LIGHT COMES

this version: is the printed Light Comes, 1st edition, 1st printing, version 
	(spelling mistakes only may have been corrected).

SPIRITUAL OUTLOOK 

	Through all works, big and small, humanity has to be awakened. Humanity in its fullest sense is Divinity, and its perfection is Brahmatva (Brahmahood). The aspirant must not forget this even for a moment.

	(Carya'carya II, 8)

	Whatever you speak or do,
	Forget Him never;
	Keeping His name in your heart,
	Work, remembering it is for Him
	And, endlessly active, drift in bliss.

	(Carya'carya II, 8)

	The world is a panorama of endless movement, a vast assemblage of rainbow colours. If upon seeing it, people think that they have really attained something permanent, or become intoxicated with the colours, they will make a great mistake. People are attracted to minute portions of this earth, and embracing them, seek the path of self-gratification. But long before they attain satisfaction, those minute portions, those colours, vanish into nothingness, leaving them in endless frustration and lamentation, like blind, headless demons. This is not a decree of God, it is the law of the universe.

	The Supreme Cognitive Principle, which is the only knowable entity for all other beings, is the sole permanent entity. To attain something permanent, one must not run after the petty pleasures of the world. Rather, knowing that eternal Entity, that permanent Entity, to be the only goal of life, one has to propel all one's mental propensities towards Him. One must not waste one's potentialities mistaking the temporal for the eternal.

	All created objects are sitting in the midst of the multitude of finite things, and with the help of a finite unit mind, it is impossible, either in theory or in practice, to think of the Infinite. When the mind becomes intoxicated with the thought of the Infinite, then the finite mind transcends its own limits and loses itself in a state of endless peace. This is the highest attainment.

		(Namah Shiva'ya Sha'nta'ya, 134)

	The innumerable structures which arise as a result of the countless vibrational undulations of the Supreme Entity, have on the one hand enlivened every step of creation with restless vitality and blissful sweetness--and on the other, given scope for the mistaken understanding of Him as many, not one. From this mistake arises all life's delicious sweetness, its spicy flavours--and also its piercing bitter scorpion stings, its heart-rending moans of grief. Hence in One we see many, in all their perfections and imperfections in all their sweetness and bitterness, all due to the special role of the indriyas -- sense organs.

	In the first stage of human life, when people notice the colourful processions of various tanma'tras such as form, taste, smell, colour, touch, etc. they immediately become attracted towards them. The entire universe appears to be a grand caravan of many colours: it seizes their senses and their minds rush after it, taking it to be the goal of life. In the first stage. this enchanting material panorama propels people from their inner world to external life. If at that stage, someone tells them to move towards the internal world, they become irritated and annoyed. They think "Oh, I'm quite fine here!" Blending their colours with the colours of all, strolling on soft carpets of green grass, they think, "All these things are meant for me!"

	This material-oriented existence is the first stage of human life. All this stage, one wants to express only one thing with the whole of one's being, and that is, "I exist, only I exist."

	Trials and tribulations compel people to ponder deeply; sorrows inspire them to analyse the law of cause and effect. Their wounded hearts want to be soothed with a healing balm from an Entity greater than themselves. They realize then that there is a greater Entity than their little selves. Whatever might be their relation with that Entity, and whether that Entity is within their reach or not, they cherish the hope of gaining something from Him: they cry out, "Save me, protect me!" Then they change their mental tune and say, "I exist, You also exist."

	When this relationship of hope and fulfilment fails to remove their internal dissatisfactions, when the greenness of the external world fails to moisten the desert of their minds, when the seeds of their desires do not sprout, then they realize that they will have to go still deeper inside the key to the solution lies deeper within. They are still within locked doors and windows; in search of the key, they move inwards, but they are unable to find it. They do not feel that they are even near a guide--far less in close association. Concentrating all their mental anguish, they begin to shed tears in their minds and, beating their heads, say to the unknown Lord of their life:

	I have spent my life in vain;
	Such a great Lord I did not worship-
	I lost the greatest jewel.
	I am indeed an unfortunate creature;
	I never enjoyed
	Even a drop of nectar
	Of the love of God.

	Parama Purus'a (The Supreme Consciousness) is the Supreme Cognitive Faculty; nothing is outside Him. He too feels the inner agony of despairing people in the core of His heart, and shows them the soothing path of enlightenment. Then those despairing people cry out in the exuberance of their joy, "You exist, 0 Lord, I also exist!"

	They continue to move into the inner world. The charming allurements of the external world no longer keep their minds in thrall. The dazzling splendour of form and colour, their glittering attraction, no longer evokes any response in the inner most recesses of their minds. The radiance of the colourful world and the effulgence of their inner life become one. Just as--

	Prasad says, what you were in the beginning;
	You will become in the end-
	Just as bubbles rising from the water
	Into the water will merge again.

And further--

	The pot is in the water;
	The water is in the pot.
	Water inside and outside.
	If the pot is broken, the waters become one-
	Only the wise understand this great idea.

The indriyas' externalisation and internalisation of tanma'tras from the external world then appears to be a play of Maya (illusion). The external world merges into the internal world and ultimately there remains only one Entity -- " You exist, only You exist."

	So it has been said, Jina'nasya'yam' bha'sate na'nyathaeva -- " Of all knowledge, only this remains."

		(Namah Shiva'ya Sha'nta'ya, 138) 

	The microcosmic nucleus approaches the Macrocosmic nucleus not through Jina'na (knowledge) and Karma (action) but through Bhakti or devotion. Then why should the people cultivate Jina'na or Karma? They do so in order that their devotion may become more intense, not for any other reason. People don't eat pickle to fill the stomach but to whet their appetite so that they can enjoy their food more. Similarly, devotees cultivate Jina'na and Karma not for their physical growth but to gather the strength to move on the path of devotion with greater acceleration. This movement towards Parama Purus'a is Bhakti or devotion. Jina'na and Karma are aids and therefore Jina'na and Karma should both be cultivated.

		(Nama'mi Krs'n'asundaram, 152)

	People are heading towards Parama Purus'a (The Supreme Consciousness) through their devotion. The microcosmic point is heading towards the nuclear point of Parama Purus'a. The closer it comes, the more it realizes the proximity of the Macrocosmic nucleus and the more the nature of the point changes. The closer a drop of water moves towards the sun, the more it is transformed into vapour. When it nears the sun, it no longer remains a drop. of water but becomes transformed into a mass of fire.

	Let us use a better analogy. A block of iron advances towards the sun. When it nears the sun it loses. its solidarity and is converted into molten iron. It melts due to its closeness to the sun. When it comes even closer, it changes from molten iron into gaseous iron. When it comes into closest proximity to the sun it becomes one with the sun as the iron turns into a purely luminous mass. Its existence can no longer be separated from the sun.

	In the beginning the microcosmic point possesses only microscopic qualities. The more the sa'dhaka advances, the more his or her qualities change. In the process, when one comes into close proximity with the Macrocosmic nucleus, one loses one's former qualities and assumes the. qualities of the object of ideation. When the microcosmic point comes into close proximity to the Macrocosmic nucleus, there can no longer remain two points. They merge into one, the Macrocosmic point. The unit entity will merge with the Supreme Consciousness. In the end there is no dualism. Dualism cannot survive.

		(Nama'mi Krs'n'asundaram, 150)

	The unit entities, the Jiivas, are compelled to act under the impact of two personalities. One is the small 'I' which craves to accumulate so many things, big or small, and give so many things to society. The small 'I' creates a world of its own centering around that little a world of illusion wherein the small "I" is entrapped and where it considers itself to be the supreme monarch.

	Simultaneously, there is a larger world, the much larger world of Parama Purus'a, a world where the small "I" is a mere bubble. All the hopes and aspirations, all the desires and urges of that insignificant bubble residing within the vast mind of Parama attain supreme fulfilment only at the time when it merges itself in the main stream of the Cosmic flow. Otherwise, individual hopes and desires remain forever unfulfilled and unrealized. Human beings cherish thousands of desires in their hearts, but those desires generally remain unfulfilled because the waves of individual human desires do not maintain parallelism with the waves of the Cosmic desire.

		(Nama'mi Krs'n'asundaram, 41)

	The movement of each and every object of the universe is in a particular way, unless redirected in some other way by a stronger mental force. But the case of human beings is different--they have certain specialties of their own. A river moves from the mountain towards the sea, and also from the sea towards the mountain. But in the case of human minds, of human microcosms, the movement may be from the mountain towards the sea, and also from the sea towards the mountain--this is the speciality of the human mind.

	The objectivity of the human mind, unlike other entities of this universe, may move from subtle towards crude, or from crude to subtle. That is why it has been said, "Mind is the cause of bondage, and this very mind is also the cause of liberation, of emancipation." If the movement towards crude is encouraged, the mind -- and at the same time the entire existence of the human being--will be converted into crude matter. It will be a path of negative prati-saincara (negative evolution). And if the movement towards subtle is encouraged, then the entire existence will be converted either into Cosmic Mind or into Cosmic Cognitive Faculty. If the very I-feeling is surrendered at the altar of Supreme Existence, then the entire existence will become one with the Supreme Cognitive Principle--one will be come Omniscient and all-knowing entity.

		("Existential Flow and Its Culminating, Point," Calcutta, 1986)

	Purus'ottama (the Cosmic Nucleus or Parama Purus'a) is associated with Jiivas or microcosms; and Jagat or world through His Otah Yoga or pervasive association and Protah Yoga or individual association. It is enormously difficult to be Purus'ottama. What is the difficulty? He must always remain associated with everything and everyone. None of His created beings should be neglected or slighted: He must associate Himself with the minds of each and everyone, listen to their thoughts and alleviate their sufferings, whether they are literate or illiterate, rich or poor. He must shoulder the responsibility for the entire creation. Then and then alone does He deserve to be Purus'ottama. He is no Purus'ottama who remains in His ivory tower, in different to the sorrows and sufferings of the created beings, but accepting their worship. To be Purus'ottama one has to remain associated with the created beings, both collectively and individually through Otah and Protah Yoga.

	The personal relationship with each and every individual, with every particle of dust, every drop of water, is termed Otah Yoga. That is, Purus'ottama is aware of your individual thoughts and feelings, your joys and sorrows and He takes suitable steps to remove your distress and afflictions. Here I deliberately used the word "suitable". It implies that He has to take steps to remove one's personal wants, sufferings and miseries without jeopardising the collective interest. For example, if the sunset is delayed for one hour for the good of one individual, it would go against the collective interest. This He cannot do. Although He cannot go against the collective interest, He is bound to pay attention to the needs and feelings of every individual. This is what is called Otah Yoga.

		(Nama'mi Krs'n'asundaram, 61)

		Suppose there is a clear mirror, and before it you place a large, red rose. If you look at the mirror, what do you see? A red rose. From a distance, one may say that the mirror is red but is it actually so? The mirror is not red. It has only been apparently coloured by the red rose. Just as the mirror becomes apparently coloured red, the human soul is also apparently coloured by virtue and vice. Whenever the unit consciousness comes in con tact with any action, psychic thought-wave or mental feeling, it is apparently affected, but not actually so, just as the mirror is not actually coloured red.

	In the same way, when the unit beings (Jiivas) come near Parama Purus'a, the impact of their good .or bad thoughts and actions becomes distinct and is gradually expelled from the mind, because the colours of those worldly deeds, good or bad, cannot go near Parama Purus'a. When the unit beings come into close proximity to Parama Purus'a, then there remains only His reflection. When the reflected images merge into the original substance, the images cease to exist. Likewise, when the reflected images of unit consciousness merge with Parama Purus'a, there remains only One, the real Parama Purus'a. That is why He says: "Accept Me alone, not My reflections. I will liberate you from all sins. Do not worry."

		(Nama'mi Krs'n'asundaram, 162)

	An ordinary Jiiva (unit being) can become extraordinary by means of Sa'dhana' and Karma, by virtue of refined intellect and selfless service. When such highly evolved individuals merge with Parama Purus'a, they render the Macrocosmic existence much more meaningful, much more significant. A small drop of the essence of screw-pine flower can add scent to a hundred drops of water. So the absorption of such an evolved being into Parama Purus'a adds to the charm of Parama Purus'a.

		(Nama'mi Krs'n'asundaram, 168)

	Suppose you hear some sound (sound is a tanma'tra or "inferential expression"); suppose you touch something (touch is another tanma'tra); you see something and you think something--these are all Tanma'tras. The apparent controller of all these inferential expressions is your mind. But there is another entity hidden behind your mind. For instance, while you watch a puppet show, you feel delighted to see how the puppets move their hands and feet, but you don't see the person who manages the beautiful show by pulling the strings from behind.

	Similarly, we notice the inferential expressions of microcosms -- we come to know how one sings melodious songs, dances beautiful rhythmic dances, delivers wonderful discourses etc. But we can't see the Entity who pulls the strings from behind and runs the show. And the funniest thing is this: the speaker, the singer, the dancer thinks that he or she is the agent, the doer, and takes the entire credit of the performance. People don't care to think of the Entity that pulls the strings from behind; or if they are more foolish, they think that others see them alone, not the Entity who pulls the strings from behind, so the credit should come to them. There are people who think like this. However, you move and dance under His control. He makes you dance from behind.

		(Nama'mi Krs'n'asundaram, 179)

	What is the cult of devotion? Each and every object of this universe is attracted to other objects. There is a mutual relationship between a very large star, a planet, or a satellite and a small meteor or even a stone. One attracts the other and because of this mutual attraction, balance is maintained in the universe. If any per son even mistakenly thinks in a weak moment that I am a useless entity, that my existence is meaningless--if a tiny ant thinks that its existence is of no value or if a hundred-year-old lady thinks that her physical existence is of no value whatsoever and as such it matters little whether she survives or passes away--then he or she is thoroughly mistaken. Everyone's physical existence is equally valuable. The main question is how one's existence can be best utilized. There is nothing in this universe which is totally valueless.

	There is mutual attraction everywhere. A tiny ant attracts a large entity and the large entity attracts the tiny ant. In the sentimental flow of devotion, when a per son thinks that he or she is attracting the vast universe including Parama Purus'a, and I am also being attracted, this conscious feeling of mutual attraction is termed Bhakti (devotion) in psychological parlance. Whether literate or illiterate, young or old, one endowed with this element of devotion is said to have a successful career, for the highest fulfilment of microcosmic existence lies in the very capacity of attracting the Great. The greatest Entity is attracting you with a mighty force. You are also attracting the greatest Entity with your limited force--you are not inferior to anyone.

		(Nama'mi Krs'n'asundaram,)

	Here is another question. Why does He create? What is the necessity of creation? Human beings and all other creatures come here to undergo so many sufferings. Then, what is this creation? So many millions of people came here on this earth for the last four thousand years, but they could not give a satisfactory reply to this eternal question. But when the devotees came, they said, "It is not at all a knotty problem. It is very, simple. You learned scholars, you cannot give the reply. But I know what is the reply. My Lord was alone in this universe before creation. Just think, if you are alone in the jungle your life becomes miserable. And, in this vast space my Supreme Father was alone. Just to save Himself from the sufferings of monotony He created."

	And, where did the material come from? The material came from His mind, because everything in this universe is within Him; nothing is with out. So no material can come from out side. In His ectoplasmic stuff, that is, in His mind, is the material, and He creates everything within His mind. There are so many animate and inanimate objects, but they are all within His mind and not outside. A person may be educated, may be illiterate, may be of fair complexion, may be of dark complexion, may be poor or may be rich, but all are within His mind. All are His psychic creations, all are His loving children, the loving progeny of the loving Progenitor. So, nobody is unimportant, nobody is insignificant. Nobody should be suppressed, oppressed or repressed.

		(A'nanda Vacana'mrtam XIV, 103)

	Now, these created beings, they being the progeny of the same father, are members of the same Universal Family. We must not forget this supreme fact. Everybody is within His mind. Can a sinner go beyond the periphery of His mind, when there is nothing beyond His mind? No, nobody can go beyond the periphery of His mind. And, He cannot say, "You naughty chap, get out." If such an order is given by Him, that naughty child will then and there say, "Oh Supreme Father, where am I to go? Because you are infinite, everything is within you." If you say, 'Oh naughty chap, get out', then certainly there is something outside Your mind, and I am to go there. And, if there is something outside, then You are not infinite. So, oh Supreme Father, either you please withdraw Your order or change Your name."

	Sinners are within His mind, and virtuous people are also within His mind. The sinners are His naughty children, and He always wants. that His naughty children should become good children by their conduct. He cannot expel anybody from His mind, from the arena of His universal mind.

		(A'nanda Vacana'mrtam XIV 103)

	This is the quality of Parama Purus'a, that He has created the unit beings, and, it is a sort of drama of His to keep them in bondage. A playwright gives a particular role to a particular person. In the same way this Great Director of the Great Drama has involved every one in his or her own way. In doing so He finds happiness and so that is what He does. He also does this to make things more interesting.

	He has involved everyone in one or another role, and He has picked a special role for Himself. In the drama He withdraws the bondage from a particular individual and liberates him or her. To place one in bondage and again release him or her is, His Liila'. (Cosmic Play). And He is absorbed in this Liila'.

	So no one should feel disconcerted about anything. All should know that He is concerned about their welfare. Just as parents are concerned for their child, so is He even more concerned for each of His children. Therefore, do not be afraid or perplexed under any circumstances. I have told you that you are never alone in this world--the Entity that guides the stars guides you also.

		(A'nanda Vacana'mrtam IV, 64)

	Some may say that Brahma alone is real and the universe is illusory. Let us see how far this statement is correct. They say that the universe is an imaginary form of Saguna Brahma (Cosmic Entity). Now, though the universe is a figment of Cosmic Imagination, still it is a form, and the action of formation of this imaginary world within the Cosmic Mind is of false. And since the world has a form it cannot be neglected as being false. On the other hand, as the universe is the imagination of the Cosmic Mind, it cannot be accepted as real also. Therefore this world is neither real nor unreal; it is a relative truth.'

	(A'nanda Ma'rga, 36)

	Out of fear of tigers, people of the past imagined a tiger-god; out of fear of crocodiles, they imagined a crocodile-god; to overcome difficulties in the forest, they imagined a forest-goddess; in hot and humid climates where snakes abound, out of fear of snakes, they imagined a snake-god. These types of imagination mostly arise due to fear, or other such propensities.

	Greedy people, in the hope or obsession of accumulating more wealth, and that, too, without any hardship, imagine a goddess of wealth. Students who do not want to labour hard to acquire knowledge, imagine a goddess of learning in the hope of easily passing difficult examinations. And instead of sustained individual effort, straightforwardness and utmost sincerity, which are essential to achieve salvation, people cherish the hope of attaining it from various imaginary gods and goddesses by ritualistic worship with easily-obtainable paraphernalia, and by chanting a few mantras.

	The existence of such gods and goddesses depends entirely upon the human mind- they are wholly created by human beings, maintained by human beings, and ultimately will merge into the human mind. So how can they liberate human minds from psychic bondage and merge the unit consciousness into the Supreme Consciousness?

		(Namah Shiva'ya Sha'nta'ya, 165)

	The Supreme entity, the Parama Purus'a creates everything. He is the generator: the first letter of generator is G. He is the operator of everything: the first letter of operator is 0. Finally, everything is destroyed by him. Everything is coming back to Him. This destruction is not a horrible destruction. It is a sweet destruction, going back to the lap of Parama Purus'a. So He destroys, the first letter is D. G-O-D. The word is God.

	He is the Supreme Progenitor, and everything in this Universe is His progeny. He is the Supreme Father, and others are His children. Then, when all are the children of the Supreme Father, the relation ship between human beings is a family band. You have got a universal tie of brother- hood and sisterhood because everything created has the same Father. The source is the same. When spiritual aspirants know this fact, they will not have any kind of inferiority complex or superiority complex in their minds. They are not inferior to anyone, they are not superior to anyone, for they are one with their brothers and sisters. The spiritual aspirant must develop a sense of equipoise of mind.

		(A'nanda Vacana'mrtam XIV, 17)

	One of the faculties of the mind is that it moves--it cannot remain stagnant. Movement is a must for the mind. This movement is called vrtti. When this vrtti, this psychic urge, this psychic mobility is towards the crude, it is called pravrtti, and when it is towards the subtle it is called nivrtti, If this urge towards matter, this material longing is redirected towards something subtle, towards the Cosmic Faculty or the Cosmic Mind, then pravrtti will be converted into nivrtti, Your longing for money, your longing for name or fame, may be converted into a longing for Parama Purus'a, who is the goal of your life. Those whose minds are dominated by the flow of pravrtti, need not worry: instead of suppressing these material longings, they can simply redirect them towards Parama Purus'a, and this will convert ordinary mortals into great souls. The surging waves of pravrtti today will to morrow be converted into a tranquil flow of bliss.

		("Existential Flow and The Culminating Point," Calcutta, 1986)

	Mind moves on. And the culminating point, the desideratum is the Parama Purus'a--the eternal love, the universal love personified. Your march, your movement, is towards Him. That is, your mind moves from crude to subtle, from matter to Parama Purus'a, and it is the birthright of everybody to match in this universal march, to move along this path of righteousness. Just show the path to all -- just tell them, "Oh human beings, the path is ready for you, just come !" Whoever is endowed with a human mind and a human body is entitled to follow this path, and at the end of the journey one is destined to attain Paramapurus'a one day. When Parama Purus'a, the Cosmic Cognition is your goal, success is a must. Success is with you.

