Chapter 1	Táttvika Diipiká [unpublished in book form]

The main duty of the Táttvikas is to make a propagation which aims at collective welfare. Collective welfare is Shiva. So the propagation of collective welfare is full of the greatness of Shivatva, and therefore, it is indispensable. At the time of propagation, your views, nay, all your tendencies should be pointed towards Satya, because it is only through the propagation of Satya that collective welfare is possible. Satya and Shiva are so interrelated that neither can stand, or be achieved without the other. Satya is that through whose observance you will proceed towards Kalyáńa and ultimately you will be one with it in its entirety i.e. with Parama Puruśa whom the sages have given the name “Kalyáńa-Sundaram.”

Asatya is just its opposite. Where there is no propagation of Satya people indulge in individual selfishness or group selfishness. The aim or object there is not enlivened with the idea of collective welfare. The only object of the party concerned is how to establish oneself in this material world by means of the use of well-knit language and cunningness.

High ideals have been preached many times in many countries, no doubt, but to what extent has it help in establishing Satya? Most of the preachers were expert (adept) in the art of preaching, there was no paucity of experienced hands in Pracára Vijiṋána still, after the expiry of the momentary charms, when people realized that they had not been served with what is Satya, they tried to wipe out their (the preachers) names from the pages of history with disregard and aversion.

You shall, therefore, preach only Satya. Explain to them whatever you have done with reasons thereof. Also, make it clear to them what you want to do and why you want to do. The result of this highly useful (helpful) preaching is that the inferiority complex disappears from the mind of the common men. they are encouraged when they see that a common man like themselves is inspired with such a high ideal. The second result of this is as follows. The common result of this is as follows. The common people are not generally aware of your usefully high ideas. In every work, big or small, they cling to selfishness. So, learning everything pure and high through your easy and simple language they will cooperate with you, with a mind free from wrong notions. The third outcome of this is that they will be shorn off the wrong notions that may have crept into them by the propaganda made by the selfish persons with vested interests.

Win over their heart by propagating Satya but without abusing anyone. When, they will feel the ideal of Satya and come to know of your untiring Karma Sádhaná, naturally, they will abandon their wrong notions about you; they will even start respecting you.

Even in private life when a person behaves with you badly or uses harsh words, don’t behave with him in the same manner. You shall explain to him his duties gently. In case, anyone has a wrong impression, you shall show him the right path without scolding (abusing) him. Make it clear to him if possible with practical demonstration how harmful may be the effect of such habits. But always keep this in mind that in such cases your behaviour must be like that of a friend, and never like that of an instructor. Your only object will be to get your advice accepted by him. the idea that he is fool and you are wise is not desirable in any party.

Akkodhena Jine Kodha
Asádhuḿ Sádhumá Jine
Jine Kadariiam Danena
Saccena Alikábdiinam

–Buddha Váńii

You shall keep all the types of your [public-relations facilities] engaged in the propagation of Satya. While preaching, you will always keep this in view that the person whom you are preaching has the ability to understand it in the way you are making it clear. The following are the types of publicity machines:

1. Tattva Sabhá
2. Press
3. Proper approach
4. Utsava.

1. Tattva Sabhá

Never do anything only to serve the interest of the party. Whatever you do should be for the benefit of the mass, for the welfare of the people in general, and to achieve this object publish only those facts which deal with the ideal of the Marga. Give the public opportunity to know the ideal of the Marga by publishing exactly what it is, in a weekly, monthly, or a periodical, writing articles, poems, stories, dramas, novels, etc.

2. Press

On a public platform speakers generally become eloquent in praising one’s own party. You, however, should not follow the same path. While speaking, keep this in view that your listeners get interested in all the social, mental, economical, moral as well as spiritual practices with devotion through Jiṋána, Karma, and Bhakti. Let not your preachings create division between man and man. Always speak with the feeling of oneness with an eye to the welfare of the entire living beings.

