A'PTA VA'KYA AND PRA'PTA VA'KYA TEN WONTS OF DHARMA BHAKTI IS THE BEST UPAVA'SA THE DEVOTEE AND THE OBJECT OF ADORATION A'PTA VA'KYA AND PRA'PTA VA'KYA official source: A'nanda Vacana'mrtam Part 6 cross-references: none this version: is the printed A'nanda Vacana'mrtam Part 6, 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. Last night I said something regarding mantra and incantation. I tried to explain to you that mantra and incantation are not the same thing. A mantra must have an acoustic root, and at the same time, in the mundane plane, its ordinary significance must be the same as and not just similar to the significance of the acoustic root. And I also said that to become a mantra, even where there is the acoustic root and the proper significance, it must get recognition from Maha'sambhu'ti or Maha'kaola. Now, there is movement everywhere in the universe. There is movement on the microcosmic plane and also and also in the realm of physicality. Wherever there is an idea, or an inference, there must be movement. Nothing is fixed, nothing is stationary in this universe. We should remember that the acoustic root of the mantra in the realm of the microcosm must maintain a symmetry with the significance of mantra on the physical plane. And it is the duty of the Maha'sambhu'ti or Maha'kaola to maintain the symmetry between the inferential expressions in the psychic world and the physical manifestations on the mundane level. Where this symmetry is wanting, neither the inference nor the physical movement can get recognition as a mantra or even as an incantation. The movement in the realm of the microcosm is a movement either from the microcosmic extremities to the supreme - to the starting point of spirituality or from the starting point of spirituality to the culminating point of microcosmic manifestation. And in the field of physicality it starts as an inference either from the touching point of the microcosm and the physical plane or from the subtlest point of the physical plane to the level of microcosm. These inferences must have a coordination as well as symmetry between them and you must remember that the symmetry is the guiding factor. There are many words in the world but not all words can be mantras, can be incantations, because in mantra there should be the spirit of mobility. Hence the word should be formed either with the mobility of the physical plane or with the mobility of the inferential plane. Take the case of the word `Ra'ma'. As you know, the root meaning, the rudimental significance of the word `Ra'ma' is `the attractive faculty'. `Ra'm' root verb + `ghain' suffix. Now here the root verb is to raise the spirit of mobility. And this mobility should be on both planes, physical and inferential. On the physical plane the body moves towards the Supreme Goal by being attracted by the Supreme Nucleus, and on the inferential plane the mind moves towards the Supreme Entity, towards the Nucleus of the Cosmic order. This movement of the mind towards the Cosmic Nucleus, and the movement of the body towards the Supreme Goal, must maintain not only parallelism but also symmetry.The symmetry is called `prama'' in Samskrta. Now on both these planes there is the spirit of mobility, and in the inferential sphere what happens? The movement finally encourages aspirants to ensconce themselves in the vast ocean of the cosmos. Hence the word `Ra'ma', has the value of a mantra. But it requires the support of a Maha'kaola or Maha'sambhu'ti to be treated as a siddha mantra. Another meaning of `Ra'ma' is `Ra'ti Mahiidhara Ra'ma'. The first letter of `ra'ti' is `ra'', and the first letter of `mahiidhara' is `ma' - `Ra'ma'. The spirit of the term is that Ra'ma is the most glittering entity in the entire universe. All the glittering entities, so many stars, planets, meteors and galaxies, get their light from the Supreme Entity, and so the supreme light-supplying entity, the supreme effulgent figure in the entire universe, is Ra'ma. Now this light is light both on the plane of physicality and also in the field of inference. The symmetry is maintained. Thus the word `Ra'ma' can be treated as a mantra if it is supported by a Maha'kaola. What is the duty of the Maha'kaola in this respect? It is to inject the spirit of movement from the lowermost point of expression to the subtlest point of culmination. Similarly, another meaning of `Ra'ma' is `Ra'van'asya maran'am Ra'ma'. What is Ra'van'a? The