THE MINIMUM QUALIFICATIONS FOR A SA'DHAKA TREADING THE BROAD PATH OF SPIRITUALITY THE TEN CHARACTERISTICS OF A DHA'RMIKA REMAIN UNITED WITH THE SUPREME BENEVOLENCE DON'T BE AFRAID "CARAEVETI CARAEVETI" -- "MOVE ON, MOVE ON" THE MINIMUM QUALIFICATIONS FOR A SA'DHAKA 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 know that to do any action requires certain minimum qualifications. It is always specified in the `wanted' column of newspaper advertisements which minimum qualifications a candidate must have - one may have to be a matriculate, a graduate, a postgraduate and so on. A practitioner of ma'nava dharma must also possess certain minimum qualifications, as indeed must all people in all walks of life. A gardener, for example, should know how to dig with a spade. An unfit or incompetent person cannot do anything and if given a certain responsibility to do something, feels miserably inept. Try as you may, you'll never be able to train a crow to speak like a mynah bird or a chandana. Similarly, one wishing to join the spiritual path must also possess certain minimum qualifications. It is on the basis of these qualifications that it is decided who should be accepted and who should be rejected, because everything is not to be taught to all. Once Parvati asked Shiva a few questions regarding the minimum qualifications needed to become a spiritual practitioner. You all surely know that Tantra is like a bird with two wings. One wing is `a'gama', the other `nigama'. Pa'rvati's questions to Shiva are known as `nigama' and Shiva's answers as `agama'. A'gatam' Shivavaktrebhyah Gatainca girija'shrutao Matainca Va'sudevasya tasma't a'gam ucyate. `A', the first letter of the first word of the first line, `ga' from the first word of the second line, and `ma' from the first word of the third line, form the word `a'gama'. Pa'rvati's questions and Shiva's answers constitute the theoretical side of Tantra. One of Pa'rvati's questions was particularly pertinent. There is a difference in the degree of eligibility of people not everyone is eligible for the same task. So my question is, `Who is competent to follow the spiritual path?' Shiva replied, `In the spiritual sphere there is also a difference between people's eligibility. A spiritual practitioner must possess certain minimum qualifications. Just as a clerk has to be a matriculate the spiritual practitioner must also be qualified in some way. The first qualification is that one must have a human body - that is, the spiritual practitioner must be a human being. This is the first qualification. This means that whoever has been endowed with a human body is eligible to follow the path of spirituality.' What is jina'na - knowledge? The internal assimilation of any external object other than one's own self is called `the process of knowing'. Suppose there are two types of mango - a langra' mango and a himsa'gar mango. A certain person assimilates both and discovers that each has its unique qualities and defects and thus differentiates a langra' mango from a himsa'gar one. When people assimilate anything of this universe and make it their own, it is called supreme or absolute knowledge or self realization. This doesn't happen in the external world but takes place internally - the external world is internalized and assimilated. Self-knowledge is the real spiritual knowledge, because self knowledge means realization of Brahma. Where does Parama Purus'a reside? He resides within one's `I' feeling. To know the `I' of the `I' feeling means to know Parama Purus'a. That is why it has been said that by attaining self knowledge, one attains salvation. What is salvation? People use words like moks'a (salvation) and mukti (liberation) very casually. Some say 'moks'a', some 'nirva'n'a', some 'maha'nirvan'a', some 'maha'parinirva'n'a'. But what does it all mean? There are various kinds of bondages on each level of human society linguistic, social, economic etc. Mukti means the state of liberation from all these bondages. When one attains liberation of a permanent nature it is called `vimukti' or `moks'a' or `salvation'. If one attains liberation without all the reactive momenta being exhausted one will have to return after a brief visit to the other world. But after exhausting one's acquired sam'ska'ras, one imbibes a new set of sam'ska'ras. In a long life a person both acquires virtue and commits sin. One who acquires virtue enjoys the fruits thereof in the supra mental level. That is what is called `heaven' or `svarga'. There is no separate world named heaven or svarga. When one's virtue is exhausted, when the requital of one's acquired sam'ska'ras is over, one is born on earth to serve the unrequited sam'ska'ras. And according to the nature of the sam'ska'ras imbibed, one may be reborn as a dog, or one may also get a human life. Heaven is the stage between the two lives lived as human beings. No-one acquires heaven permanently becauseno one acquires infinite virtue - that is a mere figment of the imagination. In an old Bengali poem written 1200 years ago it has been said; `Je sau pa're pirata bhamanti De ajara'cara kimati ahanti' A person who does virtuous deeds in order to reach heaven never becomes immortal, can never attain salvation. One who performs good deeds, one who is charitable, acquires virtue and enjoys the bliss of virtue in the life after death. Thereafter, in order to requite the unserved or base sam'ska'ras one is reborn as a human being or even as an animal. What is gained by all that? Where there is no desire for the attainment of heavenly pleasure, where there is no other consideration except elevation to the level of Parama Purus'a, human beings attain liberation. That is, people become one with Parama Purus'a by the grace of Parama Purus'a. `Brahmavid brahmaeva bhavati.' One who realizes Brahma becomes Brahma. This self knowledge, this attainment of Brahma within one's own self, this unification of the two entities, is the path of attaining salvation. Now the question arises, who is entitled to salvation? `Sukrtaeh ma'navo bhu'tva''. In ancient Sam'skrta, `Sukrtaeh' means `done by oneself'. Here, `Sukrtaeh ma'navo bhu'tva' means, `attaining a human frame by virtue of one's own noble deeds'. Human beings are creatures dominated by intellect. Those guided by mere inborn instincts are called `pashu' or animals. So those who have certain inborn instincts, but who are basically guided by intellect or mind, are known as `human beings'. That's why I