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THE THOUGHTS OF P.R.

SARKAR
this version: is the printed The Thoughts of PR Sarkar, 1st edition, 3rd
printing, version (spelling mistakes only may have been corrected). I.e.,
this is the most up-to-date version as of the present Electronic Edition.
SPIRITUAL DISCOURSES
EVOLUTION TOWARDS PERFECTION
Life is a movement from imperfection to perfection. When inanimate objects
become animate there is progress. There is further progress when animate beings become
multicellular metazoic organisms, more and more complicated structures. The human
being is the highest being, the being most perfect in structure. The human being is thus a
perfected animal. But this is the beginning of progress for humanity. Humans still have
to achieve further physical, intellectual and spiritual perfection. Movement towards
perfection - God - is a human's true nature (dharma). Movement towards imperfection is
against one's true nature (adharma). The former is life, the latter is death. Human
movement towards animality is therefore not life, it is death.
No movement is free from friction or obstacles. Even when you walk, the force
of gravity obstructs you. Movement towards perfection is obstructed by all the forces of
imperfection, of evil. The sinful, the crude, the narrow, obstruct all movement for the
expansion of the human mind. But perfection being a God-ward movement, do not be
afraid - move on. Obstacles will go down the drain, where they belong. You will
progress.
The mission of human life is to move towards perfection, towards God. This is
one's duty. In this struggle the forces of evil are bound to be defeated. This has been the
case all along, and history will repeat itself. You have no right to rest until you have
fulfilled your mission of being perfect, of being divine, of establishing yourself in
perfection. Rest is sin as it puts a stop to this movement. Do not rest until you have
reached your goal.
(Baba's Grace, 151)
From the inanimate to the animate goes the process of evolution. Consider a
piece of stone for instance. It has neither the power of action nor the sensation of mind.
What is the reason? It is because hitherto there has been no manifestation of mind in the
stone at all. Consider the trees and plants that are more animate than the stone. There is
activity in them. They grow, draw the vital juice from the earth, maintain their species by
creating seeds in their own bodies, and enjoy and suffer pleasure and pain when taken
care of or hurt. We see in them the manifestation of counsciousness, for mind has
awakened in them. Thus progressing on the path of mental development, we see in
humanity its greatest manifestation. Just as evolution takes place from the subtle to the

crude, similarly the unit entity reverts step by step from the crude to the subtle, towards
the same Absolute Consciousness from whence it came. It is just like the waves of the
sea, rippling back from whence they have come.
(Subha's'ita Sam'graha II, 50)
The darkness of evolutionary night began to fade centuries ago when the first apelike creature deserted his tree-branch kingdom and shambled out into the light of the
plain. He was guided by something he could not understand: something un-apelike and
impossible for his comrades. Somehow, somewhere in his seething body chemistry,
something had changed. In his brain lay the seed of humanity; in his strangely bright
eyes, the dark shadow of a hidden dream.
Time passed slowly. The new creatures developed and multiplied. The wonderful
changes in their bodies and minds continued; their brains, nerves and glandular systems
grew in complexity and specialization. New behaviour patterns evolved and after some
time, emotions and feelings unknown and denied to all previous forms of life found their
means of expression. The Dawn of Man was reached at that auspicious hour. The waves
of thought generated by that first human expression vibrate even to this day in the
unconscious mind of every human being. Everyone of us carries within him the hidden
memory of that first sunrise, and even beyond it into the darkness of antiquity. We are,
by means of this primordial memory, which is part of our human heritage, intimately
connected to all forms of life.
(Supreme Expression 1, 328)
Humanity, standing as it does at the top of the evolutionary ladder, may
sometimes feel proud and in a weak moment commit an act of meanness. Yet one should
always remain vigilant against this. The evolutionary forces have not stopped. The
theatre of action has shifted to the psychic level. Evolution is now expressing its power
in the daily struggle of men and women everywhere to attain dignity.
(Supreme Expression
1, 73)
THE SUPREME CONSCIOUSNESS
You know, there is nothing disorderly in this Universe. Everything moves
according to certain rules. In this solar system of ours, the sun is the nucleus, and so
many planets are moving around the sun. In this etherial system, the earth is the nucleus,
and the moon is moving around it. Similarly, in the atomic system also there is a nucleus
and electrons move around the nucleus. In our cosmological order the Supreme
Consciousness is the nucleus and so many animate and inanimate objects are moving
around Him, knowingly or unknowingly. Human beings move knowingly and other
animals, other less developed living beings, and also inanimate objects - even some
human beings - move unknowingly, unconsciouly. The radius of those who move

unknowingly remains unchanged, or even, due to their mean propensities, their radius
may increase. But spiritual aspirants always try to lessen the length of their radius. They
come closer and closer to the Supreme, and when they come to the nearest proximity,
they become one with the Nucleus, and that is the stage of Salvation.
Now, so many entities, so many individuals are moving around Him; they have so
many physical structures - long, short, white, black, learned, illiterate - but the common
goal is the Nucleus, the Supreme Consciousness. There should be no shyness, no hatred,
no complex in human beings because that Nucleus is the bigger "I" of everybody - that
Nucleus is the Supreme Progenitor of all.
(Baba in
Fiesch, 35)
In this universe there is nothing beyond the Supreme Consciousness. You always
remain within His circle. Imagine that a cow is tied to a peg with a rope. The rope may
be short or long, but the cow has to move around the peg. Similarly, human beings are
moving around the Cosmic Nucleus. They go round without knowing that they are tied
to a peg, without knowing Who is at the center. They think that they are everything, and
that they know so much. They think they are not ordinary creatures; this creates pride in
them. Then, while moving, suddenly a question comes in their minds. They ask where
they are going, from where is the inspiration to move coming? When this realization, this
question arises in their minds, then they know that they are moving around a peg, and that
they have to go towards the center, towards the Supreme Nucleus. The day this
realization comes they become spiritual aspirants and the radius starts decreasing. When
the radius becomes nil, then they merge into the Supreme Consciousness.
Human beings will have to go on moving as long as they have the feeling that
they and the Entity which has created them, the Supreme Consciousness at the Nucleus,
are two different entities. When they realize suddenly on reaching close to the peg that
they and the Entity which has created them are not different, the distance between the two
will disappear and both will become one - they will merge in the nectar of Cosmic
Consciousness. This is the ultimate aim of all beings, of plants, of anything which has
life. Therefore, the person who comes onto the path of spiritual practice early is wise and also fortunate.
("Prajina Bharati" June 1980, 32)
Now, the Supreme Consciousness is the Supreme Witnessing Entity. Whatever
your individual consciousness is seeing or feeling - everything - is being witnessed by the
Supreme Entity. Suppose you are imagining a rhinoceros in your mind, and that
rhinoceros is moving within your mind - whatever that rhinoceros is doing you are
seeing; whatever that rhinoceros is thinking you are hearing. Whatever the rhinoceros
does, then and there it is being witnessed by you. No activities, no thought waves of that
rhinoceros are a secret for you - you know everything. So whatever is being done in the
universe is nothing but a mental creation of the Supreme Consciousness; everything is

