svadharma [individual dharma]. Shreyán svadharmo viguńah – “Even if one’s svadharma is viguńah – even if one’s svadharma is without qualities – it is beneficial.” You know that svadharma is in fact quality-less, because Bhágavata dharma is outside the jurisdiction of qualities. Hence svadharma must also necessarily be without qualities.

The word viguńa can be interpreted in two ways: (1) “that which remains after qualities have been removed”, that is, “something that has become quality-less”; or (2) (where viguńa means a special guńa) “any object that possesses a special guńa [quality]”. Another such word is vilakśana, which can mean either “one whose mark of identity is no longer present” or “one having a special mark of identity”.

So far we have been speaking about svadharma. Now comes the question of paradharma, the dharma of other beings. Paradharma means the dharma of trees and plants, of animals – but not at all the dharma of human beings. The shloka [couplet] from the Giitá says that paradharma, however pleasant or comfortable, is not beneficial at all. Rather, svadharme nidhanaḿ shreyah – “even if you meet death following your own dharma, Bhágavata dharma, that will be more beneficial.” Human beings must live like human beings and human beings must die like human beings – not like undeveloped entities such as plants and animals. In no way should people surrender at the altar of animal dharma or plant dharma, but should stick to mánava dharma, to Bhágavata dharma, even if that results in death. This is the essence of the shloka.

Chapter 2	Ánanda Vacanámrtam Part 16 [unpublished in English]

The process of creation is a continuous process of moving from incompleteness to completeness, from imperfection to perfection. The word jagat [“universe”, “creation”] is derived from the root verb gam + kvip. Gam means “to move on”. The creation is called jagat because to move on is its nature. Out of the vast Macrocosmic Mind of Parama Puruśa has the physical world been born, and even the mind of the living being has come out of it. The Macrocosmic Mind of Parama Puruśa can be compared only with the ocean. The mind of a human being is just a small drop in that vast Mind. Or if the Cosmic Mind is a fire, then the human mind is a mere spark.

The creation is egg-shaped, hence it is called Brahmáńd́a, that is, “Brahma’s egg”. The mind of Parama Puruśa is dominated by sattvaguńa, while a unit being’s mind is dominated by tamoguńa. The world of sense-perception around us is vast indeed, but not infinite. It moves on the two principles of contraction and expansion.

Humans accumulate shakti [power] through japa, dhyána, kiirtana,⁽¹⁾ etc. Crude unit minds [, on the other hand,] receive an impetus to move forward [only] when clashes arise. Those living beings progress on the path of evolution as a result of clash. But having attained the form of human beings, they forget to accumulate power. The method through which humans acquire energy is called Tantra or yoga. Virtuous people endeavour to infuse motion into their stagnant lives through spiritual practices. Struggle on the spiritual plane is a necessity for social progress. But this is not possible for ordinary people.

When dharma declines and the sadvipras [spiritual revolutionaries] are not able to rectify that undesirable state of affairs, Parama Puruśa descends on earth in human form. Virtuous people welcome Him and support His cause, while evil-minded persons put up strong resistance against Him.

Yadá yadá hi dharmasya glánirbhavati Bhárata;
Cábhyutthánamadharmasya tadátmánaḿ srjámyáham.⁽²⁾

[O Bhárata, at a time when dharma declines and adharma is ascendant, I create myself out of my own fundamental factors.]

“When dharma declines from its glorious position and sinners dominate society – in that situation do I descend on the earth.”

Avatarańaḿ karoti ya sa avátarah [“One who carries out an avatarańa, a descent, is an avatára”]. One who comes to the world in order to accelerate the process of human progress is an avatára. When the human mind breaks down in tears under the pressure of adverse circumstances, Parama Puruśa makes His appearance on earth. Throughout the ages has He come to save humankind; similarly will He come in the future also.

Who is a sádhu?

Pránáh yathátmano’bhiiśt́ah bhútánám api te tathá;
Átmaopamyena bhutánáḿ dayáḿ kurvanti sádhavah.

“Every living being’s own life is the dearest life to that being. Just as my own life is dear to me, so is the life of others dear to them. One who knows the truth and looks at others as one’s own, and has feelings of sympathy and kindness for them, is a sádhu.” This type of person is born on earth in order to render selfless service to humanity.

Paritráńáya sádhúnáḿ vinásháya ca duśkrtám;
Dharmasaḿsthápanártháya sambhavámi yuge yuge.⁽³⁾

[I incarnate Myself in this world from age to age for the protection of the virtuous, the destruction of the wicked, and the restoration of dharma.]

If human suffering originates at a particular point in time and then goes away for the time being, that momentary relief is called tráńa. But that suffering may come back again. You feel hungry, you eat something, and you feel relieved for the moment. But it is sure that you will feel hungry again after some time. If, on the other hand, there is suffering and it goes away never to come again, that is called paritráńa. The present shloka [couplet] says that Parama Puruśa comes to the world in different ages with a view to rescue the virtuous (in a way that the suffering may not recur) and to destroy the sinners. Násha [destruction] alone would leave the sinners a chance to regain fresh energy to torment the virtuous; but vinásha [total annihilation] will leave no such scope for the sinners to rear their heads. That is to say, it is especially for the total annihilation of the sinners that Parama Puruśa makes His descent.