3. Proper Approach

Explain to him in that particular way in which he can understand easily. To him for whom Shúdrocita sevá is necessary, speak with a colour of Shúdrocita sevá. Similarly speak with the feeling of Vaeshyocita, Kśatriyocita or Viprocita sevá where it is necessary. While speaking, a few more things have to be kept in mind. Remember always that speaking is easy, but to speak something worth saying is not a joke. Words shall have to be expressed, only after they have been weighed accurately. You shall try to speak to him in the manner in which he feels quite homely. for this Táttvikas should learn as many languages as possible to deal with different persons through their own mother tongues. People understand in the best way through their mother tongues. So, however less spoken one’s mother tongue may be, educative as well as Kalyan adharmi literature should certainly be written in that language, and taking into consideration the economic condition of the general public, fix the price of the book. Deliver your speech in the local language in a meeting too, as far as practicable. You should always remember that you have gone there to explain to the inhabitants what Satya is in an easy and simple language. It is not your aim there to create style of literature.

4. Utsava

Man is a social animal. So every human being likes utsava. It is the desire of all that they will rejoice unitedly. In Europe Puritanism failed in the end, only because the Puritans failed to care for the desires of the general public. They preached their theory only to a handful of devotees of knowledge.

Ananda Marga is for the general public. So, considering the necessity of the general mass, proper importance has to be given to the Utsava in social life. Excitement in a Utsava is the greatest in the children, in the tender aged boys, in the youths and last of all in grown ups. In the programmes of a Utsava, therefore, you shall think for the children first. Their sweet stammering noises ensure the success of the Utsava. But whatever arrangements you may make for the children, the youngsters, youths, or for the grown-ups, make that there is no dearth of discipline even to the minutest extent anywhere. Let there be complete harmony. If anyone is given punishment, let him bear it gladly, he must maintain the mirth unaffected.

A grown up man does not like that others should call him grown up. An old man does not like that others should tell him old. Do you know, why they do not like to be said so? The adults or the aged are nearing death. This means that one is drawing nearer death as one grow up and this is why one does not like to be told grown up or old.

Taking this for granted regarding human psychology, you shall arrange for two or three items in the programme for the old to enjoy, so that they may think at least for a short time that they are not old, they have sufficient energy still left in them.

Take pains to see that all join in the Utsava. Give full opportunity to all the artists to make a display of their talents in art. Remember that taking food together is a special feature in a Utsava, without which half of the pleasure of a Utsava is marred.

Another way to give the public their due respect is to serve them properly. While preaching with a shudrocita idea in view, it should particularly be kept in mind that during the service you will not enter into a propaganda work. Very likely it may so happen that you may go on attending on him, but he does not pay any heed to your single utterance or you do not get any chance to put a word to him, but you need not be sorry for that, because (Náráyan) in human form has accepted, taking your service and this much is your gain. Is it a less important gain?

The verbal comment on the speeches of others does not impress the people so much as the printed words of a book do, more so if those words are confirmed directly or indirectly by any religious scripture.

Chapter 2	Táttvika Diipiká [unpublished in book form]

The spirit of the word Samája (society) signifies a group of people who move together. All are not of equal strength or intellect. Hence the shortcomings in one must be compensated for by another. Different people have varying abilities: some have physical strength but no brains; others have the brains but not the strength to work; and others have neither the strength not the brains, but work well and with a peaceful mind under the guidance of their supervisors. We can always see around us people of differing types and qualities. Judged by the crude codes of this world, no one is totally independent. Everyone relies on someone else in some way or other. Everyone makes up for their deficiencies by taking help from others. Whenever a large group of people strive to make up for their relative differences on terms of mutual understanding, we call it a society or society.

What is society like? It is like a group of people going on a pilgrimage. Try to imagine the scene! Suppose one of the pilgrims is struck down by cholera. Will the rest of them continue on their way, leaving the sick man behind? No, that would be inconceivable for them. Rather, they will break their journey for a day or two, and cure him of his disease. If he is still too weak to walk they will carry him on their shoulders. If some people run short of food, others share what they have with them. Together they share their possessions, and together they march ahead, singing in unison. In their eagerness to move ahead with others they forget their trifling differences which might have led to angry exchanges and court cases in their families, even down to three generations. It is because of the petitions of the complainant in a land dispute that some people go so far as to spend ten or twenty times more than the piece of land is worth. The essence of cooperation resulting from this collective movement aims at expanding a person’s mind by striking down the barriers of meanness. I repeat that a true society is like such a group of pilgrims who attain a deep psychic affinity while travelling together which helps them solve all the problems in their individual and social lives.

