Whatever is practical, whatever you do and gain, the result is Tantra. Human beings face different sorts of problems in different spheres of life, and the solution to those problems is gotten through Tantra. In Tantra these questions are presented through Párvatii.

One of Párvatii’s questions was the following: People engage in different works, but sometimes they do not succeed at all or only meet with partial success. And then sometimes they succeed one hundred per cent. Why is this, and what are the secrets of success?

I have discussed this before and I am discussing it again because in practical life it is extremely necessary. At present Ananda Marga is passing through a phase of great speed. At this time the answer to this question carries great value for each person, for each spiritual aspirant, and so I am discussing it again.

Párvatii asked: what are the primary causes of success? In reply Sadáshiva said:

Phaliśyatiiti vishvásah siddherprathamalakśańam;
Dvitiiyaḿ shraddhayá yuktaḿ trtiiyaḿ gurupújanam;
Caturtho samatábhávo paiṋcamendriyanigrahah;
Śaśt́haiṋca pramitáháro saptamaḿ naeva vidyate.

[There are seven requirements for success in any mission. The first is firm determination: “I must succeed.” The second is reverence. The third is guru pújá, or constant remembrance of one’s spiritual master. The fourth is equanimity of mind. The fifth is control of the senses. The sixth is a balanced diet. The seventh – there is no seventh requirement.]

In order to be successful in whatever task a person puts their mind to, that person needs firm determination. “I must be successful in my mission” – such a firm resolve is necessary.

Nindantu niitinipuńáh yadi vá stuvantu
Lakśmii samávishatu grhaḿ gacchatu vá yatheśt́am;
Adyaeva marańamastu yugántare vá
Nyáyát pathi pravicalanti padaḿ na dhiiráh.

[Let those well-versed in ethics criticize me or praise me, as they so desire; let Lakśmii, the goddess of wealth, either be gracious enough (because of my activities) to reside in my house, or, if she prefers, go elsewhere; let death visit me today or decades later. It makes little difference to me. Wise people will never withdraw from the path of ideology, the path which they accept as their ideal.]

“If I set out to do some work, believing it to be just and proper, and if the pandits or the moral crusaders abuse me, then let them. I won’t let it sway me.” I don’t depend on the pandits, because in most cases, though not all, the pandits are lazy, indolent fellows. They cannot work, they lack courage and practical intellect; indeed, they are mostly parasites. Pańd́itáh-vanitáh-latáh , that is, pandits, women and creepers need some support with which to grow. I do not want such a thing, so I do not depend on the pandits. As regards vanitá, or women, our girls are committed to standing on their own feet, and I hope that they will very quickly do so. The conception exists that women are dependent on others. It is my firm conviction that they will disprove this contention.

The pandits – I have just said that they are lazy, indolent fellows – let them abuse me; it won’t sway me. Rather I won’t even bother to listen to them. I do not have the time. I won’t listen to their abuse for even a moment. And if they praise me I do not have the time to listen to that either. I have work to do. I have a goal to reach. And if, as a result of my work, Lakśmii, the goddess of wealth, comes and remains in my house, then well and good. But if she does not then it does not matter. My Prout philosophy does not support capitalism, so we do not go begging for the grace of Lakśmii. Moreover, the people of today have come to understand what the people of yesteryear did not, that Lakśmii is bound to reside in the houses of sinners. Can anyone get rich without resorting to some sort of thievery? Not at all, which means that you’ll find sin wherever you find Lakśmii. If Lakśmii wants to remain in my house then she is welcome; it makes no difference. If she wants to go, then she can go. I have no objection.

Now there is that story of the king. Once there was a very righteous (dhármika) king. He said, “let me establish a market,” but since there was not much buying and selling in that area, hardly anyone used to come to sell their wares. There were no customers. Then the king said: “Okay, whatever goods are not purchased by sunset, I will purchase them myself.” Then the vendors began to come. One day someone brought an image of the goddess of misfortune. Now who would buy the goddess of misfortune, who would keep her in their house? So no one bought it. Then the fellow went to the king and reminded him that he had promised to buy whatever was not sold, so kindly buy this.

The king replied “certainly,” and he bought it. That night, when the king lay down to sleep, he heard a sound as if someone was weeping, some lady. The king got up to search. He asked who was there and found a woman weeping.

“Who are you?” he asked.

“I am the goddess Lakśmii of your kingdom,” came the reply.

“Why are you crying so late at night? What is the matter?” the king asked.

“You let the goddess of misfortune into this house. I can no longer stay here. How can I, the goddess of fortune, remain in the same place with the goddess of misfortune?”

The king said: “Look, I gave my word that I would buy whatever was not sold. I am bound to the honour of my word, so I bought it. If that is to your liking then good, but if it is not then that is fine as well. As you wish.”

Lakśmii left. A short while later the king heard another sound, the clacking of shoes. The king went to check and saw a regal personage leaving.

“Who are you?” the king asked.

“I am Náráyańa,” came the answer.

“What would you like to say?” the king asked.

“Lakśmii has left, so I am also leaving,” Náráyańa replied.

“Okay, do whatever you think right,” said the king.

