Chapter 1	Ánanda Vacanámrtam Part 25 [unpublished in English]

Átmamokśárthaḿ jagaddhitáya ca [“For self-realization and the welfare of the universe”] is said to be the ideal of a sádhaka’s life. A person should do work and while doing work should remember that whatever one is doing is meant for self-realization.

If a person is doing sádhaná just for self-realization, no matter that the world is going to hell, will we not call such a person utterly selfish? If one is not doing service to humanity and has no concern for them and is engaged only in sádhaná for self-realization, then he or she deserves to be called self-seeking despite his or her spiritual longing. So it has been said, Átmamokśárthaḿ jagaddhitáya ca. This is the purpose of life. You take much service from the world, by way of subsistence and maintenance, which you must return, or else you accrue a debt. If you are burdened with a big loan at the time of death, what will happen? You will have to be reborn in order to repay your debt with interest.

You take service from the world, therefore you can ill afford not to give something to the world; and you will receive interest in case you give more than you take. It is, of course, your prerogative to accept or not to accept the interest. But you have no such prerogative regarding the repayment of the debt. You will have to repay it. Remember, you have come to this world to render service to it – to render service to the world, and to practise the sádhaná of self-realization. [But] those who do only the sádhaná of self-realization, and refrain from social service, cannot make any headway in their sádhaná. The two are invariably dependent upon each other.

What does it mean to be human? According to one old school of thought, a human being is a rational animal. But in our philosophy, human beings are not regarded as animals. Why call them rational animals? Mere possession of life does not mean one is an animal.

One with life [of a lower order] is called jánvar [animal] in Persian. There are many suffixes in Persian such as dár, var, gar, and so on. For example, those bargaining (saodá) are called saodágar; those possessing life (ján)⁽¹⁾ are called jándár [living being]; one who invades (hamlá) is called hamlábar [an invader]; a demonstrator of magic (jádu) is called jádugar [magician]. So the existence of life makes one a jándár, but one does not become a jánvar [animal] simply due to being jándár [living]. Precisely for this reason I do not support the contention that humans are rational animals.

We say that human life is an ideological flow. Life should have an ideal, and when the movement is towards that ideal, we call it human. Where there is no ideal, nor any movement towards an ideal, we cannot call a life human in spite of any human appearance it may have. So appearance is not the criterion for recognizing humans. In fact we find some persons having more bestiality than the beasts themselves. Beasts do not wage world war. They do not inflict injury on the innocent. So where there is no ideology one becomes worse than a beast. Hence human life is an ideological flow.

It was said in olden times,

Andhaḿ tamah pravishanti ye’ vidyámupásate;
Tato bhúya iva te tamo ya u vidyáyáḿ ratáh.⁽²⁾

–Iśa Upaniśad

We also say, “Subjective approach through objective adjustment.” Movement is towards Parama Puruśa, but at the same time maintaining objective adjustment. You have to move giving proper treatment to the objects of the external world. There must be subjective approach, but at the same time objective adjustment; that is, adjustment with the objective world is essential though one’s movement is towards supreme subjectivity.

When Prakrti is in a balanced state, She is called simply Prakrti. When this balance is lost, She is called Máyá. In Máyá, when tamoguńa [the static principle] is predominant, it is called Avidyámáyá, and when sattvaguńa [the sentient principle] is predominant, it is called Vidyámáyá.

What is this Avidyámáyá, this movement towards the crude? What is this crude world? Soul-ward movement is the subjective world. What happens to those who are only concerned with the crude world, who are merely involved in the pursuits of name, fame, money, house, prestige, and so on? Andhaḿ tamah pravishanti – “They are led into darkness.”

And the state of those with sole concern for Vidyámáyá is still worse. They live in the world – take food, clothes and service from the world – and, like hypocrites, declare that there is no world. They say, “All this is unreal. Give it up.” They preach to give up this unreal world, but they themselves eat the food, drink the water and wear the clothes of this unreal world – yet still say that the world is unreal. What state are they in? You know that the owl rules the night. It is powerful only during the night. When the sun rises it cannot see anymore – so it gives no recognition to the sun, it denies the existence of the sun. Likewise, through sheer hypocrisy, some call the world unreal, though they are very much dependent on it to remain alive.

