WHICH IS THE RIGHT PATH?
THE THREE STAGES OF SPIRITUAL PROGRESS
THE FOUR STAGES OF HUMAN PROGRESS


WHICH IS THE RIGHT PATH?

official source: A'nanda Vacana'mrtam Part 4

cross-references: none

this version: is the printed A'nanda Vacana'mrtam Part 4, 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.

      Many people ask themselves the same question: `Which is the right path?' Whenever scholars discuss this question together, they each give a different answer. So what should ordinary people do? Which path should they follow, and which one should they reject? Unable to discriminate between `shreya' (leading to welfare) and `preya' (leading to downfall), they are in a dilemma.

	Some philosophies cannot be applied in the world of reality; they have no practical application whatsoever. But when given sophisticated names, they may sound quite attractive. Imagine someone makes the supposition that the River Ganges is made of honey and starts speculating how many factories could be started to process the honey and so on. In the beginning there was a mistake in the fundamental premise that the Ganges is made of honey. There are many such ludicrous theories. Shiva had this to say about them: `Lokavyamohaka'rakah' That is, these theories misguide and disease the human mind. Only that philosophy which can be applied in the practical sphere deserves to be accepted. Everything else should be rejected. But how can common people recognize such a philosophy? A tough problem indeed. A similar, almost insurmountable problem is to know what to do and what not to do in the social sphere. A number of reputed scholars and illustrious poets have expressed their feelings about this, but none of them are prepared to accept the viewpoints of their colleagues. As all are equally expert in the field of argumentation, what is one to do? It is quite a dilemma! Once, in answer to the common question, `Which is the right path'? a great poet said;

      `Shrutayo vibhinna'h smrtayo vibhinna'h
	Naeka muniryasya matam' na bhinnam'.

      Dharmasya tattvama nihitama guha'y'am,
	Maha'jano yena gatah sah pantha'.'

      All the religious scriptures differ from one another. Everyone claims to have had a revelation of God. What a dilemma! If these were all true cosmic revelations, why should there be so many differences of opinion? Some advise that devotees should meditate facing the west whereas others insist they should sit facing the east. These are confusing propositions. How can the same person meditate facing both east and west at the same time? Some scriptures say that the labor class (shudras) do not have the right to do spiritual practice, some claim that women don't have that right and others stipulate that homeless people don't have that right either. And yet some scriptures say that dharma should be as easily accessible to all as light and air. Which should be accepted and which should be rejected? Whom should one eulogize and whom should one criticize What should be done in the midst of such confusion? In fact, the scriptures themselves are confusing, as indeed are the social treatises. At one time the most important treatise was the `Para'shara Sam'hita'', then came the `Na'rada Sam'hita'' and then came the theory of Karl Marx. There are innumerable differences between the various social treatises and books of ethics. `Shruti sha'stra' means `religious code' and `niiti sha'stra' means `social code'. The social code is also called `smrti sha'stra'. The socio-economic system, or the system of distribution of wealth, came within the scope of `sama'ja sha'stra' or social code. One such social code says, `Try to acquire as much wealth as you can with the help of your intelligence and analytic brain.' Another says, `Wealth should be divided in equal proportions', whereas yet another says, `Distribute wealth according to necessity.' According to other theories, however, wealth should be distributed according to individual need; that is, one need not give the same amount to everyone. So many people, so many minds. In this situation, what should the common people do?

	In order to find the answers, many people rush to the munis (saints) and rs'is (sages). But there is a similar problem: who is a muni? The word `muni' means a person who always ideates on Iishvara, whose mind is in constant touch with Him. In the practical field, however, we notice that the more one is endowed with cunning and duplicity, the greater one is revered as a muni. It is also noticed that no one muni ever agrees with another - there are as many opinions as there are munis. So what should the common people do? Whom should they accept and whom should they reject? What is the wisest thing to do? The answer is as follows;

      `Dharmasya tattvam' nihitam' guha'ya'm'

      The real spirit of dharma lies embedded in the innermost cavity of the human mind. Each and every object has its inherent noumenal cause. The banyan seed, for example, is the noumenal cause of the large banyan tree which will emerge out of it. Similarly, dharma has its basic root. Where does that root lie? It lies in Parama Purus'a. One who worships numerable deities has undoubtedly forsaken Parama Purus'a. This is not dharma - we should give it some other name.