within His mind. He is the Macrocosm, and everything is microcosm. Each and every
person is moving within His mind. Everything is within Him, nothing is without. So
whatever is being done, He sees, He knows, He feels. This universe is nothing but a
mental projection of that Supreme Consciousness.
Hence, because everything is His mental creation, so everything, everybody is His
child. He is not the ruler, He is not the administrator, He is not the boss. He is the
creator. He is the generator, He is the operator, He is the destroyer. When He withdraws
His thought waves within Himself then nothing will remain. You came from Him, you
are moving within His mind, and finally you will become one with Him. That is why I
said, He being the generator, is represented by "G"; He being the operator is represented
by "O", and He being the destructor is represented by "D" - "G-O-D." He is the GOD.
(Baba in
Fiesch,54)
God is the controller of that vital force which keeps the organisms alive. He is
our friend Who saves us from the jaws of calamities by His affectionate and tender touch.
He exists everywhere. He is present about us sometimes as sound expression, sometimes
as thought or emotion, and then again sometimes as individual entities. There is not a
place in the universe where His Entity is not manifest. What we apparently take to be a
void is also full of His Entity. He is even where the human intellect cannot reach, and
where the imagination bounds back, thwarted and baffled. In the planetary world, it is
His glory that shines as the sun. The backbone of the nervous system, the praising of the
dead ancestors, the truth of the sages, the controller, the friend, the sun - are all these
separate entitites? No, all is He, all is He, all is He.
(Subha's'ita Sam'graha II, 25)
There is one moon, but its reflections, falling in countless puddles of water,
appear as countless moons. No new moon is born. The same moon is being reflected in
many receptacles. Similarly, the one and the same Supreme Consciousness is being
manifested as limitless individual entities, in countless mental receptacles, in countless
minds.
(Baba's Grace, 167)

Is He moving? No, no, He is not. He lies motionless like the stump of a tree. Is
He far away? No, no, He is not. He is very close. He is the Life of my life. He is within
you, within me. He is within and without all and at all places. When a spiritual aspirant
gets adequately acquainted with His Blissful Entity, we say that he is established in the
Supreme Consciousness. At that stage both inside and outside attain unity. Mind then
remains aloof from the attraction of trifles, and real acquaintance is made with the

Supreme Being. While the body remains in the mortal world, the soul is merged in the
Supreme Soul.
(Subha's'ita Sam'graha II, 10)
Any energy is invisible. We see the operation and action of electrical energy
through lights, fans, etc. Similarly, no one has ever seen the sun - only its action. It looks
round, but from a short distance it is simply something burning. So electricity and the
sun are to be felt only. The same is the case with the mind. No one can show his mind,
nor can one see one's own mind. One can only feel. Similarly, the Supreme
Consciousness is only to be felt and realized. When the whole mind is filled with the
feeling of the Supreme Consciousness you can hardly bear it - nor can you express the
bliss. You feel it - you can only enjoy it!
(A'nanda
Vacana'mrtam, 27)
The concept of God and Satan is defective. If we accept the existence of Satan it means
that there are two Gods, one God positive, and one God negative, i.e. Satan. And that
challenges the authority of the Supreme Consciousness - that cannot be. So there is no
Satan. Everywhere there is the rule of the Supreme Consciousness; nowhere is the rule of
Satan. Satan is the centrifugal force that drives an aspirant, a human being, away from
the Supreme Nucleus.
(A'nanda
Vacana'mrtam, 54)
The Supreme Consciousness is the shelter of all entities, the only Entity who requires no
shelter for maintaing His existence. This town of Patna is sheltered within the state of
Bihar. Bihar is within India. India is within Asia. Asia is within this planet. This planet
is within this solar system. This solar system is within Him. So nobody shelters Him.
He does not depend on any shelter. His existence does not depend on the compassion of
any second entity.
(Ananda
Vacanamrtan, 17)
The Supreme Consciousness is there in you as the oil is in the oilseed. Crush the seed
through spritual practice (sa'dhana') and you attain Him; separate the mind from
Consciousness and you will see that the resplendence of the Supreme Consciousness
illuminates your whole inner being. He is there like butter in curd; churn it and He will
appear from within. Churn your mind through spiritual practice and God will appear like
butter from curd. He is like a subterranean river in you. Remove the sands of mind and
you will find the clear, cool waters within.
(Subha's'ita Sam'graha IV,
126)

The Supreme Consciousness has concealed Himself within your mind. He is


hidden behind the curtain of your "I-ness". You need not go to the Himalayan mountains
to find out the thing that is concealed in your own "I". Does one need a mirror to see the
bangle on one's hand? The Supreme, therefore, is within you. There is need only of
removing the veil of ego.
("Niti and
Dharma")
We have to wipe out this ego, this "I-hood". All burdens, all confusion, all
considerations of respect or disrespect are connected with this "I". When someone does
not agree with you, you file a suit in the court. Why do you take such trouble? Only to
vindicate your ego. All troubles and frustrations are solely due to the unit ego. The fact
is that even after surrendering everything to God, the arch enemy "I" remains. You will
say, "I have surrendered everything to God." -- I,I,I! My friend, surrender this "I" also to
God and then alone your surrender will be complete. All the trouble is due to this "I".
("Mantra
Caetanya")
Now, when does a person feel that he or she should love the Supreme? When one
frees oneself from egoistic sentiments. But one will say, "They say God is gracious, but I
am an unfortunate fellow. I am not realizing His grace." There are many persons who
talk like this. But you know, my sons, you know, my daughters, there is no partiality in
Him. His heavenly shower of Grace is for all. He is for each and every creature, but one
feels His Grace while another does not. What is the reason: There is a heavenly shower
of grace. But suppose you are holding an umbrella over your head. Will you be
drenched by the shower? Oh, no. He who wants to enjoy this shower of grace must
remove the umbrella of ego from his head, and he will be drenched by the divine shower.
So a spiritual aspirant, a Yogi, must give up all his egoistic sentiments. And in the next
moment he will be in the proximity of the Supreme Father.
("Man and His
God")
MERGER WITH THE SUPREME
In simple terms, what we have to do is to return home from where we came. We
have all come from the Supreme Entity, the Nucleus of the universe. We have to return to
the same destination. The child has played throughout the day away in the fields, and
now that evening has come, he returns home. He thinks that his father must have
returned home: "Let me return home and sit near him." When one is tired of this world
and worldliness, one yearns to go back to spirituality - one's home. And what is our
permanent abode, our home? The Supreme Consciousness. Spiritual practice (sa'dhana'),