One is a hypocrite who escapes into vidyá alone and says, “I shall do only sádhaná.” If there is no world, from where does one derive the means of sustenance? Suppose a man has renounced the world and has gone to live in a Himalayan cave. There too he will have to eat. He is sitting and constantly thinking that there are fruits on a particular tree. “I saw some the previous evening.” He proceeds to the tree and finds the fruits still there. He thinks, “I must pluck them, otherwise they may be plucked by another sádhu [spiritual aspirant].” See, he is practising hypocrisy. Or else he is thinking, “I have renounced my home and hearth, but maybe my cousins have let their buffaloes into my field and they are grazing the crops.” Thinking all these things, what does he become? He becomes a hypocrite. That is why it is said that paying attention only to vidyá leads to greater darkness.

What then should one do? There must be an adjustment between the two. Sannyásins⁽³⁾ practise átmamokśárthaḿ jagaddhitáya ca. These sannyásins are not the ones living for their bellies alone. They are serving the society. Those serving this world do not strive for vidyá alone; they also serve the world. This should, in fact, be done not only by sannyásins, but by family people as well.

What is the difference between the two?

The life of a householder is a little troublesome. Why is it? A householder has two families – small as well as big. What is the small family? It includes one’s parents, sisters, brothers, spouse, and other relatives such as aunts, uncles and so on. The Indian family is a [relatively] big one. In the Indian tradition, even the sisters of one’s father and mother are included in the family. This is one’s small family.

And the big family is the whole universe and its suffering humanity.

What does a householder have to do? He or she has to maintain a balance between the two families. One invariably has to look after and expend for the small family, and, simultaneously, work for the big family. If one devotes all one’s time and energy to the small family, totally ignoring the big family, one becomes a fallen and degenerated householder. Likewise, if one pays attention only to the big family and neglects the small family consisting of one’s parents, brothers, sisters, etc., then again one falls.

Just see how difficult it is to keep adjustment between the two. A wife will be annoyed if a husband donates much money [to social service]. Therefore he donates twenty-five rupees with the wife’s knowledge and another twenty rupees without her knowledge, and thus establishes adjustment. Sannyásins need not establish adjustment.

You know our workers⁽⁴⁾ have to collect [donations of] paddy, wheat, and so on for the children of our [children’s] homes. The workers say that if they visit the farmyard, the farmer donates a bigger quantity, but if they are delayed and have to collect from the farmer’s house, the farmer’s wife donates a little less. Thus the householder has to maintain adjustment between the two. But the sannyásin has only one family – the big family – so there is no question of adjustment there.

Those who go by vidyá alone, that is, who endeavour only for self-realization, and deny the objective world (although in reality they cannot deny it since they have to eat, wear clothes and bathe) have been called hypocrites in the scriptures.

And those who go by avidyá alone, guided by materialistic theories, like the materialists of the present age, what state are they in? Andhaḿ tamah pravishanti ye’ vidyámupásate – “They gradually move from light into darkness.”

What is materialistic philosophy? It is the product of an undeveloped brain. And what are its consequences? Those who follow it gradually move towards darkness.

A person becomes like his or her iśt́a [goal] and talks only about that. For example, Shabda Brahma [Brahma expressed as sound; oṋḿkára]. The first singer and dancer of India and of the world was Sadáshiva. He talked about Shabda Brahma. He named it náda. His existence was indeed sonic. Likewise, one who thinks about matter will one day become matter. This is the natural law. The businessman who always thinks, “money, money,” will never again be born as a human. He will not be born as a dog, goat, or sheep, either. After death he will become money, and will remain confined in the box of a businessman. That was indeed his goal. So materialistic philosophy converts one into matter. After death, materialists will become shirts or wine according to the objects of their thinking.

The greatest wealth of a human being is his or her intellect. One should not drink. Why? Because drinking destroys the intellect. In the natural state, one thinks many thoughts in his or her unconscious mind. Knowledge is stored in the unconscious mind. One thinks in the unconscious mind and controls one’s actions through the conscious mind.

Suppose there is a beggar in Nagpur city. He imagines that he is the emperor of Delhi. But since his conscious mind says, “No, you are not the emperor of Delhi, you are the beggar of Nagpur,” he does not say it openly. But if he drinks wine, his conscious mind stops functioning. Due to lack of control over his conscious mind, walking along the road he will say aloud, “I am the emperor of Delhi.”

