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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Footnotes

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

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

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