therefore, is the process of returning home. It is a simple task. It requires no scholarship,


no knowledge, no intellectual faculty, no long and tedious lecturing.
("Mantra
Caetanya")
When a knower of truth merges in the Supreme Being, his petty sense of existence
loses itself, and attaining unity with the Supreme Entity, he becomes Supreme himself.
Spiritual practice is the means for expansion of the soul, not for its annihilation; so
absorption in the Supreme (samadhi) does not mean suicide but self-transcendence. One
who has known the Supreme Consciousness becomes Supreme himself, for the individual
entity takes on the very form of his object of ideation. One who has the Supreme as his
object of ideation, becomes the Supreme himself.
If a salt doll goes to fathom the sea, it will certanly melt and become the sea itself.
Similarly, if the knower of the Supreme Consciousness goes to fathom the Supreme, he
merges in the sea of Consciousness and becomes Supreme himself. Be constantly
absorbed in the thought of the Supreme Consciousness and you too will become
Supreme.
(Subha's'ita
Sam'graha II, 67)
The union of a spiritual aspirant with the Supreme Consciousness has been
expressed with an excellent example. A river, giving up its name and identity, completely
merges in the sea and thereafter cannot maintain its own existence except as the sea.
Similarly, a spiritual aspirant, after merging himself in the Supreme Consciousness, can
no longer think of himself except as the Supreme. Seeing the Ganges River, we can tell
that is the water of the Ganges. We can tell the water of the Yamuna River, or the water
of the Sarasvati River; but once they merge in the sea, we cannot separate them, nor can
we distinguish the one from the other. Nevertheless they are all there. They all have lost
their respective name-entities in the entity of the sea.
(Subha's'ita
Sam'graha II,60)
For each and every human being there are two "I's". The name of a person, say, is
Solomon. Then the name of his little "I" is Solomon and the name of his big "I" is that
Supreme Entity. The name of the little "I" is Mr. Joseph, but the name of his big "I" is the
Supreme Consciousness. The big "I" for all created beings is the same, but the little "I"
varies - so many bodies having so many names. The big "I" is one and indivisible: for the
entire universe there is one big "I".
What is Yoga? It is to become one with that Supreme Entity. When you become
one with the Supreme you are getting everything, you are losing nothing. You are losing
only your little name, the name of your little "I", and nothing else, and in return you are

getting the Supreme "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.
(Discourse in Haifa, Israel, 1979)
In order to realize the Supreme Perfection, a human being will have to give up his
or her "I-ness"; that is to say, s/he will have to merge his or her petty "I-feeling" in the
Great "I-feeling". What is this petty "I"? It is like a pot full of water in a pond. Now if
the water of the pot is to be unified with that of the pond, - actually, both the waters are
intrinsically one - the pot intervening between the two waters has to be removed. After
the removal of the pot, there will remain no distinction between the water of the pot and
water of the pond - both become one. The cause of this apparent distinction between God
and the unit being is this pot - the individual mind. The long and short of the whole thing
is that He is infinite. If you want to realize His characteristic Self, you have to earn
limitlessness yourself.
(Subha's'ita Sam'graha III,
62)
Identify your mind with Him and you will realize that even the minutest objects
are you. You are the Pacific Ocean. The universe which is the manifestation of the
Cosmic Energy will appear as your own manifestation. The universe which is the play of
God also gives Him ecstatic Bliss. You meditate on Him and He meditates on you.
("Bhakti Rupa
Setu")
Ultimately only one entity exists. That entity may be "I", that entity may be "He",
but the differentiation between "I" and "He" disappears. "I exist" or "He exists" - the two
ideas disappear - merely "exists". This is the stage of non-attributional consciousness. It
is the Supreme Stage of Yogic practice, it is the Supreme Stance for a Yogi. But for this,
one requires divine help; and I know further that one is getting divine help. And I know
still further, that for infinite time and infinite space, one will be getting this divine help.
You are all spiritual aspirants, you will certainly attain the Supreme Stance and enjoy that
Divine Blessedness. You are sure to enjoy it, my sons and my daughters.
(Discourse in Philippines,
1969)
SPIRITUAL PRACTICE
Spiritual practice is the conversion of the small object into that infinite object.
Now, you think that "This small body, this unit consciousness, is mine." But when you
think "That vast universal body is mine," then you are the Supreme. When this individual

body and mind is yours, you know all the secrets of this individual physical body and
mind. And when this vast cosmos is your object, you'll know everything of this cosmos,
you'll know everything of this infinite space. So your spiritual practice is the practice of
conversion - conversion of small into big.
This process of conversion makes a person universal. One's very existence goes
beyond the scope of time, place and person. At that time, one becomes omnipotent and
also omniscient. One knows everything without going through any book. When an
individual wants to acquire any knowledge, one will have to go through practical
experiences, books, etc. For the individual, there are so many worries and anxieties, so
much optimism and pessimism, so many clashes and cohesions; but in the case of the
Supreme there is no complex, no optimism, no pessimism; there is no question of clashes
or cohesions, because in the case of the Cosmic, everything is internal - nothing is
external. Everything is within and nothing is without. The entire universe is in the range
of His mind, so there remains no second entity, no second individual. Thus the question
of any clash doesn't arise.
If one wants to attain peace, what is one to do? One is to convert one's small
objectivity into the infinite objectivity. There is no other alternative. Simply teaching the
gospels of peace won't give you any peace. You have to convert yourself from small into
big. Spiritual practice is the practice of increasing one's own psychic radius. When it
becomes bigger and bigger, the range of mind is bigger. And when in this way the radius
becomes infinite, the aspirant becomes one with the Supreme. This becoming one with
the Supreme, the Supreme Union, is called Salvation or emancipation - liberation of
permanent nature. Each and every spiritual aspirant should know this and attain
liberation.
(Baba in Fiesch, 109)
There is a common desire in each and every human mind, and that desire
differentiates a human from an animal, a human from a plant. What is that difference? It
wants to expand. Secondly, it wants to become one with the Cosmic Entity. Thirdly, it
wants to do something noble; and fourthly, it wants peace, supreme peace, undisturbed
peace. These are the four special qualifications of human beings. So Yoga is the path of
progress, the path of development for each and every human being. In individual life we
should practice yoga, and in collective life we should encourage others to practice yoga.
It is the panacea of all human ailments, in the physical realm, in the psychic realm and
also in the spiritual realm.
(Discourse in Haifa,
1979)
What is Tantra? The process of transforming animality or latent divinity into the
Supreme Divinity is known as Tantra. The spiritual practice which liberates the aspirant
from dullness or animality and expands one's self is Tantrik practice (sa'dhana'). So, there
cannot be any spiritual practice without Tantra. Spiritual practice means a practice for