Intellect controls every action of a person, but drinking destroys it. That is why wine is a bad thing.

Materialism is equally bad. It too destroys the intellect and converts it into bricks and stones. Therefore materialistic philosophy is more dangerous for the society even than a dacoit. You have to fight against materialistic philosophy tooth and nail, for it is the greatest enemy of humanity.

[In one sense,] materialists are led into greater darkness [than the escapist sádhus]. Light obeys a rule: when scattered, it divides into seven colours – violet, indigo, blue, green, yellow, orange and red. Accordingly, there are seven lokas [levels of the Cosmic Mind]. The unmanifest universe above the seven lokas does not have kala [seed]. Brahma at this stage is called niskala [without seed]. And this, our world, is sakala [with seed]. This [world] is Sakala Brahma and that [state] Niskala Brahma. Now what exists beyond the seven worlds? Only white effulgence and no colour. White is not a colour. The combination of all colours is white.

Similarly there are [mythologically] seven worlds [netherworlds, hells] below bhúrloka: tala, atala, vitala, talátala, pátála, atipátála and rasátala. Rasátala is the lowest of all. The colour of all these seven worlds is black. Black is no colour. Want of colour is black, so there we find blackness. (But there are degrees even in blackness; all blackness is not the same. For instance, even the [blackest-skinned] people belonging to the Austric race are not as black as Negroes. Nor are they as black as Dravidians. [And mythologically, the upper hells are lighter shades of black than the upper hells.])

Well, there is something! Those who have transcended the seven worlds [whether above or below] find no colour differentiation there. So they do not believe in casteism. All humans are one for them! The divisions of Vipra, Kśatriya, Shúdra and Vaeshya do not hold water for them. All are one and the same for them. So it has been said:

Varńáshramábhimánena shrutidásye bhavennarah;
Varńáshramvihiinashca vartate shruti múrdhańi.⁽⁵⁾

One then sits atop the scriptures.

There are seven shades of darkness corresponding to the seven worlds below. What are these shades? Tamah [is the first and] means simply “black”, the second is tamasá, third mahátamasá, fourth andhatamasá, fifth tamishrá, sixth mahátamishrá, and seventh andhatamishrá. What is this last, this andhatamishrá? It is the darkness in which it is not possible even to see one’s own hands. When one becomes materialistic – extremely materialistic – one’s intellect and conscience are all lost. One cannot see even the hands by which he or she accepts a bribe or holds a cup of wine. One thinks, “Whatever I do is right.” That is why it is said, Andhaḿ tamah pravishanti [“One who follows the path of avidyá falls into darkness”]. He or she will go down to rasátala. Rasátala is a stage far below even dogs and goats. Dogs and goats never go below bhuvarloka. They are far superior to those in rasátala. For their physical bodies are in bhúrloka and their crude mental bodies are in bhuvarloka. Animals do not fall. Humans fall down as well as rise up.

A river flows from high to low. The Gauṋgottarii flows towards the Ganges, and the Ganges towards the Gangasagar [mouth of the Ganges]. But the Gangasagar never travels back to the Ganges, nor the Ganges to the Gauṋgottarii; because rivers always flow downward. But the flow of the Ganges of the human mind is bi-directional. This mental Ganges can flow from the Gauṋgottarii to the Ganges and vice versa. What, therefore, what should you contemplate? You should think, “I will go from the Gangasagar to the Gauṋgottarii.”

Materialists, despite human form, do not practise sádhaná. Nothing is stationary in this world. Everything is moving. If one does not move upward, does not endeavour for the upliftment of his or her self, then one is bound to move downward, because movement is essential – if it is not upward, it has to be downward. So everyone should make an effort. One should not think to remain stagnant where he or she is. You cannot, in fact, remain where you are. If your movement is not upward, you are destined to fall. Therefore, wise men and women will make efforts to move upward.

You must begin an upward march right now, no matter how great wrongs you have committed in the past. Proceed onward from this very moment. Forget the past. Think to become Parama Puruśa. Tomorrow may never come in your life, it is futile to think of tomorrow. You should contemplate now what you have to become [by] the following day.

Footnotes

(1) Another example, that was unclear in the original magazine publication of this discourse, omitted here. –Eds.