Dharmasaḿsthápanártháya sambhavámi yuge yuge. Sthápana means “setting something up at a particular place”, while saḿsthápana means “restoring something to its former fixed place”. The moment of yuga sandhi [transitional point between two ages] has come. Government by the sinners is the order of the day. Nevertheless I would assert that there is no reason to despair or to fear. You are all children of Parama Puruśa. He is always with you, so your victory is assured.

Footnotes

(1) Japa – repetition of mantra. Dhyána – meditation in which the psyche is directed towards Consciousness. Kiirtana – collective singing of the name of the Lord. –Trans.

(2) Bhagavad Giitá. –Trans.

(3) Bhagavad Giitá. –Trans.

Chapter 3	Ánanda Vacanámrtam Part 16 [unpublished in English]

You must have noticed that people in general suffer from various complexes. There are some people who are victims of a complex concerning their wealth, physical strength, or worldly success. That is known as a superiority complex. But the majority of people suffer from what is known as an inferiority complex – to think of oneself as inferior to, or as lesser than, other persons.

Physically-weak persons have one type of complex, while educated persons have another type. The poor have yet another type of complex. The attitude of the poor is like this: “We are poor and downtrodden, how can we stand before the rich?” People with little education think: “We are not properly educated; how can we go before people who are highly educated and great scholars?” All these are complexes of the mind. Some people have fear complexes. They think: “Oh, what will happen next… what will happen next… I wonder what is going to happen next.” This is nothing but a fear complex. Other people suffer from a defeatist complex. They think: “I am sure to lose. I have no chance of success.”

What does Shiva have to say in this context? He says that a sádhaka [spiritual aspirant] should maintain his or her samatabháva – what in English is called a “balanced mind”. Equanimity of mind should be maintained. Mental balance is natural, while a complex is unnatural. Suppose someone is proud of his or her riches – “We are a rich lot” – this sort of superiority complex is playing in their minds. But just think, how long is such affluence and pride going to last? Their wealth may slip from their hand at any moment. They will then become as poor as everyone else. Just imagine their position now, before those persons to whom they used to boast of their riches in the past!

People must always bear in mind that “Whatever I have acquired is all by the grace of Parama Puruśa. If He decides that I should not possess wealth, He will take it away at any moment He wishes.” So no one should feel pride about anything under any circumstances.

Yet if one must feel proud, then perhaps one kind of pride may be cherished, and that is that “I am the child of Parama Puruśa.” Who is the source of all the wealth and prosperity of the world? What is the final cause of all these things? It is Parama Puruśa. “I am the son or daughter of Parama Puruśa, who owns everything.” This is the best kind of pride. Other than this, there is nothing to be proud of.

What about the inferiority complex, that makes you think of yourself as inferior to others? You must have noticed that the minds of those who are less educated become a bit diffident: “We don’t have much learning.” Again, those who are poor suffer from a similar diffidence. “We are so poor, and have no one to turn to.” But what causes such diffidence? Everyone on this earth is a child of Parama Puruśa; no one is big or small. All are related as brothers and sisters. As far as castes are concerned, no one is high or low. How can the children of the same Father be of different castes? All people are of the same caste. Everyone is by birth of the same caste as their father.⁽¹⁾ So keep away from those who discriminate in terms of caste; keep far from the reach of their noose. Why? Because those who believe in caste, do not believe in Parama Puruśa. If five people are of five different castes, then what is the caste of Parama Puruśa? Can He be of five castes? No, that is not possible.

So bear in mind that those who believe in caste, do not have genuine belief in the Supreme Father. How can people of five hundred castes have one and the same father? So I say those who believe in caste, do not believe in the Supreme Father, and those who believe in the Supreme Father do not believe in caste. The scriptures have this to say:

Cańd́álo’pi dvijah shreśt́hah haribhaktiparáyańah;
Haribhaktivihiinashca vipro’pi svapacádhamah.

“Even those who are popularly known as cańd́álas [the lowest caste], can be superior to Brahmans if devotion to Hari [the Lord] is present in them, if they have deep love for Parama Puruśa. If, on the other hand, a Brahman has no devotion to Hari, that person is indeed lower than the lowest, in spite of having been born into a high family.” This mental balance is very important.

There is another type of complex in people, and that is known as a “sinning complex”. “I am a sinner, I am a sinner; I have committed such-and-such sinful acts; Parama Puruśa must know that; I should not have done such things; if I go before Bábá,⁽²⁾ he may rebuke me severely. How can I go and stand before him?” – such are the thoughts that pass through the person’s mind.

