Often a question arises in the minds of human beings as to whether there exists any discrimination in the right to liberation or salvation. It is an old question and a complex one. There are some few – why a few – there are many people of great influence and esteem spread all around the earth who put forth various reasons and fallacious arguments to try and prove why only certain people can get liberation or salvation and the rest cannot. For example, the so-called low caste people cannot get liberation or salvation, or women cannot get liberation or salvation. Such are their ideas.

These ideas are groundless. Behind them there is that age-old psycho-economic exploitation. They first exploit people in the psychic sphere, then in the socio-economic and other spheres of life. Many books have been written in abstruse language putting forth such fallacious arguments. Some are written in Hebrew, some in Sanskrit, and the common people are unable to understand them. Quoting these books, they claim that low caste people or women have no right to liberation or salvation but there is no clear proof that this is true. The thing is, I fail to understand what they mean by “low caste people”. If everyone in this world belongs to Parama Puruśa, if all are children of the Supreme Father, then where does the question of high caste or low-caste arise? Those who acknowledge the Supreme Father cannot make caste discriminations among his children. One father has five children; they cannot have five different castes. Hence one who acknowledges the Supreme Father does not acknowledge caste distinction, and one who acknowledges caste distinction does not acknowledge the Supreme Father, the Lord. Since one who accepts caste distinction does not accept the Lord, all this trickery is nothing but an artifice for deceiving and exploiting the people. There is nothing else behind it.

Women’s rights have also been taken away in this way. “This cannot be done. That cannot be done.” If women do this they will be disgraced, but if men do the same thing they won’t be. What kind of nonsense is this? The same rule applies to everyone. If men are the sons of Parama Puruśa then women are his daughters and they have equal rights, otherwise it is injustice. A father takes his little daughter onto his lap and caresses her in the same way that he does his little son. He does not harbor any thought in his mind that he won’t caress her because she is a girl. Hence those who say that women do not have a right to liberation or salvation are opportunists. They are exploiters of society. They are wicked people, evildoers.

In the Tantras, Párvatii asks if there is any discrimination in the right to liberation or salvation. It is true that among the various paths of sadhana, among the various paths accepted by Tantra, some are easy and some are difficult. Among these are the dakśińácára [right-hand path], vámácára [left-hand path], madhyamácára [middle path], viirácára [path of the brave], and divyácára [path of the godly]. These are not for everyone. For the well educated there may be one practice and for the very courageous another. One way is prescribed for the gentle-minded and another for the courageous. Some practices are common to all, for example kiirtana. In the process of sadhana, there may be some greater or lesser differences. However, as regards the attainment of liberation or salvation no discrimination or differentiation can be made. Everyone can attain liberation or salvation. Thus Shiva has said to Párvatii:

Átmajiṋánamidaḿ devi paraḿ mokśaekasádhanam;
Sukrtaermánavo bhútvá jiṋániicenmokśamápnuyát.

[Self-knowledge, Párvatii, is the greatest means to attain salvation. People are born as human beings due to their past good saḿskáras, but to attain non-qualified liberation they will have to attain self-knowledge.]

In actuality, whatever the type of sadhana, when a person achieves self-knowledge then they realize that their path to salvation lies in their sadhana. When a unit being obtains a human body as a result of efforts from life to life, they become fit for attaining liberation with the help of this kind of self-knowledge. Hence herein lies the proof that one who has obtained a human body is suitable for attaining liberation or salvation. Here the question of discrimination of rights does not arise, nor does the question of caste. The question of any difference in intellect or learning does not come into play. One will have to have a human body and one will have to put it to work. One who has obtained a human body but who does not put it to work, who is not committed to spiritual practices, is inferior to an animal. That person is inferior to an animal for the reason that an animal does not know how sadhana is to be done, how one is to move towards Parama Puruśa. For this reason it does not do sadhana. But if a human knowingly does not do sadhana then he or she sins consciously. He or she is inferior to an animal.

Krśńa bhajivára tare saḿsáre áinu
Miche máyáy bandha haye vrkśa sama hainu.

[I came to the world to worship Lord Krśńa, but I have become bound by illusion and become like a tree.]

I will not say vrkśa sama hainu [shall become like a tree] but rather vrkśádhama hainu [shall become inferior to a tree].

Now what is this self-knowledge through which a human being can attain liberation or salvation? What is knowledge (jiṋána)? The word jiṋána is a late Vedic word, not an Old Vedic word. In Old Vedic the root verb vid was used to mean “knowledge”, from which comes the word Veda. Veda means “knowledge”. In later times the Vedic word was jiṋánam. The Old Vedic root verb jiṋá became the root verb keno in Old Latin and from the Old Latin word keno comes the modern English word “know.” Although the “k” is now silent, it is written since it comes from the original keno. What is the meaning of the root verb jiṋá, of the verb “to know”? Subjectivization of external objectivity or external physicality. What is this subjectivization? The knower is the subject and the known is the object, and when this object is transmuted into the subject, i.e., when the object becomes one with the subject, then we may say, that is the process of knowing or knowledge. Now the object is reflected in the psychic sphere. Whether this subjectivization be internal projection or external projection, the process of mentally conceiving an external object in the psychic sphere and making it one’s own is the act of knowing; the act of knowledge has taken place. But the átmá is not an external object, so how can the question of subjectivising it arises? I am not getting it from outside, so what is this self-knowledge? There are overblown discussions about self-knowledge in many places in many scriptures, but none of them have taken the time to explain clearly what it actually is.