(2) “One who follows the path of Avidyá falls into darkness, but one who devotes oneself to the path of Vidyá only falls into deeper darkness.” Avidyá is the aspect of the Cosmic Operative Principle which guides movements from the subtle to the crude, and Vidyá is the aspect of the Operative Principle which guides movements from the crude to the subtle. –Eds.

(3) Literally, “one who has surrendered one’s everything to the Cosmic will” or “one who ensconces oneself in Sat, the unchangeable entity”; a renunciant. –Eds.

(4) Missionary sannyásins and sannyásiniis of Ananda Marga. –Eds.

(5) “One who accepts the divisions of society according to varńa and áshrama is a veritable slave of the Vedas. But one who is above varńa and áshrama is the lord of the Vedas.” There are four varńas (castes) – Vipra, Kśatriya, Vaeshya and Shúdra – and four áshramas – Brahmacarya, or student life; gárhasthya, family life; váńaprasthya, retirement in solitude; and sannyása or yati, the life of renunciation. –Eds.

Chapter 2	Ánanda Vacanámrtam Part 25 [unpublished in English]

In both sessions yesterday,⁽¹⁾ I spoke mainly about the mind. The theme of discussion yesterday evening was that if at any time any undesirable thought arises in the mind, that is certainly an evil and should be forsaken, but it is not a punishable crime.

How can human thinking be controlled? Occasionally some undesirable ideas arise in the mind that the mind wants to avoid. Even then they keep coming into the mind, despite the fact that the mind does not want them. Again, there are thoughts that the mind wants to have, but in fact they do not come. You must have noticed that some children sit down with their books and notebooks and try to study, but their minds are occupied with thoughts of the playground or the kitchen.

The flow of human thought is controlled primarily by one’s inborn saḿskáras [mental reactive momenta] and acquired saḿskáras. Acquired saḿskáras are of two types: (1) those coming from the environment; (2) those imposed by external sources. People’s minds are generally influenced by the environment they live in. When you see your neighbour taking tea, and the scent of the tea wafts through the air to your nose, you also feel like taking tea. This is the influence of the environment. Again, when something is repeatedly told to you, that does have an impact on your mind. That will be an instance of an imposed saḿskára.

A person’s saḿskáras are generally determined by the nature of the actions he or she performs. After death, the person gets a new physical structure corresponding to the saḿskáras one has acquired. If one acts like a dog, one will get the body of a dog, and one’s thinking also will certainly be that of a dog. These will be the person’s inborn saḿskáras. If one’s thoughts are not entirely inhuman, one will be reborn in a human body. But in some cases of imposed saḿskáras, the person’s thoughts will be like those of lower animals.

For instance, a child belonging to a family the members of which are frequently quarrelling with each other, also becomes quarrelsome by nature. Certain religious sects make common people firmly believe that certain actions are sinful, and certain others are virtuous. This kind of acquired saḿskára is called an imposed saḿskára.

Another kind of relationship exists between human mentality and the environment, and that is the relationship of fear. The first thing an infant does immediately after birth is to start crying. By crying, its needs are immediately fulfilled. It observes that whenever it cries, a woman with bangles on her wrists, with a vermilion mark on her forehead, and with long hair runs to it and gives it milk. In this way it learns that crying brings fulfilment to all of its wants. The sound ma is the easiest that a human being can produce. Hence the little child addresses the caring woman as Má. Is it wrong for the newborn child to cry like this?

The same child, when grown up a little, wants toys, wants to go out of the house. Are these punishable crimes? When it attains adolescence, it wants romantic experience, and becomes fond of detective stories. When after some time it becomes a full-grown young man or woman, its thinking as well undergoes a change. In middle age its mind is occupied mostly with thoughts of its family, and with thoughts as to who will inherit its property after its death as well. And it thinks that throughout its life it has so far not done any virtuous deeds; so it begins doing a little sádhaná, bhajana and ritualistic worship. All this kind of thinking is quite natural. Under certain circumstances it might be good to forsake this kind of thinking, but it is not a punishable offence.