If we take the full meaning of the term society into consideration, it will be seen that till now human beings have not been able to form a real society. If India builds a society for only Indians, Pakistan for only Pakistanis, and England for only the English, then three separate societies will exist, but we cannot look upon them as the society of humanity. Because humanity is divided into groups, one society will naturally try to thrive by exploiting the vitality of others. On observation you will notice that efforts are being made to establish so-called societies in some particular part of the world, for some particular section of the people, and based on some particular “ism” or faith. A social consciousness based on such divisions lies latent in the minds of the people, whether they are Indian, Pakistani or English, so they remain absorbed in thoughts of their smaller groups. It is actually due to some external impact that social consciousness takes the form of a really all-embracing Indian, Pakistani or English consciousness. The social consciousness of an enslaved nation is never more keenly felt than when the people are at war with the dominating colonial power. After independence that consciousness is lost.

Examples of antisocial fissiparous tendencies do not stop here. Even in different regions of the same country people do not live within one social group. The creeds of the Brahmins, the Rajputs, the Kayasthas, and other different castes urge people to belong to their own societies. And yet the antisocial spirit of self-differentiation does not end here. There are the even smaller groups of Bundellas, Rathores, Sishodiyas and Caohans among the Rajputs, and there is the antisocial eagerness for relative supremacy in the social sphere between the Paiṋca Gaodiiyas and Paiṋca Dravidiis of the Brahmins.

To what state has society effectively been reduced? I reaffirm the fact that human beings have still not been able to form a human society, and have still not learned to move with the spirit of a pilgrim. Although many small groups, motivated by self interest, work together in particular situations, not even a small fraction of their work is done with a broader social motive. By strict definition, shall we have to declare that each small family unit is a society in itself? If going ahead in mutual adjustment only out of narrow self interest or momentary self-seeking is called society, then in such a society, no provision can be made for the disabled, the diseased or the helpless, because in most cases nobody can benefit from them in any way. Hence it will not suffice to say that all people marching ahead is only a collective form of segregated psychic phenomena; for in that case there always remains the possibility of some people getting isolated from the collective. All human beings must attach themselves to others by the common bond of love, and march forward hand in hand, then only will I proclaim it a society.

You will hear many a vain and assuming person say, “I don’t need anyone’s help, I’m doing very well by myself. I don’t want to concern myself with anyone else’s affairs and I don’t expect anyone else to bother about mine.” Nothing could be more foolish than this statement. Medicine and nursing are necessary to cure diseases; the neighbours’ help is needed to cremate a dead body; and for the regular supply of food and cloth the cooperation of farmers and spinners is essential. Remember, no created being in this universe is independent. No one can exist alone, everyone has a supra-cosmic relationship with the whole, at times prominent, at times indistinguishable. In this scheme of mutual relationships, even the slightest mistake or discord will raise a furious furore in the universe. In this mighty creation, the brilliantly luminous sun and the tiny ant have the same existential value, having combined together to make the universal family. Similarly, in human society, the importance of a powerful and eminent person is no less than that of a disabled and dying patient. None can be ignored. The least injustice done to anyone will cause the break down of the entire social framework.

In this universe of living beings there are some fundamental problems applicable to all which are to be solved by all. These problems may be taken as the common features in the life and Dharma of living beings, and the all-round health of living beings depends on the happy solution of these problems. The more these problems are solved with mutual cooperation, the more beneficial it will be. We must remember in this regard that rights and responsibilities belong to all. Lack of consciousness about rights and responsibilities drives social beings towards a tragic end. It results in the collective fate of living beings being determined by a particular dominating group. The vital energy of society is sapped through such group or class exploitation. Nature’s wealth belongs to all living beings. What is a burden to the earth is a burden to all. Disregard of these ultimate truths eventually leads to disorder in social life, and society’s potentialities are destroyed before they have a chance to develop.

Why have schools been established? Is it not to enable children to learn? All parents want their progeny to acquire knowledge and develop intellect. But even today many parents are unable to send their children to schools. Why is this? Surely, everyone should be given equal opportunities to benefit from any institution established for public welfare. This is everyone’s birthright. Some people wear a mask of culture in public, but in private pursue personal or class interests. This hypocrisy has no place in the human society. It is the cause of the sad state of education in the world today. The same is true for the supply of food, clothing, housing and medical care. The significance of founding a true society lies in solving all problems in a collective way.