	("Existential Flow and The Culminating Point," Calcutta, 1986)

	During this march, the approach is two fold. One is: Parama Purus'a, the love personified, is your goal, and you must get Him. When you have accepted Him as' your object of adoration, you must get Him. And while moving towards the Cosmic Goal, towards the Cosmic Cognitive Faculty, your must go on fighting against your internal and external bondages. The eight external bondage's of the mind, bondage's imposed from outside, are known as pashas*--the things which your family, your friends and neighbours have taught you, like hatred, fear, shyness, etc. You must wage war on these imposed bondages.

	* The asta' pa'sha: lajja' (shame), bhaya (fear), shaunka' (doubt), ghrn'a' (hatred), kula (pride of descent) shiila' (pride of culture), ma'na (egoistic feeling), yugupsa' (hypocrisy, backbiting).

	And when there are the **sadripu, the six internal enemies--not imposed sam'ska'ras or imposed bondages, but inborn bondages. One must fight against these eight external bondage's and six internal bondages. This fight is with the left hand, and with the right hand, one must serve the entire universe without any restriction of caste, creed or nationality, but rather with the sentiment of Neo-Humanism: "The universe is mine, all living beings are mine. I am to serve them, I am to help them. If I don't serve them, if I don't help them, who else will help them? I am here to serve them !" In this way, if you are fighting against those inner and outer bondages with one hand, and serving the universe with the other, your existence will be blissful in each and every field of your movement -- your very existence will be joyful.

	** The sadripu: ka'ma (physical desire), krodha (anger), lobha (greed), moha (attachment), mada (pride), ma'tsarya (envy).

		("Existential Flow and The Culminating Point," Calcutta, 1986)


THE PATH OF DHARMA

	However great may be the wealth of attainment, it cannot satisfy the hunger of the human mind, which always yearns for unlimited happiness, Those who run after wealth and reputation, name and fame, can never be happy unless they can attain an infinite quantity of the same. But because the world itself is finite, how can the objects of this world be infinite? Besides, it is not materially possible to acquire objects of an unlimited quantity. So worldly achievement-even if it is the acquisition of the whole globe--is neither unlimited nor eternal.

	That what is that eternal object which can provide unlimited joy and happiness to human beings? Only the Supreme Entity (Parama Purus'a), eternal and infinite. The total realisation of this Supreme Entity brings about supreme satisfaction. In fact, behind all the unending desires for worldly enjoyment, there lies this hidden desire for Supreme self-realisation. So the attainment of Brahma is the very innate characteristic (Dharma) of human beings, the ingrained nature of all living beings.

	"Dharma" literally means an innate characteristic, the nature or property of an object. The property of fire is to burn. Just as fire and its property are inseparable, similarly human beings and their property--their quest for Brahma -- (the Supreme Entity)-are also one and the same.

		(A'nanda Ma'rga, 2)

	Dharma does not mean any particular religion; it means the quintessence of one's very existence. As human beings have. come in human form, they will have to live and grow, they will have to establish themselves in human life and die a glorious death, for this is their human dharma They cannot afford simply out of the instincts of self-preservation and reproduction, to degrade themselves to the level of non-human beings.

	The very essence of ma'nava dharma, human dharma, lies in three factors, plus a fourth factor which is the resultant of the first three: (-) vista'ra, the principle of expansion; (2) rasa, the principle of total surrender to Parama Purus'a, (3) seva' selfless service to Parama Purus'a and His creation; and (4) tadsthiti, the final ensconcement in Parama Purus'a.

	Human beings want expansion (vista'ra), but this is not possible by depriving others of their wealth. It is possible only by drenching one's human values and existential awareness in a flow of sweetness and expanding them throughout the universe--by infusing the sweetest feelings the inner most recesses of one's heart into the heart of each and every entity.

	Rasa means to be saturated with ever-blissful awareness--to enliven human existence with sweet freshness. This becomes possible only when one maintains a constant link with the Supreme Entity from whom one's individual existence has emerged.

	This world of ours is a world of give-and-take. And in the process of give-and take, the human mind neither progresses nor regresses. If one thinks only of receiving, the mind degenerates; again, if one thinks only of giving, at a certain stage one may develop indifference to one's very existence. Thus, people will have to transcend this level of give-and-take: they will have to consider themselves as instruments of the Supreme Entity, and throw them selves unreservedly into the work desired by Him. This is the underlying spirit of seva'.

	So vista'ra, rasa and seva'--these three come within the scope of sa'dhana', and the goal of this sa'dhana' is the fourth factor, the resultant of all these three.

	Ma'nava dharma, human dharma, is the combination of all the four factors. This dharma is the greatest friend of human beings. One can sacrifice anything for the sake of this dharma; for this dharma no hardship is too great. Therefore, this dharma is called Bha'gavat Dharma.

	(Namah Shiva'ya Sha'nta'ya, 129)

	Someone may think that he will be able to do penance in Himalayan caves with his legs upraised and head down, neglecting the distressed people of the society. If Parama Purus'a comes and removes the heavy stone door of his cave and appears before him and asks, "What do you want, my child?"--and if he answers, "I want to be one of the stars of the Great Bear constellation," his desire will never be fulfilled. His prolonged penance in the caves will all end in nothing. This is not Bha'gavat Dharma.*

	* "The Dharma to attain the Supreme."

	A householder, even while faithfully performing his or her mundane duties, must sincerely follow Bha'gavat Dharma and also serve suffering creatures. And the sannya'siis (renunciates) while remaining outside family life must follow Bha'gavat Dharma and apply the balm of peace and progress to all the afflictions of humanity. This is the true path of dharma; this is exactly what Parama Purus'a wants.

	The penance of sannya'siis or householders in mountain caves may be completely destroyed by the recurrent thoughts and memories of worldly life. While sitting in the Himalayas, they will meditate on Calcutta sweets made from date sugar. Only those sannya'siis' vow of renunciation becomes successful--only their spiritual life becomes successful -- whose minds am deeply pained at the gloomy touch of human sorrow-whose minds sparkle like rubies and emeralds with the tears of joy and laughter of all beings.

		(Namah Shiva'ya Sha'nta'ya, 132)

	Those who think that they can concern themselves with Para'vidya' (spiritual knowledge) only, and finally, through its help, arrive at self-knowledge, are mistaken. Because while working exclusively for self-realisation -- a'tmamoksa'rtham -- the worms of selfishness will burrow deep into the human mind and finally sap all the sweeter and finer human sensibilities, all the generous expansiveness of the human mind, and fling the person into a quagmire of remorse. So the endeavour to attain spiritual realisation exclusively cannot be considered an ideal way of life.

	Again, if someone works exclusively for the welfare of the world--jagathita' ya-- one should realise that to render selfless service, an absolutely pure is required, with the expansiveness of the vast ocean and the serenity of the blue sky. Otherwise, while promoting the welfare of the world, one may develop a selfish desire in one's mind in a weak moment, as a result of which one may bring harm to oneself as well as the universe. So those who do not aim at self-realisation cannot promote the welfare of the world either.

	That is why Shiva propounded a'tmamoksa' rtham jagathita'ya ca--"self- realisation and service to humanity."

		(Namah Shiva'ya Sha'nta'ya, 145)

	It is universally true, for all ages and all realms, that dharma is the main current of human life. It is the impetus of living beings; it is also their source of wealth and the guidance for their journey through life. In the pervasive sense of the word, all objects, animate and inanimate, have their respective dharma; that is, dharma denotes the, very existence of an object. In its narrow sense, dharma is less manifested in inanimate entities and more manifested in animate ones. In animate .entities, the manifestation of the dharma of non-human creatures is instinctive and inborn. But the dharma of human beings is much more than this: it permeates and penetrates each and every sphere of life.

	Hence in the realm of dharma, the only true guide and controller, motivating force and protector of the people, is an excellent and comprehensive ideology which provides definite, clear-cut and bold directions for all aspects of human life--from one's personal daily routine, to one's social activities and collective motivation, to the spiritual inspiration which brings one closer and closer to God. A scripture which does not fulfil these conditions is not worthy of being called a scripture at all. We should also remember that in the realm of dharma there must be clear-cut injunctions in the form of dharma sha'stra [scriptural treatises] and simultaneously there must be strict guardians who during their lifetime guide themselves as well as others according to those scriptural injunctions. After their demise, they will live forever in their teachings, which, though given for a particular age, will become a code of conduct for all time.

	(Namah Shiva'ya Sha'nta'ya, 167)

NECESSITY OF SA'DHANA'

	There is a popular saying: shreya'm'si bahuvighna'ni--the path of spiritual excellence is beset with numerous obstacles. When one sets out on a great task, innumerable difficulties must be confronted.

	The greater the task, the mightier the obstacles. That is why the person who wants to perform noble deeds must be ready to face opposition from the very outset. Those who are not prepared for obstacles begin to falter and ultimately surrender in the face of opposition.

	Let those well versed in ethics criticise or praise me, if they so like. The goddess of wealth may be gracious enough to stay in my house or she may go wherever she likes. Death may visit me today or decades later--it makes little difference to me. Wise people will never withdraw from the path of rectitude--the path which they accept as their ideal.

		(Nama'mi Krs'n'asundaram, 7)

	Action in the spiritual sphere involves a constant effort. "I don't care about any material or worldly bondage: I will keep moving towards success, crushing the pebbles of obstacles and hindrances beneath my feet. I won't admit any mental confusion; I will move like a meteor towards supreme fulfilment, crushing and rending asunder all the negative thoughts in me. If an obstacle becomes as high as the mighty Himalayas, I will laughingly shatter that also: and the small hillocks I will easily stride across. And in the spiritual sphere, I will jump over the philosophical defects in the form of dogmas that are scattered here and there like holes in the ground, and become one with the Supreme Divinity."

		(Namah Shiva'ya Sha'nta'ya, 122)

	If someone gazes at a tree and thinks that a ripe mango will automatically drop into her mouth, and the skin will automatically peel off and the seed will also automatically eject itself from her mouth, and her desire may be fulfiled--this fulfilment may be possible in the theoretical world, judged in the perspective of eternity; but never in the practical world. In the practical world, one will have to take the trouble to climb the tree, pick the fruit, peel off the skin, and remove the seed as she eats the mango.

	"I will certainly achieve intellectual development"--if, thus thinking, I remain sitting for eternity, maybe in some distant future that intellectual development will take place. But if, instead of doing. that. I follow a practical path of intellectual development, will that not be wiser?

	"Parama Purus'a is my most beloved. He is the darling of my eyes. I want to realize Him, I want to attain Him with all my being." If we remain sitting idly thinking thus, Parama Purus'a will remain far away. But if we run towards Him with all our spiritual longing and drench Him with our devotion in a systematic way, can supreme fulfilment be far off?

	This parishrama ("well-directed effort") is the first and the last step towards the mundane success, psychic achievement, psycho-spiritual attainment and spiritual fulfilment of human beings; indeed, aversion to this parishama is the greatest impediment to success, great or small, in human life. That is why Shiva said in clear language, Parishrama vina' karya siddhirbhavati durlabha'--"Without parishrama, success in any field of activity is impossible." 

	(Namah Shiva'ya Sha'nta'ya, 123)

	Inferior people do not even start any great work -- because of the mere anticipation of opposition. Mediocre people no doubt start some work, but when confronted with opposition they leave the work unfinished. The best type of person never gives up any work unfinished. Even if they are confronted with enormous difficulties at every step, they persist until the work is successfully completed.

	(Nama'mi Krs'n'asundaram, 7)

	
Mortal human beings can attain liberation only if they channel all their psychic tendencies, all their thought-waves, towards the Supreme One, and then the dynamic flow of their minds, concentrated at a single point, becomes one with the Supreme Cognition, far beyond the scope of all bondages. The finite microcosm merges in the Macrocosm; the small "I" dissolves in the infinite vastness. In fact, this "I" never loses itself--only the small "I" becomes the great "I." The Supreme Cognition completely absorbs the individual "I," and this state of total surrender of the individual brings complete fulfilment. In that exalted state, one realizes that the millions of individual entities are all microscopic fractions of the oceanic Brahma, merely bubbles in that infinite sea. This is the state of realisation of Brahmaeva'ham or Brahma'smi ["I am Brahma"]. Hence it is said that if mortal human beings can surrender their all to the Supreme Entity by means of sa'dhana', then they can certainly attain liberation, even while in their physical bodies.

	(Namah Shiva'ya Sha'nta'ya, 157

	He who illumines the external world, illumines all the stars and planets also. Besides Parama Purus'a, no other entity has light of its own. The light of all other entities is the mere reflection of His effulgence. Compared to that supreme source of effulgence, even the sun is enveloped in darkness--the shining face of the moon is covered with a black veil--the flashes of lightning are lost in the blinding darkness--what to speak of the glow of fire! All are lighted with His light; with His Radiance, all others are radiant, and in His effulgence all others become blessed. To this Supreme Entity, this Parama Purus'a, no one is negligible, no one is abominable. He is the focal point of all existence--He is the most resplendent entity in all. To make His dear children dance in joy and overflowing delight, He plays hide-and-seek with His little children.

	One need not run about in the world to find Him who is contained within the jewel-case of one's existential feeling. One can easily attain Him if only one searches within. To forget the brightest jewel of the inner world and then vainly search for the source of light in the outer world -- this is indeed a waste of time! Shiva says, Why should people waste their time in this way? Why should people throw the food from their hands and then beg for alms from door to door? His advice is: Proceed towards the inner world.. .deeper... still deeper... and still deeper.

	(Namah Shiva'ya Sha'nta'ya, 205)

	All entities have emanated from the Cosmic Nucleus and, after rotating within the cosmic body for ages, with their respective rhythms and sam'ska'ras, will ultimately merge back in their source of origin.

	It is just like a boy flying a kite--in the first stage he releases the well-waxed string from the reel, and for a long time he flies the kite in the sky, applying all his tricks. The kite thinks, "I am free--no one can stop me. By unfolding my wings how ever I please, I can fly towards the blue horizon of the distant void." Then suddenly the kite feels a jerk and, pulled by the reel, is drawn towards the reel itself.

	Shiva says, "When all worldly activities are finished, all entities, with their life-force derived from Me, will return to their point of origin to merge in Me, to become one with Me. Then their feelings of duality come to a blissful end." Shiva, the embodiment of Consciousness, says, "This creation of living beings, the sweet existence of all creatures, their vibrant urges for action, their busy activity, and their final blissful, tranquil rest--all these are happening around me as the Nucleus. I am that Brahma without a second, that singular Entity."

	(Namah Shiva'ya Sha'nta'ya, 205)

	To contain something you need a container. Here you are standing in the city of Athens. It is the container. This city of Athens is contained by the country of Greece. It is the shelter of the city. This country of Greece is sheltered by this earth, this planet earth. And this planet earth is sheltered by the entire solar system--sun and moon and planets. And this solar system is contained by, is sheltered by the Parama Purus'a, the Supreme Entity. So. human beings and all other beings come from Parama Purus'a, they stay in Parama Purus'a, and then finally they are to leave this world. Everybody -- human or animal or plant--whoever has come will go. Nobody will be in this world forever, because movement is the order of this universe.

	Everything moves. This earth moves, the sun also moves, and along with this, the entire world. Nothing is stationary. So those who are staying in this world, will also move with this moving world. And, where will they go? What is their goal? They have to go back to Parama Purus'a, from where they came. So, He is the starting point, He is the originating point, and He is the culminating point of all creatures.

	Thus there is an inherent tie of unity among human beings, among living creatures. You are all spiritual aspirants. You are all devotees. You are all going to be one with the Creator. You should remember this inherent tie of humanity. Try to help others as much as you can, because it is the desire of Providence that all will march onward with maximum cooperation. And, if you move along the Path of Righteousness with the spirit of Universal Humanity, victory is yours. The blessing of Parama Purus'a is always with you.

		(A'nanda Vacana'mrtam XIV, 74)

	Purus'ottama--the Cosmic Consciousness--is the nucleus of the universe, the centre of the universe, just as the Sun is the centre of this solar system. Similarly Purus'ottama is the centre of this entire cosmos. Just as so many planets are moving around the sun, similarly so many animate or inanimate objects are moving around the Parama Purus'a knowingly or unknowingly. They will have to. There is no other alternative.

	Those who meditate on Him, those who are on the path of Sa'dhana', the radius between that spiritual aspirant and the Cosmic Nucleus, the Parama Purus'a, goes on decreasing and decreasing. The position of a person doing Sa'dhana' is like this [making gestures showing an object moving closer to the center of a circle]. For people of materialistic outlook, going away from Him, but moving around and around Him, this is the position [making gestures showing a large circle]. A depraved person, is here [far away]. But if he or she will do Sa'dhana', what will happen? [gesturing the circle getting smaller and smaller until the circling finger touches the stationary finger in the centre of the circle] That person will become one with Him. Even if it is a degenerated, depraved person, if he or she -- practices Sa'dhana', does meditation, -- and leads a pure life, his or her radius with the Parama Purus'a will go on decreasing, and a day will come when the radius will be zero and he or she will be one with the Parama Purus'a. That is the goal of human life.

	You should always remember that you are the children of Parama Purus'a and it is your birthright to be one with Him. It is your birthright to sit upon His lap. No body can debar you from this birthright. That is why, knowingly or unknowingly, consciously or unconsciously, you should all move towards Him and be one with Him. This is the path of humanity, and this is the main factor that differentiates an animal from a human being.

	(A'nanda Vacana'mrtam XIV, 25)

	When one does not do Sa'dhana', what will happen? The distance will go on in- creasing. He or she will drift away from the Parama Purus'a. This is the path of animality. You should never support any ideology, any philosophy that goads a person into the path of animality. Yours is the path of spirituality. When you have been blessed with a human body, be cent per cent human, and go on decreasing your distance from the Parama Purus'a. And finally, be one with Him.

		(A'nanda Vacana'mrtam XIV, 26)

	After death one will not go to the flaming fires of hell. According to our philosophy there is no hell or heaven. If the Lord taught righteousness to some and not to others, that would not be fair. And if, for that reason, one went to heaven while others didn't, would that be fair? That would also be favouritism. But this very thought, of eternal heaven or hell, is faulty. It is a defective approach. People speak like this due to ignorance and lack of proper philosophical understanding. To-day's progressive human society cannot have any respect for these ideas.

	Eternal hell or heaven is a totally defective idea. We should not encourage these approaches. There is no hell or heaven, and no one will go to hell or heaven for eternity after death, or lie in a grave for ever; nor will anyone have to wait until any Day of Judgment.

	By constant ideation on Brahma, i.e., by surrendering to the Supreme, and by constant service, one should consummate one's reactive momenta (sam'ska'ras) and establish oneself in Parama Purus'a. In this way you will attain blessedness forever. This is the proper path.

		(A'nanda Vacana'mrtam III, 73)

	Everything started from that Parama Purus'a, the Supreme Consciousness. Passing through so many physical, psychic, and spiritual metamorphoses, human beings are just now in their present position; and they will undergo so many more metamorphoses until they finally become one with Parama Purus'a, the starting point. Undeveloped animals, developed animal, cows, buffaloes, monkeys, gorilla, chimpanzee, orangutan. proto-ape, Anthropithecene, Java Man, Old China Man, pigmy, modern civilized human, and at last highly developed human who has become one with Parama Purus'a. This is the cyclic order. So every person is some where on this cycle, here or there. Our movement is from imperfection to perfection. That is why I said actual progress cannot be in the realm of physicality or in the psychic world. Actual progress is increasing the proximity to Parama Purus'a, going closer to Parama Purus'a. This is progress.

		(A'nanda Vacana'mrtam XIV, 30)

	Now, what is yoga? The root verb is 'Yunj,' which means to unify; not to add, but to unify. Suppose there is sugar and there is water. If you add sugar to water, what will happen? The sugar will unify with the water: you will not find the sugar in a separate form after this unification. When the unit consciousness becomes one with the Supreme One, with Parama Purus'a, the unit no longer exists. It becomes one with the Supreme. The little boy 'A' or the little girl 'B' will become Parama Purus'a. That is unification.

	When you become one with Parama Purus'a, you are getting everything, but you are losing nothing. You are losing only your little name, you are losing the name of your little 'I' and nothing else, and in return you are getting the Supreme 'I', the big 'I': this is Yoga in the spiritual sphere.

	Some people think that Yoga means a particular exercise. No, no, no: Yoga does not mean exercise, Yoga means unification. It is the supreme definition of Yoga.

	Yoga is the path of progress, the path of development for each and every human being. Nobody can keep himself or herself away from the path of Yoga. Yoga is Dharma. So in individual life we should practice Yoga, and in collective life we should encourage others to practice Yoga.

	It is the solution to all human ailments in the physical stratum, in the psychic stratum and also in the spiritual stratum.

		(A'nanda Vacana'mrtam XIV, 80)

	Whatever you do, you do with the vital force that you get from the Supreme. That vital energy is not yours. If you do not take food for several days or several months or several years, you will not be able to do anything. If you undergo fasting for, say, two or three months, you will not be able to speak or express yourself in any way. This is how little strength you have. You are solely dependent on His grace. So, actually the owner of everything is Parama Purus'a, and the Supreme Doer of each and every action is that Parama Purus'a. He is the Supreme Fountain of all energies.