say repeatedly that I strongly object to human beings defined as `rational animals'. How can human beings be rational animals? They are certainly not animals. When one acquires a human body what should one do? One should guide one's inborn instincts along the proper path. This only can be done after acquiring a human body. Suppose that you and a goat have gone to a market where fresh cabbages and cauliflowers are being sold. What will the goat do? It will stick out its neck and nibble at the cabbages and cauliflowers. Imagine you see someone preparing ma'lpoa' (a type of sweet) in a nearby shop and develop a desire to eat one. That very desire to eat something is your inborn instinct. However, you will certainly not enter the shop without first checking what's in your pocket and only after confirming that you have enough coins will you go inside. But after spotting the cabbages and cauliflowers will the goat do the same? Will it check the contents of its pockets or will it stretch out its neck and have a nibble at those vegetables. As a rule, no goat of any country would ever check its pockets first whereas people from all over the world certainly would. Those who fail to do so are branded as thieves and dacoits by the society. Human beings control their inborn instincts with the help of their intellect. This makes them worthy to be called human beings. That's why Shiva says, `Sukrtaeh ma'navo bhu'tva''- `one attains the human body by virtue of one's own noble deeds'. When good deeds are done by those who have controlled the inborn instincts, the intellect develops to some extent. When such people discover that there is no money in their pockets, they certainly will not enter a hotel or restaurant. `Jina'niicenmoks'amapnuya't'. `One must attain self knowledge. The attainment of self knowledge means the attainment of salvation'. This was Shiva's answer. In order to follow the path of spirituality one must possess one qualification, and that is, one must acquire a human body. All of you here have human bodies and that's why you are entitled to follow the path of spirituality. This was Shiva's reply. In PROUT I have said that to develop spiritual qualities one will have to render spiritual service to the society. People will not be allowed to practice meditation sitting in the Himalayan caves without rendering any service to the human society. They will have to work among the common people, will have to render spiritual service. Of course, we shall not force them to pull rickshaws, but neither shall we allow them to sever the link with society by sitting in the Himalayan caves. Their plea that the world is unreal will not be accepted. Further more, simply taking food and drink from the society or accepting all kinds of service from fellow human beings, as has been practised since the distant past, will not be allowed to continue longer. Those days are gone forever. 9 November 1978 evening, Kalika'ta' TREADING THE BROAD PATH OF SPIRITUALITY 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. It is said, `Sarvam' vastu bhaya'nvitam bhuvi vaera'gyameva'bhayam.' An element of fear is inextricably associated with every object of this world. Those who run flourishing businesses, those who have plenty of money, are always haunted by the fear that one day they will incur a heavy loss. Top sportsmen and women live in constant fear of losing the championship. That is why they prefer to retire before that ever happens so that they can continue to convince people that they are still the best. `Had we taken part in the championship, they say, we would surely have won.' So, an element of fear is mixed with everything. There is nothing in this world which is not associated with fear in some way. The scriptures declare that there is only one thing in this universe free of fear, and that is `vaera'gya' (renunciation). The word vaera'gya is derived as follows: `vi' - `ranj' + `ghaim'+`an'. Everything in this universe is characterized by certain colours. Knowingly or unknowingly human beings are attracted by these coluors. Some such as green and chocolate brown are very pleasing to the human eye. Perhaps you know that these two colours have been selected for those dancing the kaoshikii dance. Colour has a tremendous influence on everything. When the human mind becomes strong enough not to be affected by any colour, it is called `vaera'gya' or `renunciation'. Renunciation does not mean giving up everything and going into seclusion. It is not an escapist tendency. Fundamentally it means not to be influenced by any colour. It can be compared with certain fishes who live in the muddy depths of ponds and yet never get smeared with mud. This psychic attitude is called vaera'gya. When is one established in such a psychic feeling? When one realizes that those objects whose colours have so far influenced you, are not at all permanent. Visible today, they will disappear tomorrow. One realizes, `If I allow them to influence my mind today, I will feel acute pain when they disappear in future. So, in no stage of my life should I allow the colours of those objects to influence my mind.' One should always live in harmony with the Supreme Truth which is the only faithful friend a microcosm can have. The very nature of the mind is to seek an object. Without its object, the mind cannot maintain its existence. Those who do not do good deeds will surely do some misdeeds. This is the general rule. So, those who don't allow material objects to colour their minds will have to associate with something non material. This non material entity is Parama Purus'a, who was in the past, who is in the present, and who will remain in the future. He is the only entity which exists. The external manifestation of this entity - `sat' - is called `satya'. That's why it is said, `Satye na'sti bhayam' kasyacit' (there is no fear in satya). Those who take satya, that is Parama Purus'a, as their shelter, are free from fear. `Yato va'co nivartante apra'pya manasa' saha, A'nandam' brahman'o vidva'n na vibheti kutashcana.' Those who do know Brahma, the embodiment of bliss, no longer fear anything. Actually, there is no plausible reason to be afraid of anything in this world because Parama Purus'a is more courageous than the most courageous and braver than the bravest. Those who take shelter in Parama Purus'a are therefore bound to acquire these qualities: courage, bravery, chivalry and so on. Once endowed with such qualities, what is there to fear? Satya