Last Sunday I was discussing vashiikára, the last stage on the path of psycho-spiritual movement. I said that the path of human movement is divided into four stages. This movement is only successful when Parama Puruśa is accepted as the ultimate goal. This can be illustrated with an analogy. Suppose an expert boat man is rowing a boat, but is totally undecided as to where he will land, and moves aimlessly here and there. Without a fixed destination, and in spite of his skilled rowing hand, all his labour will be in vain.

Tantra, as you know, is divided into two branches – vidyá and avidyá. Shiva formulated all the tantras and thus all tantriks regard Shiva as their supreme and final shelter. In all schools of Tantra there are certain rules, and these are compulsory for practitioners of both vidyá and avidyá tantra. The difference between these two is that avidyá tantra invariably leads one towards crudification, and ultimate annihilation, whereas vidyá tantra leads one from crude to subtle, and invigorates the human life, mind and soul – in fact the whole existence – with exuberant joy. In the initial stage of progress in spiritual sadhana the human mind becomes more subtle, enabling one to achieve a certain degree of control over the physical world as well as the mind. This realm of existence, where psychic control is exercised to some extent, is called kámamaya kośa (crude mental world). Through such psychic control one can gain material wealth, or earn a certain degree of name, fame, etc. Now, where do these things come from? They come from the cruder manifestation of the Cosmic Mind. (This perceptible world is in itself a cruder manifestation of the Cosmic Mind). Thus in this stage sádhakas may attain and establish supremacy over certain things in the crude world.

One may also strive to make the mind more subtle while endeavouring to exercise greater control over the mundane world. This is the path of avidyá tantra. In this endeavour the practitioners remain totally preoccupied with the attainment of name, fame, prosperity and material enjoyments – these are their goals. The purpose of their spiritual practice is to make the mind increasingly subtle to be able to exercise further control over not only the physical world, but the crude minds of the other microcosms. Their goal is not noble, and will result in them being ultimately converted into inert matter. So the final resultant of avidyá tantra is extreme crudity. I have attempted to explain things in some of my ghost stories. Try to find time to read them.

The second stage is artha. What is artha? Suppose a person has been struck with afflictions (there are three types – crude, subtle and causal) and seeks to destroy them. The permanent cessation of these triple affliction is named paramartha and their temporary cessation artha. In this second stage of sádhaná human beings also try to make their minds more subtle through spiritual elevation, but not to attain Parama Puruśa. Their goal is to develop the capacity to dominate the minds of others. Paradoxically they are trying to make the mind subtle while attempting to establish supremacy over others. This stage is neither vidyá nor avidyá – it’s an intermediate stage. Sádhakas who tread this path cannot attain the supreme fulfilment of existence for they try to master the psychic occult powers of Parama Puruśa, and ignore Parama Puruśa Himself. Their fate is to move in the crude arena of the psychic sphere of Parama Puruśa. Until the day comes when they lose their psychic power and degenerate. Maharśi Jaemini, formulated his philosophy, the Miimámsá Darshana, on the basis of this type of psychology. But in this world, such philosophy does not stand the test of pragmatism or spirituality.

In the third stage of sádhaná sádhakas accepts the cognitive faculty as their goal. They wish to advance along the spiritual path while simultaneously serving the subtler expressions of Parama Puruśa. This is the true dharma of human beings. The sadávrata (mass feeding) which you organize comes within the scope of this practice. While performing sádhaná in this stage the human mind attains a greater proximity to Parama Puruśa and sees the entire universe as a divine expression of Parama Puruśa. Through this realization one enjoys pure unblemished bliss. When people served good food during sadavrata smile happily you feel inner joy.

The fourth stage is when Parama Puruśa alone is your goal and you attain oneness with Him. Its spirit is, “with the bliss I enjoy after attaining oneness with Parama Puruśa, or with the bliss I am giving to Parama Puruśa, or with whatever emanates from that blissful entity, I shall make my existence meaningful.”

I have introduced páiṋcajanya to help you derive bliss from this stage. At the time of doing páiṋcajanya the mind becomes filled with spontaneous joy. And no external object is required – just one’s inner self. This self sufficiency which every human being can realize through páiṋcajanya, brings success and a new spirit of fulfilment to human life. One’s life will shine with the divine effulgence of Parama Puruśa.

Let your advent in this world be successful in all ways. I want your existence to shine, to be resplendent with the joy of being alive. This is the reason why I introduced páiṋcajanya and sadávrata – to bring supreme fulfilment to your lives. Let your advent on this earth be successful, individually and collectively.