		(A'nanda Vacana'mrtam XIV, 94)

	Now, after creation, what does the Supreme Consciousness do? He is playing His eternal game with His loving children, and this is the world. So, nobody should suffer from melancholia. No one should feel that he or she is alone in this Universe, that he or she is helpless or hopeless. And, nobody should suffer from inferiority complex or superiority complex. When the Supreme Father is with you, when you are within His mind, then you should not be afraid of any physical or any psychic enemy, for nothing can be stronger than your Supreme Father who is omniscient and omnipotent.

	(A'nanda Vacana'mrtam XIV, 104)

	The Supreme Consciousness is all pervading and He is omniscient. When one 's nucleus coincides with the nucleus of the Supreme One, one becomes one with the Supreme. And in order to do this, what must one do? One must increase the periphery of one's mind.

	And how is one to expand the periphery of one's mind? By a constant fight against all limitedness, against all physical limitedness and against all psychic dogmas. Any idea that is surrounded by boundary lines, is called dogma. Dogma seals the future of the human intellect. So, the spiritual aspirants who want to establish them selves in the Supreme Stance must fight against dogmas. In the realm of philosophy, economics, history, archaeology, sociology and all sciences and humanities, dogma is dangerous.

	You boys and girls, you spiritual aspirants must always remember that you must never surrender at the altar of dogma. In the past dogma created so many divisive tendencies in the human society. Your slogan should be "Dogma -- no more, dogma --no more!" Establish your selves above the boundaries of dogma, and be established in the excellence of human glory.

		(A'nanda Vacana'mrtam XIV, 108)

	When one attains salvation, one's small "I" merges into the great "I" of the vast Purus'a. Originating from the mountain caves, crossing countless valleys and green and golden plains, the mountain river finally merges with the blue water of the sea. Does that river really die? No, it does not die. There is no permanent death of any entity. The rhythmic sweetness of rivers lives eternally in the surging waves of the vast oceans. Although people know this, they want to forget it. And because they remain oblivious to this fact, they become overwhelmed with sorrow. In fact, all entities are living eternally in supreme blessedness within the vast bosom of the Supreme Entity, from the state of beginninglessness to the state of endlessness. Nothing is lost, nothing was lost, nothing ever will be lost.

		(Na'mah Shiva'ya Shanta'ya, 206)

	
The ignorance regarding Brahma (the Supreme Consciousness) and Dharma has done enormous harm to humanity. In to day's civilised society this should not be allowed to continue. Knowing the omnipresent and all-pervasive Brahma as the fundamental essence of every stratum of the crude, subtle and causal worlds, and as the vital Nucleus of all enjoyment and enjoyers, we will have to construct everything of life anew. Keeping this cosmic ideation ever aglow before our eyes, we will have to reorganise our very life structure in a new pattern. My God, your God, the Hari of the Hindus and the Allah of the Muslims--we should forget all these types of differentiations and accept the all embracing ideation of that Supreme Entity with all our minds, with all our beings- the ideation of that changeless Entity who is the eternal abode of each and everyone. We need not unnecessarily addle our brains, thinking whether to call Him Hari or Allah.

		(Su'bha's'ita Sam'graha V, 89)

	Now what will an intellectual do? Many learned people are puffed up with vanity. Haven't you seen some scholars who have much vanity, who are proud of their intellect? You have. Can they become one with the Parama Purus'a? Never, because their psychic projection is towards the external world, seeking to get more name and fame, to establish them selves in the arena of vanity. Those who have intellectual vanity, won't ever be able to get in close contact with Him.

	But the true devotee says, "Oh Parama Purus'a, there are so many great devotees, and I am only an ordinary devotee, the worst devotee. But Lord, those who are Your big devotees have done one thing. They have stolen Your mind." Because Parama Purus'a loves His devotees very much, His mind has been stolen by them. Now Parama Purus'a's mind has been stolen by His devotees, so He lacks one thing--Mind: His mind has been taken by His devotees. "Oh Lord, your devotees have stolen your mind, so You have lack one thing. You have lost your mind. Do one thing Lord--take my mind. Let there be no lack in You. I offer my mind to You. Accept it."

	So the devotees are very intelligent, they are more intelligent than intellectuals, more intelligent than those engaged in actional faculties.

		(A'nanda Vacana'mrtam XIV, 44)

	Sagun'a Brahma has created this universe out of His benevolent desire to liberate each and every microcosm of this universe-to make each and every microcosm liberated like Him. Since this is His wish, then every microcosm will be liberated sooner or later. But this liberation will come only through sa'dhana'; thus human beings will have to practice spirituality for liberation. Intelligent persons start spiritual practice without any delay, because they know that any procrastination in this regard is merely to continue to suffer these mundane afflictions, caused by the illusion of considering this temporary residence to be a permanent one. That is why they consider it wise to move towards their eternal goal with firm steps, by casting aside their attachments to this ephemeral quinquelmental universe. Everyone will have to reach the goal one day. So it is the unavoidable duty of everyone to attain liberation by means of sa'dhana', as soon as possible.

		(A'nanda Ma'rga, 14)

	Those who practice sa'dhana' without having love for the Supreme, won't be able to get anything. But, if there is an iota of love, if there is a wee bit of love, they gain everything. Only those intelligent people who know this--they may or may not be efficient or proficient in the sphere of Dharma; even if they know nothing regarding Yoga; even if they know nothing regarding celestial and extra-celestial know ledge; even if they do not understand the inner spirit of Japa (repetition of mantra); even if they have no spiritual wisdom they will get everything if they have love for the Supreme.

	In a later phase this becomes, "I love Him not to get anything; I love Him because I get pleasure in loving Him--and for no other purpose."

	And in the final stage the devotee feels that, "I love Him, not to get any pleasure for myself. I love Him, because I want my love to give Him pleasure." That is purely unilateral, not reciprocal. Where there is the idea of reciprocity, it is not devotion, it is an ordinary commercial transaction--give some money, get some article. Here the devotee wants to give everything to the Supreme Entity and wants nothing in return. I love you, not for myself. I love you because I want my love to give you pleasure. So, in that last, final stage, the devotee's only wish is to give Him pleasure.

		(A'nanda Vacana'mrtam I, 55)

	It is the mind which carries the burden of pains and pleasures. In the mind is the gloomy black curtain of sorrow, and through this dark curtain pierces the silver light and golden glow of momentary happiness. As long as there are other entities outside the unit mind, there will continue to be sorrows and afflictions, de sires, passions, and pains. As a result of various types of physical or psychic clashes with other entities, the feelings of pain and pleasure rise and fall like bubbles in the mind.

	If, through sa'dhana', people can merge their unit mind with the Cosmic Mind of Parama Purus'a, then the unit minds themselves become the Cosmic Mind: their individual identities are merged in that Cosmic "I". In that condition, there remains nothing outside. Thus there is no longer any possibility of physical or psychic clash with any external entity or object. All objects, all ideas, arise out of one's mind. This is the state of liberation--a state of cosmic bliss far above the domain of mundane pleasures and pains.

		(Na'mah Shiva'ya Sha'nta'ya, 185)

	So you will have to satisfy Him, please Him. And the only way to satisfy Him is to satisfy His children. The entire creation, the entire living world, is His progeny. He is the Progenitor. So to satisfy Him you will have to render selfless service to His children. This rendering selfless service to the entire created world is known as 'seva'' (service).

	You know, our transactions are of two kinds. You give something, and at the same time you take something--this is called a commercial transaction. You give - some dollars and receive some article in exchange. This transaction is mutual. This transaction is business. When the transaction is unilateral, that is, when you are giving something and not getting anything in return, then it is called 'seva''. Seva' is unilateral--in English, 'one-sided'.

	There is another way of explaining it -- let there be a commercial transaction--you will give some money and take something in return. Now, if you want to take the most costly article from Him, you will have to pay Him the highest sum. Thus, if you want to get the most costly thing, that is, spiritual knowledge, then you will have to give yourself, and no money.

	Both of these may be treated as seva'. When your giving is unilateral, and when you are giving your everything to Him and receiving spiritual knowledge, both are seva'.

		(A'nanda Vacana'mrtam III, 110)

	This path of supreme attainment is said to be a path like a razor's edge. To tread the path of Dharma is to move on the razor's edge. Ordinary people might say that they are bereft of intellect, that they are ignorant; how can they move on the razor's edge? They would like to know the way out, and the way out is devotion.

	Work with devotion, go ahead with it. Wherever there is devotion, there is Parama'tma'. For Jina'niis (those who want to realise God only with intellect) and logicians, the path of Dharma is a razor's edge but for Sa'dhakas (spiritual practitioners) it is like a flower. Since God is attainable only by devotion, therefore He is with you. Victory will certainly be yours.

		(A'nanda Vacana'mrtam I, 2)

	Suppose there is a red flower and there are twenty mirrors in a room. You will see one original flower and twenty reflected flowers. The original flower is Parama Purus'a, and those reflected flowers are the unit beings.

	Now, when the reflecting mirror is free from all impurities, you will get a better reflection. The mental reflection of the Supreme Soul (Parama'tma') in you will be better if your mirror is in perfect condition. So you should keep your mental mirror always in perfect condition And in order to do this, what are you to do? You are to purify it with the help of Sa'dhana' and service. These two factors, Sa'dhana' and service, will keep your mental mirror always in good condition.

		(A'nanda Vacana'mrtam III, 91)

	Even after getting human life, only a few get the opportunity to listen to Dharmika (spiritual) discourses. Among those, only a few develop the desire to practise Dharma Sa'dhana'. And even among these, only a very few actually grasp the spirit of Sa'dhana'. Those rare ones who understand, perform Sa'dhana', and reach the goal are truly blessed. In this effort to perfect oneself, even if one faces obstacles and hindrances from one's elders and near ones, one must ignore them. This is not a sin, not a crime.

		(A'nanda Vacana'mrtam III, 61)

	You must remember the fact that, to realize Him, age, sex, academic qualifications and such things are not relevant. Great scholars, senior people and big intellectuals may lag behind, while an illiterate person races ahead and fulfils his or her purpose. You should not have any inferiority complex in your mind regarding age, sex, education, etc. You are His children. It is your birthright to reach Him, irrespective of your status, academic qualification, or age. Make proper utilization of this right.

		(A'nanda Vacana'mrtam III, 61)

	What is proper remembrance? You boys and girls, you know that one should go on repeating one's Is't'a Mantra. Always you are doing your work, but you are not repeating your Is't'a Mantra in your mind. Why? Because you have forgotten the fact that you should repeat it in your mind. Your memory is not strong. That's why you have forgotten it. Here Lord Buddha said, Samyak Smrti ("proper remembrance"), that is, you must never forget that it is your foremost duty to take the name of the Lord, to repeat your Is't'a Mantra in your mind.

		(A'nanda Vacana'mrtam XIV, 6)

	The first step of sa'dhana' is Yama and Niyama (moral principles). Yama and Niyama constitute the very base of life of a spiritual aspirant, and serve as a beacon in the life of a spiritual aspirant, to dispel all darkness from the mind. The ten weapons of Yama and Niyama give the sa'dhaka the spiritual strength to fight against all sorts of crudeness. The attainment of Brahma is the only desired goal of their lives, and the weapon for their ceaseless struggle to attain this goal is Yama-Niyama.

	All sa'dhakas are soldiers: their food is Jina'na (knowledge), their drink is Karma (Action), and Bhakti (devotion) is their salt. It is the salt which makes the food delicious. Food without salt may be unpalatable. Similarly knowledge and action, without devotion, lose all their value. Remember, oh sa'dhaka, if there is devotion, there is everything. If there is no devotion. there is nothing. In spite of the possibility of being confused due to the absence of knowledge, or being inert due to the absence of action, one can attain the Supreme Spiritual Stance only through devotion. It is not possible to attain this merely by knowledge or action. But if devotion is combined with knowledge and action, nothing can be better than this.

		(Subha's'ita Sam'graha V, 97)

INDISPENSABILITY OF GURU

	Brahma Himself is the Guru. There cannot be any second Guru. His secret is known to Him only, and He expresses Himself through a framework, a form. Now, generally people say that the form is Guru, but the form is not the Guru; the Guru is expressing Himself through that form.

		(A'nanda Vacana'mrtam III, 13)

	What is Guru? The Sam'skrta word "Guru" has two parts. It is a compound word. "Gu" means darkness. "Ru" means dispelling entity. The one who dispels is called Ru. Guru means the entity who dispels darkness from the mind.

		(Subha's'ita Sam'graha VIII, 34)

	The tantrikas say that there are three kinds of gurus--adhama (lowest) guru, madhyama (mediocre) guru, and uttam (highest) guru. The lowest type of gurus discharge their duty merely by mouthing big words and teaching theoretically. They do not bother to see if their disciples are following their instructions sincerely or not. The mediocre gurus teach their disciples, no doubt, and also supervise their progress to some extent. But the best gurus teach their disciples properly, follow their progress meticulously, and if they find their disciples straying from the path of spirituality, they compel them to do their practice by creating circumstantial pressure.

		(Subha's'ita Sam'graha VII, 29)

	The Tantrik scriptures describe the qualities of an ideal guru; tranquil; self-controlled; able to raise their own kundalini and that of others also; modest; soberly dressed; of exemplary conduct; well-established in society; pure in body and mind; adept in both spiritual theory and spiritual practice; superbly intelligent; maintaining a balanced family life; Established in dhyana (contemplation); well-versed in Tantra and Mantra; and able to reward and punish their disciples.

		(Subha's'ita Sam'graha VIII, 29)

	The Tantric scriptures also describe the qualities of an ideal disciple: tranquil; modest and humble; of pure soul; having reverence; capable of receiving ideas clearly; competent and ever ready to carry out the guru's command; able to raise one's own kundalini; having requisite knowledge and experience; of noble conduct; and having a balanced mind.

		(Subha's'ita Sam'graha VIII, 31)

	Every person is entitled to do sa'dhana'. Thus Sagun'a Brahma must appear to everyone in the form of a Sadguru. But if one does not have a keen desire for emancipation, one cannot claim this right; and that is why Sagun'a Brahma does not appear to everyone. When the desire for salvation becomes intense, only then do human beings attain Sadguru. Thus it is said, that only those who have reached the proper time in their evolution, are entitled to attain Sadguru and learn sa'dhana'.

		(A'nanda Ma'rga, 103)

	By means of sa'dhana', one attains liberation. For this one will have to resort to a special method. Only one who knows this method can teach others; the spiritual aspirant must search for a competent teacher to teach the science of meditation. So in order to learn the spiritual science and attain salvation, is not the necessity of a spiritual guru undeniable? Otherwise, can anyone learn this spiritual science by oneself? If someone does not open the gate to a house--if someone does not loosen the chains from those who are enchained, their hands and feet can never free themselves in spite of the most vigorous efforts. In exactly the same way, it is impossible for one who is enchained by Prakrti to attain liberation from this vast prison of the universe.

	Besides, it is not possible for anyone to learn the methods and strategies of anything, by oneself. It needs the help of a competent instructor who can teach well, and who can be followed. This sort of indispensable teacher is known as a guru. One should learn the methods of intuitional practice from such a guru. Hence without the help of the guru, it is not possible to attain liberation. The first and foremost requisite for attaining liberation is a guru.

		(A'nanda Ma'rga, 106)

	Who can be a guru? An enchained person cannot liberate others from bondage. Only a liberated soul deserves to be a guru, who can help others in attaining their salvation. A person who is free from the bond ages of Prakrti is a liberated person. Judged in this light, only the Supreme Entity is a real liberated soul. But the Nirgun'a Brahma (highest Unqualified Consciousness), because of its eternal freedom from the bondages of Prakrti, can never be the cause of others' liberation. Nirgun'a Brahma does not even think to give liberation to others. Thus only those who have attained the Supreme Rank by means of sa'dhana', and then have voluntarily submitted to the influence of Prakrti for a limited period, with the vow of doing welfare to humanity, and have assumed a human body--only they deserve to be called guru. As long as they remain in human form, they remain under the influence of Prakrti. But after giving up the human frame, they again dissolve back into the state of formlessness. So only that Entity beyond the scope of the gun'as (binding principles) is liberated in the true sense of the term, and it is only that Entity who can be a guru. Thus there is no difference between guru and Bhagava'n (the Supreme Entity).

		(A'nanda Ma'rga, 107)

	One should know the characteristics of a Sadguru, so that even the ignorant may recognise Him. Is the possession and display of supernatural or divine powers the characteristic of a Sadguru? A Sadguru is a liberated soul, and the master of all supernatural powers--but does He have to display them to be recognised as a Preceptor? The use of supernatural powers leads to degradation and brings one under the control of Avidya'ma'ya' (the force of ignorance). But Avidya'ma'ya' cannot have any influence over a liberated person: He will not come under the influence of Avidya'ma'ya' in any circumstances. Hence the person who claims the status of a Sadguru by virtue of possessing and displaying supernatural powers is merely an imposter. He is not emancipated and can never liberate others. Such a person should be cast off as a venomous serpent.

		(A'nanda Ma'rga, 186)

	Sa'dhana' means freedom from the binding influence of Prakrti. Avidya'ma'ya' is also a binding force, and that too has to be cast off. Suddenly and forcefully ejecting a ruffian who has occupied a house for a very long time will be extremely difficult, particularly when for long he was treated as a tenant and looked upon as a respectable person. He would never vacate the house easily, without much effort, and would certainly place all sorts of obstacles in the way of the one trying to make him leave. All his manoeuvrings will have to be fought against, and only when defeated would the ruffian allow the reoccupation of that house.

	Similarly, Avidya'ma'ya', which has flourished in one's mind for so many lifetimes, will not easily leave when one starts intuitional practice. Like the bullying tenant, Avidya'ma'ya' will also create all possible obstacles in one's effort to cast it off. Sa'dhana' or intuitional practice as taught by the Sadguru is the way to remove Avidya'ma'ya': it is only success in sa'dhana' that man make Avidya'ma'ya' forsake one. Hence the sa'dhana' that attempts to subdue Avidya'ma'ya' will naturally be resisted by its negative force, so that the obstacles created by it may compel one to give up the sa'dhana'. Obstacles in sa'dhana' should therefore be regarded as an indication of success in one's attempts to remove Avidya'ma'ya'. Obstacles are not created by God or by the Sadguru, for they wish every unit entity to become emancipated like themselves. They are created Prakrti against whom the war is waged; for to win liberation, Prakrti has to be defeated with the weapon of sa'dhana'. And against the sa'dhana', Avidya'ma'ya' uses its weapons of obstacles in defence. Hence obstacles in sa'dhana' should be regarded as good symptoms, indicating the beginning of the end of Avidya'ma'ya'.

		(A'nanda Ma'rga, 190)

	Some people consider it necessary to tear oneself away by force from the enjoyment of worldly things in order to do sa'dhana', and the fear of this compulsion torments them. It would, however, never be possible to control one's mind by such compulsion, since withdrawing the mind by force makes the body suffer and leads to ill-health. The system of intuitional practice as taught by the Sadguru is so potent that it imperceptibly diverts the mind from crude attractions to subtlety: the desire for earthly enjoyments disappears, and with it the anguish of not attaining them. Hence not to do sa'dhana' for fear of withdrawing oneself from worldly pleasures and enjoyments is not based on reason. Those who think thus are mistaken.

	To give up intuitional practice, which is the innate duty of everyone, because of baseless fears, only betrays one's ignorance. One should not be filled whit unfounded fears but should follow the path of sa'dhana', so one can know to be not a mere speck but as the Infinite Supreme Entity.

		(A'nanda Ma'rga, 209)

	Nothing can be achieved merely by depending on the guru without doing the intuitional practice, the sa'dhana'. Every one will have to do sa'dhana'. Some have the wrong impression that they do not have to make an effort, and will attain liberation by the grace of the guru. It is true that liberation is not possible without the guru's grace--yet the idea that it can be attained without effort is mistaken. One will have to deserve His grace and then alone will it be bestowed--it cannot be thrust on an undeserving discipline. To deserve His grace one must follow the method taught by Him with devotion and faith.

	Some people believe that, since they are disciples of a Sadguru and since He has come, to elevate all, He will take them all with Him just as a cowherd collects all His grazing cattle before He leaves the pasture at dusk. This is not a correct comparison. A Sadguru does not come to the world to graze His disciples like cattle. He comes to liberate people like Himself, to change humans into God. People will therefore have to make earnest effort to do sa'dhana', and not merely depend idly on the guru to attain liberation.

		(A'nanda Ma'rga, 188)

THE BEHAVIOUR AND CONDUCT OF A SA'DHAKA

	The best way to propagate a sublime ideal is by doing constructive work. If one condemns or criticises the ideals of others one may enjoy the satisfaction of an apparent victory, but humanity has never gained anything worthwhile from such a practice. In fact, a criticising mind becomes associated with that which is being condemned.

		(Tattva Kaomudii, 18)

	When one notices a defect in oneself, and does not find the means for Sha'stra (corrective punishment), one should purify the mind by fasting.

		(Carya'carya' II, 9)

	Before censuring anyone for some fault, make sure that you do not have the same defect.

		(Carya'carya' II, 9)

	Actions and not logic establish one's superiority.

		(Carya'carya' 11, 9)

	Overcome censure by praise, darkness by light.