is absolutely fearless `Satyameva ja'yate na'nrtam.' Only satya or truth triumphs and not falsehood. Whenever there is a clash between truth and untruth, truth's victory is inevitable. The falsehood which may exist today will not exist tomorrow. `Yah a'gacchati sah gacchati' (whatever comes, goes). But satya is something which was in the past, which is today, and which will be in the future; and thus it is satya which ultimately triumphs. Untruth, being a moving phenomenon, may attain a temporary victory on its march, but never a permanent one. In Sam'skrta, permanent victory is called `vijaya' and temporary victory, `jaya'. `Satyameva jayate na'nrtam'' (only truth triumphs, not falsehood). Falsehood does not win because it is relative, it is ever-changing. `Satyena pantha' vitato devaya'nah.' The path towards the spiritual world is coated with satyam. The subtle supramental wave that vibrates the universe is termed `deva'. The external world is also vibrated by energy of different kinds. Energy in Sam'skrta is called `indra'. But the wave that vibrates the subtle mental and spiritual world is called `deva'. `Dyotate kriid'ate yasma't udyate dyotate divi, Tasma'ddeva iti proktah stu'yate sarvadevataeh.' This path towards divinity is known as `devaya'na'. That is, the path of elevation from crudity to subtlety followed by humans is known as devaya'nah (`yanah' means `path'). One who pledges to follow truth from the beginning, steps onto the path for the attainment of divinity. And the one who does good deeds while sincerely following satya finds it easy to advance along this path. This broad path of spirituality, which has been further broadened by truth, has been followed by many successful rs'is (sages) who ultimately attained the supreme status of truth (a'ptaka'ma). Who is a'ptaka'ma? We attain many things in this world through some structure or other. For example, out of the earth we get fruits and crops, out of water we get hydro-electricity. That is, we attain various things from various sources. That which is obtained through some medium is called `pra'pti' and that which is obtained directly from Parama Purus'a is termed `a'pti'. Knowledge acquired from the study of books is called `pra'pta va'kya' and the knowledge which we acquire directly in our minds is called, `a'pta va'kya'. We cannot retain pra'pti for long because it is transitory by nature. If acquired today it will remain with us for some time but will eventually slip away.A person who earns a lot of money today may become a pauper tomorrow. These are all cases of pra'pti. A person may learn many things by hearing others' discourses or by reading books. It's our common experience, however, that the more one reads, the more one forgets. That is, reading and forgetting go hand in hand. People are fond of saying, `Chemistry is a mystery, easy to learn and easy to forget.' If a person who took a masters degree in twenty subjects is asked to sit for the school final examination today, he or she may not be able to pass, having forgotten so much of what was previously learnt. So whatever people learn in the relative world is pra'pti. It doesn't last long. There is a fine story to illustrate this point. Once King Akbar said, `Birbal, can you please tell me something which will make a happy man unhappy and an unhappy man happy?' Birbal replied in Persian, `Aesa' din nehi rahega' (Such days will not remain for ever). This can be said regarding everything of the world. Regarding a'pta, however, this is not the case - it has come to stay and will remain forever. Hence an a'ptaka'mii is one whose wishes have been fulfilled through a'pta. That is, whose mind has been filled with Cosmic grace. An a'ptaka'mi will never be misguided by the petty, mundane things of the world such as name and fame. Those rs'is who followed the broad path of truth ultimately reached the supreme abode of truth. What is the abode of truth? Parama Brahma, that is Parama Purus'a. The only way to progress is to take shelter in satya (supreme truth) - there is no other way. Nothing can be built on the weak foundation of falsehood. And the life of one who has resorted to falsehood, however learned or wealthy he or she might be, will definitely be fruitless. However, the one who follows the broad path of truth, the path already followed by the practitioners of a'ptaka'ma, will be entitled to take shelter in the supreme truth, will surely attain the Supreme rank and become one with the Supreme Entity. 10 November 1978 morning, Kalika'ta' THE TEN CHARACTERISTICS OF A DHA'RMIKA 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. The nature of an object is determined by certain distinct characteristics. Regarding the characteristics of a person following the path of dharma, it has been said in the Vedas; `Dhrti-ks'ama' damo'steyam saucam indryanigraha, Dhiirvidya' satyamkrodhah dashakamdharmalaks'an'am.' `Dhrti'. The word `dhrti' has a number of meanings, the most important being `patience'. It is not at all wise for human beings to get upset in any circumstances. One should always remain calm and be ready for the future. `Sadasi va'kpatuta' yudhi vikramam, Vipadi dhaeryyam' purus'asya laks'an'am.' With which qualities should one be endowed? The greatest quality of a person within an assembly is the capacity to convince others. The highest quality in the battlefield is `yudhi vikramam', or valour in the battle. While in danger, one's great quality is patience. So what are the qualities of a dha'rmika (virtuous person)? First, he or she must have patience. Without patience one's intellect can easily get misguided resulting in misunderstandings as to what should be done and what should not be done. Losing the faculty of judgment, one is easily defeated. `Ks'ama'', or forgiveness. The first letter of ks'ama' is `ks'a'. This is the last and fiftieth letter of the Sam'skrta alphabet. `Ks'a' is itself composed of two letters, `ka' and `sa'. The Rg Vedian pronunciation is `ks'a' (`ksha') whereas the Yajurvedian pronunciation is `kha'. In Sam'skrta, both pronunciations are recognized. What is forgiveness? It means to remain free from vindictive attitudes towards anyone. Suppose someone has done something inimical to you, you, in turn, need not be revengeful or vindictive towards him or her. It is of course quite natural for an ordinary person to take revenge against someone who has done an inimical action: there's nothing wrong if an ordinary person does that. But one