In this way the major and minor gods and goddesses left one by one.

“Okay,” said the king. “Do whatever you think right. Dharma is with me. I gave my word that I would buy it and I bought it.”

Finally at the end the god Dharma was leaving. The king asked, “Who are you?”

“I am the god Dharma.”

“Why are you leaving?”

“All the other gods and goddesses have left. How can I remain?”

“No, that won’t do,” said the king. “I underwent so much just to preserve dharma and now you will also leave? What is this! This has all been done for your sake, so you cannot leave.”

“Yes, you are right,” Dharma replied.

Dharma stayed and afterwards the other gods and goddesses began to return one by one. The king had the gates locked but some were able to get through the gates, others through the ventilation shaft and still others through the skylight. They all said: “I also want to come back, I also want to come back.”

“If you wish to come, then come,” said the king, “and if you do not, then do not. I do not care.”

Finally Náráyańa also returned. “Ah, Náráyańa, what do you want?” said the king.

“When all the gods and goddesses have come, how can I stay away?”

Then the king noticed a woman coming, her face covered by a veil. The king understood that she was Lakśmii. In order not to embarrass her, the king did not ask who she was, but Lakśmii crept back into the house, her face covered with shame.

That is the story. A dhármik person does not care for what others say; he or she is not afraid of anyone. Whether Lakśmii stays or goes wherever she likes, it does not matter at all. Dharma is with the dhármik. Dharmaḿ rakśati rakśitah. One who protects dharma is also protected by dharma. One who is on the true path does not bother about any other direction; he or she does not even think about it. And they will not leave the path that they have chosen as their life’s ideology for anything. If they have to die today as a result of taking that path, or if they have to die after endless time, let it be. It does not matter. Death will come one day – játasya hi dhruvormrtyuh. One who is born must surely die, today, tomorrow or the next day, one day or another. To curl up and lie down out of fear that death will come is the epitome of foolishness. Such a person cannot accomplish any great work. One should always remain ready for death. Human beings should always remain ready.

Thákbo ná bhái, thákbe ná keu
Thákbe ná bhái kichu,
Ei ánande yáo re cale
Káler pichu pichu.
Adhik din to vaite hoy ná
Shudhu ekt́i práń,
Ananta kál eki kavi
Gáibe eki gán?
Málá vat́e shukiye mare
Ye jan málá pare,
Seo to nay amar
Tave duhkho kiser tare?
Thákbe ná bhái thákbená keu
Thákbená bhái kichu,
Ei ánande yáo re cale
Káler pichu pichu.

[I will not remain, brother. No one and nothing remains. So move along in this bliss, at the heels of time. One life alone does not flow for many days. Will only one poet sing only one song for endless time? The garland withers and dies, and the one who wears it is also not immortal. So why this sorrow? I will not remain, brother. No one and nothing remains. So move along in this bliss, at the heels of time.]

This is quite correct. Thus, phaliśyatiiti vishvásah siddherprathamalakśańam – I will certainly be successful in the path that I have chosen – this firm determination, this strong faith, is the first factor. So it must be present and then a person will be victorious.

Dvitiiyaḿ shraddhayá yuktaḿ. I must have shraddhá for the goal in whose direction I am moving. In the Vedic language shrat means “ultimate truth, supreme truth, eternal truth”. In other words, that truth which I recognize as supreme, above which there can be nothing higher, is called shrat, and the movement towards that shrat is shraddhá. Shrat + dhá + d́a + striyám ṋáp. Dvitiiyaḿ shraddhayá yuktaḿ – I will have to have shraddhá for my goal, for the supreme beatitude, for that in which I am striving to be established. This is the second factor.

Trtiiyaḿ gurupújanam. What is the third one? Gurupújanam. What does guru mean? In the mundane world, in the psychic world, one cannot accomplish anything as long as the darkness of ignorance remains. In ancient Tantra that darkness of ignorance was called gu, and removing that gu, getting rid of it, defeating it, forcefully removing it, was called guru. One who removes the darkness is guru. One will have to maintain devotion for guru who removes this darkness because guru shows the way. If one does not move according to guru’s word then one can fall into danger at any moment.

Trtiiyaḿ gurupújanam. There are also different types of gurus. Among these there are three main categories. The first explains things: “Do this, do not do that.” He explains all these things but afterwards he does not endeavor to find out if one is doing it or not. He gives his teachings, takes some dakśińá [ritual offering] as well, accepts prańám [salutation] and some beaten rice, and it ends there. This is the third class guru. I would prefer not to use the word “guru” for this third class guru.

The second class guru is one who gives his teachings, explains things and tries to see if they are following them correctly, if they are walking the proper path. This is the second class guru. They are recognized as guru.

The first class guru is one who gives the teachings, certainly, and keeps track of his disciples as well, but who also lets them know that he will punish them to set them right. This is the first class guru. How is it? Nigrahánugrahe shakto gururityabhidhiiyate. One who loves very much, who loves with all their heart, but who meets out strict punishment when he sees impropriety or mindless action, is the true guru. Here the shloka is talking about this best class of guru, not the middling or lowest class of guru.