		(Carya'carya' II, 9)

	Do not try to assume superiority by belittling others, because the other person's inferiority will become lodged in your mind.

		(Carya'carya' II, 9)

	Bear in mind that you have a duty to wards-indeed, you owe a debt to-every creature of this Universe, but towards you, no one has any duty; from others, nothing is due.

		(Carya'carya' II, 6)

	If you hurt someone's inner feelings arising from his or her innate tendencies, that is, if you inflict a blow on a person, then the reaction that is emitted from those wounded feelings is known as anger.

	When this anger creates its own vibrations in the mind, it exerts a tremendous influence on the nerve cells in a very short time, and causes disarray in the thinking process. The restlessness of the nerve cells causes a violent vibrational agitation in the nerve fibres, and as a result, the whole body starts trembling; the flow of blood to some parts of the body increases, and the functioning of the heart is disturbed. There is a tremendous deterioration of health. Such a person is easily defeated in any fight. Anger leads to premature death.

	This is not all. During anger the power of one's thinking is impaired. Even long after the anger subsides, this state continues, and the constant brooding of the mind disturbs one's spiritual sa'dhana'.

	So we see that the vrtti [tendency] of anger harms the body and stuns the mind and creates obstacles for spiritual progress. Shiva, the great yogi, was well aware of this truth, and thus He clearly stated, Krodha eva maha'n shatruh--"Anger is a great enemy."

		(Namah Shiva'ya Sha'nta'ya, 117)

	This universe is embedded in satya (benevolent truthfulness). Animals neither tell lies nor cherish untruth in their minds; plants do not cherish falsehood in their minds either. Human children do not tell lies or entertain falsehood unless taught otherwise. Even those whom we declare to be undeveloped people do not speak or think falsehoods. Only so-called advanced people tell lies, out of personal interest or ingrained habit.

	One can discern the actual age of a palm tree by reading the marks on the trunk. The tree never lies about its age for some employment advantage. In the veins of banyan leaves the same lines are permanently visible; they never change those lines to evade taxes. Wolves never change their voices to gain an advantage in catching goats. They are all embodiments of satya; falsehood is unknown to them. Sand and wood, bricks and stones, plants and animals, and even the greater part of humanity, are wedded to satya.

	Based on the strong foundation of satya stands the multi-dimensional growth and expansion of dharma. Dharma cannot remain with those who do not follow satya, or who give indulgence to falsehood out of personal interest or ingrained habit. A person who tells lies out of personal interest is certainly inferior to birds and animals -- even inferior to plants.

	To give up one's bad habit one will have to struggle. To bring about an improvement in one's habits, prolonged efforts are necessary. It is said that in the physical world falsehood is the noumenal cause of all phenomenal crimes. So however much one might display one's love for dharma, however much one might be obsessed with ritualistic paraphernalia, however much one might travel to various places of pilgrimage, if one is not sufficiently wedded to satya, dharma will never remain with that person; hence, Shiva's clear observation is, Dharmah sah na yatra na satyamasti -- "Where there is no satya, there is no dharma."

		(Namah Shiva'ya Sha'nta'ya, 124)

	The major part of the slander in the world is based on falsehood. Some indulge in it unknowingly; some, because their petty interests are hurt; and others, under the compulsion of him'sa vrtti (the mental propensity of harmfulness). With a cool mind you should explain this to the slanderer, but before doing so, make sure there is not even a farthing's worth of truth in his or her statement. If there is even a little fault in you, you should keep your mouth closed and accept it all, and you should thank the person for pointing our your fault and request punishment.

		(Carya'carya' II, 10)

	Even while dealing with a person of inimical nature, one must keep oneself free from hatred, anger and vanity.

		(Paincadasha Shiila)

	Love all, trust in all, but do not give responsibility to those not established in Yama-Niyama (morality).

		(Carya'carya' II, 14)

	Help the weak and the helpless in all possible ways.

		(Carya'carya' II, 16)

	Never attack the religious beliefs of any one. Make the person understand gradually with logic. If you attack a person's religions beliefs, it means you have attacked A'nanda Ma'rga.

		(Carya'carya' II, 16)

	One who does not come forward to help seeing a person in distress is unworthy to be called a human being-he or she is a slur on A'nanda Ma'rga.

		(Carya'carya' II, 17)

	Fine arts lead human beings to the trans-sensory realm; hence sa'dhakas (spiritual aspirants) should not discourage fine arts; rather they should support them, directly or indirectly.

		(Carya'carya' II, 18)

	Four kinds of debt are irredeemable- debt to father, debt to mother, debt to Aca'rya, and debt to Guru (Divine debt).

	(a) The only way to do service to one's father after his death is to help every male member of the Universe to progress on the path of highest development.

	(b) The only way to do service to one's mother after her death is to help every female member of the Universe to progress on the path of highest development.

	(c) The best service to the Aca'rya is to work for the comfort and benefit of one's Aca'rya and his/her family.

	(d) The best service to Ma'rga Guru is to work according to His wishes.

	But however much service one renders, one will not redeem the four debts until Moks'a (Salvation) is attained.

		(Carya'carya' II, 19)

	Seva (service) is of four kinds -- Sh'udrocita. Vaeshyocita, Ks'atriyocita and Viprocita. This is known as "Nr Yajina".

	Serving the sick, performing the funeral rites of a dead body, helping the suffering and doing all possible developmental work through physical labour, is known as Shudrocita Seva'.

	Economic service to living beings and the giving of food and water is Vaeshyocita Seva'.

	To rescue a person in distress, or to compel a person moving on the wrong path to come to the right path, by one's strength. physical capability and courage is Ks'atriyocita Seva'.

	To help human society in its mental and spiritual development by application of Para'jina'na (intuitional knowledge) is Viprocita Seva'.

	Remember that the value of each service is the same. Whatever kind of service is most necessary at a given time should be rendered.

	An A'nanda Ma'rgii will have to be Vipra, Ks'atriya, Vaeshya and Shudra all at once.

		(Carya'carya' II, 20)

	Do not judge anyone to be good or bad nor express your opinion, hastily. Even a small mistake in your decision or in your expression may result in collective harm to society.

		(Carya'carya' II, 32)

	You should try to get advice from every one but accept only the best. One whose advice you were unable to accept should not feel internally that he/she is trifling or insignificant to you, to society, or to the organisation.

		(Carya'carya' II, 33)

	A country can be conquered by force of arms but the mind cannot. Those who have taken to Sa'dhana' to conquer the mind are true soldiers. The aim of A'nanda Ma'rgiis is to conquer the Universal Mind. To achieve that, they will have to acquire the qualities of soldiers. They will have to keep specially strict vigilance on unity and order. Do not allow distinctions to crop up among A'nanda M'argiis. Unity should be maintained even at the risk to one's life. Do not under any circumstances allow individual interest to stand in the way of collective interest.

		(Carya'carya' II, 35)

	Property entrusted to you by anybody should be carefully preserved, and you should continually strive to return it to the rightful owner.

		(Carya'carya' II, 37)

	Remember, with every person you have a relationship of love and not of fear; those who love you will certainly give you recognition.

		(Carya'carya' II, 34)

	It is a bigger thing to put one lesson into action than to hear many. You should put into action every lesson in your life.

		(Carya'carya' II, 38)

	Hypocrites are-

(a) Those who give indulgence to falsehood.
(b) Those who are ungrateful to their benefactors.
(c) Those who do not keep their word.
(d) Those who betray.
(c) Those who slander behind one's back.

	You may come to a temporary truce with a hypocrite, but do not forgive till his/her nature is reformed. Immediate forgiveness is a special weakness of mind. It results in worse harm to society.

	Those who cherish class distinctions, communalism, provincialism and casteism while indulging in propaganda about Universalism are also hypocrites.

		(Carya'carya' II, 15

	Distinctions based on profession, wealth and birth are man-made. You must not give indulgence to these things in any way. Only vested interests are behind class distinctions.

		(Carya'carya' II, 16)

	Businessmen: (a) Do not create pressure of circumstances to force anyone to buy your goods.

	(b) Do not sell adulterated goods.

	(c) If you feel it difficult to run business in a line as a result of not selling adulterated goods, completely stop purchase and sale in that line, and do not forgive adulterators till they are reformed.

	(d) Remember, for you the greatest opportunity lies in Vaeshyocita Seva'.

	(e) Specially ensure that the stores of the disaster-relief section of the Ma'rga remain full.

		(Carya'carya' II, 23)

	Employees of different institutions:

	(a) Consider yourselves as servants of the common people.

	(b) Do not, on any account, accept or offer a bribe.

	(c) If someone through pressure of circumstances compels you to offer or accept a bribe, do not forgive that person till he/she is reformed.

	(d) If, in consideration of the power of your post, anyone offers you a present, that should count as a bribe.

		(Carya'carya' II, 23)

	Householders: (a) If someone offers you something out of regard for you (and not in consideration of the power of your post), you should accept and use it cheerfully, however inexpensive it might be.

	(b) You should co-operate fully with all welfare activities, governmental or non-governmental.

	(c) Do not offer a bribe to anyone. If someone through pressure of circumstances forces you to offer a bribe, do not forgive that person till he/she is reformed.

		(Carya'carya' II, 24)

	The steps of Sha'sti (corrective punishment):

	(a) First attempt to bring the guilty per son around through sweet words.
	(b) Secondly, adopt a stiff attitude.
	(c) Thirdly, tell him or her about the possible punishment for the offence.
	(d) Fourthly, take steps for punishment.

		(Carya'carya' II, 27)

	Prerequisites for Sha'sti (Punishment):

	(a) Before punishing a person you should consider whether you love him/her or not. You do not have the moral right to punish one whom you do not love.
(b) Punishment should be meted out to reform and not to cause suffering.
(c) The quantum of punishment must not exceed the quantum of love.
(d) If some innocent person is pained by any of your actions, then without considering whether he/she is your superior or inferior, you should sincerely seek his/her forgiveness; this will only enhance your prestige.

		(Carya'carya' II, 32)

	The meaning of the "Sam'gacchadhvam" ("Let us move together") Mantra should be realised in life. Always remain united. Solve all problems, big or small, with unity. Consider the misfortune of one as the misfortune of all--an injury to one as an injury to all.

		(Carya'carya' II, 31)

	No-one in A'nanda Ma'rga is anyone's servant. Use terms like 'agricultural assistant' or 'family assistant' according to the nature of their work. Look after your assistants as your own children and pay attention towards their all round development. Fix up the time for their Iishvara Pran'idha'na (spiritual practice) and help them to acquire a social status. Never be an impediment in the way of their progress.

		(Carya'carya' II, 30)

	Do not allow any wealth of the world to go to waste; take especially active steps to prevent the waste of food, fuel and water.

		(Carya'carya' II, 36)

	The mutative force is a hundred thousand times more powerful than the static force, and the sentient force is a hundred thousand times more powerful than the mutative force; hence you should not be afraid of any force in the Universe.

		(Carya'carya' II, 36)

	There are some people, spirituo-moralists, who declare: "I don't do any wrong, I am a moralist, I do good to others and so I am surely a Sadhu."* To this I will reply that they are not Sa'dhus. Only that person should be called a Sa'dhu who lives in constant God awareness, because one who does not live in continuous God-awareness cannot lead a truly moral life. His or her morality may collapse at any moment. One can, perhaps, resist the desire to take a bribe of Rs. 10,000, but cannot resist the temptation of Rs. 1,000,000. But a person who is an ardent devotee of the Lord will not only withstand the temptation of Rs. 1,000,000, but will also refuse the emperorship of the universe. To the devotee, the value of all mundane achievements is much less than that of Parama Purus'a. He or she is not ready to exchange anything for Parama Purus'a.

		(Nama'mi Krs'n'asundaram, 140)

	*A holy person.

	There are three kinds of people--Uttama (best); Madhyama (ordinary) and Adhama (of lower grade). Now those who come within the lower status are afraid of under taking anything, afraid of doing anything. "Oh! these whole-time workers, these Da'da's and Didis, their life is very trouble some, they have to undergo so many troubles, so many afflictions. Oh, it won't be possible for me to accept the life of a monk or nun. It is very difficult." Similarly, in other spheres of work, these lower-grade people are afraid of undertaking any challenge.

	Then, there are ordinary-grade people, Madhyama. They start a work but do not finish it. Suppose, a gentleman of the town doesn't know how to till the land. Out of fascination he starts tilling, and then he finds that it is very troublesome, so he gives up the duty, gives up the work in a half-done condition. This it what is done by ordinary people. It is also not good. But the best people-Uttama--who are they? They feel that "When I have started a work, I must complete it in an excellent way." The Lord Buddha said, Samyak Karma'nta i.e., when you have started a work, you must finish it in an excellent way.

		(Ananda Vacana'mrtam, XIV, 4)

	There must be a careful selection of the company you keep. That is what in Sans- kit is called Satsaunga. Sat means "good," and saunga means "association."

	So while selecting company you should be careful whether its discourses, its activities, its plans or programmes decrease the distance between you and your Lord. This is Satsaunga. good company. Otherwise it is Asatsaunga (bad company). Even intellectual discussions of a high order may not be Satsaunga if they have nothing to do with lessening the distance between you and your Lord, you and your Goal.

		(Ananda Vacana'mrtam XIV, 35)

	Each and every person--whatever his or her status of life, whatever his or her psychic or spiritual status-each and every human being wants success in life. Whenever you are doing something, success is not in your hands. Success comes as a reaction. When the original action is good, the reaction is also good, and that reaction is the success. For a spiritual person, for a spiritual aspirant, for a good soul who renders service to the society, the service it self is the prize. He or she wants no other prize, no other success.

	Suppose, a man is dying. You are nursing and helping him, and finally he is cured. This cure is the prize. You require no other better prize.

		(Ananda Vacana'mrtam XIV, 5)

THE TEMPLE OF THE BODY

	Keep the body neat and clean like a temple.

		(Carya'carya 11, 12)

	Twice daily before your regular meditation, and before any other time of meditation, bath or Vya'paka Shaoca (thorough cleanliness, or "half bath") must be taken.

	Before taking food and before going to sleep, do Vya'paka Shaoca with cold water, or in cold weather, with lukewarm water.

	(Method of doing Vya'paka Shaoca: At first wash your genital organs; then hands up to elbows and legs up to knees; then, taking a mouthful of water, splash water on the eyes and face at least twelve times. Finally wash the ears and the neck. Do Na'sa'pa'na (flushing the nostrils with water) also (only if your stomach is empty).

		(Carya'carya 11, 12).

	Before taking food, ascertain if anybody present there has not eaten. If anyone has not eaten, do not take food unless the per son willingly gives permission.

		(Carya'carya 11, 14)

	Priityanna (food offered out of love) -- If a person wants to feed you out of genuine intimacy, you should take that food happily, even if it is just grains and vegetable. But if someone invites you only to make a show to people, never accept his or her food.

	A'padanna (food for survival)--When life is jeopardised because of the lack of food and water, you need not consider whether the food is prohibited on any grounds or comes from an unworthy person.

	Shra'ddha'nna -- Shra'ddha'nna (food offered at a wake) is neither Priityanna nor A'padanna, hence it is not to be taken.

		(Carya'carya 11, 31)

	Before killing birds and animals for food, you must think a hundred times whether you can stay alive without killing them.

		(Carya'carya 11, 30)

	To maintain the physical body, you need physical food, air, water, light. But physical food is not simply for the physical body: it has its effect on the spiritual body also. The cells of your physical body are created from the cells that you receive from your physical food, and your psychic body is also influenced by these cells. So while taking food, you should be very careful. You should always try to take sentient food, and on rare occasions you may take mutative food. You should never take static food.

	Not only that, but your diet should be balanced. You must not take too much or too little. The food should be substantial--balanced or measured, and, at the same time, substantial. A voracious person cannot attain success in life. A voracious per son always suffers from so many stomach. diseases. So, you should neither encourage voracity, nor should you undergo fasting: for a long period of time. I have prescribed that our monks and nuns should do fasting four days per month, two Eka'dashis, one Ama'vasya'. and one Pu'rn'ima', and non-monks or family people are to keep two fasts in a month two Eka'dashis in a month. Fasting gives rest to the digestive organs and frees the body from so many ailments.

		(Ananda Vacana'mrtam XIV, 18]

	How should people conduct themselves. in the world? The only aim of life is spiritual practice--the realisation of the Supreme. But the body, composed of the five fundamental factors, and the mind, which is related to this body, are in this physical world. So spiritual practice can- not be sustained by ignoring this physical world. People will have to conduct their lives in such a way that their mundane duties are properly discharged without disturbing their spiritual practice, which is the primary goal of life. Thus people will have to continue their spiritual practice as the primary mission in life, and at the same time fulfil their worldly responsibilities, considering them to be allotted by God.

	But human psychology is such that after performing worldly duties for a while, people deviate from the main goal of life, sometimes so far that they tend to look upon their worldly duties only as a means of self-aggrandisement. This is the moment of their downfall--the black curtain of total annihilation falls on their lives.

	Then what is the solution? On ordinary days people continue their spiritual practice as their mission in life and at the same time discharge their worldly duties considering them to be allotted by God. But on certain special days (the days should be fixed according to the almanac lest people forget them), people should give greater importance to spiritual practice than to mundane responsibilities; that is, their time and energy during those few days should be devoted more to spiritual practice than to worldly activities. These fixed days are called upava'sa* or fasting days, since during these days people, keeping their minds engaged in spiritual matters, "live closer" to God, and any possibility of mental degradation is averted.

		(Namah Shiva'ya Sha'nta'ya, 156)

	*"To live near"

SALUTATIONS TO SHIVA AND KRS'N'A

	Human beings came onto this earth about a million years ago. We should think carefully how far human beings have progressed in the physical and psychic spheres during this past million years. There is a marked difference in structure between those prehistoric humans who lived one million years ago, and the humans of today. The brain of those ancient people was small, but the skull was big. The hands were quite long; the lymphatic glands were very active. They could dance and jump well; they could easily jump from one branch of a tree to another branch, just like monkeys of today.

	Civilisation advanced through clashes and cohesions. Those early humans in- vented various way to win battles, and their nerve cells became more and more developed. They evolved various theories, and sought methods to remember old wisdom. Out of their deep thought they gradually produced drawings to preserve these memories; thus pictorial script evolved. In China today pictorial-based script is still predominant. Human beings developed all these things in order to survive and, supply their necessities. In this way they gradually subdued the animal world also.

	Then the battle amongst themselves began, and in the process those who were less intelligent were destroyed. Those who had little intellect were exploited and degraded. Those who were a bit intelligent were considered as higher caste people, and those who were still more intelligent were considered as the highest class in human society. Thus ensued a war of intellect.

	Gradually those early humans developed science In the physical sphere and philosophy and spirituality in the psychic sphere. And while inventing philosophy. they began to search for the answers to many questions. During this period of search, Sada'shiva appeared, about 7000 years ago. He consolidated all human endeavours. and gave them a particular form and system. As a result, education, medicine, dance and music took a new form, and a new life.

	Long after that came Lord Krs'n'a. He consolidated human civilisation still further, and laid a strong foundation for human society.

	There is no end to human progress. On and on humans will march. There are many who predict the thermal death of the universe--that the whole universe will one day become frozen and unfit for life, and human beings will vanish. This may be partially true for a particular planet, but in fact the total thermal death of the universe will never occur. Before the death of any particular planet, the humans of that planet will migrate to other planets by means of developed conveyances. So there is no reason to be alarmed by imaginary fears of the thermal death of the universe.

		(Abhimat III, 20)

	Sada'shiva, who was born into this world about 7000 years ago, by His holy birth. consecrated, as it were, each and every dust- particle of this earth and utilised His whole life for the sole purpose of advancing the cause of universal welfare. Remember, I have not said "human welfare," because in our world, not only are there humans, there are also birds and animals, trees and plants. Shiva belongs to all; and for all living beings. He gave His all Hence the people called Him Sada'shiva; sada' means "always." and shiva means "welfare." So Sada'shiva means "one whose only vow of existence is to promote the all-round welfare of all living beings."

		(Namah Shiva'ya Sha'nta'ya, 5)

	In the olden days neglected and exploited people, who had fallen prostrate under extreme oppression, used to look upon Shiva as their supreme shelter. Shiva would crush this exploitation with His thunderbolt--He would strike the arrogance of vain and egoistic people with His trident, and reduce to ashes the mountains of injustice and tyranny. He felt great compassion for those afflicted people and, making them sit beside Him, advised them how to solve their physical, psychic and spiritual problems.

	Whenever Shiva noticed tears in the eyes of His devotees He felt restless. In fact. everyone was aware of the tenderness and flower-like softness of His large heart. Even wicked people used to take full ad vantage of His large-heartedness. Even though Shiva realised this, He would not change His ways. He never said. "I have made a mistake by forgiving those people. by granting them boons." Thus this noble personality, the remover of all the afflictions of the universe, was lovingly called Ashutos'a, "One who is easily pleased."

		(Namah Shiva'ya Sha'nta'ya, 232)

	Shiva was the first person in the world to marry; before Him no one was married in the true sense of the term. No male would take any kind of household responsibility. only perhaps a nominal responsibility such as animals do.