Átmajiṋánaḿ vidurjiṋánaḿ jiṋánanyanyáni yáni tu;
Táni jiṋánávabhásáni sárasya naeva bodhanát.

[Self-knowledge is the real knowledge – all other knowledge is a mere shadow of knowledge; and will not lead to realization of the truth.]

It is said that the knowledge of any object other than átma [consciousness, soul] is not knowledge but rather the semblance of knowledge. For example, a shadow has two parts, the umbra and penumbra. Similarly, apart from the knowledge of Brahma, the knowledge of anything else is the umbra and penumbra of knowledge, because that reflection, assimilation or subjectivization takes place in the mental sphere, not in the átmik sphere. Hence self-knowledge is that knowledge which is contained within oneself, which does not come from outside. The awareness of that sense of existence which is contained within oneself, is self-knowledge. And that special kind of awareness of this internal sense of existence is as much true for the collective as it is for the individual or the unit. It is as much true for the pratyagátmá⁽¹⁾ as it is for the unit self (jiivátmá), and in the case of the Cognitive Faculty as well. This self-knowledge is knowledge. The rest is not knowledge; it is the refuge of knowledge, because no other knowledge is complete or perfect.

Say, for instance, a certain gentleman resides in Midnapore. If he says that he is an authority in geography or that he knows geography very well, and I ask him, “Okay sir, then please tell me how many anthills there are in Midnapore,” he won’t be able to answer me. If I ask him how many bricks there are in the city of Midnapore he won’t be able to answer me either, because this kind of knowledge is not complete under any circumstances. Shiva has said: átmajiṋánamidaḿ devi paraḿ mokśaekasá-dhanam.

Where there is no scope for a second entity then it is self-knowledge. This self-knowledge paves the path to salvation. So what is necessary in order to cultivate or pursue or attain this self-knowledge for the attainment of salvation? Nothing more than a human body. And the attainment of salvation has nothing to do with whatever caste has been branded on that human body, nor with whether it is male or female. Nor does it have anything to do with whether one is learned or unlearned.

Sukrtaermánavo bhútvá jiṋániicenmokśamápnuyát . Sukrtaeah: Whereas in Laokik Sanskrit the word sva is used to mean “self”, in Vedic Sanskrit the word su is used in the same sense. Rtaḿ pivantao sukrtasya loke. Here sukrtasya means svakrtasya [self created]. Sukrtaermánavo bhútva – when a living being attains a human body by dint of their actions, actional faculty, efforts and the proper completion of their actions, then they are able to acquire self-knowledge. For the acquisition of this self-knowledge, the guru will give instructions how to proceed. The guru will teach them and provide the philosophy necessary to guide them in their forward movements. And that has been provided. If a human being is to walk this path, then this philosophy must make provisions for how to maintain adjustment with the society, and that has been provided. If only a spiritual philosophy is given and not a socio-economic philosophy, then the human being will have to suffer innumerable afflictions in the social and economic spheres. One will have to move ahead while facing countless oppressions and under the pressure of such circumstances, they may fall from the spiritual path. Thus, just as there is the need of a spiritual philosophy in order to create a strong society and a strong and well-knit community of spiritual aspirants, there is even more need for strong socio-economic philosophy. Without it, equilibrium cannot be maintained. You won’t be able to maintain your socio-economico-psychic equilibrium or equipoise. You require it. It is a must for living beings.

Sukrtaermánavo bhútvá jiṋániicenmokśamápnuyát . In this way one who acquires knowledge attains liberation or salvation. Now many may think that knowledge is something for the pandits. This is absolutely not so. The knowledge of the pandits is a confusing mess; it is hardly worth anything.

Mathitvá catváro vedán sarvashástráń caeva hi;
Sárantu yogibhih piitaḿ takraḿ pivanti pańd́itáh.

[Churning all the four Vedas and other scriptures, the cream is consumed by the yogis. What remains is eaten by the jiṋániis (philosophers).]

The word pańd́ita comes from pańd́a meaning “realization resplendent with knowledge”. Ahaḿ brahmásmiiti sá buddhi pańd́á iti ucyate [the realization of “I am Brahma” is known as pańd́á]. In Bengali there is also a surname Pańd́á. People mistakenly say Páńd́á, but it is not Páńd́á but rather Pańd́á. One who is established in the knowledge of that realization of “I am Brahma” is pańd́ita. One who desires to attain that knowledge is páńd́eya.