	Some religions decree that widows will have to undergo penance and accept certain rules and follow certain abstinences. They are not supposed to eat certain types of food, for example. All these impositions have nothing to do with Parama Purus'a and are definitely not dharmic. So what does common sense tell us? It tells us that each and every human being is a child of Parama Purus'a. The unmarried young girl and the widow are both His children. Do you think Parama Purus'a likes the idea that the widow should wear coarse cloth? Of course He doesn't. Rather, He is happy when He sees that everyone is well dressed, everyone is happy, everyone is singing, dancing and chatting in a joyful mood. If widows are persecuted, it is a negation of dharma. What is the real spirit of dharma? One is to approach Parama Purus'a and assimilate His innermost bha'va (idea). That is the real spirit.

      `Dharmasya tattvam' nihitam' guha'y'am'

	In each and every human being there is a sense of existence in the innermost cavity of the mind. All the worldly clashes and struggles, all the subtle ideas and thoughts centre around this existential `I' feeling. `Because he has insulted me I seek revenge.' Everything centres around this `I' feeling. `I am good, but he's bad.' It is all the result of that small `I'. If the small `I' is good, the world is automatically good. The part of the mind in which the `I' resides is called `guha''. Here `guha'' does not mean a mountain cave but that innermost cavity within the human mind where the seer `I' lies hidden. And this seeing or witnessing entity of the small `I' is the very root of dharma. Who lies hidden in that innermost cavity of the existential `I' feeling? Parama Purus'a, of course. All the entities of this world are sheltered in Him.

	So the differences of opinion between various scriptures are of no concern for you. You should only be concerned about the particular path which will take you to Parama Purus'a, and move along it. There is no time to waste debating which scripture should be accepted and which one should be rejected. You have come to the world with a limited amount of time - don't waste it on such trivial controversies.

	We are all the progeny of Parama Purus'a. He is creating each and every thing. There is no need to worry about the man-made distinctions between tall and short, black and white, male and female. Identify your mind with the Cosmic Mind and see whether that pleases Parama Purus'a or not. Do whatever pleases Him.

	No father wants to see his child die of starvation or one of his children eating or accumulating more than required. You will have to develop the economic sphere to ensure that these things will never happen. In social life no father would wish to see his widowed daughter forced to dress in an austere fashion, persecuted socially, or debarred from attending social functions. You must not support these things. Rather, you must provide equal opportunities for all.

	Parents hate to see their children weep. If they do, they take them on their lap and comfort them with love and affection until their tears stop. You will have to build a society in which no one is forced to weep, where everyone smiles joyfully all the time and gets ample scope for laughter. Seeing such mirth and merriment, Parama Purus'a will feel immensely pleased. By giving joy to Parama Purus'a you will feel even more joyful and will feel His close proximity. This is the actual social code. And the actual spiritual code is the one that helps humans move towards Parama Purus'a. Under no circumstances should one create unnecessary controversies. The social code aims at bringing a broad smile to the faces of the progeny of Parama Purus'a. You should all move along this path - you are sure to meet with success.

5 November 1978 morning, Kalika'ta'


THE THREE STAGES OF SPIRITUAL PROGRESS

official source: A'nanda Vacana'mrtam Part 4

cross-references: none

this version: is the printed A'nanda Vacana'mrtam Part 4, 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. Words in square 
	brackets [   ] are corrections that did not appear in the printed version.

      I said yesterday that under no circumstances can humans be called animals. God has created different beings: humans, animals and plants. Among each of the three groups are different variations - all animals, all plants and all humans are not equal.

      `Sarve ca pashavah santi talavad bhu'tale nara'h,
	Tes'a'm' jina'napraka'sha'ya viirabha'vah praka'shitah
	Viirabha'vam' sada'pra'pya kramena devata' bhavet.'