	He was such a great personality that out of His deep paternal love and compassion He provided a safe shelter not only to human beings but also to animals. He gave them food to eat, the touch of warmth in cold, consolation in sorrow, and made them realize the warm feelings of existence. Before Him people were half animal, half human. These people, who had been devoid of any social consciousness and mutual love for each other, built a sweet and loving environment revolving around Shiva; they created a social atmosphere of peace and happiness, a cool and shady bower of peace. For the first time in his tory, people began to realise that they were human beings.

		(Namah Shiva'ya Sha'nta'ya, 233)

	The loving inspiration of Shiva made those mute people eloquent, and they pro claimed with a sweet smile on their faces, "From now on there will be no discrimination among us, no conflict among the clans. Regardless of our colour--black, white, yellow--we are all the sons and daughters of Shiva. We all belong to one clan -- Shiva's clan." Thus the prehistoric humans, united by their common bond of the fatherhood of Shiva, strengthened the foundation of their mutual relationships. They realised that because Shiva was their father, their lives were in harmony and rhythm. Shiva was the first father of the human race.

		(Namah Shiva'ya Sha'nta'ya, 233)

	Shiva was born in an atmosphere of conflict between the Aryans and the non Aryans but He always cherished a sincere desire that all the races--the Aryans, the non-Aryans, and the Mongolians -- would live together in peace. In fact, He worked constantly towards that end. And to live in peace and harmony, there must be a supreme ideology accepted by all, because whenever there are ideological differences, physical conflicts between individuals and groups are bound to occur, and peaceful social life becomes impossible. So Shiva held one ideal before them: "Remember, you are all the loving children of the Supreme Father. You are entitled to live in this world as the sons and daughters of one and the same Cosmic Father. And I am always ready to help you to establish yourselves in your right to cosmic inheritance and a truly ideological life."

		(Namah Shiva'ya Sha'nta'ya, 20)

	Long ago people learned to perform sacrifices; they realised in theory that God exists, but did not know how to attain Him--how to develop God-consciousness. how to make themselves fit instruments for the attainment of the Supreme. Shiva prepared the path of sa'dhana' for them and taught them to evolve their minds with the help of mantra. Shiva also taught the people how to develop themselves spiritually with the help of different systems of yoga. Then people accepted unanimously that Shiva was the Lord of Mantra (Mantresha).

		(Namah Shiva'ya Sha'nta'ya, 234)

	The people of those days were acquainted with rhythm, but not with the musical scale (Sura-saptaka). After close observation Shiva concluded that the sounds produced by various birds and animals maintain a harmonious adjustment with the undulations of the sound waves of the universe. Based on the sounds of seven creatures,

	Shiva evolved seven musical notes. The music of the present-day world is entirely based on those seven musical notes. It is a matter of great regret that people have forgotten this science of music, whose foundation was laid by the intense efforts of Shiva. Nowadays, instead of considering music as a valuable asset to spiritual practice, they take it as a hobby, a means of livelihood, or a mere pastime. The intense effort which Shiva invested in this science is conspicuously absent today.

		(Namah Shiva'ya Sha'nta'ya, 10)

	Shiva observed that in the bodies of different creatures, the various glands were either overactive or under-active, either over-secreting or under-secreting. As a result, those creatures expressed themselves in various ways. Shiva intensively researched all these factors, and finally invented mudra' (gesture in dance). Each and every mudra' affects certain human glands in a particular way and thus influences people's minds accordingly. This was Shiva's contribution to the world of dance. In those days, people wrongly considered the random movement of the limbs to be dance. Only after the addition of mudra's was it elevated to the status of classical dance.

	Thus Shiva gave a systematic form and a definite structure to everything which was not well-formulated until then. He provided a system not only for music but for each and every expression of human life, so that everything might progress in a rhythmic way, so that nothing would be done haphazardly.

		(Namah Shiva'ya Sha'nta'ya, 12)

	There are endless varieties of humans in the world. Each of them according to his or her inherent sam'ska'ras is moving forward from the distant past to the distant future. But how many of them are really Human beings? How few people can we fully trust--to whom we can tell all our pains and pleasures, to whom we can Divulge all the thoughts of our minds and hearts and feel completely relieved, to whom we can say, "0 Lord, You know everything. I have nothing to hide from You."

	No, we do not ordinarily find such people. They are not only rare, they are also as sweet as honey After coming into contact with such a person even once, one feels for ever drawn to Him, one's heart yearns for Him, one cannot help but be pulled by His irresistible attraction. He is at the same time filled with sweetness and difficult to attain. One cannot get Him easily like puffed rice in the market place. We can not build a temple and permanently con fine Him inside.

	Even if one runs about the external world like a mad dog, one will not find Him. One will have to seek Him. the most beloved, with the highest love in the innermost recesses of the heart, in the most solitary jewel-case of the mind.

		(Namah Shiva'ya Sha'nta'ya, 236)

	Between any two epochs there is a transitional period. For instance, there was the Elizabethan age, the Victorian age, etc. Thus in history one age is followed by another, in the psychic world as well as in the physical world. Suppose society is moving in a particular direction with a certain philosophy. Suddenly, it receives a jolt from somewhere and stops, not knowing which way to go. At such times it stops, becomes confused and begins moving in another direction. When one flow stops and changes into another, that transitional point is called Yuga Sandhi. The particular flow of society is known as Yuga or age. One particular age ends and a new age follows. One set of ideas and values ends and a new set begins. At the transitional point, human beings become confused. They lose the ability to discriminate between Dharma and Adharma, what they should and should not do. During such a serious crisis, the advent of a great personality becomes an imperative necessity.

	Parama Purus'a Himself comes to this earth in the form of a human being with the help of the five fundamental factors. After coming to. the earth, He gives a tremendous push to the human society--He brings about a revolutionary change in the mental world. For this purpose He incarnates Himself in the world again and again.

	Lord Krisna came only to teach the people what is Dharma and what is Adharma, what to do and what not to do--which way would bring the highest fulfilment in their lives. He arrived at the right time, the transitional period in history, to fulfil His earlier promises.

	Pa'rthasa'rathi Krs'n'a* is the very symbol of eternal elan vital--infinite life-force. He wants to take all with Him. He is the nearest and dearest of all. No one is insignificant, no one is negligible. He belongs to one and all.

	* Krs'n'a as a warrior

		(Nama'mi Krs'n'a Sundaram, 145)

	Why did Krs'n'a wish to establish Dharmara'jya (the rule of Righteousness)? He deeply loved humanity. You may have noticed that in order to do good to humanity and to wipe out exploitation, one will have to work collectively in every stratum of life. For instance, if people work, even in small matters, on a collective basis, particularly in the spheres of production, distribution and similar activities, then they can easily save themselves from the fiendish exploiters. If there is a virus in the aspirin then you won't get rid of the headache. Similarly, if there are wicked people among the leaders of a co-operative society, then the lion's share of the profit will be misappropriated by them. That is why, in every sphere of human life, the rule of morality should be established.

	You can of course argue that if one acts morally and doesn't steal then that is sufficient, but this is not supportable because the basis of morality is Dharma or Imam. Without a strong Dha'rmika base, morality cannot stand. A strong current of selfishness cannot be contained by the sandy walls of morality. There must be the concrete embankment of Dharma. Just as the unsteady sandy walls are easily washed away by a river current, similarly morality, with out a strong Dha'rmika base, can be easily washed away by a strong current of sin. Permanent human welfare cannot be brought about unless Dharmara'jya is established.

	Unless people work in close cooperation, nothing great can be achieved. In order to promote human welfare, to fulfil the material needs, Pa'rthasa'rathi Krs'n'a had to raise the slogan of Dharmara'jya. Without this Dharmara'jya. nothing could have been done. That is why Krs'n'a wanted Dharmara'jya.

	(Nama'mi Krs'n'a Sundaram, 73)

	Pa'rthasa'rathi Krs'n'a took birth at a critical juncture in the history of the human society. The Vedic age was coming to an end and exploitation had reached its zenith point, with the opportunists finding ample scope for preying on the human society. At that critical moment history. He expected people I come forward and sympathise with the poor and .miserable, and help to alleviate their suffering.

	Krs'n'a never preached the message of so-called renunciation This sort of escapist philosophy had made the people of India and Southeast Asia averse to reality have been the cause of untold misery in their lives. The life of Krs'n'a was the anti-thesis of this escapist philosophy. He advised the people: You are to move collectively. You are to look to the welfare of all. You should develop yourselves in the physical, psychic and spiritual planes while maintaining proper adjustment among them. You should bear in mind vartama'nes'u varttate--live in the present. You should solve all your mundane problems collectively while directing your minds towards subtler spheres.

	(Nama'mi Krs'n'a Sundaram, 113)

	Krs'n'a has given humanity the inspiration to work. He has supplied the desire to do Karma. What has He said? He has said that you have hands and feet, you have a body. Use them. Go on doing your duty. Your body is an excellent machine, use it efficiently. If you do not utilize it properly then you will be doing something unworthy. Do your job. Do your duty. In doing their duty, sometimes people succeed and sometimes they don't. If you do not succeed, never become frustrated.

	While doing your duty, you need only attend to your work properly. You need not bother about or wait for the result. You have only the duty to attend to your job, for the result is not in your hands. You have your body and you have your work to do. Use your body and do your job. If you show negligence in the work entrusted to you by worrying about the result, then the work will not be done properly. Hence do your duty, for that is your birthright.

		(Nama'mi Krs'n'a Sundaram, 31)

	I also trust and believe that whatever Pa'rthasa'rathi Krs'n'a desired, sa'dhakas will certainly accomplish in close collaboration with Him. You will bring about a radical change in the social set-up so that each and every individual might find ample scope for their physical, mental and spiritual evolution. Remove the sorrow and suffering of the exploited humanity. Wipe the tears from their eyes. Build an ideal human society based on Dharma. Let this be the sole mission in your life.

		(Nama'mi Krs'n'a Sundaram, 154)

	Vrajagopa'la Krs'n'a* calls on and all. saying "Come on, come to Me, all of you. I am yours, and you are Mine. You are not simply sparks which came out of Me. You have come from Me and you will return to Me. You will never vanish like sparks in the void. Your future is not at all dark, it is resplendent. Your existence will merge in My effulgence, and thereby become all the more effulgent." It may not be to day, it may be a hundred years hence, but the merger must occur. "Oh mind, rest assured that it will happen one day." (Tagore). The greatest thing about Krs'n'a is that He instills into the human beings a tremendous certainty and fills them with the happy promise of a noble and glorious future. He convinces people that they are not merely sparks coming out of fire. "You have come out of Me and you. are moving around Me. You all love Me, knowingly or unknowingly. I have loved you times without number, in endless forms from age to age."

	* Krs'n'a the spiritual guide.

	The day that people come close to Krs'n'a, they are reminded of their past connection with Him. From deep in their memory, people realize that they had once been closely intimate with Him: "My mind tells me that I had, long ago, a very close relationship with him. I have known Him for ages. I somehow feel that He is my nearest relation."

		(Nama'mi Krs'n'a Sundaram, 133)

	One should never think. Parama Purus'a is so vast and I am only an ordinary human being." This is almost blasphemy. A drop of water in the ocean is no doubt small but it resides within the depths of the mighty ocean. Similarly, a human being may be an ordinary person but he or she has the capacity to become one with Parama Purus'a. When one draws close to Parama Purus'a. one merges with Him whether one likes it or not.

	Krs'n'a is that sort of nucleus. He attracts the people. He casts a loving smile at the unit beings and says, "Come to Me, don't remain away. Why are you hiding yourself? Come to Me." The closer the unit comes to Him, the more it feels the greatness of Parama Purus'a. Its life and mind become enveloped by His greatness.

	When the Sa'dhaka's mind reaches the Sahasra'ra Cakra, the pineal gland, this close association will be converted into absorption. He or she will no longer be able to maintain his or her separate existence. In this universe, Parama Purus'a is one, not two. When the Jiivas come to Him they cannot remain many, they be- come one. That is why those who are the true devotees, the genuine Yogiis, the real practitioners of Yoga, are bound in love and fellowship to one another.

	Vrajogopa'la Krs'n'a attracts all towards Himself--all entities in the physical, psychic and causal spheres. This proves that He wants each and everyone to come to Him. It further proves that He loves all. That is, while loving someone, He doesn't bother to find out whether or not he or she is spotlessly clean or blemished, whether he or she is learned or a fool. Had it been so then Vrajagopa'la Krs'n'a would certainly not have attracted every one. The fact is that He attracts all and loves all without discrimination. It clearly indicates that Krs'n'a is the very life and soul of human beings. He is the life of their lives. Those who don't know Krs'n'a still know in the heart of their hearts that He is the life of their lives. ( Even those who criticise Krs'n'a know inside that they are criticising their nearest relation.

	The Entity who draws all into Himself cannot but be the nucleus of the universe. No other entity has the capacity to attract all. As far as other entities are concerned, you may get some affection from them, or may be a little scolding, but you cannot get real love and affection. You may have noticed that others may love you in prosperity, but. when adversity strikes they won spare time for you. So there is no one besides Him who remains covert in the deepest core of one's heart, like a locker on a golden necklace. He is the nucleus of everything.

		(Nama'mi Krs'n'a Sundaram, 186)

	Vrajagopa'la Krs'n'a attracts the whole universe in various ways by His inscrutable gestures, His smiles and the music of His flute--that is, by the charming sweetness of sound, touch, taste, smell and form. If someone really loves Him he or she is bound to say, "Ah, how nicely He speaks. how sweet is His language." If anyone comes in His actual contact, he or she says, "How soft is His body, no one has ever experienced .such softness." If any one appreciates His physical handsomeness, he or she says, "I have never seen such incomparable physical charm -- how sweet is His smile." If anyone ever appreciates His blissful nature, he or. she says "How blissful are all His expressions. It's difficult to say which expression is more charming." And smell? The universe is full of His scent That's why I say that there is no second entity that is so beautiful, so pleasingly soft as our Vrajagopa'la. No other entity charms us, permeates our being so consummately as our Krs'n'a. Hence if any Entity really deserves our wholehearted love and devotion, it is Vrajagopa'la. No other entity can aspire to this most exalted position.

		(Nama'mi Krs'n'a Sundaram, 181)

	Vrajagopa'la Krs'n'a attracts people from a great distance to Himself and He draws them near amidst great joy The microcosm advances towards Parama Purus'a dancing and laughing all the way. This is the style of Vrajagopa'la Krs'n'a, this is His essential characteristic. While drawing unit entitles towards Himself. He adopts various blissful spiritual forms. Sometimes He deeply loves His devotees; sometimes He lightly scolds His devotees and then deeply loves them; sometimes He provokes interest and excites curiosity in their minds; and sometimes He infuses fear complexes in their minds. He saturates the devotees' minds with different Rasas (feelings) and brings them nearer to Him self--that is, He attracts the Jiivas not through one Rasa but through many Rasas because this universe is a flow of endless vibrations and each vibration is being transformed into perpetually new forms. The troughs and crests of two vibrations may be similar but never identical, and for that reason no two entities are identical.

	Vrajagopa'la, who has been guiding the unit beings in bliss, is the Supreme Desideratum, the summum bonum of human life.

	Krs'n'a has no comparison, no parallel. Many Rs'is (sages) tried to compare Him to other entities but utterly failed. When tired and disappointed, they said, "There is no other entity with whom we can compare Him. His love for the Jiivas is unmatched. His Bha'va (cosmic ideation) is unparalleled. His intuition is incomparable, the depth of His knowledge has no parallels and His farsightedness is also unparalleled. There is nothing which can be likened to Him. Oh yes, there is one thing which can be compared to Him and that is Krs'n'a. Krs'n'a alone is His own comparison."

		(Nama'mi Krs'n'a Sundaram, 142)

TA'N'D'AVA, KAUSHIKII AND KIIRTANA

	Now, if people dance according to the prescribed of breath control, in harmony with the proper rhythm and proper mudra' (gesture), the dance not only becomes enjoyable to others and to the dancers themselves, it also be- comes quite a good exercise. And if at the same time that dance equally influences each and every gland. then those glands secrete the proper amount of hormones, which brings nourishment not only to the body, but also to the mind and the a'tma (soul). All the glands of the body need regular and proper exercise. The systematic and rhythmic dances invented by Shiva constitute those useful exercises.

	Now, all dances do not equally exercise all glands, and there are some glands which are not at all influenced by dances.

	In the absence of the proper exercise of those glands, people lose many capacities at an early age -- especially the capacities of deep thinking and of sustained recollection; and there is no process for restoring them. Considering all this, Shiva invented a unique and perfect dance: ta'n'd'ava. As long as a dancer remains above the ground, he derives much benefit; when he touches the ground, then those benefits are assimilated by the body. That is why in ta'n'd'ava there is much jumping, because jumping requires the practitioner to remain off the ground for a fairly long period of time.

	The word ta'n'd'u in Sam'skrta means "jumping," so ta'n'd'ava means a kind of dance where jumping is a dominant feature.

	This was a unique invention which no one had ever thought of in the past; nor is it likely that anyone will find a substitute for this dance in the future. This dance is not only beneficial for the body, it also develops the mind and leads to spiritual elevation.

		(Namah Shiva'ya Sha'nta'ya, 25)

	The Lalit Ma'rmik dance can maintain adjustment with Kiirtana without causing any sort of fatigue in the human body. 'That is why it has been prescribed for Kiirtana. Marmiik means "that which touches the core of the heart (marma)" -- that is why it is called Lalit Ma'rmik. Parvati was the propounder of this Lalit dance.

	And Shiva Himself invented the Ta'n'd'ava dance. The idea behind the invention of Ta'n'd'ava dance is an invariable truth: "I must keep on fighting against destruction through struggle itself." One hand holds a skull and the other hand a sword. The skull is the symbol for destruction, and the sword is the symbol of struggle. "No, I do not yield before time, death or destruction. I am fighting against these with the help of the sword." Lord Shiva is the pro pounder of this dance.

	Human beings suffer from various diseases which create minor obstacles in sa'dhana'. That is why I have invented the Kaoshikii dance on sixth September to fight against such petty bodily complaints such as liver disease, etc. which cause inconvenience in sa'dhana'. This dance is the panacea for twenty-two diseases.

	("Song, Dance and Music" 
	A'nanda Vacana'mrtam IV)

	While dancing Kaoshikii one seeks to establish the link between the microcosm and the Macrocosm. This process is commonly known as Mysticism. Kaoshikii pertains to the innermost self of the individual. The self of the individual is hidden within the innermost Kos'as, the layers of existence. Kaoshikii Dance is like the blossoming of the innermost self.

		(Abhimat V, 251

	I have already said, and I repeat it again, that now the time has come to manifest the glory of kiirtan. And I also want to say further that those who wish to attain spiritual progress in their sa'dhana' will have to do more and more kiirtan. By kiirtan. the mind becomes pure, and with this pure mind, one can do sa'dhana'. If the mind is made pure even for five minutes by kiirtan. then if you do sa'dhana' for only five minutes, your sa'dhana' will be very good; you will surely attain spiritual progress. And because of your spiritual progress, you will come closer and closer to the Supreme Consciousness, you will come in contact with His psychic waves. And in that state you will be able to render still better service to human beings, animals and plants, by means of Neo-Humanism.

	May you all be blessed.

		(Ananda Vacana'mrtam III, 21)

	The Supreme Consciousness is every where, but that vibration originates from that place where His nucleus is. He seats that nucleus at that place where devotees sing His name. What can be a better place than that?

		(Ananda Vacana'mrtam I, 34)

	There are two ways to withdraw the indriyas (sensory and motor organs) in order to direct the mind towards the Supreme Consciousness. One is to direct the mind inwardly, and the other is to keep all the indriyas engaged in the same type of work. So while inventing Kiirtana, this science was taken into account. In Kiirtana what does the tongue do? What it does best -- it speaks. The vocal chords move in uttering words. The ears listen to the uttered words and the hands and feet move also. Thus all the indriyas are engaged; they are not permitted to do this or that. Just as ghosts, when not employed, break the necks of their victims (there is a popular story that goes like this); similarly, the indriyas also must be kept engaged. The legs move in the style of the Lalita dance, the hands are en gaged, and the ears are engaged in listening. Kiirtana is so popular because in Kiirtana all the ten sensory and motor organs together with the mind are kept engaged.

	Moreover, there is also a system for musical accompaniment in Kiirtana, because sometimes while doing Kiirtana our ears may be distracted, For instance, while a person is doing Kiirtana they may also hear a lady saying to another lady, "Hello sister, what did you cook today? "So normally a mrdanga (drum) is prescribed, for playing of mrdanga serves the purpose of attracting the mind and helping it associate with the vibrations of the Kiirtana. Thus immediately the mind returns to the ideation of the Kiirtana. So there is a large science in Kiirtana.

		("Science of Kiirtana", Calcutta, 1979)

	The constant movement towards the Supreme Entity is sa'dhana', and for this sa'dhana' alone, human beings have come onto this earth. Now the question is, what is the best aid for sa'dhana'? Kiirtana. What is its actual benefit? It accelerates the speed of the movement towards the Supreme Entity. Besides that, Kiirtana helps sa'dhakas in various ways, m different circumstances. In the midst of multitudes of obstacles in this relative world, human beings establish themselves finally in the Supreme Stance.

	Microcosms suffer from three kinds of afflictions: physical, psychic, and spiritual. The only way for the final removal of these triple afflictions is sa'dhana'. That is why people should do meditation as much as people. If sa'dhana' is not done, then one's food, bath and sleep should also be given up. Similarly, wherever there is opportunity and time, one must do Kiirtana, which is the most useful practice for sa'dhana'.