expansion, and this expansion is nothing but a liberation from the bondage of all sorts of
dullness. Irrespective of caste, creed or religion, one who aspires for spiritual expansion,
or does something concrete, is a Tantrika. Tantra in itself is neither a religion nor an
"ism". It is the fundamental spiritual science.
("Tantra and Its Effect on Society")
Who is your nearest person? You try to know so many things, but you should
know first of all your nearest object. What is your nearest object? Your hands? Your
fingers? No, no, no. Your arms? No, no, no. Your chest? No, no, no. What is the
nearest point? Your "I" is your nearest entity. And the distance cannot be measured.
First of all you should know all the characteristics of your own "I". In your books, in
your laboratories, you try to learn the characteristics of oxygen, nitrogen, hydrogen
monoxide, hydrogen peroxide, and so many elements and compounds, but you don't
know the characteristics of your nearest object. Try to know all the characteristics of
your nearest object in your mental laboratory.
Now how to do it? In the laboratory, a theoretician won't be able to help you in
your research. You require a practical demonstrator in the laboratory. In the realm of
spirituality, whom to follow? You may or may not follow the scriptures, you may or may
not follow the social codes, and you may or may not follow the intellectuals. You are to
follow those practical demonstrators; that means you are to follow the Yogis. And
certainly, according to His direction, you will attain that Supreme Stance, and you will
enjoy that Supreme Beatitude.
(Discourse in Philippines,
1969)
There are some people who have the correct desire but do not have correct
direction. They know that the Supreme Consciousness is the goal, but they don't have
real direction. It is said that spiritual practice should not be performed by studying from
books. For it, a preceptor is essential. If a person starts doing spiritual practice by
reading a book or hearing from another, that too is dangeous because in that case a clear
conception about the goal is not formed. Hence one does not know where one is going.
The boat is sailing but the sailor does not know where the boat is going. In the long run
the sailor witll become exhausted and have some accident.
("Astitva and
Shivatva")
Whoever attains the wish to merge into Him, the Supreme Consciousness in the
form of Sadguru (the Perfect Master) appears and trains them how to move forward
towards the Supreme Consciousness and to merge into Him. All the arts, the rules how to
merge in Him, are known to no one except the Supreme. So it is He who teaches the
spiritual aspirants in the form of Sadguru. There is no other alternative to this.

(Seminar Notes 1980,


16)
Even a gold vessel needs polishing occasionally. Unmaintained, it gathers dust
and dirt and loses its lustre. Similarly, even a good person, a spiritual aspirant needs
proper maintenance, for in a world of constant change, care must be taken that the change
be always towards the better or the higher. Keeping good company is essential for this
positive development. While bad company strengthens the bondage of the soul, good
company is conducive to liberation and salvation.
(Seminar Notes 1980,
137)
When an infant starts walking, the parent first guides him to walk a little. He tries
to walk but falls. Then the parent advances and lifts him up in his lap. So also, God.
Make the slightest efforts and He will pick you up and place you in His lap.
("God is With You")
Human life is a small bubble in the ocean of consciousness. One who rejects the
waves of this ocean, can never be successful. However big an ego one has, one day that
ego will be shattered, as big rocks are churned to dust. If one wants to move on the path
of the Supreme, one will have to dive into the ocean of the Supreme Consciousness.
During this movement one will enjoy the sweet beauty of the Divine Play. Those who
move towards the Supreme, their vital energy and their mind will flow in the same
rhythm as the Cosmic Wave. It is not surprising that they will dance, they will laugh,
they will weep - people will say that they are mad.
In Ananda Marga, this wave of the Supreme Consciousness is to be attained in the
process of meditation (sa'dhana'). That is why, in present or future, if anybody does this
sa'dhana' with great determination, they will also dance, sing, laugh and weep, and thus
they will move on towards that Supreme. In this way, by moving and moving,
establishing themselves in morality, becoming "Sadvipras" (Spiritual moralists), in the
true sense of the word, they will become one with that Supreme form of Bliss. Human
beings will have to dive into this waveof the Supreme. This is the true success in life.
The is the A'nanda Ma'rga (Path of Bliss).
("Brahmabhava and Human
Life")
My work is not to look towards the past of anyone. I only see how much one is
advancing towards his destiny and I help them. You are to look ahead, you are to look
forward. If you look back, if you look behind, you are wasting your valuable time.
Fools, not wise people, do like this. The nature of human beings is to think of the socalled "sweet" memories of the past; one thinks more of the past and less of the future.

