Chapter 1	Ánanda Vacanámrtam Part 22 [unpublished in English]

The Supreme Father is the Absolute Truth, the only Truth of the Universe. His creation undergoes transmutation, and thus it may be a moving reality, a relative truth, but not an absolute truth. The Absolute Truth is a singular entity; there cannot be two Absolute Truths, there cannot be two Fundamental Truths.

In the hub of this Absolute Truth there is no change and no movement, no absolute pause, no relative pause. But in the outer arena of the Hub, of the Causal Matrix, there is movement, but there is no second entity. This internal movement, although a movement, is as fundamental as the Absolute Truth.

But in the realm of creation there is relativity; and because there are relativities, that is why there are pains, pleasures, sorrows and afflictions. All human beings reside in that portion of the Supreme Body. But whether plants, animals or human beings, the goal of all is the Supreme Hub. And this pauseless movement towards the Supreme Nave is human progress, progress in the proper spirit of the term. This is spiritual life, and this life is the real life. It is the only path for human beings to follow; no other path can be accepted as the path of progress that does not lead to intellectual growth and spiritual elevation. Only that can be termed as genuine progress which elevates all aspects of human existence - physical, mental and spiritual - and makes them one with the Supreme. This is the path of Sadhana.

In this path of your movement - and remember, movement is essential for you - sometimes obstacles arise, and in future will arise also. In this manifested world, different forces are acting and reacting; some of these forces help humanity in accelerating its movement, whereas some thwart the progress toward the Supreme. Spiritual aspirants will have to advance by fighting all these opposing forces. One should not be concerned about these; rather one should proceed on with greater firmness, smashing all obstacles and continuing tirelessly towards the Supreme Entity. One is sure to reach one’s destination. And what is the destination? To merge into Parama Puruśa, to sit on His Lap.

Along with the obstacles, there will also be certain forces which will assist you. Whatever worldly difficulties might obstruct your path, the best positive or auxiliary force is kiirtana. Kiirtana helps a devotee to accelerate the speed towards the hub of the Universe. Kiirtana will help you in all circumstances; if any mental trouble arises, kiirtana will help you.

People have to pass through so many relativities, so many troubles and afflictions, before attaining that Supreme Hub. Human beings are subject to triple afflictions – physical, psychic and spiritual – and the psychic and spiritual miseries are as painful as the physical ones.

Why do the spiritual afflictions arise? You know that you are the loving sons and daughters of Parama Puruśa. But you don’t feel Him always close to you, you cannot get the chance to sit on His Lap, and because of this you suffer from spiritual afflictions.

The supreme panacea to surmount all these triple afflictions is sadhana. So all human beings must do sadhana as much as possible; it is the main duty of the human life. If sadhana is omitted, then one should omit one’s food and sleep also. Just as food and sleep are essential for human beings, similarly kiirtana, the most essential aid for sadhana, should also be done whenever there is opportunity and time. The educated and uneducated alike should do it.

One must do kiirtana not only to surmount physical afflictions, but psychic and spiritual afflictions as well. It is the best medicine for all physical, psychic and spiritual ailments. It will bring about not only improvement in worldly life but success in the psychic and spiritual spheres. Kiirtana will help you in all circumstances, in all possible ways.

If people do kiirtana with distinct expression of the mantra, their mouths become pure, their tongues become pure, their ears become pure, their whole bodies become pure - and when so many parts of the body become pure, the átmá (self) also becomes pure. By kiirtana you become as pure as if you have taken a “holy dip in the Ganges.” What does a holy dip in the Ganges mean for a sádhaka? It means doing kiirtana constantly.

So instead of wasting your time in gossiping, in useless idle pursuits, you should do kiirtana even for two minutes or five minutes, whenever you get the opportunity. It is foolish to waste one’s valuable time in gossiping. One who has been blessed with a human body is not a fool but an intelligent person. Such people feel internally that they are the children of Parama Puruśa. Why should they waste their time?

By kiirtana you will always feel that you are not an insignificant creature, you are not inferior or low. Kiirtana will always remind you that you are the affectionate children of the Supreme. In kiirtana there is no restriction regarding time, place or person, no distinction between educated and uneducated, between black and white.