who is virtuous, that is, one who has risen slightly above the rest, cannot act in this way. He or she should behave otherwise. How should a virtuous person behave? If one is satisfied that the wrong-doer's habit has been rectified, one may pardon him or her. If someone is perpetrating atrocities on thousands of Ananda Margiis, however, one has no individual right to excuse the wrongdoer because he or she has harmed thousands of innocent people. But if a person commits atrocities on me alone, and if I am satisfied that his or her nature has been transformed, it would be proper for me as a dharmika to show forgiveness. However, if his or her nature has not been rectified, my forgiveness may result in that person becoming even more of a reckless scoundrel and in such a case forgiveness would be considered as a sign of my weakness. This is the dharmik interpretation of ks'ama'. That is, neither is it proper for me to blindly forgive a wrongdoer, nor is it proper for me to blindly punish a wrongdoer. We should think properly before we act. If someone goes against the collective interest of the society, a collective decision should be made whether the wrong-doer should be forgiven or not, keeping in mind whether he or she has already rectified the bad habit. No individual can take a decision in this regard arbitrarily. `Dama'. The actual meaning of the word `dama' is self-control. The verbs `sham' and `dam' are almost synonymous in Sam'skrta. The root verb `sham' + suffix `kta' = `shanta'. `Sham' + `anat' = `daman'. Damana means `control of oneself' and shamana means `control of others'. A person who fights against the anti-social elements and controls them is said to be doing `shamana', while one who controls oneself is said to be doing `damana'. Death controls the human beings and maintains a balance in this universe so death is called `shamana'. In common parlance, the mythological god of death is also called Shamana. One who practices self-control or prepares oneself to fight against injustice, or controls one's desire to harm others by the application of psychic force, is said to be practicing damana. A dha'rmik person must have the quality of damana. `Asteya'. Asteya is a very important principle in our code of conduct. It means, `non-stealing'. There are two kinds of stealing: internal and external. To deprive others of what is legitimately due to them or to take away things from others without their knowledge is called external stealing. Internal stealing is stealing within one's mind. Although internal theft does not harm anyone, unlike external theft, it nevertheless makes one a thief. It is done mentally out of shame, fear, or lack of opportunity. So asteya means desisting from theft of any kind. `Shaocam'. This is cleanliness, remaining free from dirt. Bathing or wearing clean clothes does not make one holy, although it is a part of holiness. Real shaoca is; `Shaocantu dvividham' proktam' ba'hyama'bhyantarantatha', Mrjjla'bhyam' smrta ba'hyam' mayah suddhi statha'ntaram'.' The spirit of shaoca is to keep the mind pure and the body clean. How can the mind be kept pure? There is an external way and an internal way. What is the external way? People are normally totally preoccupied with thoughts about their immediate environment. If people do good deeds in their environment, good thoughts will occur in their minds whenever they rest. Conversely, those who always harm others, will think about doing more harm or committing more crimes in their leisure time. So the first and foremost method for keeping the mind pure is to engage oneself in virtuous deeds. `Kuru pun'yamahora'tram'. That is, do virtuous deeds night and day. And what is the internal way? The internal way is to look towards one's goal, one `abhiis't'a' (or in Sam'skrta, one's `shrat'). The spirit of the Sam'skrta root verb `dha'' is to lead the mind towards `shrat'. So `shrat' + `dha'' = `shraddha''. So externally there should be selfless social service, and internally there should be shraddha'. In these two ways the mind is compelled to remain pure. `Indryanigraha'. When human beings successfully attain control over the five motor organs and five sensory organs, the afferent and efferent nerves, and the sensory and motor nerves, it is called `indryanigraha'. `Caks'una' sam'varo sa'dhu, sa'dhu shotena sam'varo Gha'nena sam'varo sa'dhu, sa'dhu jihva'ya sam'varo Ka'yena sam'varo sa'dhu, sa'dhu vaca'ya samvaro Manasa' sam'varo sa'dhu, sa'dhu sabbattha sam'varo Sabbattha sam'varo bhiks'u, savva duhkha pamuccati. Human beings utilize their sense organs in every stratum of life. They internalize and externalize ideas through the medium of various nerves, which act according to the way they are guided. These nerves carry information from the external world to the mind, and from the mind to the external world. You must have experienced that while walking it is very difficult to enjoy the taste of good food. That is why people say, `Sit down and eat your food calmly.' also, on some occasions, you don't hear what a person standing beside you is saying because your mind is engaged somewhere else. To control the sense organs - eyes, ears, nose, etc. or to suspend one indriya keeping the other indriyas active, is called indryanigraha. What does one gain from the practice of indryanigraha? By suspending the activities of the indriyas, one can direct one's entire mind towards one's goal with undivided attention. That is why indryanigraha is an essential aspect of dharma. `Dhii'. Dhii means `wisdom'. A person who reads thousands of books will be unable to remember everything which was read. It is natural for the reader to forget most of the contents as human memory is short. The nerve cells of the human brain don't possess the capacity to retain everything within their memory for long. There is, however, another type of memory - extra-cerebral memory - which does not depend upon the nerve cells of the brain and which is independent of the body. Non-cerebral memory is carried on from one life to another. One has to arouse the power of this memory by dint of one's sa'dhana' and for this human intellect is required. The goal of one's life should always be fixed before one's eyes; it should never be lost sight of. When one remembers one's goal twenty-four hours a day one develops the actual memory. In the scriptures, this sort of memory is called 'dhruva smrti'. Here, dhruva means `fixed' or `stationary'. The star which remains fixed in one place