But spiritual aspirants think of the Lord Who is their goal. When they start thinking of
the endpoint of life, the very goal of life, the Supreme Consciousness, then the past with
all its glory becomes pale. The ordinary person is one who thinks of the past and also of
the future. Higher than that is the one who thinks only of the future. But the perfect
person is the one who thinks neither of the past nor of the future. S/he thinks only of the
Supreme Consciousness - the Lord.
(Supreme Expression
I, 48)
You say so many things, but the major portions of what you say are meaningless. Simply
a wastage of time and energy. And not only do you speak aloud, but you speak in your
mind also. That is also a waste of energy. Before going to Stockholm you may say
within your mind a thousand times, "I have to go to Stockholm, I have to go to
Stockholm, I have to go to Stockholm!" ... a mere waste of time and energy.
What is thought? Thought means to speak within. Thought is clearly related to
soliloquy. Some of your thoughts are of such nature if others hear them, others will say
you are insane. So what am I to say within my mind? What am I to speak to myself? I
should speak regarding You, the Infinite One, and not this or that, so my time will be
properly utilized, and there won't be any waste of time and energy.
And then comes memory: "Oh, when I went to Alaska, my host served me a very
delicious meal." Or you think of a story of a near and dear one from twenty or twentyfive or thirty years ago. It is a very sweet memory. But what is the use? Memory should
be of the actual experience of the mind in the course of meditation (sa'dhana'), the bliss
that you enjoyed during kiirtan (spiritual chanting) - memory should be like this. That is,
never should it be centred around yourself. In that case there won't be any waste of time
and energy.
(Baba in Fiesch, 147)
If spiritual aspirants think they will attain occult powers through meditation, they
are in illusion. It is possible that they may get some supernatural power, yet they cannot
attain the Supreme Consciousness in that way. While sitting in meditation, if they think
that the occult forces should come to them, they are simply whiling away their valuable
time for nothing. A devoted spiritual aspirant never aspires for these things. Even if the
Supreme should come to someone and say, "My child, take these celestial forces," that
person replies, "Supreme Lord, keep these forces with Yourself. I don't need them. I
want You, and You alone. I am restless for You and not for Your forces." A mother tries
to coax and cajole her crying son and offers him some toys to divert his attention. The
child stops crying and forgets his mother for the time being. But if he persists in his
effort to cling to the breast of his mother and continues crying, "No, Mummy, I want to
be on your lap. I will not take those toys," finally the mother finds no other way than
picking up the child and holding him to her breast. A devoted spiritual aspirant is like
this latter child. S/he will say, "My most lovely Father, this world that I see all around is

a plethora of toys. They are ephemeral and will not remain for ever. Tell me, my Lord,
are You giving these to me for all the time to come?"" And then the Lord will be
answerless, for He never gives these things for ever. He gives them by His left hand and
takes them back by His right one.
("Niiti and Dharma")
The process of Cosmic Ideation (Madhuvidya') teaches you that you can
endeavour to attain liberation even while leading a worldly life, provided, of course, that
before dealing with any object of gratification, you do so with Cosmic feelings. While
feeding your son, you should contemplate that you are not feeding your son, but you are
doing your duty to the manifestation of the Supreme Consciousness in the shape of your
son. When you plough your land, you ought to contemplate that you are doing the proper
action to the manifestation of the Supreme Consciousness in the form of your land. If
you properly follow this Cosmic Ideation you can keep yourself aloof from the shackles
of actions even though you perform actions. This practice will pervade your exterior and
interior with the ecstasy of Cosmic Bliss, and will alleviate permanently all your
afflictions. Then the force of ignorance (avidya') cannot devour you in its ferocious jaws.
The glory of the One and only One benign Entity will shine forth to you from one and all
objects.
(Subha's'ita Sam'graha I, 42)
Your every action should be with the Supreme Ideation. Without Him, all your
actions are as nothing, no matter how great they may seem. Yet if you do even a little
with His ideation, you will have done a great deal. He is like the number one and your
actions are like zeroes to the One; it is like multiplying by ten with each action. But if
that One is not there, your zeroes are added to each other, and the net result is only zero.
So go on multiplying; do not let all be zero. You have taken a human form to
realize Him: let not your life be wasted.
(Baba's Grace,
139)
Both spiritual practice and success are within your easy reach. The result is
alrady secured with me; I shall give it to you at the appropriate time. Do not bother about
it. Whether you are sinner or virtuous, those who come to God are all one for Him. He
makes no distinctions. All will be liberated.
You are all my beloved sons and daughters. Sometimes I appear harsh to some.
But that is for love. If I were indifferent, there would be no need for scolding or
punishment. I want to see you all laughing. It gives me great pleasure to see you
laughing. Leave all cares unto me. O be blessed.
(Baba's Grace,
191)

The Cosmic Father is the Supreme Subjectivity; that is, He sees everything everything is within His mind. He is the Supreme Subject and everything else is the
object. The Seer is the subject and the seen is the object. So how can you accept Him as
your object of meditation? During meditation you should remember, "I am the object and
He is seeing me." You can never be the subject and He can never be the object. You
must remember the fact that the Supreme Subjectivity, the Supreme Consciousness, is
seeing what you are doing. This is the secret of meditation.
And if you are to say anything, you should say only one sentence: "Oh Supreme
Father, guide my intellect unto the Path of Bliss. I want nothing else, nothing."
(Baba in
Fiesch, 68)
The Supreme Creator, the Hub of the Universe, is the Supreme Guardian. He
knows what is your requirement. A babe of three months doesn't know its requirement,
but its mother knows. The babe is solely dependent on its mother. Similarly, you are
also a babe, and He is the Supreme Guardian. He knows your requirement. You need not
say, "Oh, God, give me food, give me water, give me this or give me that." Let Him do
His duty. You need not tell Him, "Oh, God, it is your duty. You should have done like
this." He knows His duty. And you are to learn your duty from Him.
(Baba in
Fiesch, 67)
Oh tranquil spiritual aspirant! Spiritual practice (sa'dhana') is your great bow.
Set the arrow of your mind, sharpened with meditation, on this bow. Now, inclining your
mind toward Him, pluck and twang the string of the bow and pierce your target - that
indestructible Supreme Soul.
(Subha's'ita Sam'graha II, 34)
MENTAL BALANCE
There are three categories of human beings. The first category comprises those
whose thoughts, words and deeds are the same - which means whatever they think, they
speak, and whatever they speak, they do. Such people are A-class people.
The second category comprises those whose thoughts and words are different, but
whatever they speak, they do - which means they think one thing and speak another, but
they do whatever they speak. Such people are B-class people.

