TA'TTVIKA DIIPIKA' (Paincama Parva)

official source: The Ta'ttvika Diipika' pamphlets came out as a series of six. 
	No copy of the first is presently available. Parts 2 through 5, so far as 
	is known, came out only in English. Part 6, so far as is known, came out 
	only in Hindi. (It has not yet been translated into any other language.) 
	The series as a whole has not yet been published in book form in any 
	language. They may be published in the future in a small book to be called 
	Ta'ttvika Diipika'.

cross-references: none

this version: is the printed 1957 pamphlet version (spelling  mistakes only may 
	have been corrected). I.e., this is the most up-to-date version as of the 
	present Electronic Edition.

Diiks'a' Pran'a'lii (Initiation Methods)
Prior to acquainting oneself with Diiks'a' Pran'a'lii, it is necessary to understand the meaning of the word diiks'a'. The word diiks'a' signifies directing the mind in a particular line. The human mind is not a steady entity. It has to be channelized into a particular direction. People, no doubt, endeavour to take recourse to different direction, but they have no course to adopt (gantam' kim' ma'rgam') - which way to adopt? In order that a psychic flow may be established a psychic object has to be explained and this is what diiks'a' implies.

The Meaning of Shishu (a Child under Five Years)
The human structure having been formed, the tendencies of the mind are awakened and the life energies are perfected. With the advent of life, the mind is developed and then the foetus does not want to keep its existence on others, and it is then delivered. The babe just born is incapable of sucking the breast or  of crying. If the babe does not cry of itself, others make it cry, thereby creating a vibration in its nervous system. Crying constitutes the first step in the child's efforts to adjust itself with the world. At five years of lage the nerve cells are moderately developed and also some amount of sense of responsibility grows.
In the state of infancy a man is not fully human. It has no responsibilities. That is why the lapses of a child are condoned and this ought to be. A rather similar nature inures from the age of five to fifteen. During this period a number of gland in the body is developed. In females, feminine characteristics are developed between twelfth and sixteenth years. It is during this period that masculine or feminine characteristics evolve and the body undergoes corresponding changes. The female body attains maturity at the age of eighteen years, while the male physique attains maturity between twenty-two and twenty-six years of age. No marriage should be performed below these years. The gland secretions are diminished after 39 years in hot countries and 50 years in cold countries and this marks the human beings gradual advancement towards death.
It is meaningless to impart diiks'a' under five years of age, since at this stage the nerve cells of a human child are undeveloped. Consequently, at age of five, there is no disposition or propensity for intricate types of spiritual practices. But, in absences of initiation of five years of age, there is apprehension of the child going astray. Verily, all the human vices are acquired during the age of five to fifteen years. The child has a great inclination to imitate. It hears abusive words and learns them. The robbers' sons turn to be robbers only on account of environmental influence. For this reason, if the child be initiated on attaining five years of age, it can develop into a perfect human being - it will be a perfect man.

Teaching to Sit in Padma'sana
Padma'sana is the posture of sitting with the right ankle over the lift thigh and the left ankle over the right thigh, the tongue pushing the teeth out. In padma'sana alone, the vision can be fixed on trikuti - the middle point between the eyebrows. Just as the lotus blossoms forth in water, so also in this posture the mind tends to evolve. That is why this posture is termed padma'sana (padma - lotus, a'sana - posture). This is the best a'sana for meditation. Persons with shorter legs experience difficulty in padma'sana. Sa'dhana' is directing the mind towards expansion and padma'sana does help the same.
The provision for imparting higher lessons on attainment of fifteen to sixteen years of age is made on the ground during this period a good many glands are evolved and developed. The mind ill develops if the glands are underdeveloped.

Remuneration
Imparting diiks'a' is a social duty. It is to make a man of a man. This cannot stoop to business levels. It is your social duty like charity, generosity, hospitality, etc. But it is possible that some people have to devote all the twenty-four hours to social works. If the ta'ttvikas, purodha's, a'ca'ryas are busy all the twenty-four hours with social services, then it is worthwhile to provide for their maintenance.

Naming in Sam'skrta
Naming is a matter of great consequence. The names must imply an imposing meaning. Naming was a memorable ceremony among the A'ryas. The name has a very significant bearing over the mind. The mental awakening corresponds to the vibrations set in as a result of pronouncing the name. A particular attraction is attached to the words.
The human society has to be unified. It must have one standard. Naming in Sam'skrta means providing one standard.