first letter of `Ra'van'a' is `Ra', and the first letter of `maran'am' is `ma'. Hence `Ra'-ma'. What is `Ra'van'asya maran'am'? `Ra'vana' is the ten-faced demon functioning in each and every entity. It is the demoralizing, depraving and degenerating agency. And `maran'a' means `death'. When aspirants ensconce themselves in the Supreme Entity, what happens? Ra'van'a - the ten-faced demon - ceases to exist. And what is Ra'van'a? What is the ten-faced demon? The depraving mind, the evil propensities of human beings which goad the human mind or microcosm in ten directions. These ten directions are represented by ten faces. Actually Ra'van'a means ten-faced depraving propensities. Now when one ensconces oneself in, when one becomes one with the Supreme Entity mentally in the realm of inference, one is free from the fetters of these depraving agencies, from this avidya. Hence, here also, the same purpose is served. So in each interpretation of `Ra'ma' all the significances come to a single point. Hence the word `Ra'ma' is a mantra, if it is supported by a Maha'kaola. But finally one must remember, `Mantramu'lam' Gururva'kyam'. It is the Shivokti, said by Lord Sada'shiva, that is the rudimental faculty functioning behind each and every Mantra - it is Guru Va'kyam. Who is Guru? As you know, `gu' means `darkness' and `ru' means `dispelling agency or faculty'. The entity that dispels all sorts of darkness from the mind is `Guru'. Who is `Guru'? Guru is He who knows the secrets of one's spiritual salvation. Who can know the secrets of spiritual salvation? Parama Purus'a Himself can know. Others cannot know His secrets and that is why in A'nanda Su'tram it has been said, `Brahmaeva Gururekah Na'parah.' Only Brahma is the Guru. `Gurureva Parama Brahma'. So Guru Va'kyam means Brahmava'kyam. So, `Mantramu'lam' Gururva'kyam', and `Mantramu'lam' Brahma va'kyam. Now we should remember two things here. Whatever you see, whatever you do, whatever you perceive or conceive in this world, both in the world of inferences and also in the arena of quinquelementality, comes from the Nucleus; everything comes from Parama Purus'a. But some of those physical entities and inferential values we receive through certain media, and some we receive directly. What we receive through some medium is known as `pra'pta vastu' and what we receive directly from the Nucleus of the universe, what we receive from the Parama Purusa is called `a'pta vastu'. Now in this realm of spirituality, whatever we receive, we receive directly from Him, and not through any medium, and that is why the secrets of his spirituality are known as `a'pta va'kyam' and not `pra'pta va'kyam'. Pra'pta va'kyas come through different media, through different physical media, and that is why they may vary, or undergo metamorphosis. After their metamorphosis, they may come within the scope of relativity and undergo distortion. That is why these pra'pta va'kyas or pra'pta vastus are not infinite, and therefore can never be, must never be the desiderata of human beings. The only thing that an aspirant wants from Him is a'pta va'kya and this a'pta va'kya is guru va'kya, and this guru va'kya is the mantramu'lam'. It is the rudimental faculty behind all mantras. 30 November 1978, Madras TEN WONTS OF DHARMA official source: A'nanda Vacana'mrtam Part 6 cross-references: none this version: is the printed A'nanda Vacana'mrtam Part 6, 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. In the realms of both manifestation and of non-manifestation, there are certain characteristics borne by each and every object. In the realm of non-manifestation, those characteristics remain coverted within the object itself and are not known to any other entity. But in the stratum of manifestation, objects are known to other entities by their wonts or characteristics. These wonts may be in the form of prognosis or diagnosis or premonition or after-effects. But they must be present, because their presence denotes the existence of that entity. Such entities may be physical entities may be physical objectivities, may be psychic entities, or may be psychic pabula. Dharma is also such an entity. Dharma is the highest and greatest and sweetest psychic pabulum. So dharma should also have certain characteristics of its own. What are these wonts? Are they prognosis or diagnosis or premonition or after-effects? The reply is that dharma's manifestations, dharma's wonts, exist in each and every