In the prehistoric world, on this globe of ours, the first language that was spoken was about six million years ago. The language came but the intellectual standard was very poor. At that time even the forefathers of present human society, the apes, the proto-apes were not here.

Modern humans came about one million years ago. They had language, but at that time their intellectual standard was also very poor. As the intellectual standard was poor, so vocabulary was also very poor.

Among even the developed species of apes, the vocabulary is about eight hundred. And in the most undeveloped species of humans, the vocabulary is a little more than nine hundred, whereas in the modern French language the vocabulary is more than four lakhs, that is, four hundred thousand.

Now, when the first humans learnt how to speak, their expressions were mostly confined within the jurisdiction of the physical body and of mental phenomena concerning the physical body. And nothing more than that. Anthropological and archaeological history also says this. There was nothing called cardinal human value. Man was no better than animals.

But as a result of clash and cohesion in the process of introversion, intellect developed. The eternal questions arose in people’s minds. Who am I? Where did I come from? Where to go? Their first intellect said, “Who am I?” They got the reply, “His; thou comest from Parama Puruśa.” “Where to go?” The second reply also was given, that is, “Parama Puruśa is that Desideratum.” But there came another question. “Who art Thou? Who are You, O Parama Puruśa”? Now, at this point philosophy comes. According to the records of human history, the first philosopher was Maharshi Kapila. He lived about 3500 years ago.

Now, “Who art Thou?” So far as ordinary human intellect, not intuition, but human intellect, is concerned, there is no reply. Why no reply? The physical structure, the material structure, functions within the three fundamental relative factors – time, space and person. Physical movements, physical activities, cannot be done beyond the range of time, space and person. The jurisdiction of the physical structure is extremely limited. And because of the limitation of its jurisdiction, it cannot [[go]] beyond the starting-point of individual or collective human structures, [[collective]] human intellect. That is, the individual or collective human intellect has a starting point, and its range, or its activities, cannot go beyond that point. It will have to function within a particular jurisdiction, because where it is non-existent it cannot go. That is, as it moves towards the source, when it comes to the starting point – beyond that starting point it cannot go, because beyond the starting point the mind cannot function. It can function only within the range of the functional periphery of the mind. And this was the main difficulty with individual minds. And the existence and the qualifications and non-qualifications of the Supreme are all beyond the periphery of the mind. The human mind functions within the limitations of time, space and person.

And when the mind tries to come in contact with Him, what happens? The mind gets suspended. And when again the mind comes back from the Supreme touch, the mind comes within the jurisdiction of time, space and person. It cannot express the feeling, the feeling that it had, it experienced, when it went beyond the jurisdiction of time, space and person, because its functional jurisdiction cannot go beyond time, space and person. And when due to mental concentration it went beyond the scope, the mind was suspended.

So it is possible for human beings to feel Parama Puruśa with their intuition and not with their intellect. Parama Puruśa is something that can be touched by your intuition and not by your intellect. In Vedic language, intuition is called bodhi and intellect is called buddhi. The Supreme is beyond the range of your buddhi. It is within the range of your bodhi.

Now when bodhi developed after thousands of years, those human beings felt, understood, and realized that there are certain cardinal human principles. And there lie the cardinal values of human existence. After understanding that, men realized the real value of the human entity. And they also realized that the only goal of human existence is Parama Puruśa. There cannot be any second goal.

And the only human development is man’s movement toward Parama Puruśa, and in no other stratum of life can there be any development. Development means progress in the realm of spirituality and in no other realm. Human progress has nothing to do with religions; human progress has everything to do with human beings’ occult movement, that is, movement towards the Supreme.

And this movement towards the Supreme is the movement of synthesis, and all other movements, all other approaches, are movements of analysis, converting one into many. But this movement towards the Supreme, Supreme spirituality, is converting many into one. From heterogeneity to homogeneity.

And all other movements are movements from homogeneity to heterogeneity. And this must not be encouraged if humanity is to progress. If humanity is to march forward, humanity must not have anything to do with the analytical approach to life; the approach should always be synthetic.

The first developed human language was the Vedic language. But at that time there was no script. Those Vedic Aryans who used to speak in the Vedic language about 15,000 years ago could not write. They learned how to write about 5600 years ago. Their Macrocosmic ideas, supra-mundane ideas, their Supreme aesthetic stances, were all narrated vocally to their followers but could not be recorded because there was no A-B-C-D, no alpha-beta-gamma.

Now in this march of spirituality, there was no systematic approach. About 7000 years ago, it was Lord Shiva who brought everything into a systematized form, systematized structure, and that is yoga, that is Tantra. The same thing was done again about 3500 years ago by Lord Krśńa.

Now, in this process of spiritual march, march towards the spiritual nave, humanity sometimes for want of proper guidance was depraved, was degenerated, and under such circumstances it suffered from the psychology of sinning, a sinning complex. I told you that you must not say, “Oh, Lord, I am a sinner, I am a sinner,” because it will develop the psychology of sinning. If you are not actually a sinner, you will be a sinner if you say this, if you think this. It is a defective psychic approach. And some people exploited this sinning complex of human beings and created so many differences, so many groups, so many diversities, in this human society which is actually a singular entity.

Human society is a singular entity. But those people tried to create diversity in this singular entity. The educated and intellectuals of this twentieth century should carefully save themselves and also save the innocent human mass from their exploitation, from their physico-psycho-spiritual exploitations.

Now in the past also, people were depraved for want of proper guidance. There was a sinner’s complex in the mind of the common mass, and at that time in the hoary past, Lord Krśńa openly said, openly declared,

Apicet sudúrácáro bhajate mám ananyabhák;
So’pi pápa vinirmukto mucyate bhavabandhanát.

Parama Puruśa, Parama Pitá, says that even if you are the worst type of sinner, that is, he whom the sinners hate as a sinner, what will bappen? Bhajate mám ananyabhák. If you take the shelter of Parama Puruśa, then what will happen? Parama Puruśa will save you from all those serpentine nooses of sin. (You know “serpentine noose”, a noose which catches a snake like this? It is called a “serpentine noose”.) And for those who take shelter, those who resort to Parama Puruśa, what will happen? Parama Puruśa will save them from this serpentine noose of sin. So a person must not be afraid of sin, he should be free from all worries and anxieties regarding sin. Parama Puruśa will help him. Parama Puruśa is always with him.

So no person should suffer from an inferiority complex or sinner’s complex. When the Supreme Father is with a person, why should he suffer from such a complex and why should he approach the Father saying, “O Father, I am a sinner, I am a sinner, I am a sinner”? Father will do what is needed. He should completely surrender at the altar of the Supreme Entity, at the altar of the Supreme Father, this is what he is to do. So’pi pápa vinirmukto mucyate bhava bandhanát – and, in so doing, will attain the supreme stance. He will get the supreme bliss. So no person should suffer from any sort of complex, any sort of defeatism. Parama Puruśa is with you. If, knowingly or unknowingly, you have committed any mistake or any sin, then your repentance and your singing kiirtana, wholeheartedly, will free you from all sins. So, your future is always bright, never dark, never dark.