There are some tendencies and instincts which are manifest in both animals and humans. In fact, these tendencies are the evidence for existence of animality in humans. These tendencies may be suppressed in the face of stern rhetoric, but to do that is not only undesirable but impossible, because they support the principle structure of existence. Having identical tendencies, humans and animals both belong to the same category of living beings. The difference lies in the fact that the animal in a human body can refine those tendencies and express them in a more subtle manner. This refinement is called culture. To eat is equally essential for all, but people, even when extremely hungry, do not rush up to the table like dogs and sit down to eat with total disregard for their surroundings. Unless their hunger is more powerful than the faculty of reasoning, they will wash their hands before eating. This is a part of culture.

Civilization is not unchanging. There is nothing stationary on this earth – everything is dynamic. Civilization is also a progressive phenomenon, moving from good to better, from imperfection to perfection towards the ultimate goal: perfect Brahma. The greater the tendency of refinement in people, the more cultured they are. We must remember that refinement and hypocrisy are not the same. There is a heaven and hell difference between the external show and the inner motives of a hypocrite, and the inner and outer consistency of a refined individual. Whatever is done in a refined way, is done with reasoning and propriety, and thus, instead of being a cause of social breakdown, will be a cause of social well-being. Let me give an example. The drinking of water is basically an animal instinct. It would reveal a complete lack of culture for anyone to drink drain-water simply because they were thirsty. To ascertain whether the water is pure before drinking, and to ensure that all towns and villages receive a regular supply of pure water, are signs of a civilized society. But to say, “I’m doing a dry fast” after having secretly drunk a glass of water is the height of hypocrisy.

Judged in the relative perspective, the more civilized we become, the more helpless we become. A new-born baby is completely helpless. Just think of the plight of a helpless child in the delivery room the very first day it appears in society! The more cultured people become in a refined social environment, the greater their sense of duty for their children. For this reason children lose the capacity to do anything themselves. According to the Laws of Nature, the more developed the mother’s affection and intellect, the more dependent the child becomes on its mother. In the animal world, the lesser the maternal affection, the shorter the time it takes the offspring to grow strong and selfdependent. Nature takes the responsibility of assisting those neglected offspring by providing them with the necessary survival instincts. A baby monkey has to learn quickly to cling to its mother’s belly as the mother needs to use all four limbs to jump around the forest. The mother can’t carry her baby by its neck, because the baby would die if its neck was twisted. A kitten, however, is blind at birth and thus unable to see its mother, let alone cling to her belly. Thus mother cat is obliged to carry her babies in her mouth. A baby rhinoceros, on the other hand, runs away from its mother after birth! And rightly so, for the mother’s tongue is so rough that several licks might actually kill the baby. The baby rhinoceros waits for its skin to harden a little before returning to its mother.

Society must ensure that proper care is taken of human babies who are totally dependent on the care and protection of their parents for their existence. These helpless children can only convey their pain and discomfort through tears. To raise children from infancy to maturity is an immensely important task. I have said before that the members of society must advance in unison. The newborn babe is another traveller on the path. To adopt a child as our companion, as one included in the society, is called the “Játakarma” of the child.

Living beings may be divided into two main groups based on intellect: those who want to share their wisdom, and those who do not. Those who favour the exchange of wisdom have a greater social awareness. But those who oppose it cannot develop a collective social mind due to a lack of mutual understanding. Human beings are basically beings of social inclination. They must always remember that those possessing little strength and ability, and those not provided with the means to survive the struggle for life by Nature, must be led along in companionship. Those who take great pains to assist the helpless are more civilized and endowed with greater awareness. They are the socially-minded beings who readily embrace the underprivileged, the downtrodden and the rejected people of society.

Ananda Marga keeps its gates open so that each and every man and woman may enter. Anybody may join, anybody may sing in chorus with the rest. The united march of the people is a march of victory. Ananda Marga states this in unequivocal language.