The third category comprises those whose thoughts, words and deeds are different
from each other and never the same. Such people think one thing, speak another, and do
something altogether different. Such people are C-class people. Most of the leaders of
the present-day world fall into this category. You should try to become A-class people.
You should speak what you think, and you should do what you speak.
(A'nanda
Vacana'mrtam, 3)
Suppose your boss arrives; you will welcome him and say, "Please come, sit down
and have something to eat." You flatter him but inside you say, "What a trouble has
arrived! When will he go?" This is not known to your boss. Thus, two "I's" are within
you; one performs action in the external world, and the other is inside. You are wellacquainted with this inner "I", but others do not have the correct information about it.
Spiritual practice (sa'dhana'), therefore, is to unify the two, the internal "I" and the
external "I", into one.
Two-ness in one single personality of human beings is their disease. The greater
the gap between these two "I's", the more you will undergo psychic torment. You must
remember that in this second half of the 20th Century there is a great gap between the
internal "I" and external "I". And because of the trouble in adjusting these two "I's" there
is an increase in the number of lunatics. This is the greatest disease of the 20th Century.
("Paramapurusa")
Lord Buddha said: Win falsehood by truth, win the miserly with generosity, win
anger by non-anger. The intelligent thing for you to do would be never to get angry. Be
moral in the midst of immorality and falsehood. If you have this skill, you will triumph
in any battle. You will remain unassailed.
(A'nanda
Vacana'mrtam, 48)
In reality, human beings want neither joy nor sorrow. They seek mental peace and
quietude. In daily life, a person comes in contact with different kinds of people. At times
one even fights with some people. How will one find mental peace?
Those who do injustice will also suffer injustice. The people who do injustice
will lose their mental balance in any fight. Those who do no injustice wil be able to
maintain their mental balance in their fight against injustice. This is the characteristic of
a person who has attained mental quietude.
(A'nanda
Vacana'mrtam, 47)

You see now that Ananda Marga's fame is on the rise. What should we do? We
must maintain our mental balance and remain indifferent to both praise and slander, to
both joy and sorrow. When I was in jail, I was subjected to a lot of calumny by some
people. These very people now praise me. But I was indifferent to all their slander, and
now I do not want their adulation.
(A'nanda
Vacana'mrtam, 47)
To understand my nature you must do meditation. I keep no ambiguity, I am
clear, concrete, conclusive. My philosophy is a complete philosophy, a complete way of
life. I am complete in myself, and I want every person to be complete in themselves. I
am like an arrow - clear, pointed.
(Supreme Expression,
310)
To attain complete success in life, one must have mental equipose, mental
balance. There must not be any complex in the mind - neither superiority nor inferiority
complex.
Now, to bring about mental balance, you should behave with every human being
in such a way that this superiority complex or inferiority complex develops neither in you
nor in those with whom you behave.
Complex of any sort - superiority or inferiority - is a psychic malady, a mental
disease. You must maintain a psychic balance. That balanced mind will be able to move
towards the Supreme Consciousness. That's why it has been said, "One should be
humbler than the grass." Usually superioity is found more in humans than inferiority
complex. Even those who possess mere knowledge of the alphabet, feel themselves quite
superior to those who are totally illiterate.
(Discourse in Calcutta, December
1979)
The one and only Supreme Father of the universe is playing with His innumerable
children, remaining Himself with them. This play (Liila') may appear sorrowful to many
and delightful to others. It is a great play in which everybody wants to play a happy part,
but some must play sorrowful parts also, otherwise the drama does not become
interesting. In this world of His, the Supreme Consciousness is staging a big play.
Whenever He wants He will call us nearer to Him - He will make us merge into Him.
This is His Drama.
So everyone must remember to play their different parts in His drama. Actually,
in happiness or in sorrow, no one is miserable or wretched, no one is blessed. No one is
wise, no one is a stupid fool. Everyone has to play their parts and nothing else. Whoever

can remember this, will suffer no sorrow and will not be overwhelmed with happiness
either.
(Seminar Notes 1980,
15)
THE UNIVERSAL FAMILY
In short, whatever was created in the past is the original creation (sambhu'ti) of
God. The sum total of all creations is the Cosmic Order (Brahma'n'd'a). This includes
the sun as well as the small ant which crawls on the earth. Whether it is a dead star or a
living star, whether it is a nebula or a milky way or a galaxy - all belong to one universal
family. The Milky Way is vast from one end to the other; an ant is a very small creature,
but the role of both of them in maintaining the balance of the universe is equal. If one ant
meets a premature death, it will disturb the balance of the entire cosmos. Therefore,
nothing here is unimportant, not even an ant. Suppose, an ant is sitting on the edge of a
rock and it moves even one inch from east to west, and this disturbs the balance of the
rock, it may cause a big earthquake - because after all, the ant is also His original
creation.
("Sambhu'ti and
Maha'sambhu'ti")
These days we are discovering many fossils from excavations. They show that in
the distant past, age after age, huge creatures were created. Similarly, there were
innumerable varieties of trees and creepers; all these are not available today. We see their
bodies only in the form of fossils. Every age had its own flora and fauna and it
disappeared with them. Every tree and every creature of every age and stratum is His
creation. None is unimportant. What is happening in the universe is the gradual death of
one created being and the gradual emergence of another. Therefore, whatever will come,
it will only be God coming in that form. No one is insignificant, no one is small, no one
is low. Suppose there is a drunkard, a fallen man. You have no right to hate him. You
talk with him, persuade him - if necessary scold him for his regression. All these efforts
are alright, but you have no right to hate him. Hating is not a courageous quality or a
creditable tendency. When every being is His own creation, how can you hate anyone?
How is it possible that you meditate upon one form of the Lord and abuse another?
("Sambhu'ti and
Maha'sambhu'ti")
God has the same care for an ant, a mosquito and a mammoth. There is no special
importance to a mammoth because it has a big body. The amount of care that He devotes
to an ant is the same which He devotes to the entire cosmos - not less, not more. The
entire universe, consisting of all the realms, is so complex and vast, yet it does not require
any more headache to God than a white ant. Behind every created being there is a flow

of energy from God ... So a mammoth cannot move without His Grace, and a blade of
grass also cannot move without His approval. Nobody is unimportant, nobody is
insignificant. Each and every existence is valuable. So you must not develop the
psychology of helplessness or hopelessness, defeatist complex or fear complex, because
the Supreme Father is always with you.
(Baba in Fiesch, 123)
The sweetest part of God's play is that He is hidden in everyone and everyone is
searching for Him. He wants His children to go around, and He plays hide-and-seek with
them. This gives interest and pleasure to both the Creator and the Created. Thus all
things are one. There is no distinction due to sex, age, or anything. Male and female,
young and old are all actors playing different roles in the drama of this universe. Their
forms differ, but their substance and purpose is one. God is male, female, child, youth
and old age.
God has His faces in all directions. No one can hide anything from Him. He sees
both our external and internal actions. Do not hate those who are small. You have no
right to hate anyone. Do not be afraid of nature either. The thunder and the roar of the
oceans hide His sweet music within their apparently frightful sounds. Fear none and hate
none. All are One.
This Universal Form of God, unity in all - you will be able to see in this very life.
Strive on - go on doing your meditation intensively, you will succeed.
(Baba's Grace,
33)
YOU ARE NEVER ALONE
You are never alone or helpless. The force that guides the stars, guides you too.
(Baba's Grace,
51)
He appears to you according to your feelings toward Him. If you are subtle, He is
nearest to you; if you are crude, He is farthest from you. Do you feel whether the
Supreme Consciousness is in India or in America? He is so near as to be in your feelings,
and so far as to be in a distant country. When you think He is here, He is nearer than
here. He is so near that it is difficult to measure the distance. You go on searching for
Him in the cavesof the Himalayas and wander here and there, and He is nowhere. But
when you attain awareness of Him, you find that He was all along with you in your
search. He was seated in your heart.
("God is With
You")