So do kiirtana, sing kiirtana, chant kiirtana, whenever and wherever possible.

Chapter 2	Ánanda Vacanámrtam Part 22 [unpublished in English]

I was saying yesterday that kiirtana is a valuable aid in spiritual practice (sadhana) to accelerate the speed of human progress towards the Supreme Conciousness - “sádhanásaháyakam.” But kiirtana is not only helpful in the realm of spirituality, but also in all spheres of life; it banishes physical troubles and tribulations as well. Kiirtana fights against all mundane difficulties and finally becomes victorious.

How does this happen? At the time of kiirtana, so many people, so many devotees assemble, and all their collective physical energies function unitedly. But more than that their collective psychic energies are flowing in the same channel under the inspiration of Parama Puruśa. So many minds are being loved by Parama Puruśa, so many minds are being guided and inspired by that Supra-Celestial Entity. So at the place of kiirtana, not only will there be a huge concentration of physical energies, but also of psychic energy which will remove collective accumulated miseries of this material, quinquelemental world.

Moreover, those people doing kiirtana are the devotees of the Lord, and they have already placed a throne for Parama Puruśa in their hearts. So when there is kiirtana, Parama Puruśa immediately comes to sit on the throne of their hearts. The divine seat, the universal hub of Parama Puruśa is shifted there. That spot becomes the capital of Parama Puruśa.

Why does He come there? “I will not sit on the thrones of the devotees’ hearts” – Parama Puruśa cannot say this. He will have to sit there, He will be compelled to sit there. In this way the unit minds, by the inspiration they receive from Parama Puruśa, become irresistibly powerful. No worldly obstacles can stand before their tremendous spiritual force. Thus kiirtana is helpful not only for spiritual sadhana but also for removing worldly difficulties.

The physical afflictions of this material world are caused partly by nature, and partly by human beings themselves. Now, whatever might be the physical miseries – be they natural or man-made – if people collectively chant kiirtana, the calamities are dispelled then and there. In case of natural calamities like flood, famine, drought or epidemic, or man-made calamities, miseries and tortures - if kiirtana is chanted with maximum sincerity, it will bring direct relief in no time.

In addition, kiirtana removes the collective psychic afflictions as well - those which are already existing, and those which have not yet arrived but about which we have premonitions of their impending arrival. If kiirtana is done in advance, those impending troubles disappear. Why do they disappear? They are dispelled not merely because of the collective mental force of so many people, but also due to the impact of so many minds moving with tremendous speed under the inspiration of Parama Puruśa.

At the place of kiirtana, not only the people who are themselves doing kiirtana will be benefited, but also those who are not participating – and even those who are not participating and who do not even like it – they will also be benefited! Those who listen sincerely to the chanting of kiirtana will be benefited and those who do not listen sincerely but simply hear inadvertently without any respect, they too will be benefited. “shraddhayá helayá vá” – “either with veneration or without”.

That is why I say that it is imperative for every intelligent person, every wise person, every clever person, to always do kiirtana, without any consideration of time, place and person. And those who do kiirtana should always remember that the hands of Parama Puruśa bestowing blessing will always be with them.

Chapter 3	Ánanda Vacanámrtam Part 22 [unpublished in English]

Human existence is trifarious: human beings are neither physical entities, nor psychic, nor spiritual entities – they are three in one. All human expressions and activities take place in those three spheres or strata. We should be strong in all the three arenas of life, and then only is human existence trilateral, in its true and proper spirit.

Now, we must serve the society and also the cosmic father in all the three strata of our existence. We must serve the Parama Puruśa in the physical sphere – how? Living creatures are the progeny of Parama Puruśa, so we can serve Him physically by rendering service to living beings in the physical sphere, by removing their various physical miseries and afflictions and by showing them the path to liberation. We must take upon ourselves the responsibility to lead them forward not by telling them, “Alright, you go ahead, I am behind you!” but rather by saying, “I am going forward – you also come with me!”