stratum. A dha'rmika may be treated as a prognosis of something coming, a diagnosis of something already come, a premonition of something evil, or an after-effect of something good. Regarding the laks'ana, the wonts of dharma, it has been said: `Dhrti ks'ama' damo'steyam shaoca indriyanigrahah; Dhiirvidya' satyamakrodhah dashaka dharmalaksan'am'. What is the first laks'an'ana of dharma? It is dhrti which has several meanings in samskrta, the most important one being `patience'. A dha'rmika should have patience. Dharma and patience are inseparable. Suppose an evil force says, 'I, the lord of a certain country, will destroy A'nanda Ma'rga from the very root.' A dha'rmika should maintain patience, should be patient. Because the day is soon to come when that evil force is going to be destroyed. It's weapon will serve as a boomerang for its own death. And this happened in the near past, as you all know. The second laks'an'a, is ks'ama', that is, forgiveness or pardon. Ks'ama' should be properly explained to spiritual aspirants. In your personal life you have the right to forgive anybody and everybody but in your collective life you have not got such a right. You have to consult the collective body before you forgive an enemy of the collective body. And in your individual life, although you have the right to excuse somebody, you should remember that pardon should not be extended to persons who have not rectified their conduct or their habits. If you pardon such persons it means you are encouraging their bad habits. You should not do that, it is against the principles of dharma. The third is dama. `Dama' means `control' - to bring control. In Sam'skrta, there are two similar terms, `shamanam' and `damanam'. `Shamanam' means bringing the external enemies under control, and `damanam' means bringing the internal enemies under control. In the mythological story, Pluto was the God of Death, known as Yamara'ja in Sam'skrta. He is also known as Shamana, because he controls others. And a sa'dhu or dha'rmika to control him or herself is to do damanam. One should have full control over the internal enemies, which are the demons residing in your mind. This is dharma. In the Vedas there is a story that once upon a time a big luminous body appeared on the horizon. Many people went near that luminous body, but no one could approach it directly. Then to some of the people who came near it, that luminous body uttered the sound `da' and nothing more. Some people interpreted that sound `da', as `da'nam' kuru', and were regarded by society as Asuras or Da'navas. A second batch interpreted the sound `da' as `daya'm' kuru' and they were treated as Ma'navas; and a third batch interpreted `da' as `damanam' kuru', and they were known as Devatas. The story says that in this way the differentiation was created among Asura, Ma'nava and Devata'. `Damanam' is the highest order. `Damanam' means killing internal enemies. And one who has controlled the external enemies is known as `sha'nta'. In Sam'skrta `sham' + `ta' = `sha'nta'. The person who has defeated his or her internal enemies is da'nta (`dam' + `ta'). `Asteya' means `non-stealing' - not stealing physically or mentally; not cheating physically or mentally. `Shaoca' means keeping both the physical body and the mental body neat and clean. It is easy to keep the physical body neat and clean and it is very difficult to keep the mind neat and clean. For this purpose, the mind must be initiated in Ta'ntrikii diiks'a' and not in Vaedikii diiks'a'. Vaedikii diiks'a' teaches the mind how to pray for higher life and Ta'ntrikii diiks'a' teaches one how to move forward. `Indriyanigraha'. One must have complete control over one's sensory and motor organs. Lord Buddha said, `Caks'una sam'varo sa'dhu sa'dhu sotena sam'varo Gha'n'ena sam'varo sa'dhu sa'dhu jibbha'ya sam'varo, Ka'yena sam'varo sa'dhu sa'dhu va'ca'ya sam'varo Manasa' sam'varo sa'dhu sa'dhu sabbat't'ha sam'varo.' Let there be complete self-restraint. A person who has established him or herself in this kind of self-restraint is known as a `Sa'dhu'. `Dhii' - `Dhii' means `intellect'. You may say, `What about people who are illiterate attaining dharma? Are they not dha'rmika? Each and every person cannot have an intellect. Yes, each and every person has an intellect. The dha'rmika interpretation of intellect is intellect free from all baseness, all impurities and all degenerative propensities. This is the intellect a