		(A'nanda Vacana'mrtam XXII, 17)

	Kiirtana will help spiritual aspirants in all ways and in all circumstances. If people do Kiirtana with clear pronunciation, then the mouth and tongue become pure, the ears become pure, the whole body becomes pure. Because of the purity of all these parts of the body, the Atman (soul) also becomes pure. People become so purified as a result of prolonged Kiirtana that they feel as if they have just taken a holy bath in a sacred river. A holy bath f or a spiritual aspirant means constant Kiirtana.

	Therefore, instead of wasting their time in idle gossip, people should do Kiirtana whenever they have time. Even if they have a few spare minutes, they should do Kiirtana. It is foolish to waste time in useless pursuits. Those who have attained human bodies are not fools; they have certainly a little intellect. They know inwardly that they are the children of Parama Purus'a; why should they waste their valuable time?

		(A'nanda Vacana'mrtam XXII, 18)

	When a large number of people do Kiirtana, then not only their physical force is concentrated, but also their collective psychic power, getting inspiration from Parama Purus'a, starts to flow in a single channel. Thus there is not only a concentration of physical force, but of psychic force as well; and this concentrated physical and psychic force removes the accumulated sorrows and miseries of the material world.

		(A'nanda Vacana'mrtam XXII, 19)

	In the hearts of the devotees, a throne has already been prepared for Parama Purus'a, so whenever the devotees do Kiirtana in one place, Parama Purus'a takes His seat on the throne of their hearts. He shifts His nucleus to that place, and that becomes the divine capital of Parama Purus'a's realm.

	Now the question is, why does Parama Purus'a come to that place? Because He loves His devotees very much.

	Getting this inspiration from Parama Purus'a, the spiritual aspirants become very powerful, and in the face of their invincible collective psychic power, no worldly obstacle can stand. Thus just as Kiirtana is a valuable aid to sa'dhana', it is equally useful for the removal of worldly afflictions.

	These worldly afflictions are partly created by Prakrti (the Cosmic Operative Principle), and partly by human beings. Whoever has created these miseries, all the obstacles and dangers are removed by collective Kiirtana; flood, drought, famine, pestilence, earthquake, and all such natural calamities can be averted if people do Kiirtana with sincerity. Human miseries will be removed then and there.

		(A'nanda Vacana'mrtam XXII, 20)

	Besides this, Kiirtana removes various psychic troubles also; the troubles which have already arrived, and the troubles which have not yet come but of which there are forebodings. All these are removed through Kiirtana. If Kiirtana is done beforehand, then those future troubles can be forestalled while they are still in the premonition stage.

	Why are they removed? It is not be cause of the collective psychic energy that they are removed, but because of the fact that so many minds are moving with tremendous force towards Parama Purus'a, getting inspiration from Him.

	Where Kiirtana is done, not only those who actually do the Kiirtana will be benefited, but even those who do not take part in it Even those who do not even like it, and listen to it disrespectfully, will also be benefited. If you listen to it with reverence, it will uplift you; and even if you listen n to it with disregard, even then it will benefit you.

	That is why all intelligent, all wise, and all clever people, should do Kiirtana at any time, and any place. And one who is doing Kiirtana should always remember that the loving hand of blessing of Parama Purus'a is always on them.

		(A'nanda Vacana'mrtam XXII, 22)

NEO-HUMANISM

All molecules, atoms, electrons, protons, positrons and neutrons are the veritable expressions of the same Supreme Consciousness. Those who remember this reality. who keep this realisation ever alive in their hearts, are said to have attained perfection in life. They are the real devotees, the real bhaktas. When the underlying spirit of humanism is extended to everything, animate and inanimate, in this universe; I have designated this as Neo-Humanism. This Neo-Humanism will elevate humanism to universalism, the cult of love for all created beings of this universe.

	(The Liberation of Intellect, Neo-Humanism 7)

	The devotional sentiment is the highest and most valuable treasure of humanity. This element of devotion, the most precious treasure of humanity, must be preserved most carefully. Because it is such a tender inner assert, to preserve it from the onslaughts of materialism, one must build a protective force around it, just as people put up a guard-rail around a small tender plant. Now the question is, what is this protective fence? It is a proper philosophy which will establish the correct harmony between the spiritual and material worlds, and be a perennial source of inspiration for the onward movement of society.

		(The Liberation of Intellect, Neo-Humanism, 3)

	When this surging Neo-Humanism over flows in all directions, making all things sweet and blissful, unifying individual life with collective life, and transforming this earth into a blissful heaven -- that very state of supreme fulfilment is the state of spirituality as a mission. That is the highest state of attainment in human life, the source of all inspiration.

	Those who move along this path make their lives glorious and effulgent, and their sweet radiance illumines and glorifies all other minds in this harmonious universe. In that state, whatever they come in con tact with in the world, they can distinguish the pure gold from 'the impure, the true from the false. On these people. alone can all of humanity rely. Their victory is assured.

		(The Liberation of Intellect, Neo-Humanism, 13)

	Undeveloped creatures act according to inborn instinct only; they act with the limited minds which they have inherited at birth. An octopus catches a crab with the help of its limited mind. The mosquito, guided 'by inborn instinct, sucks blood whenever it sits on another body. We cannot judge their actions as good or bad, nor are they guided by sentiment; these things they do not possess at all. In the case of developed animals, sentiment exceeds inborn instinct. And in the case of more developed beings such as human beings, they possess sentiment and rationality and the faculty of discrimination as well.

	Now as a human being, what should one do? One should follow the path of rationality. Rationality is a treasure of humanity which no animal possesses. And those who possess the inner asset of devotion within their hearts and follow the path of rationality in dealing with the external world, must be victorious. They alone can accomplish worthy deeds in this world.

		(The Liberation of Intellect, Neo-Humanism, 18)

	A firm foundation will have to be created which will support humanity to face all conflicts, What is that firm foundation? It is the realisation that all the creatures which have come to live in this world, do not want to leave it -- they all want to survive. Thus we must grant them their right to remain in this world, their right to survive. We must continue to fulfil all their needs so that they will not have to leave this world prematurely. We must make arrangements for the food, clothes, education, shelter and medical treatment of each and every individual, so that all can live in this world as long as possible, and become assets to the earth. We must provide them with the inexhaustible resources for their forward movement towards their spiritual goal. This very mentality is known as Sama sama'ja Tattva (Principle of Social Equality). All the expressions of human life will have to be based on this Sama-sama'ja Tattva.

		(The Liberation of Intellect, Neo-Humanism, 35)

	It is futile to think of an individual's past -- we must not discriminate whether one black or white. We should only remember that we must establish ourselves in the ultimate reality, by forming a new social order based on Sama-sama'ja Tattva. When we have embraced the ideal of Sama-sama'ja Tattva, when we have attained the physical strength, psychic intellect and spiritual wisdom to materialise it -- should we not play a successful role to implement this noble and sublime ideal? Our coming to this earth and our remaining here, our every breath, every vibration of our existence -- should this not attain supreme fulfilment? By utilising all our physical, psychic and spiritual powers, should we not attain the pinnacle of human glory?

		(The Liberation of Intellect, Neo-Humanism, 39)

	The sentiment that grows out of love for the indigenous soil of a country is called geo-sentiment. From this geo-sentiment, many other sentiments emerge, such as geo-patriotism, geo-economics, geo-religion, etc. This geo-sentiment attempts to keep humanity confined within a limited part of this world. But the innermost desire of people is to expand themselves maximally in all directions.

	If a materialistic philosophy contains any narrowness, like this geo-sentiment, an imbalance is bound to occur between the inner and outer worlds; and psycho-physical imbalance will be inevitable. This is why, in spite of possessing everything, people will remain poor and deprived. In the past this geo-sentiment has caused enormous harm to many individuals and communities of people. Intelligent people must keep themselves aloof from this geo-sentiment and support nothing which is based on it, because it pollutes the devotional sentiment; it degrades human beings and undermines human excellence.

		(The Liberation of Intellect, Neo-Humanism, 4)

	There is still another sentiment which is more expansive than geo-sentiment the socio-sentiment. The socio-sentiment does not confine people to a particular territory, but instead pervades throughout a particular community. That is, instead of thinking about the welfare of a particular geographical area, people think about the well-being of a community, even to the exclusion of all other communities. And in the process, while they concern themselves with the interest of a particular community, they do not hesitate to violate the interests and natural growth of other communities.

	This socio-sentiment has, in the past, caused much bloodshed and created enormous division and mutual distrust among human groups, separating one group from another and throwing them into the dark dungeons of petty dogmas. Humanity's movement is then no longer like a broad and flowing river, but a stagnant pool.

		(The Liberation of Intellect, Neo-Humanism, 5)

	There is still another sentiment -- the human sentiment. Many persons were born in the past who shed copious tears for suffering humanity. But strangely enough, after their eloquent speeches were over, they sat down comfortably at a dinner table and treated themselves to a delicious meal of fish -- as if those fish had not suffered pain and death. This human sentiment has expressly violated the interests of non-human creatures, but its proponents found nothing wrong with it.

	'The concern for the vital flow throbbing in other human creatures has driven people to the fold of humanism, has made them humanists. Now, if the same human sentiment is extended to include all creatures of this universe, then and only then can human existence be said to have attained its final consummation. And in the process of expanding one's inner love to other creatures, there should be another sentiment behind the human sentiment, which will vibrate human sentiment in all directions, which will touch the innermost recesses of the hearts of all creatures, and lead one nod all to the final stage of supreme blessedness.

		(The Liberation of Intellect, Neo-Humanism, 6)

One social group, guided by a particular type of social sentiment, exploits another group. First the exploiters inject the idea in the minds of the exploited that the latter are degraded, while the former are elevated; so they are entitled to greater rights, even to the right to exploit the inferior community. They are the first-class citizens, and the exploited are second-class.

	If you analyse the history of the world, you will find that whenever one group exploited another in file economic sphere, they first created psychic exploitation by infusing inferiority complexes in the minds of the exploited masses. You will find that in each case of. economic exploitation, psychic exploitation was the foundation: if you go deep into the background, you will discover a continuous and cunning attempt to create inferiority complex.

		(The Liberation of Intellect, Neo-Humanism, 47)

	The subtler and sweeter expressions of human life are generally termed "culture". Human epiture. is one, but there are some local variations in its expression. That particular community which is motivated by socio-sentiment to exploit others, tries to destroy the local cultural expressions of other communities. It forcibly imposes its language, dress, and ideas on other communities, and to paves the way for exploitation by paralysing those people psychologically. This is how, being guided by soio-sentiment, these people perpetuate exploitation in cultural life.

		(The Liberation of Intellect, Neo-Humanism, 53)

	As you know, the mind has a natural tendency to degrade itself; it flows more easily downwards than upwards. So if some people, by virtue of their wealth, impose vulgar cinemas and dramas on others, this will break their backs and they will become paralysed. And these paralysed, spineless people in future will never be able to stand unitedly against cultural or any other kind of exploitation. They can never do so because mentally they are completely dead -- their capacity to raise their heads in protest has been crushed forever. How can they raise their heads again?

	This exploitation in the cultural sphere is accomplished by the propagation of pseudo-culture. Every honest, virtuous and  rational person must fight against this pseudo-culture, and inspire others also to do the same. If this is not done, the future of humanity will be sealed. It is proper for human beings to struggle for political freedom, for social emancipation; but if their cultural backbone is broken, then all their struggles will end in nothing -- like offering clarified butter to a sacrificial fire which has been reduced to ashes. If one's spine is shattered, it is impossible to hold one's head erect. Can those whose necks and backs are crushed under the weight of pseudo-culture, be expected to hold their heads high in any sphere of life? Hence it is the bounden duty of every rational person to save innocent people from pseudo-culture.

		(The Liberation of Intellect, Neo-Humanism, 54)

	Depending upon the degree of economic affluence, some countries are called "developed," some "developing" and some "undeveloped". Now the interesting thing is, that none of these so-called developed countries can stand on their own legs. They are simply compelling the developing and undeveloped countries to buy their industrial goods by creating circumstantial pressure on them. None of these countries is "developed" by developing its own resources.

	In those countries which are developing their own resources, the resources are not equally distributed among them, so naturally some countries' resources will become exhausted sooner than others'. And when this occurs they. will have to use force -- either physical or intellectual -- against other nations to obtain their resources.

	So as long as there are bondages of nationhood, the tendency to exploit individuals or the collectivity will continue to exist.

		(The Liberation of Intellect, Neo-Humanism, 60)

	You will have to identify those who are depriving the masses of the minimum necessities of life. You will have to analyse each and everything in the proper perspective. Until you come to a clear conclusion after proper analysis, you cannot rescue the people from the tightening noose of exploitation. Here the importance of study is tremendous; you will have to do it. You cannot afford to shut the pages of your book and remain like frogs in the well. You must enlarge your mental horizon and move ahead by shattering all social bondages.

		(The Liberation of Intellect, Neo-Humanism, 71)

	What do people do to meet their growing needs for agricultural lands, for industries, etc.? They bring about large-scale deforestation, but no one bothers to think about the creatures that live in those forests. So the tigers and elephants haunt the villages, kill the people, and demolish their houses. Why? Out of their instinct for self-preservation. We have destroyed their natural habitat, the forests, but we never bothered to consider any alternative arrangements for their shelter. We have recklessly destroyed large areas of forests without caring to think that thereby we are destroying the ecological balance among the human, plant and animal worlds. And we never realised -- and still do not -- that this wanton destruction of the animal and plant worlds, will be of no benefit to human beings. Rather it will be a great loss for human society.

		(The Liberation of Intellect, Neo-Humanism, 62)

	Each and every living entity, whether plant or animal, has two types of value: one, its "utility value" and the other, its "existential value."

	Human beings usually preserve those creatures which have an immediate utility value for them: for example, cows. Human beings protect them for their own benefit because cows have some utility.

	But when people are able to prepare synthetic milk by chemical process, they will also stop breeding cattle. That day people will either kill the cows by starving them or they will themselves eat the cows.

	Who says that those creatures who have lost their immediate utility value have no right to exist? No one has the moral right to say this. No one can dare to say that only human beings have the right to live, and not non-humans. All are the children of Mother Earth; all are the offspring of the Supreme Consciousness. Most creatures have existential value, although they may not be valuable to human beings, or we may not be aware that their existence has some significance. Oftentimes we cannot know the utility value, or the existential value, of a creature; we wrongly think that it has no existential value. This is the height of foolishness.

	One more thing must be said -- that non human creatures have the same existential value to themselves as human beings have to themselves. Perhaps human beings can understand the value of their existence, while other living beings cannot: this is the only difference. Even so, no one has delegated any authority to human beings to kill those unfortunate creatures.

		(The Liberation of Intellect, Neo-Humanism, 63)

	Some people argue that animals have been created by Paramapurus'a for our food. I knew a certain person who used to say that if people do not eat goat's meat, the world would become populated only by goats. And others said, that if people don't eat chickens, there would not be even a single inch of space on this earth -- it would be filled with chickens! Now my point is, even though human beings do not eat vultures, is there a crowd of vultures in the world! How foolish such people are! People don't eat earthworms -- has there been an uncontrollable growth of earthworms on earth? Only out of excessive greed, people eat chickens and goats and are simply searching for logic to support their actions and cover up their weakness This sort of cunning will not do.

	In the mobility of the psychic worlds there are certain defective thoughts prevailing -- that we humans are destined to rule this earth, and the creatures are destined to be ruled by us. You will have to fight against this type of psychology with the help of your strong weapon. What is that weapon? Neo-Humanism. All have the equal right to live here: this universe is for all, it is not the patrimony of human beings only.

		(Renaissance in All the Strata of Life," Calcutta, 1986)

	Thus the importance of study is tremendous. Those who are educated must conduct seminars among themselves and also among the less-educated -- they must make the latter understand. Knowledge must be disseminated throughout all sections of society. You must create opportunities for all people to judge everything in the light of truth. Liberate the intellect of each and every person. Human intellect is now bogged down in a marshy quagmire -- let people enjoy the sweet taste of intellectual freedom.

		(The Liberation of Intellect, Neo-Humanism, 73)

	Intelligent people should make people aware, through seminars, of the Importance of Sama-sama'ja Tattva and proto-psycho-spirituality* to fight against socio-sentiment.

	* The Greek prefix 'Proto' means "tending towards".

This is how intelligent people will show them the path of liberation. This must be done; for although there may be some individuals who, knowingly or unknowingly, are fighting against this socio-sentiment, the majority of people are in darkness. That is why you will have to carry the collectivity with you, because the collectivity is yours. The collectivity is not outside you -- your future is inseparably connected with the collective fortune. You must take the entire collectivity with you and move towards the sweetest radiance of the new crimson dawn, beyond the veil of the darkest night.

		(The Liberation of Intellect, Neo-Humanism, 90)

	Now it is high time to make a reappraisal of the down-trodden humanity, of the down-trodden humanism. Oftentimes, some people have lagged behind, exhausted, and collapsed on the ground, their hands and knees bruised and their clothes stained with mud. Such people have been thrown aside with hatred and have become the outcastes of society; they have been forced to remain isolated from the mainstream of social life. This is the kind of treatment they have received. Few have cared enough to lift up those people who lagged behind, and help them forward.

	When some people started advancing. they thought more about themselves and less about others, nor did they think about the animals and plants. But if we analyse with a cool brain, it becomes quite clear that just as my life is important to me, others' lives as equally important to them and if we do not give proper value to the lives of all creatures, then the development of the entire humanity becomes impossible. If people think more about themselves as individuals or about their small families, castes, clans or tribes, and do not think at all about the collectivity, this is decidedly detrimental. Similarly, if people neglect the entire living world -- the plant world, the animal world -- is this not indeed harmful? That is why I say that there is a great need to explain humanity and humanism in a new light, and this newly-explained humanism will be a precious treasure for the world.

	(The Liberation of Intellect, Neo-Humanism, 92)

	What is this Neo-Humanism? Neo-Humanism is humanism of the past, humanism of the present and humanism-newly-explained--of the future. Explaining humanity and humanism in a new light will give new inspiration and provide a new interpretation for the very concept of human existence. It will help people under stand that human beings, as the most thoughtful and intelligent beings in this created universe -- will have to accept the great responsibility of taking care of the entire universe; will have to accept that  the responsibility of the entire universe rests with them.

	(The Liberation of Intellect, Neo-Humanism, 93)

	Humanism newly-explained and newly propagated is Neo-Humanism -- the philosophy which will make people understand that they are not merely ordinary creatures. This philosophy will liberate them from all inferiority feelings and defects and make them aware of their own importance; it will inspire them to build a new world.

	(The Liberation of Intellect, Neo-Humanism, 93)

	This objective world of ours includes the entire panoramic universe: there is a sequence of images unfolding one after another -- some of them very sweet, some of them very bitter. Some of them bring us joy, some of them bring us tears. We cannot do without this objective world because we have to exist in it, Those images which bring us pain because of their narrow geo-sentiment, we will have to resist with all the sweetness of our minds. And the final outcome of our resistance should be the liberation of human beings, animals and plants from all afflictions -- not ordinary liberation but permanent liberation. We. the embodiments of Neo-Humanism -- we will have to resist them. And in case we fail, we shall never be able to move towards the subjective world; the extreme agonies of the objective world will thwart our movement. We may speak high-sounding words, but actually nothing substantial will be done.

	Hence you will have to provide a soothing touch to the physical, physico-psychic and psycho-physical spheres of life, other- wise human existence will become meaning less. That is, through the application of Neo-Humanism, the existence of each and every human being of the society must be made successful. And while doing so, we will have to identify those psychic propensities and sentiments of individuals and groups which disturb the peace of the human society. We will have to locate the source of these troubles, otherwise our well being will not be permanently assured.

	("Spirituality and the Panoramic Universe")

	We must love the Supreme Consciousness (Parama Purus'a) and come near to Him and we should understand in which way His imagination is flowing. By our love for Him, we can easily understand this, and then whatever is necessary to be done for the welfare of humanity through Neo-Humanism, we shall certainly do. You shave obtained a human form for this purpose; and your body will be fully utilised when you have reached the closest proximity of the Supreme Consciousness.

	Why? When you reach the closest proximity of the Supreme Consciousness, your mental waves will come in contact with His mental waves. Then you will understand what is to be done, and what will be the destiny of humanity in the near and distant future.

	("Spirituality and the Panoramic Universe")

	The feeling and sentiments of the entire humanity are the same, and the preparation for a nobler life is the same for all. The requirements and necessities of all human beings are the same, so humanity is a singular entity; humanity is one and indivisible. For this purpose you should always maintain an equilibrium among different human beings for the development of all, irrespective of caste, creed, nationality and religion. There must not be any shortage of food or water in this world. Still there are so many places where there can be more production, and where there is plenty of pure water; so all the wealth, all the requirements, all the potentials, all the food and water should be distributed throughout the world. Nowhere in the world should people die of starvation. We are for all -- everything is for all.

	("Humanity at the Threshold of a New Era")

	If your basic physical needs are not fulfilled, you cannot move towards Parama Purus'a. So, you must make necessary arrangements for your food and clothes, build a well-knit society, and try to provide the people with the five essential needs -- food, clothes, shelter, education and medical treatment.