is called the pole star. A person sitting in a silent place may think, `Let me recollect my ista for a while'. Then while recollecting the is't'a, a pot of tea suddenly comes before his or her eyes and the dilemma starts. Instead of the is't'a, the thought of a cup of tea has entered the mind. In this case it is clear that the fixed memory has not yet been established. Dhii means that dhruva'smrti or fixed memory. `Vidya''. Vidya' means `self-knowledge', that is knowledge which leads human beings towards Parama'rtha. Knowledge which leads human beings towards mundane objects is called `avidya''. People have to labour hard to attain either vidya' or avidya'. For dha'rmika people, vidya' is essential. Avidya', however, serves minor purposes and is not to be completely rejected. `Satyam'. As you know the definition of satyam is; `Parahita'rtham' baungmanaso yatha'rthatvam' satyam.' That is, the right application of thought and words for the welfare of humanity is called satya. That which one thinks or says with a view to harming others may be a fact or a factual statement, but it is not satya. `Akrodha'. Krodha means anger. Akrodha means `free from anger'. A dha'rmik person - and indeed an intelligent person - must be free from anger. The great devotee Narottama Das Tha'kur once said; Krs'n'a na'm Hari na'm barai madhur Jei jan Krs'n'a bhaje se bara catur. Suppose you are free from anger, but your opponent is quite angry with you; so angry that his or her hands and feet are trembling and his or her faculty of judgment is paralysed. If you say something rational, he or she will be defeated because the mind has become restless and fails in any logical argument. He or she is sure to be defeated in argumentation. Even if it comes to a physical fight, he or she will surely be defeated because, with hands and feet trembling, he or she will fall down at the slightest push. So if you are clever you will avoid anger. Rather, you should make your opponent angry - that will surely make you victorious in the fight. Many experienced lawyers succeed in making the council of the opposing party angry, and thus manage to extract much valuable information. So one of the criteria for a dha'rmika person is to be free from anger. These ten characteristics are clearly manifested in a dha'rmic person. 10 November 1978 evening, Kalika'ta' REMAIN UNITED WITH THE SUPREME BENEVOLENCE 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. Mada'lasa' is one of the great personalities of Indian history. She left two important messages for her son. The first one was `Shun all sorts of company in your life. If you are unable to do that you should only keep the company of pious people.' The second message was, `Avoid all kinds of desires in your life. If you are unable to do that, you should cherish only one desire, the desire for salvation.' This desire for salvation has been encouraged in Indian and indeed in many other scriptures. However, it is better not to ask Parama Purus'a for anything. Without cherishing any desire in one's mind, one should proceed towards Him. If at all one cannot do that, then one may pray to Parama Purus'a, `Oh Lord, lead my intellect along the path of benevolence. Keep my intellect united with the Supreme Benevolence.' In the Gayatri Mantra, otherwise known as the Savitri Rk of the Rk Veda, the same thing has been said; `Onm bhu'rbhuvah svah tat saviturvaren'yam' bhargadevasya dhiimahi. `I meditate on the supreme effulgence of Parama Purus'a so that He will lead my intellect along the right path: the path of virtue'. Parama Purus'a controls everything. If He wishes, He can easily guide the intellect along the path of well-being; Indeed, one prays to Him with this expectation in mind. `Varen'yam' means `pujan'iiam', the one who should be worshipped; `bharga' means `effulgence' (jyoti), `dhiimahi' means `we meditate'; `na dhiyo' means `our intellect'; and pracodaya't means `guide me'. So the overall meaning of the sloka is, `We meditate on the effulgence of the creator of the seven strata of this universe because He is the Supreme Controller'. As He has created this little mind of mine - and if He blesses me - He will certainly be able to guide my intellect along the path of well-being. We meditate on Him with the expectation that He will guide our intellect properly. Some scriptures also say that one should not ask Parama Purus'a for anything. But if one is unable to desist from asking, one may ask only one thing; `Oh Lord, please guide my intellect properly'. All the clashes, all the doubts and all the violence that shake human society, are the result of one defect; misguided intellect; that is, the intellect which disconnected from the Supreme Benevolence, does not proceed along the virtuous path. This results in negative expressions being manifested. Unless there is a change in the human mind, no permanent solution to any problem can be found. By exerting circumstantial pressure we can discipline immoralists, exploiters and anti-social elements, but this is not the permanent solution. Collective efforts in this regard will always continue, but simultaneously we must strive to arouse benevolent thoughts in the human mind so that people are encouraged to move along the right path, uniting their intellect with the spirit of benevolence. Only one approach will not do - both are required. One is temporary, the other, permanent. Those who entreat Parama Purus'a to endow them with a benevolent intellect are sure to prosper; their progress is a must. Those who have never prayed in such a way, nor are praying thus at present, nor are likely to do so in future, should also be inspired to unite their intellect with the Supreme Benevolence. This is our social dharma. If we fail to do that, it means that our social dharma has become distorted. So the propagation of dharma is a social duty. It is not the sole responsibility of any one individual, but is the collective duty of all honest people. In a sloka in the Vedas it has been said; Ya eko'varn'o bahudha'shaktiyoga'd varn'aneneka'n nihita'rtho dadhati Vicaeti ca'nte vishvama'dao sa devah sa no buddhya' shubhaya' sam'yunaktu. When there was nothing, when this colorful universe was not created, Parama Purus'a, the colorless entity, was ever present. He exists now and will also exist in future. With His many powers, He has created this colourful world. At the beginning of creation He was a lone entity, and at the end of creation He will also remain alone. What