dha'rmika will possess. `Vidya'' means `true knowledge'. Vidya' is divided into two sections: vidya' and avidya'. Avidya' is mundane knowledge and includes material science. Vidya' means spiritual science. One must know this spiritual science. You may say how can an illiterate person, a less educated person, acquire vidya'? Here vidya' does not mean the self-realization that you get through books, `vidya'' means the movement of the mind towards Parama Purus'a. `Satyam'. What is Satyam? The movement towards Sat is satyam. What is sat? `Sat' means `that which undergoes metamorphosis.' What is the object that undergoes no metamorphosis? The Cosmic Cognitive Principle undergoes no metamorphosis; hence it is the Sat entity. That entity is also known as `Sat Cit A'nandam; and the mental movement towards that Sat entity is `Satyam'. `Akrodha' means `free from anger'. It is an art of fighting. Suppose A and B are two belligerent parties, and A has got control over krodha and B has no control. What will happen? B's body will tremble, and in that fight B will have no control over his or her nerves, and A, who is fully established in akrodha, will just give a push and B will be defeated. So this is an art of fighting. For a dha'rmika this art of fighting should always be remembered. A dha'rmika should always remember that by following akrodha he or she will always be victorious. These ten items are the wonts of dharma. So although each and every entity has its own dharma, dharma has these ten entities as its own dharma. 2 December 1978, Madras BHAKTI IS THE BEST official source: A'nanda Vacana'mrtam Part 6 cross-references: none this version: is the printed A'nanda Vacana'mrtam Part 6, 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. It is a recognized fact that the way to salvation is three-fold; jina'na, karma and bhakti. All three of these roles are recognized routes, and I have nothing to say against any of them. But you know, those who are experienced in this life of spirituality say, after realization, that the path of bhakti is the best. Even the intellectual giant Sham'kara'ca'rya had to admit that `moks'a ka'ran'asamagryam' bhaktireva gariyasii' - bhakti is the best way to moks'a or salvation, the approach of bhakti is the best. Why is the approach of bhakti the best? The approach of jina'na is through analysis and synthesis, passing along the systaltic route of movement, and there is pause and speed. During the phase of pause there is every chance of degeneration. And what happens in the approach of karma? Wherever one gets diverted from the goal of life, from the culminating point of one's march, one becomes degenerated. Vanity may develop both in the case of jina'na and in the case of karma. But the path of bhakti is harmless. During the approach through jina'na, one is to keep the goal a bit away from oneself and try to analyze it. In the case of karma, it is the same, although the position may be a bit closer, maintaining a bit more proximity. But in the case of Bhakti, what happens? The aspirant comes in the closest proximity to his or her goal, to his or her Lord, to his or her Paramapurus'a. To the jina'nii, the goal is something impersonal; god is something impersonal, something theoretical. To the karmii, god is neither personal nor impersonal, but maintains a link between the two. So in the life of a karmii the frustration is less than in that of a jina'nii. But in the life of a bhakta, god is a personal one, his or her own Father, the Soul of one's own soul. So one is linked with one's own goal and this link with one's personal god is maintained forever and never gets distorted. That is why everybody will have to admit the fact that `Moks'a-k'aran'asamagryam' bhaktireva gariyasii.' Bhakti is the best approach, the devotional approach is the best approach. It requires no intellectual strength and no karmika stamina. Human life, you know, is a measured one. Human beings come here for a very short span. If during this short span one tries to go through all the scriptures it will take more than one thousand years? And one is only here for approximately one hundred years. So, going along the path of jina'na is a mere waste of existence. And karma is infinite and the human structure is a finite one, with limited stamina and limited capacity. So the path of bhakti is not only harmless, but the wisest one and is the approach of the most cunning people. So my advice to you all is