Thought patterns change with advancing age. But one must be careful to see that these natural thoughts do not cross the line from that which it would be better to forsake, to that which is actually punishable. Very often children, when they get together, waste their time fighting with each other. So let them get together; but it will be up to the adults to see that they do not fight. No ideal society can be established if we go against nature. Natural principles of psychology should not be violated. There was a time when just to think of eating rice on Ekádashii,⁽²⁾ or to eat non-vegetarian food on the new moon or full moon, was regarded as a punishable crime. But I would say that if anybody takes rice in a normal way, there is nothing wrong with that.

Whatever thoughts any small child, or boy or girl, or adolescent, youth, middle-aged person or old person may have in their individual lives, in family life it is the responsibility of the guardians of the family to control them. Children are generally like their parents. But the overall responsibility of guardianship lies with the samája gurus.⁽³⁾ They should see that no one’s thoughts cross the line from that which it would be better to forsake, to that which is actually punishable. And as in individual life, so in social life, the samája gurus should see that the collective thinking does not cross the line from that which it would be better to forsake, to that which is actually punishable. If, in spite of everything, people’s defective thoughts do reach the stage of punishability, indiscipline will affect the entire social structure. To put an end to the indiscipline and restore order to social life is the major responsibility of a sadvipra. For this reason there is no place for carefree relaxation in a sadvipra’s life. A sadvipra has to bear, and staunchly bear, the entire responsibility of protecting society. If the mentality of any group of the society reaches the punishable stage, sadvipras will have to form another and more disciplined group.

Yesterday[see beginning] I told you that there are three types of pátaka [sin]. The first type is where atonement is possible. Suppose, for instance, that someone has stolen five rupees. Certainly that is a sin. But if the thief returns the money to its owner, and apologizes for his or her conduct, then it must be considered that the sin has been atoned for. The second type of pátaka is called atipátaka, and for that there is no social atonement. Suppose someone has brutally cut off someone else’s leg. To atone for that sort of sin will mean completely giving up all sorts of ease, comforts and pleasures of life for the sake of social welfare. The third category of sin is called mahápátaka. For that also there is no atonement. That kind of sin brings recurring harm to society. An example is the adulteration of black pepper with papaya seeds; because, if one businessman does this, another will see the first and be encouraged to imitate the first.

In the Rámáyańa there is a beautiful story about mahápátaka. A fierce battle was going on between Rama and Ravana. The defeat of Ravana was almost certain. So Ravana started worshipping Shiva. He was a great devotee of Shiva; and Párvatii was highly pleased with Ravana’s devotion and reverence. She said to Shiva: “Ravana is not an atipátakii. True he abducted Sita, but even then You should help him. Why don’t you help him?”

Shiva replied, “Párvatii, Ravana is not only an atipátakii, he is a mahápátakii. Because he abducted Sita in the guise of a sádhu [saint]. As a result a feeling of deep distrust of sádhus has developed in society, particularly in the minds of housewives.” Ultimately Shiva did not help Ravana and Ravana was defeated in the fight.

Normally when the number of atipátakiis and mahápátakiis increases out of proportion, the responsibility of saving society rests with the sadvipras. But when the mahápátakiis in society outnumber the atipátakiis, Parama Puruśa descends on earth armed with His special power. That is why the Giitá says:

Yadá yadá hi dharmasya glánirbhavati Bhárata;
Cábhyutthánamadharmasya tadátmánaḿ srjámyáham.
Paritráńáya sádhúnáḿ vinásháya ca duśkrtám;
Dharmasaḿsthápanártháya sambhavámi yuge yuge.⁽⁴⁾

The deviation of any object from its normal state is called gláni. The normal state of dharma means movement in accordance with dharma, not movement towards nature. When mental sin reaches the punishable stage, the gláni of dharma sets in. Hence Bhagaván Shrii Krśńa said: “Whenever the decline of dharma sets in, that is to say, when the mahápátakiis in society outnumber the atipátakiis, Parama Puruśa, assuming a quinquelemental body, descends on earth.”

Here the word yuga means a period of disaster. In a period of disaster, Parama Puruśa comes to the world to save the virtuous and to complete the task that the samája gurus and sadvipras fail to accomplish; He removes all evils by the root. The mission of Parama Puruśa is to restore dharma. He fulfils this mission yuga after yuga.