Chapter 3	Táttvika Diipiká [unpublished in book form]

JÁTAKARMA

Játakarma is the first step in raising the social life in the light of this great ideal. Its aim is to give social recognition to the new born. Anyone present in the ceremony may actively participate, because according to Ananda Marga any social duty is a combined responsibility of all men belonging to the Samája. In this occasion no covering of the child has been prescribed so that such a fine picture of the occasion may be stamped in the minds of those present in the ceremony, as will not fade even when the child will be full-grown. In later years, when the child will come to him dressed as a gentleman, he will look on him as the self-same child of the past Játakarma ceremony and not as a gentleman of the present day and will express signs of tenderness and responsibility in his dealings. The fact that he had taken oath regarding the child will rise afresh in his mind. When the child also, thus dressed as a gentleman, will learn that he is one among those who took part in his Játakarma ceremony, he will respect and regard him as a father and this will result in a sweet social relation.

It has been prescribed to spell the mantras in one’s mother tongue, because to read out words of oath in some other language without understanding their meaning is nothing but a farce. It is not possible to realize the responsibility of uttering oaths without knowing their meaning.

Oṋḿ madhu vátá rtáyate madhu kśarantu sindhavah;
Mádhviirnah santvośadhiih.
Madhu naktamutośaso madhumat párthivaḿ rajah;
Madhu dyaorastu nah pitá.
Madhumán no vanaspatirmadhumán astu súryah;
Mádhviirgávo bhavantu nah.
Oṋḿ madhu oṋḿ madhu oṋḿ madhu.

This mantra has not been adopted here or elsewhere as the guiding mantra of the occasion. It is a hymn of peace and hence can be chanted equally on all occasions.

It is the absence of social-mindedness which is at the root of all evils of mankind. The rich spare no pain to engage five tutors for their dull-headed sons and in case of the meritorious students of the poor they would say – “What is the use of learning? Send them to my house. They will work there. If everyone becomes Judge or Magistrate, who will do the work of servants?” You will generally see such things. What is it? Neither the sense of social responsibility nor the sense of affection is found here. The mantra of Játakarma is the first step of human approach in rousing the sense of responsibility and affection in man.

Those, who will be present on the occasion of the child’s Játakarma, must also indirectly have to bear the responsibility of bringing up the child. In other words it will not do to sit inactive saying that the direct responsibility in this connection is on its parents.

Every man must realize the duty which he owes direct to the babe in his family, and on which depends the developments of the child in all spheres. This duty may be demanded from every man by every child of the world. Hence, thinking in favour of family babes only will not suffice. Even if it were not possible for particular persons to discharge properly the duties towards each and every child of the world owing to crude worldly reasons, they must always be conscious of their duties towards children within their acquaintance. The oath taken on the occasion of Játakarma will reawaken the sense of that duty again and again. Any grown-up person or any father shall not forget his duty when he has once looked at the helpless face of the child. It does not end here. In pursuance of the mantra of Játakarma in Ánanda Márga, a child has not simply been regarded as a child only but also a manifestation of Brahma in the child. So, serving the child, shall be a part of Sádhaná (Brahma-Sádhaná) to him. The credit for his services to the child will not create pride in him. The same feeling will recur in mind when the child is bathed with water consecrated with the mantra. The persons taking part in the function will think anew that the child is once again being bathed with their blessings and that they must take fatherly responsibility of the child.

It is for her recovery from the weak condition that a mother has been prescribed twenty-one days rest after delivery.

You must remember that the newcomer who comes to your society for the first time is fraught with every human prospect, potentiality and possibility. Hence, it is useless to think what treasure he possesses and to what extent. Any question as to the superiority or inferiority in respect of wealth, caste, quality and beauty or education does not arise at all. You belong to a company of pilgrims. Why should you then allow anybody among you to starve or to lag behind? You shall not allow such a circumstances to creep up in any way, as it will mar the very charm of pilgrimage.

How can you allow some of you to be cheated by being befooled. Up till now a section of money-hunting people taking advantage of the ignorance of men, has been exploiting this social spirit of going together for all time to come in social, mental and spiritual spheres.