      Every human being goes through a period of infancy after birth. At that stage, as the intellect is not yet formed, there is no developed faculty of judgment and one remains infantile in all respects. Therefore, we always pardon a small child who has done something wrong. We do not rebuke the child as its intellectual faculty is still undeveloped. No-one hates a baby for passing urine or stool, just as no-one hates an animal for doing the same.

	When the baby grows up and becomes a little child it develops some intellect and begins calling its elder sister by her name. It sounds pleasing and the elder sister enjoys it. But when that little child becomes older, neither the sister nor the other members of the family further appreciate that. The elder sister then complains, `I don't mind if you call me by my name anywhere else, but not in the house of my father-in-law. There you must call me `elder sister'. But when children are little, no-one [condemns] their faults, and neither should they.

	Usually, when a child develops some maturity of mind, it is initiated into a spiritual path according to Vedic system. The inner spirit of this initiation is that one should pray to Parama Purus'a, `O Lord, show me the right path.' Well, the one who seeks a path will surely find it. In the Ga'yatri Mantra it has been said;

      `Onm bhu' bhurvah svah tatsaviturvarenyam'
	Bhargadevasya dhiimahi dhiyo yo nah pracodaya't onm.'

      That is, `Oh, Lord, guide my intellect along the right path.'

	After receiving this initiation according to the Vedic system, one is said to have attained a little maturity of mind. The next stage is the initiation according to the Tantric system which occurs when one is eligible to be taught Is't'a mantra and guru mantra. The initiate becomes a more evolved person, a new personality. In fact, after the prayer is made to the Supreme Entity, it is Iishvara who makes arrangements for imparting diiks'a' (initiation) and the Is't'a mantra. He alone is the Guru (spiritual preceptor) and that's why it is said, `Guru is Iishvara and Iishvara is Guru.'

	Those who have not joined the path of spiritual practice remain undeveloped beings. Though endowed with a human body, they are no better than animals. At that stage they should pray to the Lord in all earnestness, `Please elevate us from this life of animality. Please show us the right path.' In this early stage the devotees call Parama Purus'a, `Pasupati' (`pasu' means `animal' and `pati' means `Lord') or Lord of the Animals.

	Later on, after joining the path of spiritual practice, one is confronted with obstacles and hindrances on all sides. Even one's families, friends and relatives create obstacles. But one must fight against these and other obstacles which come from different corners and move on courageously. No-one can be victorious without fight: victory without struggle is unthinkable. Now, the question arises, `Who is fit to fight in battle?' Only a hero can fight. One who rises above the level of animality becomes a `viira' or a hero. At this stage one addresses Parama Purus'a as `Viireshvara.' To the devotee having attained the mentality of a hero, He is no longer known as Pasupati. Such a devotee can never tolerate sin and injustice and can never commit any crime or sin.

	`Kramena devata' bhavet.' One becomes God in due course. That is, one attains Godhood. Rising step by step from viira bha'va (heroic stance), one becomes a veritable god and reaches divya bha'va. We call such a person whose conduct becomes ever noble, a godly person or a Shiva-like person. Such a person proceeds far along the path of evolution and one day merges in Parama Purus'a, and becomes Parama Purus'a Himself. These are the different stages of spiritual practice.

	Even though human beings may not be very highly evolved, there is the potential in them to attain the height of evolution. Those who utilize this potential are intelligent but those who do not, and live like animals, will be born as even more inferior creatures in the next life. Animals have no intellect and therefore cannot work intellectually. Humans, however, are already endowed with intellect and the faculty of judgement. So if they do not act properly or fail to follow the path of spirituality, they are no better than animals. It is therefore the duty of every sa'dhaka to propagate dharma so that humans will not make this mistake but will follow the path of spirituality. This should be our inherent nature.

6 November 1978 morning, Kalika'ta'


THE FOUR STAGES OF HUMAN PROGRESS

official source: A'nanda Vacana'mrtam Part 4

cross-references: none

this version: is the printed A'nanda Vacana'mrtam Part 4, 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.