Deva
Casteism is a burden on the Hindu society. All the year round they preach casteism but on the polling days they decry it. This is wholly undesirable. It is better to avoid all titles. Titles signify the caste. If casteism is to be wiped out, it is incumbent to discard the titles. It is commendable if everyone adopts uniformity on title - Deva. Persons using a particular word more often will influence their minds with the meaning of that word. People are reluctant to use the word da'sa because this word signifies slavery. Whenever the so-called low caste people catch an opportunity, they declare themselves as belonging to the so-called elevated caste, etc. It is an ideal to become deva and for this reason Deva title should be adopted.
Titles of the present society have undergone considerable changes during the past fifty years, the cause being that everyone aspires to pertain to an elevated caste. The so-called Shu'dras also use the sacred thread. This is only an effort towards the concealment of one's identity. By this means, they conceal only their disregarded status. This is to be regretted. It is consequent on social debility that they harbour the desire for changes in their situations. It is out and out purposeless to convene All-India Conferences or particular castes. All of them desire to assert and establish their rights. This is simply misuses of energy and money.
The consent of those embraced must be sought for before renaming them in Sam'skrta. Language has got nothing to do with religion and as such, there is no reason for anybody depreciating the use of Sam'skrta. In this connection it may be added that the great emperor Aurangzeb used the term sudha'rasa (juice of nectar) for mango (original Sam'skrta term for mango is a'mra) and saddharma for Islam.

Sa'dha'rana Yoga
It is meant for all. Those having some more time at their disposal and having glandular defects shall learn Sahaja Yoga. Those affording still more time can take training in Vishes'a Yoga.

A'ca'rya
Purohits are those who primarily contribute to others' benefits, but as a matter of fact, they give priority to their own interests.
The purohit-dom centres round vested interest. Priestdom exploits the public in the name of religion. The a'ca'ryas are social workers. The social services rendered by the a'ca'ryas constitute a voluntary duty. A'ca'ryas are those who teach what and how to do and what to do and acarya means what not to do. When there is no monetary considerations, there can be no vested interest.
Ceremonies provide the opportunity for exploitation. In absence of the a'ca'rya the ceremonies can be conducted by the senior man present. The presence of the a'ca'rya is desirable since he enjoys considerable esteem. A'ca'rya is also more conversant. He combines esteem with efficiency.

Grha Pravesha
The field of activity of male sex is outside the four walls of the house. A woman is the real mistress of the house and not the man. In order to take possession of the house, the women shall first enter the house during Grha Pravesha. Grhin'ii grham' ucyate.
All the social festivities are parts of Brahma sa'dhana'. It is meaningless to wait in expectation of the a'ca'rya. For this reason alone, it has been laid down that an elderly man can conduct the function in absence of the a'ca'rya. The potentialities of vested interest persist if things are reserved in the hands of a particular group.

Sindu'r (Vermilion)
Married ladies may use vermilion in shape of decoration. This does not constitute a kusam'ska'ra. This forms a part of the dress. Vermilion, if one so desires may not be used at all. In ancient Shavara and Kira'ta societies, the bridegroom's party would first launch an attack and abduct the bride. The bride also sustained injuries in the turmoil that would ensue. They would handcuff the bride and snatch her away. The iron bracelets (no'a) are their remnants and the vermilion that of the blood. The sha'stras do not anywhere give any place to vermilion.
Lead sindu'r is prepared with a mixture of lead and oxygen. This leaves room for lead poisoning. Vermilion is mercuric sulphide. It is said that mercury maintains blackness of the hair. This is incredible. At time dermatitis of the scalp occurs on the vermilion applied areas. With the advancement of science the use of vermilion shall gradually come to an end.
If the meaning of a shloka is not understood, the thought to do pulsate properly. The shloka Onm' madhuva'ta'... is an expression of good wishes, not the mantra for any ceremony. Benign wishes claim superiority in every function. The mantra is cited in mother tongue.
Buddhism was propagated in a short time because Buddha used the local language for preaching the religion. Under no circumstances can the local language be neglected. 
I have very explicate laid these down in Carya'carya. Does He not understand your mother language? 

A'nanda Pu'rn'ima' 1957