Ananda Marga is against all kinds of exploitation, because exploitation always breaks the pace of advancement. These feelings of anti-exploitation have to be given a shape through the medium of social organization. A healthy social outlook has to be adopted. The parasites which live on exploitation do not want that the throes of inactivity should disappear from the society as it is on this filth of stagnancy that they exist and grow. They are like sores on the social body. External application of ointments will not cure this type of sores. So long as the blood affected with the harmful germs of the sore is in the body, the sore will come out again and again. So the best way of treating such sores is to keep them clean by washing and sponging them externally or to apply mild medicines and to increase the supply of fresh blood corpuscles in the body. To increase the blood within, the speed of every limbs and joints has to be increased and do you know on which depends this speed in case of the society? The more is the adjustment between the social body and the elements; – time, place and person, the greater is the speed. The social customs of Ananda Marga have been formed with a view to intensifying the speed to supply fresh blood to the body – to stream fresh spring water into blocked water storages.

Chapter 4	Táttvika Diipiká [unpublished in book form]

Diikśá Prańálii (Initiation Methods)

Prior to acquainting oneself with Diikśá Prańálii, it is necessary to understand the meaning of the word diikśá. The word diikśá signifies directing the mind in a particular line. The human mind is not a steady entity. It has to be channelized into a particular direction. People, no doubt, endeavour to take recourse to different direction, but they have no course to adopt (gantaḿ kiḿ márgaḿ) – which way to adopt? In order that a psychic flow may be established a psychic object has to be explained and this is what diikśá implies.

The Meaning of Shishu (A Child under Five Years)

The human structure having been formed, the tendencies of the mind are awakened and the life energies are perfected. With the advent of life, the mind is developed and then the foetus does not want to keep its existence on others, and it is then delivered. The babe just born is incapable of sucking the breast or of crying. If the babe does not cry of itself, others make it cry, thereby creating a vibration in its nervous system. Crying constitutes the first step in the child’s efforts to adjust itself with the world. At five years of lage the nerve cells are moderately developed and also some amount of sense of responsibility grows.

In the state of infancy a man is not fully human. It has no responsibilities. That is why the lapses of a child are condoned and this ought to be. A rather similar nature inures from the age of five to fifteen. During this period a number of gland in the body is developed. In females, feminine characteristics are developed between twelfth and sixteenth years. It is during this period that masculine or feminine characteristics evolve and the body undergoes corresponding changes. The female body attains maturity at the age of eighteen years, while the male physique attains maturity between twenty-two and twenty-six years of age. No marriage should be performed below these years. The gland secretions are diminished after 39 years in hot countries and 50 years in cold countries and this marks the human beings gradual advancement towards death.

It is meaningless to impart diikśá under five years of age, since at this stage the nerve cells of a human child are undeveloped. Consequently, at age of five, there is no disposition or propensity for intricate types of spiritual practices. But, in absences of initiation of five years of age, there is apprehension of the child going astray. Verily, all the human vices are acquired during the age of five to fifteen years. The child has a great inclination to imitate. It hears abusive words and learns them. The robbers’ sons turn to be robbers only on account of environmental influence. For this reason, if the child be initiated on attaining five years of age, it can develop into a perfect human being – it will be a perfect man.

Teaching to Sit in Padmásana

Padmásana is the posture of sitting with the right ankle over the lift thigh and the left ankle over the right thigh, the tongue pushing the teeth out. In padmásana alone, the vision can be fixed on trikuti – the middle point between the eyebrows. Just as the lotus blossoms forth in water, so also in this posture the mind tends to evolve. That is why this posture is termed padmásana (padma – lotus, ásana – posture). This is the best ásana for meditation. Persons with shorter legs experience difficulty in padmásana. Sádhaná is directing the mind towards expansion and padmásana does help the same.

The provision for imparting higher lessons on attainment of fifteen to sixteen years of age is made on the ground during this period a good many glands are evolved and developed. The mind ill develops if the glands are underdeveloped.

Remuneration

Imparting diikśá is a social duty. It is to make a man of a man. This cannot stoop to business levels. It is your social duty like charity, generosity, hospitality, etc. But it is possible that some people have to devote all the twenty-four hours to social works. If the táttvikas, purodhás, ácáryas are busy all the twenty-four hours with social services, then it is worthwhile to provide for their maintenance.

Naming in Saḿskrta

Naming is a matter of great consequence. The names must imply an imposing meaning. Naming was a memorable ceremony among the Áryas. The name has a very significant bearing over the mind. The mental awakening corresponds to the vibrations set in as a result of pronouncing the name. A particular attraction is attached to the words.

