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.