to move along the path of bhakti. It is the best route. In a short discourse in Bombay recently, I said in response to a question that actually so-called jina'niis misuse their existence, they misuse their valuable time; and karmiis also misuse those things if they keep themselves detached from the goal. So far as intelligence is concerned, the so-called intellectuals have `C' grade intellects, the so-called karmiis have `B' grade intellects and the bhaktas who are the most intelligent people have `A' grade intellects. So I hope you boys and girls try to be of `A' grade intelligence and move along the harmless path of Bhakti. In a previous discourse I said that Parama Tattva is just like a big mango grove. Now three people, three aspirants, a jina'nii, a karmii and a bhakta, go to that mango grove. Now what will the jina'nii do? He or she will count how many leaves there are in those mango tress. While he or she is counting the leaves, the karmiis will climb those trees and come in contact with the leaves, flowers and mangoes. And what will the bhaktas do? The bhaktas will enjoy the taste of those mangoes. And in the evening what will happen? The bhaktas will finish eating all the mangoes, and the jina'niis and karmiis will quarrel among themselves. There are so many scriptures, Vedas and Pura'n'as, there are so many books, recognized and not recognized, and the jina'niis will quarrel among themselves regarding the grammar and hasanta and visarga of the slokas. And what will the karmiis do? They won't quarrel but they will work just like the bullocks of an oil-pressing machine. Have you seen bullocks working in the oil-pressing machine? They move more than one hundred miles a day, but there is no progress. All their movements are restricted to that room. Karmiis are like that. But what will bhaktas do? Those scriptures are like the ocean. And what will the bhaktas do? They will churn the ocean. After churning what will they get? Butter and buttermilk. And then bhaktas will eat up the butter, and in the evening the jina'niis and karmiis will quarrel among themselves regarding the ownership of the buttermilk. So be intelligent. My advice to you is to be intelligent and don't try to be a `C' grade intellectual. 2 December 1978, Madras UPAVA'SA official source: A'nanda Vacana'mrtam Part 6 cross-references: none this version: is the printed A'nanda Vacana'mrtam Part 6, 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. Today is eka'dashii, I think. These fastings are called 'upava'sa' in Samskrta. `Upa' is a Sam'skrta prefix. In Sam'skrta there are twenty recognized prefixes, and one of these prefixes is `upa'. `Upa' means `proximity'. And `Va'sa' means `to live', `to reside'. The word `upava'sa' means then, `to live near the Lord'. `Upavasa' - on these days of fasting, what are all spiritual aspirants to do? Mentally they should live near their Lord. On all other days they are to remain balanced between objective adjustment and subjective approach. On these days of fasting, however, on these days of upava'sa, one remains in closer proximity to the Lord than to one's mundane duties. That is why these days are known as `upava'sa'. The word `fasting' does not represent the proper sense or proper spirit. The Sam'skrta term for going without food is `anashana' - `ana' means not, `ashana' means eating - not `upava'sa'. But these eka'dashii, amavasya and pu'rn'ima' days are days of upava'sa. 3 December 1978, Calcutta THE DEVOTEE AND THE OBJECT OF ADORATION official source: A'nanda Vacana'mrtam Part 6 cross-references: none this version: is the printed A'nanda Vacana'mrtam Part 6, 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. Last night during Maha' Cakra I said that the object of adoration for a devotee is something personal. And where the unit is treated as a vibrational manifestation, the Supreme Entity is the controller of all those vibrations. In the Vedas, it has been said regarding that Cosmic Purus'a: `Tvamiishvara'n'am paramam' Maheshvaram Tvam devata'na'm paramam ca daevatam; Pati patiina'm paramam parasta'd Viddma Deva' bhuvaneshamiid'yam.' `Thou are Lord of all lords' - `Tvam Iishvara'n'am Paramam' Maheshvaram.' In different spheres of life there are different lords, different owners and different controllers. In Sam'skrta the root verb `iisha' means `to control'. `Iishvara' means `controller'. In different spheres of our phenomenal life, there are controllers of different