This universe is a loving creation of Parama Puruśa. We can give joy to Parama Puruśa by serving His creations – human beings, animals and plants – and this service will be the best application of Neohumanism. This service can be done in four ways – viprocita sevá (intellectual service), kśatriyocita sevá (service of courage), vaeshyocita sevá (economic service) and shudrocita sevá (manual service). None of these is inferior: we cannot ignore any one of them. People should render service according to their capacity. Those who like intellectual service, can do that; those who like manual service, can do so. But it will be best if all the four types are performed.

We cannot call people “good” if they cannot lead people of all walks of life towards welfare. We can call them “goody-goodies” but not good people. Those who are truly good people will move bravely forward and provide inspiration and strength to those mute masses to fight against all kinds of obstacles, and give a clarion call to them to march ahead.

In the psychic sphere also, we must serve Parama Puruśa, since mind is a very important aspect of human existence. And the best way to serve Parama Puruśa in the mental sphere is to do His kiirtana with love and devotion. When Parama Puruśa sees that “a number of minds are flowing towards Me,” He will certainly feel a soothing touch, and thus this collective movement will benefit both the individuals and the collectivity. This synthetic movement towards the Supreme One will surely reduce the degree of complexity that has arisen from the constant conflicts and clashes in the society today.

These days many psychic diseases have appeared as a result of this mental complexity. Many people are committing suicide; many people are becoming lunatics. The reason is that people are unable to adjust with the various types of complexities in life.

The human brain is limited, and its nerve cells also have a limited capacity: they cannot tolerate these growing complexities. Kiirtana gives bliss to Parama Puruśa in the mental sphere, and it also brings joy to human beings both individually and collectively; it leads them on the path of welfare and frees them from all these complexities. It removes all the diseases of the intellect and allows people to think easily and in the proper way.

So intelligent people should do kiirtana as much as possible. When people, due to psychic complexities, cannot find the solution to their difficulties and they are at a loss what to do, if they sit together at any place and do kiirtana wholeheartedly for a while, their psychic complexities will be removed and they will easily seize upon the solution to their problems.

Thus if you have even only one minute’s time, do kiirtana for one minute. If even two or three people gather together, they can do kiirtana collectively; if one thousand people assemble together, then also they can do kiirtana. When you do kiirtana and move towards Parama Puruśa, the Supreme Father, then in Parama Puruśa’s mind also there will be a flow of bliss, because so many minds are coming towards Him with love. He will feel very happy. Seeing the bliss of His devotees, Parama Puruśa will also become overwhelmed with joy, because of His enormous love for His devotees. “How good these devotees are!” – He says. Parama Puruśa loves each and everyone, but He loves those who do kiirtana still more. He will say to them, “Come, come, come – come near to Me.” This is the proper way to serve Parama Puruśa in the mental sphere.

Devotees may or may not be educated; they may or may not be highly qualified; they may or may not be intelligent; but if they do kiirtana they are efficient enough to render service to Parama Puruśa in the psychic realm. So my boys and girls, don’t miss this golden opportunity. You have been blessed with a human body; there must be maximum utilization of this human body by serving Parama Puruśa both physically and mentally, and the best method of rendering psychic service to Parama Puruśa is by doing kiirtana.

One of the names of Parama Puruśa is “Áshutośa”. “Áshu” means “quickly, easily”, so “áshutośa” means one who can be satisfied quickly and easily. Whether good or bad, if people do kiirtana sincerely and wholeheartedly even for five or ten minutes, Parama Puruśa becomes pleased. So it is not difficult to please Him – any person can satisfy Him easily. Parama Puruśa does not make any distinctions between educated and uneducated, between black and white – all are His loving sons and daughters. Even the ugliest child is a precious jewel to its parents. If people do kiirtana for a few minutes only, Parama Puruśa becomes happy.

And in the spiritual sphere, the only way to serve Parama Puruśa is to do what? sadhana. Your sadhana will attain the height of spiritual fulfillment when you will realize that “day and night, in adversity or prosperity, all the time Parama Puruśa is with me – I have nothing to worry about.”

By intensive sadhana, you will move closer and closer to Parama Puruśa. And in this process of forward movement, when you reach near Him you will feel that – although Parama Puruśa has millions of sons and daughters like you who are coming closer to Him – He is in front of you, and you will feel that on the lap of Parama Puruśa there is a vacant seat waiting just for you.