I want to tell you only this: That in your personal lives you should never let your wrong thoughts sink below the level of that which it would be better to forsake, to the level of punishabiliy. Do not even think of allowing them to. Remember that strong samája gurus must be developed. A samája guru simply means a teacher. That is why we in Ananda Marga lay great emphasis on education – in order to bring about a widespread expansion of learning, and remove all defects in the world of education. If the samája gurus are unable to protect the society, then the sadvipras will have to take on that responsibility. If even the sadvipras are not able to cope with the social problems, then Parama Puruśa Himself has to appear in the world in a physical framework. Your duty is to cooperate body and soul with the samája gurus, the sadvipras and Parama Puruśa in their joint noble work. This indeed is your dharma.

Footnotes

(1) The two discourses the author refers to are unavailable. They may never have been taped. –Trans.

(2) “Eleventh” day after the new moon or full moon. –Trans.

(3) Elsewhere the author defines samája gurus as follows:

“Teachers must possess such qualities as personal integrity, strength of character, righteousness, a feeling for social service, unselfishness, an inspiring personality and leadership ability. They are samája gurus, and for this reason it is not possible to accept just anyone as a teacher. Because teachers have an extremely important role to play, their professional standards must be very high.” (“Education” in Human Society Part 1, 1998)

“In the history of our human society sometimes it so happens that a major portion of the people, [who used to get inspiration from their environment, cannot, due to the influence of antisocial elements,] get that inspiration. When such a situation is created, it is the duty of the nobler and better portion of the human race to guide others so that they may not feel any difficulty due to unfavourable environmental pressure. These people are the samája gurus.” (“The Phases of Human Approach” in Ánanda Vacanámrtam Part 30, 1996)

“Samája gurus are those who lead the entire society by virtue of their extraordinary intelligence, deep wisdom, towering personality and leadership ability. Hence it can be easily imagined that this world has been blessed with few such [samája gurus].” (“Vraja Krśńa and Sáḿkhya Philosophy” in Namámi Krśńasundaram, 1997)

–Trans.

(4) “O Bhárata, at a time when dharma declines and adharma is ascendant, I create Myself out of my own fundamental factors. 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.” Tadátmánaḿ srjámyáham means “I create Myself at that time.” –Trans.

Chapter 3	Ánanda Vacanámrtam Part 25 [unpublished in English]

The science of spirituality developed out of human beings’ innate desire to unravel the mystery of creation. Humans began to search for the secret causes underlying both the dreadful and the beautiful aspects of nature. They looked around them at the rivers and streams, the far-flung mountain ranges, the flashes of lightning; they heard the thunder; they listened to the roaring of ferocious animals – and they began to plumb the depths of these mysteries. These endeavours to get at the hidden truth of everything are what is known as Tantra. Since these endeavours were carried on at different times, in different places, and by different groups of individuals, we find some differences in methodology among the various schools of Tantra.

Tantra originated in [South] Asia, and its propounders were the Austrics, [the Dravidians,] and the Mongolians.⁽¹⁾ Among these peoples, the Dravidians and the Mongolians were more developed, the Austrics less. The practitioners of the more-developed Tantra would look upon things from a broad point of view, renouncing all narrow thinking. They would always strive hard to advance the welfare of the masses. Through such selfless service, they would overcome the fetters of the mind, such as hatred and shame. The practitioners of the less-developed Tantra would behave in just the opposite way. They would indulge in casteism; in expressions of untouchability; and in expressions of hatred and envy in relation to other groups.

The overcoming of material bondages signifies the greatest human progress. The word tantra signifies that one “frees oneself from the bondages of crudity;” therefore Tantra is considered the best kind of spiritual practice. Lord Sadáshiva was the first propounder of this Tantra. He developed certain fixed rules, and thereby ensured all-round progress in the different aspects of human life. He brought about a perfect system, reviewing and coordinating all branches of Tantra. He researched and proved the efficacy of both the [external] and the [internal] aspects of Tantra.⁽²⁾ The [external] aspect of Tantra consisted of sádhaná with skulls, in cemeteries. The [internal] aspect of Tantra consisted of the practice of yoga. [It is ultimately] through [internal] Tantra that human beings can reach the heights of spiritual success.

Human beings can never win liberation by flattering Prakrti. An entity which is flattered becomes proud. Human beings must not become the slaves of matter. If sádhakas will worship Puruśa and ignore Prakrti, they will find that Prakrti will automatically begin to flatter them.