should we ask from Parama Purus'a? He already knows what the individual and collective needs are. He is associated with each individual through His `ota yoga' (yoga of association), and with the entire universe through His `prota yoga' (yoga of pervasive association). Remaining in the midst of all, He gives instructions to all. He knows better than anyone what their own needs are. So what should you ask from that entity who knows your needs better than you? In my opinion, nothing because He thinks about you more than you think about yourself. He understands you more than you understand yourself. However, if you do wish to say something, you should say, `Sha no buddhya' shubhaya' sam'yunaktu.' `Let Him unite our intellect with the Supreme Benevolence because the moment we forget Him we move even further away from Him and virtually become animals in human form. And the moment we think about Him we become supreme and superwomen in human form.' So let us pray to Him that we ever forget Him, that we always remain united with that Supreme Benevolence. Let Him arouse unwavering ideation in us. `Smrti' means `memory' or `recollection' and `dhruva'smrti' means `constant recollection' of Him. One should always remember one thing constantly: Parama Purus'a. This will result in the intellect being constantly full of benevolent thoughts, forever linked with the spirit of benevolence. This and this alone should be the one prayer of human beings. 11 November 1978 evening, Kalika'ta' DON'T BE AFRAID 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. Yato va'co nivartante apara'pya manasa' saha Anandam' brahman'o vidva'n na vibheti kutashcana. A person who has realized Brahma (and remember, He cannot be attained through words or with the mind) as the embodiment of bliss fears nothing in this universe. One of the major enemies of human beings is fear. Due to fear much human capacity is wasted and the development of the human personality is retarded. And yet it is not difficult to overcome fear; one has to simply take refuge in Parama Purus'a. I will not say that this is the best way, it is the only way. Now the question is, why should human beings fear anything? When they are confronted in the present, or may be confronted in the future by a force in the mundane world which is greater than themselves, they are overpowered by the fear instincts. But if they realize that the force of Parama Purus'a is greater than their adversaries, they need not be afraid of anything, even though they may be weak. Parama Purus'a has a personal relationship with each of His created beings. He is the Creator, and the others His progeny. It is a very intimate relationship with each of His created beings. He is the Creator, and the others His progeny. It is a very intimate relationship of father and children. So it's natural for human beings to depend upon Him, and He is bound to protect them in all possible ways. This personal relationship between human beings and their creator, Parama Purus'a, is called `ota yoga'. Through ota yoga, Parama Purus'a is individually associated with all unit human beings: no one is alone, no one is helpless. Parama Purus'a, who has created the sun, the moon and the stars, that which is manifested and that which is yet to be manifested, that which is within the realm of though and that which is beyond the realm of though, is the controller and the father of every human being. He is related to every human being through His ota-yoga, and therefore there is no need to be afraid of anything or anyone. Furthermore, Parama Purus'a is also associated with His entire creation through His prota-yoga or pervasive association. In this pervasive association, He maintains a close balance between individual interest on the one hand and the collective interest on the other; that is, between collective freedom and individual freedom. He regulates those who go against the collective interest, or who merely tries to go against it. He ensures that no one succeeds as a demon in this created world. If ever the demons become powerful, He incarnates Himself in a special way to protect the world from them. It has been said unambiguously in the Giita'; `Yada' yada'hi dharmasya gla'nirbhavati bha'rata, Ca'bhyutha'nam' adharmasya tada'tma'nam' srja'myaham.' When the number of demons in the world increases, when dharma is distorted or loses its pristine glory (here `glani' or `distortion' means the removal of an object from its original place) and adharma rears its ugly head (when something raises its head far above its original height, it is called abhyuttha'na), Parama Purus'a has to incarnate Himself in a special way to annihilate the powerful demons.The demons try to resist Him with all their strength, but when the Lord appears, He comes with His full force (`bhaga'). Aeshavaryyinca samagrainca viiryyanca yashasah shiyah, Jina'na- vaira'gyainca s'an'n'am 'bhaga'itiungana'.' `Bhaga' means all sorts of powers such as an'ima', laghima', garima', antarya'mitva and so on (becoming the smallest, becoming the largest, becoming the heaviest, omniscience etc.) With the advent of such a personality, the world gets polarized. One group extends their blind support and brings Him fame, whereas the other group bitterly opposes and defames Him. One of His qualities is charm of `shrii'. Due to His charm people flock to Him knowingly or unknowingly. The word `shrii' is a combination of two consonants: `Sha' and `ra'. `Sha' is the acoustic root of mutative principle and 'ra' the acoustic root of energy. So `shra' means one who is endowed with the energy as well as the capacity to utilize it. In the feminine gender it becomes `shrii' with the addition of the feminine suffix `iip'. Other qualities of His are knowledge and renunciation. Here, knowledge means real knowledge, that is, self-knowledge, which is essential for doing welfare to the world. he is all-knowing, omniscient: `Tatra niratishayam' sarvajinabiijam' And the next quality is vaeraghya (renunciation) - prefix `vi' - `ranj' + ghain. Vaeragya is that state in which the mind doesn't allow any color to influence it. One who remains unassailed by everything is called `apara'mrs't'a'. Parama Purus'a is such an entity. One who has all these qualities is called `Bhagava'n'. When the demons perpetrate atrocities in the world to an unbearable degree, and the common people are unable to resist such demonic strength individually or collectively, Parama Purus'a has no other option