	But why? So that you can have a con genial atmosphere to move towards Parama Purus'a in a better way, in a nicer way. If you don't have provisions for food, you cannot concentrate your mind on Parama Purus'a, for part of it will flow to wards your stomach. Food is the topmost priority. It should be arranged first, in order to prevent the mind from running towards. the stomach. So, human beings must arrange food and clothes, and thus free the mind from the worries of mundane problems so that it can rush towards Parama Purus'a.

	(Nama'mi Kr'n'asundaram, 104)

	We need some thing practical for the elevation of the entire human race; and as a result of the elevation of human beings, all living beings. and all other inanimate objects will also be elevated. So what is required now is the elevation of human existence, the elevation of human mind and human spirit. We require no dogmas; what we require is more reason, more rationality, rationality moving up to the terminus of Parama Purus'a. The terminus is Paramapurus'a, the Supreme Desideratum is that universal hub.

	("Humanity at the Threshold of a New Era")

	In the higher stages of sa'dhana', sa'dhakas feel that all the living beings are their own. In sympathy with the joys and sorrows of all living beings, they help all creatures.

	And you know, this charm of life is not only associated with flora or fauna but with all entities, even with inanimate objects -- gold, iron, water, everything; because everything is living in this universe, every thing is dancing in the rhythm of Parama Purus'a.

	But where such a spiritual mentality is lacking, people think, "I am doing, I am giving, this was done by me, that was done by me, etc." Though people at this stage are moving in the path of sa'dhana', still there is some defect in them. Their minds do not inspire the lives of others: their minds do not touch the minds of others. They do not reach the sweetness of others' I-feelings, for they are too preoccupied with themselves. Their approach is defective; their path is not the path of Neo-Humanism.

	And when spiritual aspirants enter the final phase and become one with Parama Purus'a, there remains no duality in them. They will realise that everything is in Him, everything cometh from Him, remaineth in Him, and goeth back to Him. There is no question of any duality. Everything be comes theirs, and they become everyone's.

	("Spirituality & Neo-Humanism")

	So that there may not be any intellectual extravaganza or any physical subjugation, human beings require proper training both physically and mentally. And this is what is called education -- properly training the physical existence and also the psychic world. Because of the lack of such a training until now, there is no coordination, no adjustment between the inner being and outer being. Sometimes people are very vocal about certain matters, but there is not an iota of sincerity in their internal world. This is what is happening in the modern world. The existence of both individual and collective existence has become one- sided, it has lost its balance: the internal world is being neglected and ignored. For this what we require most is a proper system of education.

	("Education & Neo-Humanism")

	Just to show their sincerity of purpose, just to show that they are developed human beings, sometimes people speak of disarmament. They say there should be a check, a control over the manufacturing of deadly weapons. They express this idea vocally, but internally they plan for more and more deadly weapons, just to keep others en slaved. This is nothing but the worst type of brutality.

	No doubt it would be good if humanitarian feelings would serve as a moral check in the competition of weapons, but human feelings cannot check the internal fighting now prevalent amongst human beings. For this purpose we should have a two-fold approach. For the purpose of training this turbulent mind, what is to be done? One must receive proper education -- not ordinary education, but Neo-Humanist education. This will help human beings in training the mind. And at the same time spiritual practice should be performed to remold the old structure of the mind. This is what we require most.

	("Education & Neo-Humanism")

	All the existential phenomena are emanating from the Existential Nucleus. The existential nucleus of a single individual is directly linked to the controlling point of the Cosmic Nucleus of the cosmological order. According to Neo-Humanism, the final and Supreme Goal is to make one's individual existential nucleus coincide with the Cosmic Existential Nucleus. As a result, the individual's entire existence becomes one with the controlling Nucleus of the cosmological order, and that will be the highest expression of Neo-Humanism. That Neo-Humanistic status will save not only the human world but the plant and animal worlds also. In that supreme Neo-Humanistic status, the universal humanity will attain the consummation of its existence Then nothing will be impossible for human beings; they will be able to do any thing and everything. Today's humanity is in despair; people think too much about their imperfections. They think, "Can I do it ?" But in that supreme, Neo-Humanistic status, they will say, "Yes, I am a Neo-Humanistic being and I am destined to do great work; for that I have come on this earth. So there is no scope for doubt whether I can do it or not."

	(The Liberation of intellect, Neo-Humanism, 100)

	Long ago I went to Purulia. I was carrying heavy baggage. I asked a village man, "Can you carry this baggage ?" He replied. "Why not, certainly I can !" I appreciated his answer very much, and I am sure that one day this Neo-Humanism will inspire the world population to say, "Why not, certainly we can !" And I am confident that that day no geo-sentiment will be able to establish itself, no socio-sentiment will be able to erect barriers of discrimination in the human society, nor will any demon be able to harm millions of people in the name of humanism by exploiting their gullibility.

	And when those ever-vigilant human beings, those physico-psycho-spiritual entities, are able to merge their existential nuclei with the Supreme Existential Nucleus, then only will Neo-Humanism be permanently established, and human beings will be ensconced in the joy of freedom forever. On that day they will proclaim with full voice: "We have come to the world to perform great deeds -- for the physical welfare of all, for the psychic happiness of all, and for the spiritual elevation of all -- to lead all from darkness unto light."

		(The Liberation of intellect, Neo-Humanism, 101)

MATERIALISM

	People want to assimilate various entities of the physical world, psychic world and spiritual world. This desire for assimilation is sometimes conscious, sometimes unconscious.

	When they want to assimilate in the spiritual realm, in the very process of assimilation they lose their individual selves by merging in the very same Entity which they wanted to assimilate. We can compare it to a river running swiftly towards the ocean, anxious to gain something from the vastness of that ocean. Ultimately the river attains the ocean as its own, and in this very process of attainment, all its wants and desires reach their final fulfilment. On merging, the river becomes the ocean itself.

	When the mind wants to assimilate some thing of the intellectual world, it remains engrossed in an unusual state. Though not completely forgetful of the practical world, people in this state remain somewhat oblivious to it. This is the reason that great scholars become somewhat removed from practicality: their existential awareness soars into the realm of intellectuality. Though they are not completely forgetful of hard realities, they tend to ignore them -- they prefer to remain in oblivion. They may or may not be able to forget, but they want to forget. And in their conscious endeavour to remain oblivious to reality, they do some how succeed in forgetting it temporarily.

	It often happens that whatever one assimilates, one considers to be one's own achievement, and the ego becomes inflated like a croaking frog. Just as a frog considers itself to be bigger than others -- just as the frog, in its vanity to demonstrate its size, tries to inflate itself more and more until it bursts -- so those who have assimilated only a little of the psychic world become puffed up with vanity and thereby incite their own ruin.

	When the tendency towards acquisition in the physical world is extremely strong, people's tendency to assimilate spiritual or intellectual things is usually noticeably weaker. In that condition, their thirst for the material world becomes very intense. "We will distribute the wealth of the world equally among the people" or "Let all work according to their capacity and receive according to their necessity" -- philosophies such as this ultimately encourage hostility among people: they disturb not only the collective peace but also individual peace. Separated by the iron walls of suspicion. people cannot trust each other. The present-day materialism has brought humanity to this predicament. Its consequences are dreadful.

	(Namah Shiva'ya Sha'nta'ya, 118)

	The irrational thirst for acquisition of material things is termed "greed"; whereas the endeavour to assimilate things in the spiritual world is harmless and blameless. And the attempt to assimilate something in the psychic world, if it is directed toward the welfare of humanity, is also harmless. Otherwise, it pollutes the minds of people and makes them intolerant: it leads to conflicts between dogmas and theories and degrades people to the level of animality.

	In the past, the world has witnessed many struggles between dogmas, which have caused much bloodshed; this was a regular occurrence in the Mediaeval Age. And in the present day also, we witness clashes between one theory and another, which cause no less bloodshed; rather the bloodshed is greater than before. The degree of intolerance has increased immeasurably. People have lost faith in their fellow human beings; one state has lost faith in other states. In all spheres of life these days, people think one thing, say another thing, and do something entirely different. That is, hypocrisy is now at its peak.

	Now the question is: What is the motivation behind this? It is the tendency to assimilate ideas without the spirit of welfare -- and, still more than this, the tendency to acquire the objects of material enjoyment in ever-increasing quantities.

	So whether in the material world or in the intellectual world, the predominant tendency that makes today's people, both individually and collectively, rush headlong without control, is the instinct of greed. The propensity of greed, if not controlled by rationality, or benevolent intellect, or spiritual practices, will lead to premature death. Nothing can save human beings from this. This instinct of greed has brought the present humanity to such a state that people no longer consider anything as sinful. Rather, they consider the "sin psychology" as a mental weakness, and the worst of sins are being glorified as the height of intellect, not only indirectly but also openly.

	The omniscient Shiva observed the ram pant expansion of materialism and its dangerous consequences and clearly stated, Lobhah pa'paysya hetubhu'tah -- "Greed is the root cause of all sins."

	(Namah Shiva'ya Shanta'ya, 119)

	All created beings have a natural tendency to move along a straight path. But out of cowardice, selfishness or sinful propensities, humans and other creatures may resort to a crooked path, not only in the material world, but also in the mental world. That is, cowardliness, selfishness and sinful tendencies bring about curvatures in the world of thought. These curvatures breed mutual suspicion. Even innocent people are taught to think wrongly.

	Sometimes people grow suspicious of innocent people and mistreat them. Individuals or groups or communities guided by this sinner's psychology, become involved in various inhuman activities out of unjustified suspicion. Those doctrines and philosophies which teach people to suspect their fellow citizens, which teach people to treat their fellow humans as enemies, have done enormous harm to the world in the past, and if not restrained and controlled, will do so in the future also.

	The situation may come to such a pass that detectives may be employed against every person. Again, another set of detective personnel may be employed to watch whether each detective is functioning properly or not. Thus a vicious atmosphere of intelligence and counter-intelligence will be rampant in the society. And the dangerous consequence is this -- that all human treasures having been poisoned, human existence itself will become meaningless. People will grow cynical, or will be forced to leave their country or their society to escape this venomous atmosphere.

	The matter does not end here. The wickedness, the deceit, that pollutes human society first moves along a crooked path like its masters, and finally ends up by annihilating its masters themselves, The wicked people at the helm of affairs, who are now out to liquidate others, will one day themselves be liquidated and erased from history by their own followers. Sinful people, by following the crooked path, contaminate the atmosphere of the universe, but ultimately that sinful conduct, in a similar crooked way, will recoil like a boomerang on the sinners themselves.

	Those who deprive others of justice, who stifle others' voices and try to immortalise themselves by their own loud proclamations, are themselves usually deprived of justice in the end: And their loud cries which had aware of these hard realities. So He warned the devoted and dha'rmic people. Pa'pasya kut'iila' gatih -- "The ways of sin are always crooked."

		(Namah Shiva'ya Sha'nta'ya, 126)

	According to some philosophies, human life is purely materialistic. Those who uphold such gross materialism go against the greater interests of humanity. Human beings must be wary of these people. They teach the people: "As long as you are alive, live merrily, for there is nothing after death. After the physical body is burnt, how can there be rebirth? There fore as long as there is life, live merrily. You should eat, drink and make merry even by going into debt."

	This is their philosophy in short. You have only come to this world for a few days, therefore eat, drink and make merry. There is nothing else to worry about. Live in joy and happiness. Enjoy life to the hilt even after going into debt, for after death there will be no need to pay your debts. This is a most dangerous doctrine which destroys all human sensibilities. It throws the cultural and spiritual values of life into the garbage. It destroys the very future of humanity.

		(Nama'mi Krs'n'asundaram, 142)

	In the spiritual stratum, the natural path is to convert everything into spirituality. This conversion should be in the realm of ideology, in the realm of action, in the realm of learning, in the realm of language, in the realm of solidarity. That is, in every arena of your spiritual life, this conversion should take place -- the conversion of your entire existence, all the parts and portions of your existence, into spirituality. But due to defective philosophy, defective guidance, people forget this fact, and they convert spirit into mind and mind into matter. That is, they take the path of negative prati-saincara, and that is detrimental to the cause of human progress.

		("Renaissance in all the Strata of Life," Calcutta, 1986)

	At one time people were told that this world is for human enjoyment only, so the existence of all the plants, of all the birds and animals in the world is intended merely to provide objects of enjoyment for human beings. Their hopes and aspirations, their intense desire to live, their pains and pleasures, their affectionate family or community lives are simply without value. However much a baby goat may wish to live, the main consideration is how much meat that kid carries on its frame.

	This defective philosophy has made people ruthlessly violent -- even more dangerous than bloodthirsty tigers. Tigers kill only to fill their stomachs, to preserve their physical existence; whereas human beings kill animals mostly out of greed. Generally people have resorted to hypocrisy to camouflage this instinct of greed; they killed animals on the pretext of pleasing the gods, while actually their main motive in doing so was to please their own tongues. These are all the inevitable results of such defective philosophies.

		(Namah Shiva'ya Sha'nta'ya, 164)

	Some philosophies have taught their own communities; "The members of this community are the favourite children of Parama Purus'a -- others are cursed and unwanted." Due to this defective teaching the people of one community even considered the destruction of the members of another community as an act of virtue, and stained the stony altar of human society with the blood of innocent people. In the blood of these innocent victims, the blind adherents of such defective philosophies have taken a holy bath of 'liberation.' What a horror!

	Such false philosophies have taught. "Well, if we exploit the people with our intellect what's the harm? It is also a labour to apply the intellect and we have the right to do so !" On the basis of this argument a handful of parasites have gorged themselves on the blood of millions of people, while countless people have been reduced to living skeletons.

	Such fraudulent philosophies have diverted many people from the path of morality and made them devoid of dharma, and addicted to carnal pleasures -- infernal creatures. By providing such a distorted interpretation of dharma they have deliberately prevented people from gaining a correct understanding of dharma, and thus they have betrayed humanity in the most inimical manner. They have taught people to view each other with suspicion. By restricting social welfare activities to their community, they have kept the rest of the people in the dark about the true state of affairs. They have not let the people know whether they were actually the promoters or detractors of human welfare. By raising an iron curtain, a veil of dark ignorance before them, they have taught people to chatter a few chosen, tutored sentences. They have confined them within a small dungeon, with its doors and windows locked -- they have converted them into owls of darkness. This is the inevitable outcome of these pseudo-philosophies.

		(Namah Shiva'ya Sha'nta'ya 165)

	I said a little while ago, and say again, that the psychic structures of human beings should be created by an all--encompassing philosophy which combines the magnanimity of the sky with the vibrational vastness of the ocean, ruffled by endless waves. A philosophy which fails to do so plunges people into the dark caverns of dogma and stifles their mundane, supramundane and spiritual progress under its crushing weight. People forget that the unlimited expansion of intellect is the predominant quality of human beings. When they lose this quality and become like beasts drawn to sensual pleasures, then regardless of what they might have achieved, they hardly deserve to be called human beings. Thus it is the duty of human beings to embrace with open heart and outstretched arms that all-inclusive philosophy which will never encourage them to harm humanity, either directly or indirectly.

		(Namah Shiva'ya Sha'nta'ya, 165)

	So Shiva says that the actual knowledge is knowing one's Self, knowing the subjective portion of mind. There are certain defective philosophies which think that the material world is everything. When matter becomes everything, then matter becomes the goal of life. And consequently, human existence, human consciousness, the subjective portion of the human mind, everything will become like earth and stone. That is why such a philosophy is detrimental to human development. Karl Marx preached that defective philosophy. You should keep your mind free from the bindings and fetters of such a defective philosophy because it is anti-human, morally anti-human. It is most detrimental to human existence and human development. You should never forget this.

	(Ananda Vacana'mrtam XIV, 11)

	Even though from such a materialistic philosophy people do not expect anything leading to their mental and spiritual development, at least in the physical sphere, they may expect something beneficial -- the fulfilment of their mundane needs needs such as clothes, medicine, shelter, education, etc. But they will not even attain these, because when the people who are responsible for the fulfilment of these mundane needs are not moralists, when they do not stand on the firm foundation of morality, how will they provide for the people's worldly necessities?

	While trying to serve people, selfish thoughts will certainly hover in their minds, and they will live in constant fear that others might snatch power from their hands or take revenge for their deliberate misdeeds. Thus the materialists will not even be able to fulfil the physical necessities of the people; rather by sowing the seeds of doubt, distrust, and violence in people's minds, they will pollute the earth's atmosphere, and people will suffocate in this poisonous smoke.

		(Namah Shiva'ya Sha'nta ya, 225)

	To do something good, one must have an idealistic mind. How can materialists accept this essential rule of the mind if they do not accept the superiority of mind over matter? Thus neither in theory nor in practice can materialism promote the least welfare of the human race.

	If materialism ever comes to power. its macabre dance will perpetuate its temporary reign of terror by creating a fear complex in the people's minds. Crushing the finer sensibilities of the human mind, it will convert people into living dead. At best human beings will become like domesticated animals in the zoo, where they get full meals and move about within the boundaries of the park, listening to monotonous music as entertainment. But they will never have the opportunity to sing freely themselves, with full-throated voices; or cross the boundary fence, and, walking on a soft carpet of green grass, enjoy the sweet fragrance of the vast world outside. Who wants to become an animal in a zoo like this?

	Young animals will never be content to remain inside such a zoo, even though the best food and a rather secure life is guaranteed to them; whenever they find any opportunity, they will cross the boundary and escape. They will have to be forced inside the fence with bayonets. Otherwise. they will never remain inside.

		(Namah Shiva'ya Sha'nta'ya, 225)

	But materialism is most dangerous when it tries to suppress mental expansion, when it creates obstacles in the transformation of mind from crude to subtle -- when it blocks the passageway of human development from the graceful beauty of the mind to the spiritual sweetness of the soul. Materialism tends to forget that the crude physical body and its vital energy are not the whole of human existence -- that the most priceless assets of human beings are their psychic wealth, their spiritual treasures and their most beloved entity, Parama Purus'a, the Lord of their life.

		(Namah Shiva'ya Sha'nta'ya, 226)

A HARMONIOUS HUMAN SOCIETY

	One can attain freedom only spiritually, for freedom lies in the mind. One cannot attain freedom with the help of sword or pen or muscle. That is why I have said previously, and I repeat, that human beings have no reason to worry about hydrogen bombs. A hydrogen bomb is only a mechanical device made by humans. One day, in the course of time, it will also be destroyed -- its present importance, its current horror, will all vanish into nothingness. The same human intellect which in vented these bombs will one day, in the natural course of events, invent a deterrent force against them.

	Yes, it is true that all weapons can destroy a certain number of people -- some kill one hundred, some one thousand, some one hundred thousand. This is how the lethal capacity of a weapon, is determined. But however terrible a weapon might be, one day all its might will vanish into the void. There was a time when human beings were frightened by bows and arrows; today's humans, when they hear of battles with bows and arrows, simply laugh. This shows that however great might be the strength of weapons in a war of any age, or however powerful their controllers might be, their grip will one day be loosened, and the structure will decay into dust -- just as the plaster on the wall gradually crumbles into the ground.

	In the past, hundreds of philosophies emerged on this earth; these philosophical treatises developed the psychic structures of human beings and became the fountain head of human thought; even if they tried, people could not avoid the influence of those philosophical ideas. Whatever they might say or write, their thoughts always hovered around those ideas that were so deeply implanted in their minds. Thus those who seek to provide a lasting philosophy to society will have to shoulder a great responsibility: to be successful, they must combine a profound knowledge of philosophy with deep sense of responsibility and an unblemished love for humanity.

		(Namah Shiva'ya Sha'nta'ya, 160)

	In political life, a group of people exploit another group of people of the same country, or of some other country, there is political inequality. Still there is economic polarisation, economic exploitation, and social and cultural disparities and exploitation also. These disparities cannot be supported by good-thinking, right-thinking people. In the political sphere, there should be the rule of moralist people, for immoralists cannot lead society; they can not inspire the people onto the path of righteousness. Political life should be based on universalism, without forgetting that a particular area of the world has its own particular problems and conditions.

		("Renaissance in all the Strata of Life," Calcutta, 1986)

	In economic life, too, there is extreme inequality and exploitation. Although colonialism no longer exists openly in the political and economic spheres, still it persists indirectly. and this should not be tolerated. You should remember that in economic life, we will have to guarantee the minimum requirements to one and all. There cannot be any second thought, any sort of adjustment as far as this point is concerned. The minimum essential requirements must be guaranteed to all.

	Today these fundamental essentialities are not being guaranteed. Rather, people are being guided by deceptive economic ideas such as outdated Marxism, which has proved ineffective in practical life, and has not been successfully implemented in any corner of the world. Why do people still believe in such a theory, which has never been proven successful? The time has come for people to make a proper assessment whether they are being misguided or not.

	("Renaissance in All the Strata of Life," Calcutta, 1986)

	People of a particular country die of starvation, and people of another country die due to overeating, due to indigestion. This disparity is a creation of selfish men, not of nature, not of Paramapurus'a (Supreme Consciousness). All are equal, with equal glamour as human beings.

	("Renaissance in All the Strata of Life," Calcutta, 1986)

	What is culture? Culture is the collection of different expressions of human life. The culture of the entire human race is one, but there are different local expressions. This difference in local expressions does not mean that people of different corners of the earth have different cultures -- culture is the same, but the expressions vary.