Chapter 4	Ánanda Vacanámrtam Part 22 [unpublished in English]

That which supports the jiiva [living being], or the object the jiiva is supported by, or, in other words, the essence of life, is called dharma. It is only dharma that carries the exact identification of an object. That is why dharma occupies the highest of all places in life. For any object or being to occupy a position higher than that of dharma is inconceivable. Hence dharma has to be protected under all circumstances. If a being deviates from its dharma, its very existence as a being is jeopardized; just as milk can no longer be called milk if its whiteness is taken away.

In the same way, when the dharma of an object or a being is destroyed, nothing will be left of that object. So whenever and under whatever conditions a person might be living, protecting his or her dharma is that person’s bounden duty. One should also help others to protect their dharmas, to protect their very existences. Whenever any jiiva or any being deviates from its own dharma, great calamity will befall it. This is called mahatii vinaśt́i, “all-round destruction”, in the scriptures.

So never under any circumstances should dharma be defiled; rather it should be protected. When under the influence of wrong ideas or wrong training and evil environments people lose their dharma, deviate from the path of dharma, society collapses. In the Giitá Shrii Krśńa says:

Paritráńáya sádhúnáḿ vinásháya ca duśkrtám;
Dharmasaḿsthápanártháya sambhavámi yuge yuge.

[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.]

When under the influence of wrong training and wrong environments, people deviate from their dharma, Bhagaván Himself appears to re-establish dharma.

Now the question is, what is it that brings on the decay of dharma? Why, after all, do people deviate from dharma? Why and how do wrong education and bad environments come about? There must be reasons. When dishonest people dominate over society, when administration is in the hands of the corrupt, honest people keep a low profile. When adharma reigns in society, when people are goaded by immoral persons and compelled to act by them, then and only then is it that people deviate from their dharma.

Yadá yadá hi dharmasya glánirbhavati Bhárata;
Cábhyutthánamadharmasya tadátmánaḿ srjámyáham.⁽¹⁾

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

The word gláni means “deviation from one’s own natural state”. What a miserable and helpless condition people are in when they have to lower their heads in fear before sinners, and adharma triumphs over dharma! They can do nothing under such circumstances. Under such awful circumstances, Parama Puruśa Himself has to come and take stern measures. In order to save humankind from such an extreme situation, Parama Puruśa will certainly have to do something.

To save someone from danger is called tráńa. The word tráńa is derived from the root verb trae plus the inflection anat́; it means “to save”. Suppose someone is in danger, and you rescue the person for the time being; that is an act of tráńa. But although you have saved the person today, they may be in danger again the next day. Obviously you have not pulled them out of danger permanently. Such an act of bringing someone out of the woods permanently is not an easy task; it is, in fact, beyond the power of human beings. To save someone permanently is called paritráńa. Only Parama Puruśa can bring about the paritráńa of jiivas [living beings], no one else. Tráńa leaves open the possibility of further danger in the future. But in the case of paritráńa, the question of recurrence of danger does not arise. The Giitá speaks of this paritráńa.

Similarly, the annihilation of sinners, evil-doers, is also the duty of Parama Puruśa. The meaning of the word násha is “destruction”, and the word vinásha implies permanent destruction. That which will not occur again is vinásha. Another such word in prańásha; but that has a different connotation. Prańásha implies going back to one’s own original state of being. For instance, we get sugar-cane juice from the cane; then from that juice comes sugar. Now if the sugar could go back to sugar cane, this would be prańásha.

Hence in order to annihilate evil-doers and restore dharma, Parama Puruśa showers His special grace and compassion. This special effort is necessary because the place of dharma is above all else; its importance is greater than that of anything else.

So you must under all circumstances give first priority and primary importance to dharma. Victory is assured to those who put dharma above everything else. Under no circumstances can they be defeated. Never have they been, nor are they now, nor will they be in future.

Footnotes

(1) Bhagavad Giitá. –Trans.

Chapter 5	Ánanda Vacanámrtam Part 22 [unpublished in English]

Every object has its own dharma, the essential mark of its own nature; and an object is known and named with reference to that essential mark. It is wise for every being to remain firm in its own dharma.