but to come down to this earth to aid suffering humanity and make all the necessary arrangements for the promotion of human welfare. `Tada'tma'nam' srja'myaham'' - `then I have to descend unto this earth'. That`s why human beings need not be afraid of anything under any circumstances. Even when Parama Purus'a does not come down to earth in a special way, He remains everywhere. He is helping all through his individual and collective associations. And when He is required to come to earth in a special way - just as Shiva and Krs'n'a were required to come - human beings get Him very close in their midst. This is the general principle. Human beings need not be afraid of anything. What is He like? `Tamiishvara'n'a'm' paramam' maheshvaram' tvam' devata'na'm' paramainca daevatam, Patim' patiina'm' paramam' parasta'd vida'ma devam' bhuvaneshamiidyam.' `Iishvara' means `controller', the controller of everything. In the world, each and every object requires a controller. It has been said here, `Tamiishvara'na'm paramam' maheshvaram'.' In various fields of life there are various controllers of different grades. The Supreme Controller of all these controllers is Maheshvara, the Controller of controllers. `Tvam' devata'na'm' paramainca daevatam'. One who has taken shelter in Parama Purus'a, the Supreme Controller, will never be afraid of other controllers. Indeed, there is no justifiable reason to be afraid. The innumerable vibrations which emanate from Parama Purus'a and vibrate this universe causing it to endlessly unfold itself in a sequential order, are known as `devas'. Those vibrational manifestations are but the phenomenal expressions of that Singular, Noumenal Entity: Maheshvara. He is also called Maha'deva as He is the root cause of all `devas'. `Patim' patiina'm''. Pati means owner. In this world there are big and small owners. In Persian, the suffix `da'r' is used to denote ownership. For example, a shop owner is called `doka'nda'r'; a living being (an owner of life) is called `ja'nda'r'. In Sam'skrta, the word `pati' is used in the sense of `da'r' or ownership. For instance, deshapati, kulapati, dalapati and so on. You all surely know that the Bengali surname `Dalui' has come from the word `dalapati'. Parama Purus'a is the Supreme Owner of all other owners, big or small, so why should a person who has taken shelter in Him be afraid of anyone? `Paramam' parasta'd'. There are invariably two factors behind every action: the witnessed counterpart and the witnessing counterpart. That which is witnessed, which is in the accusative case, is `apara', and that which witness, which is in the nominative case, is `para'. Human beings are related to this material world through the nerve cells. If the nerve cells are para, the external world is apara. But, when the nerve cells are activated by the mind, the mind becomes para, and the nerve cells, apara. And when mind is apara, unit soul is para. And when the unit soul is apara, Parama Purus'a is para. So Parama Purus'a is the highest para above all the other paras. So why should one who has taken shelter in Him be afraid of anyone? If the human beings are to know only one entity, they should know the One. Know One, know all. If you want to know all, know One. By studying thousands of books, human beings will not elevate themselves; they will only attain elevation through self-knowledge. So it is said, `Vida'ma devam' bhuvaneshamiidyam'. One should try to know the Lord of the lords, the supreme and final cause of this universe, and no other entity. If one know Him, one will know all. He is the most venerable entity of this universe. If people venerate Him, they will attain success. There is no other way. `Na'nyh pantha'h vidyate'a'yana'ya'. 11 November 1978 evening, Kalika'ta' "CARAEVETI CARAEVETI" -- "MOVE ON, MOVE ON" 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. Dynamicity or velocity is life. Where there is no speed, where the characteristics of mobility are lost, there is no life, there is no existence. Parama Purus'a, by dint of His psychic mobility, is maintaining the creation, preservation and destruction of this universe. He is not stationary. He is not fixed. Even the internal ectoplasmic cells of human beings are in a state of motion. Nothing in this universe is stationary: the earth moves around the sun, the sun, together with the entire solar system, moves one. It has to move, it must move, because movement in the fundamental characteristic of each and every thing. Regarding Parama Purus'a it has been said, `Raso vae sah'. That is, the Supreme Entity is a flowing entity. Due to the cosmic flow, everything is taking place, the universe is being created endlessly. It exists and will continue to exist. In our Ananda Marga philosophy it is said, `Human existence is an ideological flow'. That is, in human existence there is complete mobility. Those who are static, those who are stationary, those who are against change, go against the very spirit of mobility. But the fact is, no one can survive, no one can preserve one's existence, by going against the spirit of mobility. Doing that would mean to court death. One will have to move forward. Rabindranath Tagore said in one of his poems; `Pathik a'mi pathei ba'sha' A'ma'r jemon ja'oya' temani a'sha'.' (I am a traveller, the path is my resting place. My coming and going are one and the same.) In the past we observed that those who lost the very spirit of dynamism were the first to be thrown into the dustbin of history. We shall also see this in the future. Those who have become immobile, those who have lost the capacity to move forward, obstruct the path of dynamism. Those who don't have the inborn capacity to move forward, that is the plants and animals, should not be criticized. But those who have the capacity, but don't have the desire to use it, should be condemned, not because they are immobile, but because they are knowingly or unknowingly obstructing the movement of others. At certain times, due to social, economic, or other necessities, the speed of movement should be increased. The speed of social movement does not remain uniform at all times - no two things in the world are uniform - but either increases or decreases. When the speed decreases, society is thrown into the mire, life becomes inert. Those who don't work, who simply waste their time sleeping, eating and resting day after day feel bored with life and complain about its monotony. Boredom occurs when the same thing happens