      You all know that every movement in this world is systaltic. That is, speed followed by pause, pause followed by speed, just like the movement of an earthworm. In the mundane sphere human development can be determined by observing the external progress in the fields of science, technology etc. But that is not true progress or development. If human beings themselves are still stuck at the same place where they initially started their journey, what progress has been made? By building a road one does not advance along the path of progress - one will have to move along the road. So humans must progress in the psychic realm. And in the process of movement, they will reach a stage when the mind becomes non-existent. It is the human mind which performs spiritual practice. Unless and until the mind reaches that final supreme point, human beings will remain imperfect. This path of movement is divided into four stages: yatama'na, vya'tireka, ekendriya and vashiika'ra.

	Yatama'na is the stage when the devotee or spiritual practitioner makes sincere efforts. Now the point to make here is that while one continues making efforts an unlimited time may pass away. A person may say, `I am trying', but if this trying last for three, four, five, twenty or twenty-five lives it may lead to retardation. So to say, `I am trying,' is not enough. Nevertheless, the benefit of the first stage is that at least human beings make constructive efforts. This is yatama'na.

	One needs a firm determination to progress from the first to the second stage or vya'tireka. `Phalis'yatitii vishva'sa siddherprathama laks'aman'a'. `I must succeed'. This sort of firm determination is the precondition for success. The story goes that Lord Buddha practiced sa'dhana' for a long time, but still did not attain the final goal. So when he sat down the second time, he made a firm determination;

      `Iha'sane shus'yatu me shariiram'
	Tvagasthima'm'sam' pralayainca ya'tu
	Apra'pya bodhim' bahukalpadulabha'm'
	Naeva'sanat ka'yamatashcalis'yate'.

      `Unless I attain the supreme height of enlightenment, I won't move an inch from this posture, even if my body withers, and my bones, flesh and skin are destroyed'.

	The second stage starts from this point - when one sits down with this firm determination to attain the final success. This is the stage of vya'tireka. What happens in the initial stages? One gains a certain degree of control over some psychic propensities (vrttis) for a while. Later, at some other time, one may gain a little control over some of the other propensities. This is what a devotee normally experiences in the second stage. It is often noticed that many saints and monks who give up hearth and home have a weakness for food. They are pleased with anyone who offers them delicious food and drink. Other saints and monks, however, who have overcome their weakness for food, get very angry if their visitors don't pay obeisance to them.

	These are all psychic diseases, weaknesses of the mind. This is vya'tireka. Devotees must start fighting these obstacles. They must take a vow of `do or die' because this psychic imbalance should not continue for long.

	The third stage is ekendriya. Ekendriya means gaining full control over a particular psychic propensity. Once con trolled, it will never return, will never cause further degeneration. Full control over a certain psychic vrtti is known as ekendriya. What will be the result, for example, if a person gains full control over the vak indriya, the organ of speech? Whatever he or she will say will come true. This is called vak shuddhi. That is, one indriya, in this case the organ of speech, is brought well under control.

Next comes the fourth and final stage, the stage of vashiika'ra. In this stage all the psychic vrttis are brought well within the control of the spiritual practitioner. Suppose someone wants to know what happened 20,000 years ago. The moment the desire to know arises, his or her mind will return to the distant past and will see what really happened 20,000 years ago. If someone wants to know what is written on a particular page of a particular book printed in a certain country he or she sends the mind to that page and comes to know the contents immediately. These are all signs of absolute vashiika'ra siddhi. Ordinary people think that Mr so-and-so is a very well read person but the fact is otherwise. Everything has come from his vashiika'ra siddhi. He can project his mind anywhere to know anything. At that stage everything comes within his perfect control and he attains a kind of godhood. If he fails to surrender himself to Parama Purus'a, however, what will happen? Well, after attaining vashiika'ra siddhi and acquiring various occult powers, he will develop some ego. He will curse those he hates and thus, unknowingly, will gradually degenerate. He will meet his downfall. So after attaining vashiika'ra siddhi, one should surrender one's unit soul, endowed with the acquired occult powers, to Parama'tma'. What will be the result? One will become one with Parama Purus'a, one will become Parama Purus'a.

This is the proper path for human beings. This is how human beings have progressed step by step in the past, are progressing in the present and will progress in the future as well.

7 November 1978 morning, Kalika'ta'