There is no such thing as “supernatural” in this world. All sorts of powers lie dormant in human beings. Sometimes we get glimpses of these latent powers. In a more-developed terminology, these glimpses will be called “intellect” or “intuition”. Human beings can develop that which they have glimpsed, eventually attaining extraordinary powers. In the eyes of ordinary people, these powers appear to be supernatural, but actually they are natural. But it is a fact that ordinary persons cannot do these extraordinary things, and that is why they look upon these powers as supernatural.

Tantra is a source of such extraordinary powers. Within a short period, all the páshas and ripus [fetters and enemies] which bind the mind become broken. As long as the mind is in bondage, it tends to move towards crude material objects; that is, the mind remains inextricably associated with matter. But once the bondages become snapped through the practice of Tantra, the mind becomes detached from those crude objects. This implies the elevation of human beings, because [it is through detachment that] physical, psychic, and spiritual progress becomes possible. Humans are predominantly-mental beings, and sometimes [certain of them] develop extraordinary intellect; because of their greater concentration of mind, their societies consider them to be a superior type of person.

When we talk about the ripus [enemies] of the mind, we mean only the [internal, or, innate] enemies.⁽³⁾ For a human being to bring the ripus under perfect control signifies an important victory. Those persons who can do so attain greater control over the forces of matter, and can perform feats that in the eyes of the common masses betoken some kind of supernatural power.

In Tantra the endeavour to establish control over matter or over external forces is called avidyá sádhaná. And the practice which leads to self-realization is called vidyá sádhaná. And that branch of Tantra which is neither vidyá sádhaná nor avidyá sádhaná is called upavidyá sádhaná. Only vidyá sádhaná contributes to the welfare of humanity; the other two practices are merely a waste of time. Márańa, uccát́ana, sammohan, váshiikárańa, etc., come within the definition of avidyá sádhaná. The practice of avidyá leads to degradation. Sadáshiva, the original propounder of Tantra, collected and systematized all the branches of Tantra, but He did not encourage the practice of avidyá, because it is an inferior order of sádhaná. When people practise sádhaná in order to attain “supernatural” powers, their mental objects ultimately become crude, for after attaining such powers, they utilize them for self-aggrandizement or for revenge.

Vidyá sádhaná was almost extinct for the last 1200 years. And there are now only a handful of real Avidyá Tantrics left – the rest are charlatans and hypocrites. After death, these people will be reborn as worms and insects.

Human beings practise sádhaná in order to become one with Brahma, not to become ghosts or ghouls. To become one with Brahma, they must practise Vidyá Tantra, and not Avidyá Tantra. Of course through either kind of sádhaná, sádhakas gain freedom from the páshas and ripus. But the difference between the two sádhanás is that the practitioners of Vidyá Tantra channelize their spiritual powers towards the attainment of Paramátmá, whereas the practitioners of Avidyá Tantra utilize their acquired powers for mundane benefits. Through Vidyá Tantra one “binds” [wins] Paramátmá, while through Avidyá Tantra one binds [dominates] living beings. Vidyá Tantrics accept Paramátmá as their object of supreme adoration, and in order to become one with Him, they channelize all the powers they have acquired towards Him.

From a medical point of view also, Tantra sádhaná has its usefulness. In ancient times there were Vedic experts in áyurveda.⁽⁴⁾ But as they were not Tantrics, they were handicapped in fully utilizing their medical knowledge to cure patients. Because of their prejudices – their hatred of certain groups, their belief in untouchability, their casteism, etc. – they would hesitate to touch the bodies of their patients; whereas the Tantric doctors, because of their control over [such enemies and fetters as] hatred, fear and shame, could render medical service in a proper way. The practices of dissection and surgery rested mainly in the hands of Tantric doctors.

Footnotes

(1) Since anciently Mongolia was an empire, and symbolized all of East Asia, “Mongolian” here means “Oriental”. –Eds.

(2) For more on the internal and external aspects of Tantra, see “Tantra and Its Effect on Society”. The distinction between external and internal is not the same as the distinction between “less-developed” and “more-developed” made previously in this discourse. –Eds.

(3) The ripus, or “enemies”, of the mind – káma [longing for physical objects], krodha [anger], lobha [avarice], mada [vanity], moha [blind attachment], mátsarya [jealousy] – are innate; the páshas, or “fetters”, are externally imposed. –Eds.