in ones life again and again, day after day. When people are forced to eat the same type of food for days together, it becomes bland. People are fond of change. So when, due to certain circumstances, mobility lessens, society's garbage starts to pile up. This stagnancy must be followed by an acceleration in the speed of movement. To simply resume the normal speed in such situations will not be enough because it is imperative to remove the garbage that has piled up during the period of stagnancy. The present humanity is in such a situation today and the speed of social movement will have to be accelerated: there is no other way to protect society from being submerged under that huge heap of garbage. We cannot and will not allow that to happen. The rs'is of Vedic age also said, `Caraeveti, caraeveti'. In those days there was a great scholar named Rohita. He was like an ocean of knowledge, but was adverse to physical work and wouldn't do anything except study the scriptures for days together. Neither did he do any remarkable service to the world, nor was he useful to himself or to the society. So one day, his father decided to teach him a lesson, saying, "Look, Rohita, the one who works hard, braving the scorching summer heat, has a divine beauty reflecting on his sweat covered face. Even Indra, the king of the gods, welcomes such a person as His companion, because the characteristics of mobility are clearly reflected on his face. (Here Indra means `energy'.) Such a person is respected and adored by all. YOu should remember this thing, Rohita. You should also remember that the greatest slogan for human existence is, "Caraeveti, caraeveti": "move on, move on". Don't stop. The fate (bha'gya) of a person who lies down in idle speculation, also lies down. In ancient Sam'skrta, the meaning of the word `bha'ga' was fortune or luck. A lucky person was called `bhaga dha'ra''. This became `bakadhara' in old Pra'krta (3500 years ago) from which it has become `ba'ha'dara' in modern Punjabi and `ba'ha'dar' in Urdu and `ba'ha'dur' in Bengali. So, if people lie down, their fate also lies down - bereft of the quality of dynamism, they cannot do any service to the world at large. The most prominent characteristics of pra'n'a dharma (vitality) is conspicuously absent in them. However, when people finally wake up and sit up, they can do some service for themselves as well as for the world. There is at least some possibility that something will be done by them. And if they decide to do some work and start it without any delay, their fate will also start moving forwards. No force in this universe can stop such people because they have attained the greatest characteristics of Parama Purus'a - mobility. They are sure to enjoy the blessings and support of Parama Purus'a. I have already told you in many of my messages that Parama Purus'a is with you. You will surely be victorious because you possess that inherent dynamism. I say this with great joy, and I anticipate with greater joy that your dynamism will increase more and more. As I said, when human beings start moving, their fate or fortune also starts moving. But you should remember that your forward movement is not for the promotion of your own welfare. Rather it should be your vow to lead the entire humanity towards the great and supreme fulfillment. No one today is alone; even the small countries of the world cannot live separately. We will all have to move together in unison - this will be the model for the future. `Kalao shaya'no bhavati sandiha'nastu dva'parah, Uttis't'han treta' bhavati kratam' sampadyate caran' caraeveti caraeveti.' You know, there are certain mythological ages (yugas). The word `yuga' is derived from two Sam'skrta root verbs: `yunj' or `yuj'. Here it is derived from `yuj' and means `transitional period'. On analysis of history we notice that as one epoch ends another begins: the ks'attriya age is followed by the vipra age, the vipra age is followed by the vaeshya age and so on. The intervening period between the two epochs is called a yuga. There is no other age such as `golden age', `silver age', `bronze age' and `iron age' etc. Rohita's father said, `Look, when human beings become steeped in ignorance, remain submerged in the slumber of darkness, become engrossed in the state of inaction, and think idly, `Will I be able to do it?' Non, no, it's impossible', they cannot do any work. Human beings should think internally, `I will do the work; I must do the work. When others have been able to do it, I will also be able to do it. I am not inferior to any one. I have also been born into the glorious human family. I am also a blessed child of Parama Purus'a. One who has been born a human being will certainly remain a human being if they do glorious deeds and will ultimately become an ideal follower of the Supreme Benevolence. Their life is sure to meet with glorious success.' A rational person should always think in this way. When a person remains in a state of inaction, it is called `kalika'la' in Sam'skrta. Ka'lika'la means `period of time'. `Kalao shaya'no bhavati' - `The person is sleeping'. `Sandhiha'nastu dva'parah.' When people wake up and realize that they shouldn't sleep any more because time is running out and they still have a lot of work to do - after all, no one has endless time to complete the work, - they get up and prepare themselves for work. When the idea of getting up or the awareness of having to move forwards comes in one's mind, it is called `dva'para yuga' (2nd stage). The spirit of movement starts from this stage. `Uttisthan treta bhavati.' When one gets up, casting lethargy aside, that is the beginning of treta' yuga. There is no other imaginary treta' yuga. `Uttis't'han means `one who rises up'; that is, one who thinks internally, `I shall start the work this very moment. I am ready in all respects. I want to work and move ahead. I am no longer prepared to waste the time and energy of this body of flesh and blood.' `Kratam' sampadyate caran'.' The moment one takes the first step forwards, one enters satya yuga. `Therefore, O Rohit, caraeveti, caraeveti. Move on, move on. Keep moving on. Movement is indispensable for human existence.' I told you a little while ago, and repeat it again, that you boys and girls possess some degree of mobility. You must endeavour from this very moment to lead your lives into satya yuga. Hence you should accelerate the speed of your life's movement. 12 November 1978 evening, Kalika'ta'