stages, or rather different orders. The controller of a particular factory, the controller of a particular warehouse, the controller of a particular directorate and so many others. But the movements of all these controllers are controlled by the Cosmic Purus'a. Hence that Cosmic Purus'a is Maheshvara. Others are iishvara, and the Cosmic Purusa is Maheshvara. Tvamiishvara'na'm' paramam' Maheshvaram, Tvam devata'n'a'm paramam' ca Daevatam. Last night I said that `deva' means `vibrational manifestation'. Regarding Deva, Mahars'i, Ya'jina Valkya said; Dyotate krd'ate yasma'd udyate dhyotate divi; Tasma'd deva iti proktah stuyate sarvadevataeh. The entity that vibrates the entire cosmos, that creates different expressions through different pulsations is a deva. Wherever there is movement there is creation. Wherever there is movement there are light waves, sound waves, and so many waves of inferences. And those expressions of inferences are devas, and Parama Purus'a is the controller of all those vibrations, all those manifestations, all those devas. Hence He is Maha'deva. `Pati patiina'm' param' parasta'd.' `Pati' means lord. In life, in different spheres of life, there are so many owners, so many lords; the owners of a particular piece of land, the owner of a kingdom, and so many more. but all these owners depend upon the mercy of Parama Purusa. Their ownership depends on His mercy. so He is the Owner of all owners. he is the Lord of all lords. He is the Pati of all patis. `Pati patiina'm param' parasta'd.' In the field of knowledge, there are two parts, two compartments, one the knowing compartment and the other the known compartment: one the subjective compartment and the other the objective compartment.Now wherever there is any functional side of knowledge, the knowing entity is known as `para' and the known entity is known as `apara'. Suppose one entity is the knower and another is the known; the knower entity will be known as `para', and the other as `aparabrahma'. The subjective world, the subjective Supreme Entity of this world which comes within the scope of inferences is aparabrahma. He is know as Paresha, the Lord of Para. He is also known as Aparesha - the Lord of Apara. `Parama parasta'd'. Where this external world is apara, who is the knower? The knower is your sense organs. In the second phase, your senses are apara and your mind is para because your mind is the knower of your sense organs. The mind knows. Then in the next, subtle, phase, the mind becomes apara, that is the known, and the a'tma' becomes the knower, the para. Then, in the final stage, you're a'tma' becomes apara, the known, and the Cosmic Entity, Parama Purus'a, becomes the para. He is the Supreme Para. He is the Supreme Subjectivity. So whenever you think that you are knowing some thing, in that very moment you should also remember that you are known by Him. That is, whatever you are seeing, He knows. Nothing remains secret or coverted for Him. What you have done, He knows. What you have thought, He knows, and what you will think, He knows. `Paramam' parasta'd vida'm devam bhuvaneshamiid'yam.' So, if you are to know anything, you should know Him. Know one, know all. He knows all. So if you are in love with Him, by His grace, you will also know all. Now the thing is, when He is the Supreme Subjectivity, everything else in this universe is His object. All the iishvaras, all the paras, all the aparas and all the devatas are His objects, and He is the Supreme Subjectivity. He is the subject and everything else is the object. Then how, during your meditation can you accept Him as your object? He is the Supreme Subject, and when you are meditating on Him, He becomes your object? How can He become your object when He is the Supreme Subjectivity? During meditation, what should be your mode of approach? During meditation you should think that the entity on whom you are meditating is looking at you as His object. He is not your object. He sees whatever you are doing. This should the psychology. He can never be your object. During meditation you should remember that the Supreme Entity looks on you, sees you as His object. He is not your object, you are His object. Do you follow? `Vida'ma Devam' bhuvaneshamiid'yam' - that Deva, that Supreme Subjectivity, is to be adored by all, is to be loved by all, is to be accepted by all as the final culminating point of the different approaches of human life. 4 December 1978, Madras