Caturtho samatábhávo. This is the fourth factor, to look on all with equal vision, that is, you will not harbour any inferiority or superiority complex. You are neither lesser nor greater than anyone else. When everyone is the progeny of the Supreme Father then no one can be inferior or superior. No one can be low caste or high caste. Not only that – the pandits and the fools are brothers; the rich and the poor are brothers. All are children of the Supreme Father. The person who thinks himself to be superior suffers from a mental disease. And the person who thinks himself to be inferior also suffers from a mental disease. As long as this mental disease exists nothing can be accomplished. Inferiority complex is bad; superiority complex is also bad. Defeatist complex is bad, and escapist complex is also bad. Many people think that if they run away from everything then they can perhaps save themselves. That will not do. One has to take strict care of one’s responsibilities. The meaning of this shloka is that one must not harbour any kind of complex. No kind of mental disease should be permitted. People speak high-sounding words but do not put them into action. In the field of action they accept untouchability and caste distinction. They are dangerous people. They are not only dangerous for the society but for themselves as well. They have their feet in two different boats. They can drown at any moment. A person has to remain in one boat. A few days ago in Siliguri I said that a person should be ekabuddhi [single-minded], not anekabuddhi [many-minded].

There is that well-known story. In a pond there lived many fish. One day the fishermen decided to catch all the fish the following morning. Among the fish there was one who was a great intellectual. His name was Shatabuddhi [hundred-minded]. He told his wife: “Let the fishermen come, I have a hundred ways to swim away and save myself from them.” There was another fish whose name was Sahasrabuddhi [thousand-minded]. Sahasrabuddhi said: “I have a thousand ways to swim away and save myself.” There was another fish whose name was Ekabuddhi. He told his wife: “Look, I have only one mind and that mind is telling me that if the fishermen throw their nets then I won’t survive. So let us go to another pond during the night.” They left, and the next morning the fishermen came, threw their nets and caught all the fish in the pond. Then the fish Ekabuddhi told his wife:

“Shatabuddhih shirasyastyayaḿ lambate ca sahasradhii; Ekabuddhirahaḿ bhadre kriid́ámi vimale jale.”

“ ‘Look at that. The fish called Shatabuddhi is jumping in the fisherman’s net, and the fish called Sahasrabuddhi is dangling from the fisherman’s hand, while I, Ekabuddhi, am playing in pure water.’ ”

So one will have to be Ekabuddhi; one must act with a single mind. This single mind teaches the following, that when all are children of the Supreme Father, then there can be no difference of higher or lower. A certain person may be more learned, society may show him or her more respect, but as a human being society cannot consider that person superior to another. All are children of Parama Puruśa, so one who accepts caste distinctions displeases Parama Puruśa. Parama Puruśa is dissatisfied with their behaviour. They will not get his grace. One who thinks another to be stupid, who hates others, suffers from a mental disease. That person hates a child of the Supreme Father, so they can never get his grace. Similarly, one who is wealthy and thinks others to be less than animals, can also never get his grace. His grace remains far away because that person has not yet proven him or herself to be a human being.

Paiṋcamendriyanigrahah. Indriyanigraha, that is, a human being must maintain control over each and every organ. If that is not maintained, then control over the mind cannot be maintained. If there is no control over the mind, then there will be no spiritual progress. Thus the Buddha has said:

Cakkhuná saḿvaro sádhu, sádhu shotena saḿvaro
Ghánena saḿvaro sádhu, sádhu jihváya saḿvaro
Káyena saḿvaro sádhu, sádhu vácáya saḿvaro
Manasá saḿvaro sádhu, sádhu savvattha saḿvaro
Savvattha saḿvaro bhikśu, savvadukkha pamuccati.

[Control your eyes, O sádhu; sádhu, control your ears; control the sense of smell, O sádhu; sádhu, control the sense of taste; control your body, O sádhu; sádhu, control your speech; control your mind, O sádhu; sádhu, have overall control.]

This all-round restraint is indeed necessary. It will not do to simply eat what you get or do what you desire. When you eat you must consider if it is sentient, mutative or static. While eating you must think carefully as to what influence it will have over your body and your mind. You are not a goat or a camel that you will eat whatever you get. You have to think when you act.

Śaśt́haiṋca pramitáháro. There is a Bengali saying: uno bháte duno val, bhará pet́e rasátal. If one eats less, then one’s strength increases and one does not fall sick, but if someone overeats, then they fall sick. Here it has been said: pramitáhára. Pramitáhára and parimitáhára are not the same. Parimitáhára means that I have not eaten a lot, nor have I eaten a little. That is called parimitáhár. And pramitáhár means that I have eaten little but I have eaten nourishing food. That is pramitáhára. You have the custom of eating sentient food. If you follow that then you meet the objective of pramitáhára.

Saptamaḿ naeva vidyate. After saying all this, Shiva concludes that these six are the causes of success and there is no seventh cause. Shiva has said that there is no seventh cause, it is true, and while I accept this I am adding one more thing. When you get a little time, do a little kiirtana so that the mind will be purified, which will result in greater spiritual progress.