Gold and iron have their respective dharmas. In just the same way, human beings have their own dharma. If human beings deviate from their own dharma – mánava dharma – no more can they be called humans. Humans’ glory lies in their own dharma. So it is desirable that they be loyal to their svadharma [own dharma]. Even if people feel better off living like animals, and find it very troublesome to live like human beings, they will have to live like humans. Suffering notwithstanding, their character as human beings should not be lost.

Here the term svadharma means mánava dharma, and paradharma stands for whatever is outside this mánava dharma. It is better to embrace death established in svadharma; for humans pashu dharma [animal dharma] is dangerous. Humans should always remain firm in their mánava dharma; therein lies their greatness. Not even for a moment should people forget this.

Shrii Krśńa has said this very thing – that people should always establish themselves in the ideal of humanity, and be one with that. Let them live for the sake of their humanity, and die if necessary for the sake of their humanity. This is the highest truth of human life. To court death for the sake of dharma is always preferable. To adopt pashu dharma, paradharma, for the sake of pleasure can in no way be supported.

Chapter 6	Ánanda Vacanámrtam Part 22 [unpublished in English]

It has been said that Bhágavat Dharma stands on four legs. The first leg is Vistára (expansion) and the other legs are Rasa (flow), Sevá (service) and Tadsthiti (establishment in the Supreme Entity). Love for the Great, causing one to move ahead towards Him is the basis of “Vistára”.

Suppose you see a hill before you. First you will have to look towards its peak, and then proceed gradually towards it. The search for the Great and the movement towards Him is the natural wont of all living beings, but particularly of human beings. That is why “Vistára” is the first leg of Bhágavat Dharma.

Within each person lies an inner, hidden desire that “I shall move ahead towards the Great and I will attain Him.” Pressed by this ideation, human beings forge ahead towards Parama Puruśa. They have a firm conviction that “I shall attain Him. I must attain Him.” This desire is the very essence of Dharma, this is what prompts people to practise Dharma.

Some people say that there is a difference of opinion amongst the various Dharma (religions). In reality, however, there cannot be any difference of opinion in Dharma, for Dharma is one for the entire human race. That Dharma is the endeavour to attain Parama Puruśa.

Dharmasya tattvaḿ Nihitaḿ guháyám.

That is, the theory of Dharma, the essence of Dharma, is embedded in the word “guhá”. That is, the sense of “ahaḿ” (doership) of a person is lying quiescent or hidden in the sense of “I am.” In Saḿskrta this sense of “I am” is called “guhá.” That is why under no circumstances can there be any difference of opinion amongst various Dharmas or any mutual ill-feeling in relation to Dharma. If someone says that there is Dharmic difference between such and such person, I shall call that talk improper. Those who speak in such a way are ignorant of Dharma.

The external desire of the human mind depends upon the theory of expansion (vistára). That alone is Dharma. That is why Dharma is for each and every human being; indeed, it is for the whole universe. The one Dharma for this earth and the entire cosmos as well, is to love Parama Puruśa and to rush towards Him because of that love. Dharma was one in the past, today it is also one, and even in the future it shall remain one.

People derive peace from this Dharma. That is why it is the duty of every human being to practise Dharma in each sector, in each stratum of life, and then to organize the entire human society with Dharma as its base.

Under no circumstance can there be any Dharmic difference. Rather Dharmic people love all because to them everyone is the progeny of Parama Puruśa and this cosmos is His creation. That is why it is verily the duty of every Dharmic person to establish a relationship of love and affection with each being created by Him and to express that love by serving society.

You shall always remember that you have come into this world for the practice of Dharma and to generate friendship, love and affection in the human society. Those who stick to the path of Dharma shall be victorious for eternity.