He is the witness of all the worlds, all the deeds done in this universe. Nothing is
secret for Him. You cannot do anything nor think anything without being witnessed by
Him. If anyone says, "I am not being witnessed by anybody," He will be witnessing this
utterance. So as the witnessing Entity He is always with you. This is the greatest
assurance, because when you know that He is with you, your mental strength will
increase a thousand-fold, because He is always with you to help you. The only demerit is
that as He is always with you, you cannot do anything secretly, you will be caught redhanded. But the merit is that because He is with you, you are never alone, you are never
weak, you are never helpless. So the duty of a perfect human being, the duty of a
spiritual aspirant is always to remember this supreme truth - that one is never alone, one
is always with Supreme Father. He will always help you, and He will always accelerate
the speed of your progress.
(Discourse in Istanbul, Turkey, 1979)
Whatever you do, the Supreme Consciousness sees everything. For Him no part
of your being is closed or shut. He is the innermost part of your being. "Today I am very
busy and have to attend a party so I shall do meditation (sa'dhana') for three or four
minutes only." He knows that you are placing a party above sa'dhana'. He hears both
your spoken words as well as the thought words. Actually He hears them first, before
they become mental. He is, therefore, in full knowledge of all that goes on within and
without and beneath the mind. Don't try to hide anything from Him - you will not
succeed.
(Baba's Grace,
103)
He is with you always. You are never alone. Sometimes there arises in the mind
a defeatest complex: "Oh, I am defeated in this project! Oh, I am defeated in this
struggle for existence!" When your father is the Supreme Father, when your father is the
most powerful entity in the entire universe, why should you think that you have been
defeated in this struggle for existence? No! A bright future awaits you - your future is
glorious, your future is luminous, your future is effulgent.
(Discourse in Caracas, Venezuela, 1979)
Now I am leaving this country and I am leaving you physically. I am always with
you; I will always be with you. Physically I am leaving you, my sons and daughters, but
I can't forget you, and mentally I will always be with you. I want all of you to be ideal
human beings. All of you should attain the pinnacle of human glory. Let your existence
be successful. I have nothing more to say. Peace be with you.
My sons and my daughters, I have one more sentence to say. I do not belong to
heaven. What I am, I am to express this truth in a single sentence - I am yours.

(Departing message from the Philippines, 1969)


No power in heaven and earth can separate me from my children. Even if this
universe comes to an end, I will be with them in the expressionless Cosmos. My children
- be they gentle, be they naughty - they are mine.
(Supreme Expression I, 60)
DEVOTION
Devotion means longing for the Supreme. Now the question arises, is devotion
natural or unnatural for living beings? All the conscious or crude things we see in the
manifested universe bear attraction for one another, and as a consequence, the continuity
of the thought-projection of the Cosmic Mind is maintained. It is on account of the
mutual attraction of myriads of heavenly bodies oscillating in the infinite space that
balance is maintained in the firmament.
In this attraction, there is effort for self-preservation. The bee flies around and
around flowers in quest of honey, just for the sake of preserving its existence. It can be
seen that every entity runs toward that abode which is more lasting and secure and which
can provide it greater and longer safety. People run after money for the only reason that
they believe they can maintain their lives under the shelter of money; that is to say,
money alone can save them. But they do not know that money can provide them neither
permanent stability nor a securely-founded shelter. Even during the span of their lives,
money will come and go several times. At times its glamour will dazzle their eyes, and
sometimes it will make them cry, hunger-stricken. Not to speak of money alone, all finite
objects have this characteristic. What is not infinite cannot permanently remain the
object of your enjoyment. It cannot be your permanent resort, since the existence of all
these finite objects is dependent on others, bounded by the limits of time, place and
person. If the terrific speed with which the extroverted person runs after finite objects is
introverted towards the Supreme Being of his or her life, s/he can attain the Supreme
Consciousness, can achieve the Supreme State.
The world is a changing phenomenon. Therefore, it is unwise to be attached to
any object in this ever-changing world. The very name and form will undergo changes
with the change in time and place. The child changes into youth, the youth into the old,
and the old into the corpse. But if wise people take every object of the world as the
expression of the one and single Cosmic Consciousness, then on seeing the changes in
the name and form of any particular object, they will not be affected by pain or pleasure.
Cosmic Consciousness to them would remain Cosmic Consciousness; they would lose
nothing.
(Subha's'ita Sam'graha I, 69)

Now what is devotion? Leaving all the relative things, when mind moves toward
the Absolute, that alone is known as Devotion. When the mind moves toward the
Supreme Soul, the nearer it comes to Him, there is an unknowing change in it. The
caterpillar does not know when it becomes a butterfly. The mind does not know how
changes occur in it. Thus, one day it sees that it is no longer an individual being and
hence the individualistic feeling disappears. When the mind is free from individualistic
feelings, that alone is the Supreme State.
("Karma Samnya'sa and
Para'bhakti")
Devotion is that bridge which connects the individual with the Cosmic
Consciousness. Before crossing the bridge of devotion, one feels, "You are that Supreme
Consciousness". But while crossing the bridge, one feels, "I am That".
("Bhakti Rupa
Setu")
When a person is established in devotion one becomes able to understand the greatness
and magnificence of the Supreme Consciousness The understanding at this moment is
born of real experience through taste. Sweet things, mango and sugar, can be
distinguished only by taste. One cannot enjoy the flavour of mango by seeing its
reflection in water. One will have to climb the tree, pluck the mango and taste it.
Similarly, experience in the spritual realm also can be had only after climbing a step on
the tree of devotion. Only then can one understand the brilliance and greatness of the
transcendental Cosmic Entity.
("Bhakti Rupa
Setu")
The Supreme Consciousness Himself will teach knowledge and the technique of
doing the work. It is not the devotees' headache. Surrender everything to the Lord. If
one requires something from God, one must ask only for absolute devotion. When
devotion is attained, God is attained. If God is attained, everything is attained. What
remains unattained?
Therefore, from ancient times learned people have been accepting that the wisest
person in the world is the devotee. The devotee is not bereft of intellect. On the contrary,
s/he is the wisest. If you want to remain in the world, remain like a devotee. As long as
devotion is absent, one's heart is like a desert; and when devotion is attained, an oasis
appears in the desert.
("Astitva and
Shivatva")