(4) School of medicine that brings about longevity, through herbal and other natural treatments. –Eds.

Chapter 4	Ánanda Vacanámrtam Part 25 [unpublished in English]

Today in a short discourse I shall try to say something about diikśá [initiation] and its importance relative to the existence of a microcosm.

You know that in every sphere of life there is a need for some goal, or for some guiding factors that show the way to a goal. And if the sphere we speak of is human progress, in that sphere also such factors are necessary.

I have already told you that human existence is an ideological flow. To accelerate human progress, we need very powerful guiding factors. The factor of will, for example, connects the physical and physico-psychic existence of human beings to spiritual existence, and merges it into that spiritual existence.

Guiding factors should come from a subtler source, and in the case of the spiritual initiation of a human being, those guiding factors emanate from Parama Puruśa. And this is why in Ánanda Sútram⁽¹⁾ it has been clearly stated, Brahmaeva Gurureka náparah – that is to say, “Parama Puruśa alone is the Guru.” All kinds of inspiration for human beings come from that source.

As far as initiation is concerned, there are two types. The first type is usually known as Vaedikii diikśá, and the second type is usually called Tántrikii diikśá.

As you all know, the word veda means “knowledge”. In this sense Vaedikii diikśá means that when inquisitive persons want to know what they should do, how they should do, and why they should do, they pray to Parama Puruśa, “O Lord, I cannot see clearly because I am enveloped in blinding darkness. Out of Your grace, You show me the way. I cannot move by myself. Tell me, out of Your kindness, how I can move forward.” When they receive a lesson in how to pray in such a way, this is called Vaedikii diikśá. The “Savitr Rk” [a Vedic rk, or verse, composed in Gáyatrii rhythm and therefore often known as the Gáyatrii Mantra] and a few other rks of the Rgveda are mantras of this sort.

And thereafter, when the same persons, by His grace, learn the proper way to progress in the physical, psychic and spiritual spheres, that is called Tantrikii diikśá.

Janmaná jáyate shúdrah saḿskárát dvija ucyate;
Vedapáthát bhavet viprah Brahma jánáti Bráhmańah.

[By birth, everybody is a shúdra, with an animal-like mentality. Going through a renewal, the person becomes a dvija, i.e., expresses the desire to become human. A person next becomes a vipra, an intellectual, by studying scriptures. And finally, when the person begins to realize Brahma (through psycho-spiritual initiation) he or she becomes a Bráhmańa.]

What is saḿskára? Here saḿskára means Vaedikii diikśá.⁽²⁾

After diikśá, the concerned person acquires considerable knowledge regarding how to do, what to do, why to do, and what his or her actual path should be. The person learns all these things. This is what is called Tántrikii diikśá. After following this path, that individual reaches the zenith of spirituality. He or she becomes a Brahman.

The word diikśá in Tantra has been defined:

Diipajiṋánam yato dadyát kuryát pápakśayam tatah; Tasmátdiikśeti sá proktá sarvatantrasya sammatá.

[The process which produces the capacity to realize the inner import of mantra and which expedites the requital of the saḿskáras, or reactive momenta, is called diikśá.]

Diipajiṋána means “torch”, that is, the knowledge that takes a human being from the darkness of animality towards the effulgence of divinity. In the initial stage, human beings require a torch to light up the way for them. This is what is called diipajiṋána. The initial letter of diipajiṋána is dii.

And when a spiritual aspirant moves from the most negative point towards the ultimate positivity, what happens? His or her accumulated saḿskáras start to become exhausted. That is, all his or her saḿskáras start to wane. For this “waning of sins” the Sanskrit word is pápákśayam. The initial letter of kśayam [waning] is kśa. So the dii of diipanii together with the kśa of kśayam becomes diikśa. And with the addition of the feminine suffix t́a, the word becomes diikśá.

Lord Sadáshiva is the father of all Tantric scriptures. According to Him, this is the real interpretation of the term diikśá. For psychic development and spiritual elevation, people will invariably have to pass through this process of initiation. There is no alternative.

Footnotes

(1) Shrii Shrii Ánandamúrti, Ánanda Sútram, 1962. –Eds.

(2) Literally saḿskára means “renewal”, or changing from one’s original form to another form. –Eds.