One thing all of you should remember. Moral judgement regarding virtue and vice takes place only in the material world. People hate a sinner; and perhaps they should. Similarly, if someone performs a virtuous deed, people regard the person highly. That also they should. But to the Supreme Father is there any distinction between a sinner and a virtuous person? All these are concerns of the mundane world. So far as the Supreme Father is concerned, they are meaningless. Take the case of a child walking on the road. It has a gold necklace round its neck, and costly ornaments decorating other parts of its body. It is such an attractive sight. The father of the child, holding it on his lap, is caressing it. The position of a virtuous person is like this. The “ornaments” we are speaking of are the person’s virtuous deeds. They are not inseparable parts of the body. They have been earned or acquired from outside. Try to get the point.

And what is the nature of sin? Suppose again that a child is walking on the road. Suddenly it falls into the gutter. Naturally its arms and legs will be covered with mud. Will the father despise his child in this condition? Other people on the road may be repelled. But what will the father do? He will immediately pull his child out of the drain, wash its arms, legs, and body, take it on his lap, and try to console it: “What makes you cry, my child! Everything is okay now. You are all clean now. I’ll dry you off with a towel.” The position of those branded by society as sinners is like this.

For Parama Puruśa no difference exists between virtuous people and sinners. It is true, however, that to the world at large and to society such distinctions do exist. The whole world holds a virtuous person in high regard, and shuns a sinner. This is but natural, so far as society is concerned. But for God it is different. So the thought “I am a sinner. How can I show my face to Parama Puruśa” should never be allowed to enter your mind. One may feel shame and shyness before outsiders, but before God the question should never arise. Moreover, one thing of great importance you should always remember – shyness is a pásha, an external bondage. You will have to fight against that bondage. For this reason, you should always be very vigilant that no complex – be it superiority or inferiority – find a place in your mind. What is desirable is that you move ahead with courage, maintaining all the while perfect tranquillity of mind.

There are some people in society who think: “The spiritual path is thorny; how will it be possible for me to tread that path, since my past life was not that glorious at all!” It is not good for anyone to have such a mentality. It is true, however, that sádhaná is a constant struggle against avidyá. The force that carries people away from Parama Puruśa is called avidyá shakti. Undoubtedly avidyá shakti is very powerful. If any so-called sinner thinks, “How can I fight against this formidably powerful avidyá shakti?” my advice will be, no such thought should ever be entertained. Think of a person who is not a sinner, but a very good person. Is it possible for such a person to fight against this powerful avidyá? No, not even for that person is such a struggle possible. That person is also an ordinary human, like you. Yes, it is understandable that to fight against avidyá is extremely difficult for a sinner, but is it easy for a virtuous person? No, not at all. Avidyá is very powerful. How can a weak human being fight against it? One cannot.

So you see, virtuous people and sinners are equal from this point of view. But from this point of view, whether a person is virtuous or a sinner, the person is a human being after all, and as such a child of Parama Puruśa. Hence no one should lose heart, nor feel afraid, under any circumstances. Because one whose mind is fixed on Parama Puruśa is gradually moving nearer and nearer to Parama Puruśa. They are moving gradually nearer and nearer to Parama Puruśa, which means that are gradually drawing more and more energy from Parama Puruśa. How then can one remain weak? With the strength of Parama Puruśa, they will gradually become strong.

It is true that avidyá is extremely powerful. But remember, whose power is that power of avidyá? It has not come from any mysterious place. Avidyá shakti is actually the shakti of Parama Puruśa. Shakti Sá Shivasya shaktih.⁽³⁾ Avidyá shakti is under the control of Parama Puruśa. If you can give yourself in deep love to Parama Puruśa, then avidyá will begin to be afraid of you. Avidyá will realize that you are not inferior to her, nor are you an ordinary being. Moreover, knowing that you are closely related to Parama Puruśa in love, she will say: “I will not go near that person.”

Api cet sudurácáro bhajate Mámananyabhák;
So’pi pápavinirmuktah mucyate bhavabandhanát.

[If even the most wicked people worship Me with a concentrated mind, I will liberate them from the three bondages (physical, psychic and spiritual).]

Api cet sudurácáro… [“If even the most wicked people, sudurácáriis…”]. A person whose conduct is despicable, from the social standpoint, is called a durácárii; and when the person’s behaviour is so bad that even the durácáriis despise that person as a durácárii, that person is called a sudurácárii. Shrii Krśńa says: “If even a sudurácárii worships Me with undivided devotion, worships Me with deep love and devotion, I will certainly liberate such a person from his or her earthly bondages. Hence there is no reason for anybody to get perturbed under any circumstances. There is nothing to be afraid of.” For one who has reached the shelter of Parama Puruśa, victory is certain.

Footnotes

(1) Here the author voices a caste rule used by dogmatists, to show that their same logic can lead to a different conclusion. –Trans.

(2) An affectionate name for the author, used by the author’s disciples. –Trans.

(3) “Shakti (the Operative Principle) is the shakti (force) of Shiva.” (Shrii Shrii Ánandamúrti, Ánanda Sútram, 1995) –Trans.