	Education is a part of cultural life. Education should be free, and education must be based on universalism: While imparting education you should also remember that there are certain local conditions, local problems, and local requirements; so while formulating the educational structure, we should do every thing remembering this fundamental fact.

	("Renaissance in All the Strata of Life," Calcutta, 1986)

	Intelligent people will never try to suppress any language. Anything that separates one group of people from another should be strictly avoided. When one language tries to dominate or suppress another, then intelligent people will not allow society to disintegrate as a result but work for its consolidation, because social disintegration will benefit neither individuals, nor groups, nor the whole society.

	The more human beings move in unison, hand in hand, shoulder to shoulder, the more the benefit to the whole human race. Let no one try to suppress anyone in any sphere of life, whether in race, or language, or religion, or anything. The paths of complete unfoldment of human intellect must always be kept open.

	(Abhimata, 116)

	People often say that this Twentieth Century is the century of science. No, it is not the truth. Human life has been associated with science from the prehistoric era, from the very birth of humanity on this earth about one million years ago, and not only in this Twentieth Century. And as long as there will be a single human being, there will be an age of science.

	Nowadays science means creating new weapons -- strengthening the hands of war-mongers; but the spirit of science should not be like this; and at the start, in the primordial phase of human life it was not so. Yes, there is necessity of weapons -- weapons not for strengthening the hands of warmongers, but for providing security for good ideas, good thoughts, and good persons. Science should be just like art: science for service and blessedness, "Art for service and blessedness," I said; and I say, science is also for service and blessedness. Science should always be utilised for the proper progress of human society.

	("Renaissance in All the Strata of Life," Calcutta, 1986)

	In the sphere of material science, because scientists have understood, to some extent, the properties of animate and inanimate, movable and immovable entities, because they have discovered the operation of the law of cause and effect in these entities, they are able to prepare newer and newer substances, medicines, etc. -- in their laboratories. Yet how much have they really learned so far? Very little. And yet, in their laboratories, they manufacture many new inventions -- beneficial and malignant as well. They feel great satisfaction in discovering all the beneficial aspects of some of their inventions -- and great fear in discovering dangerous and harmful potentialities of others. Yet how little they really know.

	People do not fully know the nature of any element or compound -- perhaps they do not understand even a small fraction of it. What to speak of other objects -- how little they know of themselves ! Their nearest entities are their own selves, but they know themselves so little. Because of this limited self-knowledge, people always lack sell-confidence. The Supreme Consciousness, in whose vast bosom all the finite entities are being created, maintained, and destroyed, fully knows the nature of each and every entity, one hundred per cent. That entity may not know itself at all, or may know itself only a little -- but the Supreme Consciousness knows it in full.

	People who are inflated with pride because of their invention of a single lethal weapon, and dream of shaking the very earth under their arrogant footsteps, should realise that their own existence is quite insignificant, and their lethal weapons are still more insignificant. Those people who try to terrorise others with their deadly arms cannot resist or suppress the spiritual expansion of human beings -- their very birthright. Only the Supreme Entity, in whose infinite body all existences have had, are having, and will have, their rhythmic progression and retrogression -- only He knows which event has followed and will follow another in the continuous flow of expression of the law of cause and effect.

	(Namah Shiva'ya Sha'nta'ya, 178)

	It is a fact that in almost all the scriptures and their notes and commentaries, it has been said in unambiguous language that women are not entitled to get salvation. But the judgment of A'nanda Ma'rga is quite different. In our opinion, both men and women are equally entitled to get salvation or emancipation. I support no distinction between males and females.

	Common sense tells us that among all the Kos'as (layers) of human existence, that is, Annamaya Kos'a, Ka'mamaya Kos'a, and all the Kos'as, the difference between male and female lies only in the lower two Kos'as -- Annamaya and Ka'mamaya Kos'a (the physical body and the conscious mind) -- the Kos'as which are closely associated with the body. In all other remaining Kos'as the sex-difference does not arise. And all the subtle experiences of human existence are in the higher Kos'as and not in the two lower Kos'as which are closely associated with the physical body.

	Those vested interests, in the realm of religion, not spirituality, used to say this. They perpetuated their exploitation over females for an indefinite period of time. This was their psychology. That is why they used to say that salvation and emancipation are for males only.

	The Supreme Consciousness has metamorphosed Himself into so many forms, innumerable forms -- not only males, but females also. Each and every entity is entitled to enjoy that supreme stance of salvation.

	(A'nanda Vacana'mrtam III, 1)

	Females are debarred from many socio-political rights. A few hundred years ago they had no' voting rights in many countries of the. world. Why? They are also human beings -- they also have the same right as men. Renaissance people will have to start a movement for social equality, and fight against such inequality based on sexual difference. Are women like cattle, or sacks of cloth that people give as gifts at the time of marriage? Are they slaves to be sold to others? As long as women lacked courage or intellect, they tolerated these things -- but what a great humiliation! To submit them to such indignities is far worse than to whip them publicly on the road. Are women simply like bundles of cloth to be sent to the washerman's house?

	Women must not be suppressed, and there should not be domination of males in the society. Society should have a cooperative leadership, not a 'subordinated leadership; but a coordinated, cooperative leadership between males and females. If fifty per cent of the population, the ladies, remain downtrodden, how can there be all round progress of human society? These disparities, these inequalities will have to be rooted out of the society. 

	("Renaissance in All the Strata of Life," Calcutta, 1986)

	During the last million years of human history, proper justice has not been done to humanity; a particular class, a particular section has been given greater importance than others, and in this process the other sections of humanity have been neglected. For instance when a soldier sacrifices his life on the battlefield, his death is announced in bold headlines in newspapers; but the same newspapers do not mention anything about the great hard ships that his widow faces to raise their small family after the death of her husband. This is how one-sided justice has been meted out.

Though the matter concerns grammar and is not easy to change overnight -- yet the word "man" in common gender includes both man and woman. Then why does not "woman" also mean both woman and man? This is also lopsided justice. "Man" is in masculine gender, but "man" is also common gender.

	Human beings have limped forward in their journey of history for the last million years bearing the burden of this defective social system; all were not given equal justice.

	(The Liberation of Intellect, Neo-Humanism, 92)

	In the annals of human history, many truths and falsehoods have been recorded. Attempts have been made to belittle the importance of great personalities, to erase them from the pages of history, and often. small and insignificant people have been. magnified and presented as great. But none of these attempts has been successful. Everything is written on the pages of eternal time exactly as it happened; the selfish and vain efforts of petty people have left behind only scornful mirth and derisive laughter on the vast canvas of eternal time.

	This colourful pageant of history, these unknown pictures of the past, the variegated splendour of this theatrical show, are all every moment rising and falling on the bosom of eternity. History is merely giving a gentle blow, a soft vibration of existence, on the solid rock of time.

	(Namah Shiva'ya Sha'nta'ya, 179)

	There should not be any impurity, any black spot in the mind. A feeling of selflessness -- a feeling of universalism, is the only remedy for cleansing mental impurity. Those who have fascination or temptation for external objects can gradually get rid of the mental pollution arising out of selfish motives by adopting just the reverse course. Those who are very greedy for money should form the habit of charity, and they can serve humanity through such a practice. Those who are very angry or egoistic should inculcate the habit of being polite, and they should serve humanity through that practice. Therefore, selfless service to humanity, and the effort to look upon the world with a Cosmic outlook, alone can lead a person to be established in mental purity.

	(A Guide to Human Conduct, 30)

	In the psychic arena, progress should be unbarred and unaffected. There are so many ailments in the psychic sphere. In the psycho-physical sphere, many people are guided by -- rather goaded by --dogmas. Dogmas have taken root in the human mind. People cannot get rid of these false ideas because they have been injected into their minds since childhood. As a result, one human society is divided into different nations, and one nation is divided into different religions; religions also have different castes, and castes also have different sub-castes -- what kind of situation is this ! We have only learned how to divide and subdivide humanity, and we never learned how to unite the people. This is all due to the defective teachings of dogmas.

	Some people think that the particular group of people to which they belong are the blessed beings of Paramapurus'a, and others are cursed beings. This is a very bad type of dogma -- opportunists have introduced all this. Renaissance people will have to fight against these 'dogmas, and carry on the struggle endlessly. For this, they may have to confront numerous obstacles, censure and humiliation, but they will have to move on undaunted and unaffected. Dogmas are psycho-physical diseases.

	("Renaissance of All the Strata of Life," Calcutta, 1986)

	A'nanda Ma'rga strives for the further enrichment and advancement of the cult of knowledge; it encourages the development of intellect and wisdom, and thus motivates people to acquire more and more knowledge. This is a great boon for humanity, since the highest treasure of human beings, which distinguishes them the other creatures, in their intellectual superiority. Had there been no intellect in human beings, there would hardly be any difference between them and other animals. Therefore, this philosophical consciousness, which can also be called A'nanda Ma'rga consciousness, will lead humanity to a greater intellectuality.

	And the constant pursuit of intellectuality leads one to its furthest point, the place where intuition beings. Hence in the realm of spiritual practice it is immensely helpful. The path of sa'dhana' is not devoid of intellect or intuition; rather it is based on intuition. It gives no scope for superstition or blind faith. Instead, it will facilitate the maximum all-round progress of humanity and the manifestation of the highest human excellence.

	(The Faculty of Knowledge, 5)

	Of all the fundamental factors on which socialism depends, the cooperative system is an important one. Unless the cooperatives come under the management of honest citizens, they cannot stand, and socialism will not succeed. So unless the moral, religious and educational standard of a large portion of the population is very high, we cannot expect to have truly able men and women as representatives, ministers, or directors of cooperatives. The dishonest managers or directors of the cooperative institutions will steal money, and the dishonest ministers will indirectly support the theft. If such malpractices continue, no cooperative institutions can be moulded, nor will true socialism ever see the light of day.

	(Human Society II, 132)

	We cannot neglect the spiritual world. This was our fault -- that we neglected the spiritual faculties of human life, the cardinal spiritual points of life. Now, if we want the development of this beautiful universe, we should try to accelerate the speed of spiritual progress more and more. If this progress, this speed, this acceleration, becomes tremendous, then not only in the physical or psychic or spiritual world of human beings, but in the entire living world -- and not only the entire living world, but also both the animate and inanimate worlds -- there will be tremendous progress, and this is what we want.

	Now humanity is anxiously waiting for that crimson dawn in the eastern horizon.

	("Trifarious Expression")

YOUR GLORIOUS FUTURE

	In the modern world, humans are surely the most evolved creatures--that is, the creatures with the highest level of consciousness. On other planets also, there are various kinds of beings who are more or less developed. Whoever comes in the process of evolution goes also.

	Human beings emerged on this earth some 1,000,000 years ago. Perhaps some of you have seen the fossils of human beings which are nearly half a million years old. Those primitive humans didn't have the same physiology as the modern people; there was some difference. Their external appearance now has undergone some change. They will continue to live for some time more, and undergo some more change.

	Similarly, on other planets as well, the bodies of beings similar to humans, which have been built in accordance with the particular environmental conditions, will also undergo change in the future. The course that changes will take depends upon physical make-up and psychic evolution. If the human brain or its cranium is small in size, it cannot accommodate much intellect. So, for the expression of greater intellect, the human cranium must be large In size. In primitive times, the huge dinosaurs had huge bodies but very small brains. Some of you have seen the fossils of these animals in our museum.

	The more people advance, the more the body undergoes change. The greater the physical evolution, the more complex the physical structure becomes. It is necessary also, because subtle thoughts and their expression depend upon a complex physical and psychic structure. The mind, which wants to think of so many things, should necessarily possess a developed brain, and to protect the brain one requires a developed cranium. A suitable cranium is not sufficient; one also requires an equally developed nervous system to transmit impulses from the brain to different parts of the body. Moreover, nerve cells and nerve fibres are also not sufficient. One requires developed glands to conceive of new ideas. This means that the human structure must become progressively more complicated. Of all the microcosmic bodies on this planet, the human body is the most complex, for it has to act as the vehicle for the human mind.

	Nothing in this world is stationary and nothing will remain stationary. This applies not only to our own planet, but to other celestial bodies as well. Everything moves in its own particular orbit. "Caraeveti, Caraeveti," or "March ahead, march ahead," is the only Mantra in the path of movement. No one has come to stay in the world.

	There are people who preach certain dogmas. They claim that the words of their holy prophets are infallible--that what they preached three, four, or five thousand years ago are the direct words of God. No one can contradict them. These preachers of dogma are trying to impose their irrational and outdated doctrines on enlightened people. They are trying to thwart the intellectual progress of humanity.

	However, their sinister attempts are bound to be frustrated. Perhaps dogma will succeed in landing some blows on the human mind, but ultimately, these attempts will boomerang on them. When they boomerang on them with redoubled energy and vigour, these dogmas will not only bend, they will break. Humanity has been advancing and will keep advancing in the future. Gradually, the glandular structure will undergo further development. The cranium will also undergo changes, and thus through a natural process the human species will become extinct on this planet and on others as well.

	Whoever comes must also go. This is the inexorable law. Their exit should by no means leave anyone frustrated. The victorious humans who came to this planet long back will move to other planets, to a greater glory, a greater victory, a far greater enlightenment.

	(Nama'mi Krs'n'asundaram, 124)

	The power of human beings is much more than that of an atom bomb. So to imagine that atomic bombs will destroy the human race is to insult human intellect, to belittle human psychic power. Human beings have made the atomic bomb--they are its creator--so how can an atomic bomb destroy humanity?

	Human beings have already invented countless destructive weapons which can destroy thousands of people at a time. It is a fact that human beings have less physical power than atomic bombs, just as humans have less physical force than an elephant. But just as the power of an elephant is fifty times greater than that of the elephant-driver sitting on it, still that little driver is driving the big elephant. Because however great an elephant's power may be, or however little physical power human beings might have, they are far stronger than elephants in psychic power.

	Similarly, human beings can control an atomic or hydrogen bomb even thought it might be a terrible ghoul--for although it has enormous physical force, it has no psychic power. Not only that, humans will invent other weapons which will counteract the destructive power of the atomic and hydrogen bombs.

	When the creator is the unit mind, then whatever might be the physical force of the created object, its mental force must be less than the unit mind that created it. So whatever human beings create, these creations only possess material force, not psychic power. An atom bomb has no mind. Perhaps in future human beings will produce such machines (about which I have

	already hinted) which have minds also. But even in that case, those minds will be weaker than their creators' minds. So there is no justification for human beings to cry, "Oh, what will happen if there is an atomic war?"

	(Abhimat III, 3)

	Human beings must not be pessimists under any circumstances. I am an incorrigible optimist, for I know that optimism is the very essence of life.

	(Abhimat III, 34)

	The future of humanity is not dark--I have this faith. Human beings will seek and one day realise that inextinguishable flame that remains ever-burning behind the veil of darkness.

	(Abhimat 1, 21)

	So ours is the age of Neo-Humanism -- humanity supplying the elixir of life to all, to one and all. We are for all, and with everything in existence we have to build a new society, a Neo-Humanistic society. So we must not waste our time; if we are late in doing our duty, the dark shadow of complete destruction will overpower our existence. We should be conscious of this; we must not waste a single moment of our valuable existence.

	Now humanity is at the threshold of a new era, and so many epoch-making events, so many annals of history are to be created by you boys and you girls. Be ready to shoulder that responsibility for ages to come. This is the age of Neo-Humanism.

	("Humanity at the Threshold of a New Era")

	The unit consciousness seated in the pineal gland of the microcosm is beyond any doubt a creation of the Macrocosm. But since it revolves around the Macrocosmic nucleus, it must feel some attraction to it. Without attraction, it would have dissociated from the nucleus and disintegrated.

	All microcosms, or the controlling points of the human bodies, are moving around the Supreme Entity. But why? Because they are all attracted towards Parama Purus'a, knowingly or unknowingly. Some people say that they like to flatter others. It means that their mind is connected with flattery. Others say that they don't like flattery. Such a persons mind is also connected to flattery. Verbally one may say that he or she doesn't like flattery, but actually he or she likes it. Either way, the mind is associated with flattery. In exactly the same way, all organic and inorganic entities are revolving around Parama Purus'a.

	Knowingly or unknowingly everyone is moving around Him. Everyone is bound to move, otherwise they will lose their permanent shelter, they will dissociate from their permanent nucleus. This movement is a natural propensity born out of love for Parama Purus'a. Intelligent people develop their natural propensities by dint of Sa'dhana', by their constant endeavour. Those who don't care to develop themselves, drift away from the nucleus and move towards darkness or negative Prati-saincara. Their future is dark.

	This movement is the most important factor in this world. Whether you want to or not, you will have to move. If you do not want to move towards Parama Purus'a, then you will have move towards annihilation. If you do not take the negative path then you will move towards Parama Purus'a. The closer you move towards the Cosmic Nucleus through love, the greater you will become. Your whole being will be illumined with excellence, sweetness, and refined intellect. Thus moving, you will one day merge with Parama Purus'a.

	(Nama'mi Krs'n'asundaram, 130)

	The humans of today are possessed with spirited intellect and accomplished wisdom. They are keen to advance with rapid steps shattering the shackles of dogmas. They will no longer be entrapped by illusion or opportunism. The rays of the crimson dawn of a new humanity on the eastern horizon have started weaving textures of colours on their eyelids and in the subtler recesses of their minds. As for those who had been dreaming so far to keep humanity imprisoned by dogmas their days are numbered; their blissful dreams are being shattered to pieces. I call upon all enlightened people and say: "Go ahead with courage. Humanity has been awaiting you. Establish it in the excellence and grandeur of glory".

	(A'nanda Vanii, 1st. Jan. 1980)

	There are so many created beings. These quinquelemental factors of the world--air, water, earth--they are also of cosmic creation but their mind is in an inert condition: but their mind is in an inert condition: it cannot function. In case of protozoa there is mind, but it is guided only by instincts, inborn instincts. There is no independent thought in them. In the case of animals, in case of metazoa, there is inborn instinct, but no individual thought.

	But in the case of human beings the mind is highly developed, and with this developed mind one can feel that whatever one does, whatever one thinks is always being witnessed by the Parama Purus'a. Nobody can do anything secretly. Now, everything is a creation of the Supreme Father, but in the course of introversion, as a result of clash and cohesion, mind develops, and the stage of human beings, is the most developed in the process of introversion. So, human beings are blessed, because they can feel the charm and love and all-pervading existence of the Supreme Lord.

	You are all human beings. You are all dignified human beings. Forget all the divisive tendencies that sometimes function within the human mind. Remember, you are the loving children of Parama Purus'a, and your goal is Parama Purus'a, your goal is the Supreme Entity. Yours is a subjective approach through objective adjustment. Your movement is towards the Supreme Entity. But, while moving towards the Supreme Entity, you are to do all your worldly duties in the social, economic and other spheres. That is, your hands should be engaged in worldly duties, and your mind should be moving towards the Supreme Entity.

	(A'nanda Vacana'mrtam XIV, 100

	Human existence is a psychic flow, and to attain the proximity of Parama Purus'a, to become one with the Cognitive Principle is the goal of human life, the desideratum of all human existential flow. You should remember it, and your movement should always be with never-ending acceleration but their mind is in an inert condition: but their mind is in an inert condition: it cannot function. In case of protozoa there is mind, but it is guided only by instincts, inborn instincts. There is no independent thought in them. In the case of animals, in case of metazoa, there is inborn instinct, but no individual thought.

	But in the case of human beings the mind is highly developed, and with this developed mind one can feel that whatever one does, whatever one thinks is always being witnessed by the Parama Purus'a. Nobody can do anything secretly. Now, everything is a creation of the Supreme Father, but in the course of introversion, as a result of clash and cohesion, mind develops, and the stage of human beings, is the most developed in the process of introversion. So, human beings are blessed, because they can feel the charm and love and all-pervading existence of the Supreme Lord.

	You are all human beings. You are all dignified human beings. Forget all the divisive tendencies that sometimes within the human mind. Remember, you are the loving children of Parama Purus'a, and your goal is Parama Purus'a, your goal is the Supreme Entity. Yours is a subjective approach through objective adjustment. Your movement is towards the Supreme Entity. But, while moving towards the Supreme Entity, you are to do all your worldly duties in the social, economic and other spheres. That is, your hands should be engaged in worldly duties, and your mind should be moving towards the Supreme Entity.

		(A'nanda Vacana'mrtam XIV, 100)

	Human existence is a psychic flow, and to attain the proximity of Parama Purus'a, to become one with the Cognitive Principle is the goal of human life, the desideratum of all human existential flow. You should remember it, and your movement should always be with never-ending acceleration. "Caraeveti, caraeveti (march ahead, march ahead)--we are to move on, and our only goal, our only desideratum, is that Supreme Cognitive Principle. There cannot be more than one desideratum for human existence.

		("Existential Flow and Its Culminating point," Calcutta, 1986)

	That very irresistible aspiration that leads humans towards their goal with tremendous speed also builds all sorts of social structures and generates newer social consciousness. With all sincerity in thought, words and deeds you have to build that aspiration--you have to awaken the cognitive faculty latent in the innermost golden cavity of every microcosmic mind. For, you have to work to bring about the well-being of every entity......no benevolent individual can neglect anyone.

		(A'nanda Va'nii, 1st Jan., 1985)