The human society has to be unified. It must have one standard. Naming in Saḿskrta means providing one standard.

Deva

Casteism is a burden on the Hindu society. All the year round they preach casteism but on the polling days they decry it. This is wholly undesirable. It is better to avoid all titles. Titles signify the caste. If casteism is to be wiped out, it is incumbent to discard the titles. It is commendable if everyone adopts uniformity on title – Deva. Persons using a particular word more often will influence their minds with the meaning of that word. People are reluctant to use the word dása because this word signifies slavery. Whenever the so-called low caste people catch an opportunity, they declare themselves as belonging to the so-called elevated caste, etc. It is an ideal to become deva and for this reason Deva title should be adopted.

Titles of the present society have undergone considerable changes during the past fifty years, the cause being that everyone aspires to pertain to an elevated caste. The so-called Shúdras also use the sacred thread. This is only an effort towards the concealment of one’s identity. By this means, they conceal only their disregarded status. This is to be regretted. It is consequent on social debility that they harbour the desire for changes in their situations. It is out and out purposeless to convene All-India Conferences or particular castes. All of them desire to assert and establish their rights. This is simply misuses of energy and money.

The consent of those embraced must be sought for before renaming them in Saḿskrta. Language has got nothing to do with religion and as such, there is no reason for anybody depreciating the use of Saḿskrta. In this connection it may be added that the great emperor Aurangzeb used the term sudhárasa (juice of nectar) for mango (original Saḿskrta term for mango is ámra) and saddharma for Islam.

Sádhárańa Yoga

It is meant for all. Those having some more time at their disposal and having glandular defects shall learn Sahaja Yoga. Those affording still more time can take training in Visheśa Yoga.

Ácárya

Purohits are those who primarily contribute to others’ benefits, but as a matter of fact, they give priority to their own interests.

The purohit-dom centres round vested interest. Priestdom exploits the public in the name of religion. The ácáryas are social workers. The social services rendered by the ácáryas constitute a voluntary duty. Ácáryas are those who teach what and how to do and what to do and acarya means what not to do. When there is no monetary considerations, there can be no vested interest.

Ceremonies provide the opportunity for exploitation. In absence of the ácárya the ceremonies can be conducted by the senior man present. The presence of the ácárya is desirable since he enjoys considerable esteem. Ácárya is also more conversant. He combines esteem with efficiency.

Grha Pravesha

The field of activity of male sex is outside the four walls of the house. A woman is the real mistress of the house and not the man. In order to take possession of the house, the women shall first enter the house during Grha Pravesha. Grhińii grhaḿ ucyate.

All the social festivities are parts of Brahma sádhaná. It is meaningless to wait in expectation of the ácárya. For this reason alone, it has been laid down that an elderly man can conduct the function in absence of the ácárya. The potentialities of vested interest persist if things are reserved in the hands of a particular group.

Sindúr (Vermilion)

Married ladies may use vermilion in shape of decoration. This does not constitute a kusaḿskára. This forms a part of the dress. Vermilion, if one so desires may not be used at all. In ancient Shavara and Kiráta societies, the bridegroom’s party would first launch an attack and abduct the bride. The bride also sustained injuries in the turmoil that would ensue. They would handcuff the bride and snatch her away. The iron bracelets (noyá) are their remnants and the vermilion that of the blood. The shástras do not anywhere give any place to vermilion.

Lead sindúr is prepared with a mixture of lead and oxygen. This leaves room for lead poisoning. Vermilion is mercuric sulphide. It is said that mercury maintains blackness of the hair. This is incredible. At time dermatitis of the scalp occurs on the vermilion applied areas. With the advancement of science the use of vermilion shall gradually come to an end.

If the meaning of a shloka is not understood, the thought to do pulsate properly. The shloka Oṋḿ madhuvátá… is an expression of good wishes, not the mantra for any ceremony. Benign wishes claim superiority in every function. The mantra is cited in mother tongue.

Buddhism was propagated in a short time because Buddha used the local language for preaching the religion. Under no circumstances can the local language be neglected.

I have very explicate laid these down in Caryácarya. Does He not understand your mother language?