ARTHA AND PARAMA'RTHA

official source: A'nanda Vacana'mrtam Part 4

cross-references: Prout in a Nutshell Part 11

this version: is the printed Prout in a Nutshell Part 11, 1st edition, version 
	(spelling mistakes only may have been corrected). I.e., this is the most 
	up-to-date version as of the present Electronic Edition.

      Pa'shabaddho Bhavejjiivah pa'shmukto bhavecchivah

      "An individual enmeshed in the snare of Ma'ya' is called `jiiva' or `microcosm'. And a person who is free from the fetters of Ma'ya' becomes one with Shiva." 

	It is the nature of jiivas to live in bondage. However, the one endowed with cosmic grace gets liberation from these bondages by dint of sa'dhana', and attains oneness with that Supreme Entity (Shiva). There is only one fundamental difference between Shiva and jiiva (Supreme Entity and unit entity): Shiva is free from bondage whereas jiiva is chained by the shackles of bondage. Who wants to live in bondage? No-one. Everyone wants to attain freedom, to be liberated from all sorts of bondages. Human beings can be liberated from certain bondages temporarily, but after a while those bondages will again return. This situation can be compared to a bird which is released from its cage and allowed to fly around a large room for a while, but after sometime is again confined to the same cage.

	Now, what happens to the jiiva during this temporary liberation, termed "Artha" in Sam'skrta. Hungry people are compelled to search for food with hunger pangs in their stomachs. When they eat something, they will get temporary relief from hunger; that is, they will attain temporary liberation from the influence of the bondage of hunger. Where did this food come from, and how did they procure it? With the help of money. Another meaning of `Artha' is `money'. And its third meaning is `meaning'. Money brings temporary relief from bondage. Today a hungry person may get relief from hunger with the help of money, but tomorrow the hunger will again return and the person will require more food. Liberation with the help of money can never be permanent. Yet, in this ephemeral world we need to use transient objects. It is a relative world composed of relative objects and entities. And that's why our natural question is, "How should we live our lives?" The answer is that we should move towards the Supreme Entity while maintaining an adjustment with the relative world. We cannot ignore the external world, we cannot live without Artha or money. To obtain temporary liberation from pains and miseries, money or Artha is required but to attain permanent liberation, we need Parama'rtha. This is the basic difference between Artha and Parama'rtha.

	Human capacity is very limited -- we cannot ignore this truth. Human afflictions are trifarious: physical, psychic and spiritual. The physical afflictions originate from the material world and the psychic afflictions from the unmanifest world or human mind. In some countries of the world people have abundant supplies of food and clothes, but are they happy? No, they too suffer from pains and miseries, troubles and diseases. They too mourn the loss of their nearest and dearest ones. These are psychic afflictions. Next are the spiritual afflictions. The periphery of human mind is small, and this small mind remains engrossed with limited objects. The mind must be raised above these limited objects, above the world of limited happiness, into the limitless spiritual world. Limited psychic wealth is the root cause of spiritual afflictions. The state of breaking the bondages of limitations is known as "spiritual liberation." When that liberation is permanent it is called "salvation".

	Human capacity is limited. Money helps one attain temporary liberation from afflictions, but that money is also limited. If someone accumulates money, another person is deprived of it; so no one should accumulate an unlimited amount. Some means must be discovered to remove human afflictions. With this in mind I have formulated a new socio-economic theory which will remove those afflictions. It is called PROUT. PROUT alone can save humanity from its woes. It is useless to preach the gospels of Parama'rtha to a person who has no food to eat.

	To live in this physical world, to preserve our existence, Artha or money is essential. However, we also require Parama'rtha. Parama'rtha is that factor which brings about the permanent cessation of the triple afflictions. Here permanent cessation means cessation of those afflictions which, once removed, will never return again in the future. That Artha which brings permanent relief from the pangs of hunger, which is the instrument of permanent cessation, is called "Parama'rtha". It is important that you understand the true significance of `Parama'rtha'. Today, society desperately needs a theory which can be applied in practical life with immediate effect. A new theory cannot originate from a mind of limited dimensions, but only from a person who looks at this universe from an evolved, enlightened mind. And for this, Parama'rtha is a very important factor indeed.

	Something else can be said about Parama'rtha. On one side stand the human beings who suffer from numerous defects and imperfections, and on the other side stands the great, inscrutable Ma'ya', poised against them. This tremendously powerful Ma'ya' is intent upon ensnaring human beings within the grip of various instincts which scatter the mind. Humans are under the domination of that powerful Ma'ya', are controlled and guided by that Vishva Ma'ya' according to her own sweet will. And when she observes that her influence is waning, she strives to further mislead humans with various forces so that they remain within her grip. In such an atmosphere of servility, humans can never attain Parama'rtha.

	All obstacles, be they in the form of husbands, wives, parents or indeed the society at large, are the creation of Vishva Ma'ya'. These obstacles and hindrances must be overcome. If Vishva Ma'ya' becomes extremely angry and powerful, what should human beings do? Actually, there is no reason for humans to worry about this, because the blessings of Parama Purus'a are always with them. There are two slokas in this regard;

      `Daevihyes'a' gun'amayii mama Ma'ya' du'ratyaya'
      Ma'meva ye prapadyante Ma'ya'metam' tarantite.

* * * * *

      Tvam vaes'n'avii shaktiranantaviirya' vishvasya biijam' parama''si Ma'ya'
      Sammohitam' devii samastometad tvam' vae parasanna' bhu'vi mukti hetuh.

      "This Ma'ya' of limitless power is My divine force; her power and strength are all Mine. She cannot harm the one who has taken shelter in Me, because she is an inseparable part of Me."

	Parama Purus'a is the actual controller of Ma'ya' so a person who takes refuge in Him cannot be harmed in any way. However little strength one may have, one will be able to resist Ma'ya' in all circumstances. To tell you the truth, it is not always necessary to fight against Ma'ya': she eventually meets her own defeat and surrenders. So what should an intelligent person do? The other day I said that all human beings should surrender their ego. They should only think that they are the children of Parama Purusa sitting on His lap. If they think in this way, Ma'ya' will be unable to harm them.

	Another thing should be mentioned in this context about which I have already spoken. There are many people who think, "I am a sinner, I am a sinner." This is not the right attitude as thoughts are often expressed externally. So the person who always thinks, `I am a sinner', will ultimately become a sinner, even though he or she is not a sinner at all. One should not think such undesirable things -- it is a type of perverted thought.

	Ya'drshii bha'vana' yasya siddhirbhavati ta'drshii.

	"As you think so you become."

      There are different types of criminals or wrongdoers, such as pickpockets, burglars and so on. Each criminal has his or her own circle of acquaintances and a place in a certain social hierarchy. For example, a confirmed thief will not pay much attention to a mere pickpocket. Similarly, sinners also have their social circles. A sinner who is called a sinner by other sinners, or a wrongdoer who is hated by other wrongdoers, is the worst of the worst. However, even if the worst sinner thinks of Parama Purus'a with undivided attention, and takes shelter in Him imagining that he is sitting on His lap, saying, `Oh Lord, I am your child, save me'. Parama Purus'a will free him or her of all sins. No one need have any doubt about this.

	If such people, however dark or ignominious their past may have been, ask Parama Purus'a for shelter, they will certainly be absolved of all their sins -- there is no doubt about it. "I am a sinner, I am a sinner." One must not give indulgence to this type of thought. In this context you should all remember the story of Madha'lasa'.

4 November 1978 morning, Kalika'ta'
A'nanda Vacana'mrtam Part 4