Chapter 7	Ánanda Vacanámrtam Part 22 [unpublished in English]

The aim of human life is to attain Parama Puruśa – no other goal can be accepted. But human beings live in a relative world. They have to remain within the spatial, temporal, and personal boundaries. Hence one has to pass ones life maintaining proper adjustment with time, space and person. The goal of human beings is Parama Puruśa – He is the Supreme Entity – the absolute entity. When human beings move towards the absolute world from the relative world they have to maintain proper adjustment with everything. This very adjustment, this very balance brings about benediction to the society. And the individual entity is also benefited. If someone does not maintain adjustment, the society is not benefited, nor is anyone individually. Due to the absence of balance, one’s individual spiritual practice is also disturbed. As a result, one’s individual progress is hampered. Not only this, retardation starts taking place. One’s aim should be a proper, well-balanced continuous journey. One has to move towards Parama Puruśa. Human beings are travellers on the path of eternity, marching ahead without stopping anywhere is their characteristics. They have not to stop under any circumstance. The greatest shelter of human beings is Parama Puruśa. Hence they have to move ahead fearlessly. They must be fearless because the most powerful entity of the world is with them. There is no cause for fear, there is no cause for timidity. Whom should one fear if the Supreme power is with one? Why should one fear? But one has to move ahead in a balanced way.

While rendering service to the entire society, you will have to move ahead because on the one hand you will be blessed by society, and on the other you will take inspiration from it enabling you to march ahead with much more speed. You must always bear in mind that this created world is created by Parama Puruśa. Thus it is very very dear to Him. When you render service to created beings it is as good as serving Him. Human beings are entities who have rationality and intellect. The extent to which human beings can render service to the world is more than that of any other creature. Hence you will always bear in mind that you are the oldest sons and daughters of Parama Puruśa – His dear sons and dear daughters. Hence your duty is to utilize totally and properly this physical body and mind. By thinking always of Him and talking of Him psychic elevation takes place. Go on moving towards Him. In Him alone lies Your individual good and social good. You have come with human body, human intellect. Your human life will become fruitful. By His grace you have a human body and human mind and you should also bear in mind that by His grace alone you have to move ahead in life. By His grace alone He is to be attained. You will attain Him – certainly you will attain Him.

Chapter 8	Ánanda Vacanámrtam Part 22 [unpublished in English]

Human existence is trifarious. That is, it has three strata – physical, psychic and spiritual. None of these strata should be neglected. Although the psychic stratum is more important than the physical stratum, even so the physical stratum cannot be ignored. Likewise, the spiritual stratum is more important than the psychic stratum, but the psychic stratum must not be neglected on that account. Cultivation of the psychic stratum also is essential. The mentality of those who do not practise spirituality, but only look after their physical and psychic development, will become crude. Those who are concerned only about their physical development and spiritual elevation but do not work for their mental progress will gradually become psychically inert. The collective intellectual progress of the society will be checked forever. If people do not make an effort to develop physically, the society as a whole will suffer for the lack of strong, healthy men and women. Since that is not desirable at all, there should be equal emphasis to develop in every stratum of life, and there should be a perfect balance in the three strata.

Proper attention should be paid to the physical, psychic and spiritual development of small boys and girls. Just as they sit and study to develop their intellectual capabilities, they should also sit to do their spiritual practices with their parents. That is the way they will develop their spiritual practices. They should take diikśá [spiritual initiation] from an ácárya(á) [spiritual teacher] when they grow up. They should practice the lessons of sádhaná – japa, dhyána, ásana, práńáyáma, etc. – along with their regular academic lessons. All that is necessary for their trifarious development, and it must be perfectly balanced. One should remember that the absence of a proper balance will harm not only the individuals, but also the society as a whole.

The practice of táńd́ava that is prescribed for you [men] is conducive for physical and spiritual progress. In my opinion, as many people as possible should practise táńd́ava. Those who are a bit old should practise it twice a day at the time of their spiritual practices. As far as young people are concerned, they may practise it as much as they can. There should be healthy competitions for them.

The practice of táńd́ava is not suitable for women because of certain physiological constraints. But they need something too. When in Patna, I invented a new type of dance-exercise for women, which I have called kaośikii nrtya. As for the benefits, kaośikii is as important as táńd́ava.

Kaośikii is beneficial for both men and women. Competition in táńd́ava and kaośikii is very good and encouraging. I strongly support it. There should be competitions wherever there are Ananda Margis. There should be competitions even where there are no Ananda Margis. There is no harm in it; rather it is beneficial in all respects.