It is said that there are how many hundreds of scriptures and that these scriptures are like the ocean. When these many scriptures are churned, what is obtained? For example, when milk is churned, butter is obtained and the buttermilk remains on the bottom. Similarly, when the ocean of scriptures is churned then the essence, the butter or knowledge, floats to the top. And those who are devotees, who are spiritual aspirants, who want Parama Puruśa and nothing else, they eat this butter, while the pandits die arguing. When they finally come around to eating, they find that the devotees have eaten all the butter and left only the buttermilk. Then they argue and debate about the buttermilk for a few days and when they go to drink it they find that it is spoiled. That is the defect of the pandits. This “there is nothing that I don’t know” attitude, this know-it-all psychology, is the greatest disease of the pandits. As long as this disease is present it is impossible to attain self-knowledge, because as long as mental equilibrium is not present, self-knowledge is not and cannot be obtained.

How can an ordinary person attain this self-knowledge? What is the path to its attainment? The mind should be apexed. The mind should be pinnacled and directed towards the one. Then one does not take notice of any obstacles in the path; one must not. That one-pointed ideation rushes towards one’s iśt́a, towards one’s beloved. Chot́e je jan báṋshiir t́áne se ki tákáy pather páne? [Does he who is rushing after the (Kriśńa’s) flute bother to look at the path?] He rushes ahead like a madman. He will reach his goal, will reach the beloved.

For this the mind will have to be made one-pointed through sadhana, and the best means for achieving one-pointedness is kiirtana. Kiirtaniiyá sadá harih. Human beings should always do the kiirtana of the Lord. When one does kiirtana the mind becomes one-pointed within a short time. Then one sits for sadhana and while sitting there is progress, the mind becomes spotless, everything is gained. The human being will have to rush towards Parama Puruśa. Nobody can become a jiṋánii by reading books. A person earns real knowledge by rushing towards Parama Puruśa and coming into his close proximity, and one who earns this real knowledge attains liberation or salvation. For this, one who does not know their abc’s will make it, and one who has an MA in 700 languages will not make it. This is a different world, a different matter altogether. An intelligent person, therefore, will move forward single-mindedly on the path of sadhana, and in order to prepare his mind for sadhana that person will certainly do a little kiirtana. I have said this before in several places and I am saying it again: kiirtaniiyah sadá harih, that is, one must do the kiirtana of the Lord, the kiirtana of Parama Puruśa. And why must one do the kiirtana of Parama Puruśa? Because one of his names is Hari. Hari means: harati pápaḿ ityarthe harih, that is, he who steals the sins of the unit being is Hari.

Now you may say that non-stealing (asteya) is one of our moral precepts. Asteya means “non-stealing”. So Parama Puruśa steals? What a thing! Fie, fie, fie, this is not good at all. It is against Yama-Niyama, against the Sixteen Points. This is very bad. Actually it is bad, but the Lord faces some inconvenience and it behooves all of you to properly consider that inconvenience and then say whether or not he is following Yama-Niyama or the Sixteen Points. What happens is that every living being is extremely dear to the Lord because everyone is His progeny, progeny of the Supreme Father, of Parama Puruśa. Whether they are saint or sinner, both are His progeny. The sinner who is up to their ears in the mire of hell is also His progeny. He is also not insignificant to Him. If He will tell him “get out of my sight,” then that sinner will tell Him: “I will get out of Your sight then, but tell me where should I go since there is nothing outside You. Everything is within You. So if You tell me to go outside You, then it means there is some place outside You where You are telling me to go. If such a place exists then You are not endless. You are not the Lord. So change Your name. But if you let me stay then it is okay, there is no need to change Your name. So it is Your duty to uplift me, to show me the path to liberation and salvation. I am Your child, so this is my right.” Every human being can claim this right from him.

Now Parama Puruśa wants every human being to attain liberation or salvation. Why would He want any daughter or son of Him to carry forever the burden of their sins. He certainly does not want that. There are many on this earth for whom one life would not be enough to discharge their sins. Fifteen or twenty lives would be required to put an end to them. However Hari or Náráyańa is Parama Puruśa, so He will certainly not want His dear sons and daughter to carry the burden of their sins life after life. So what will He do? He will say: “Do one thing, give me all your sins. Give me the burden of your sins. Lighten your load and move ahead. I will carry the burden of your sins.” But the devotee will say: “What is this, Lord! Why should you carry the burden of my sins? Have I nothing else to give that I will give you my sins? Why should I give them? I will cook delicious food for you, I will sing for you, I will dance kiirtana for you, I will make you happy. Instead of all that I should give you my sins? This cannot be. It simply cannot be.” But Parama Puruśa wants his sons and daughters to be liberated from the burden of their sins. Still they won’t give them to him. So what does He do, He steals their sins secretly, thus He is a thief, He is Hari. He has no other means but to take them secretly. But to take someone else’s belongings without saying is stealing. So this is stealing. For this reason, harati pápaḿ yah sah harih.

Bear in mind that this Hari, this Parama Puruśa, loves you so much that if you do His kiirtana with full concentration, with single-mindedness, then the mind becomes one-pointed. If in that state you do sadhana properly, then you will surely progress. Thus Shiva told Párvatii: Sukrtaermánavo bhútvá jiṋániicenmokśamápnuyát.

Footnotes

(1) Parama Puruśa in the sense “that which takes a stance opposite to the jiivátmá and witnesses the jiivátmá”. –Trans.