In this cosmic cycle, everyone has their individual and particular desire, and
everyone is running after it. Those who have several desires run after all of them and
become exhausted; and in the long run they receive none. If one desires to drink milk
and smoke at the same time, it cannot be done. A person can do only one or the other.
But those who have only one desire fulfill it very easily. Hence the desire should be for
the Supreme and nothing else; the desire for other objects has to be channelized towards
the Supreme.
If a person wants to become a devotee of the Lord, but if deep in his mind he
thinks that God will make him pass in his examination - here the desire is not one but
two. When something is demanded from God, the desire becomes two, and the time will
be completely wasted. Where this desire is towards the Supreme Consciousness alone,
there it is known as devotion: "I want the Supreme Consciousness and from Him I want
nothing."
("Astitva and
Shivatva")
Those who have taken the shelter of the Supreme Consciousness, He will think
for their welfare, and those who think for their own welfare, the Supreme will not help
them, saying that they are taking care of themselves. But those who have left themselves
entirely on the Supreme, the Supreme has special responsibility for them. Therefore, it is
said that for devotees, the Supreme Consciousness has special responsibility. It is the
duty of the Supreme to save the prestige of the devotee, and the duty of the devotee is to
leave everything on Him. Whatever energy is working in the universal flow, or in the
material flow, is under Him. Therefore, when once you have made love with Him you
are not weak, not helpless and not alone. Victory is with you. Remember Him and
march ahead - victory will be yours. You have not to be afraid of my worldly forces.
Those who enjoy the highest force of the Supreme are sure to succeed. Victory will
surely be theirs. Victory to you all.
("Paramapurus'a")
Does the Supreme Consciousness lack anything? Does He want name, fame,
money, etc? He has no such want, because the entire universe is within His mind; all the
properties of the universe are His. But the true devotee says, "Oh, Supreme
Consciousness, there are so many great devotees and I am an ordinary devotee, but Lord,
your great devotees have stolen away Your mind." Because the Supreme Consciousness
loves His devotees very much, His mind has been stolen by His devotees. So He has one
shortage, one want. His Mind has been taken by His devotees. The devotee says, "So
you have lost your mind. Oh Lord, take my mind, I offer my mind to you. Accept it."
Devotees are very intelligent; they are more intelligent than intellectuals, more intelligent
than people of action.
(Discourse in Taipei, Taiwan, 1979)

The devotee says, "Oh, my Lord, I love you because in loving You, I get pleasure.
I want nothing from You. I want to love You because I get pleasure." But this is not the
highest form of devotion. In the highest form of devotion, the devotee says, "Oh Lord, I
love You. I want to love You. And why do I want to love You? Because I want that my
love should give You pleasure. I don't want any pleasure. I love you not to get pleasure,
but to give You pleasure." And by means of this type of devotion, the Yogi comes in
closest contact with the Supreme Self and becomes one with Him. When one's love is to
give pleasure to the Lord and not to enjoy the pleasure for oneself, one's mind gets
metamorphosed into the mind of the Lord. By this devotion, the Yogi gets established
into the stance of Supreme Beatitude. The person and his God become One.
("Man and His
God")
LOVE
Train yourself in the ideal of the lily, which blossoms in the mud and has to keep
itself engaged in the struggle for existence day in and day out, parrying, bracing and
fighting the shocks of muddy water and storms and squalls and sundry other vicissitudes
of fortune, and yet it does not forget the moon above. It keeps its love for the moon
constantly alive. It seems, however, but a most ordinary flower. There is nothing extraordinary about it. Still, this most ordinary flower has a romantic tie with the great moon.
Similarly, you may be an ordinary creature - you may have to pass your days in the ups
and downs of your worldly existence - still do not forget that Supreme One. Keep all
your desires inclined towards Him. Always keep yourselves merged in His thought. Go
deep into the mood of that Infinite Love.
(Subha's'ita Sam'graha III,
76)
In the field of spirituality there must not be any complex - neither fear complex
nor shyness complex nor any other complex. The scriptures say, "If you do not do this or
that you will go to hell." Due to this, the scriptures are the worst enemy of human
society; because in this way, scriptures create fear complex in the human mind, and that
fear complex creates disparity in the human society. This human society is one - it is a
singular entity. It cannot be divided, it must not be divided. And we won't allow any
such persons to create any divisive tendencies in this human society. Whatever people do
in their spiritual life, they have to do - why? Because they are in love with the Supreme
Entity. Love is the first word - Love is the starting point, and Love is the last point.
Scriptures have no moral right to create fear complex in the human mind.
(Baba in Fiesch, 42)

Now, this meditation (sa'dhana') for complete merger, for unification, starts with
fearful love. Love must be there. Unless and until there is love, there cannot be
unification. So love must be there, but it starts with fearful love and ends in fearless love;
and the space between fearful love and fearless love is the space of sa'dhana'. What is
sa'dhana'? Sa'dhana' is the transformation of fearful love into fearless love.
("The Stance of
Salvation")
The life of a person becomes mechanical if one remains overwhelmed with the
sentiment that one must do such acts, one must perform such service, one must rise in this
manner and sit in this manner and get up in this manner, and so on. Happiness disappears
there. For this reason, such ritualism cannot be called real karma (right action). To serve
others at one's own sacrifice is called penance. In the absence of love, service rendered
and penance undergone for show only are fruitless. All ritualistic devotion, sham
penance, counting of beads, etc. are meant only for public show. True love and the
Supreme Goal are lost sight of. The Supreme cannot be attained through any show
actions, because in ritualistic thoughts, the sweetness of happiness is lacking. Divine
Bliss is easily available only to those who base their spiritual practice (sa'dhana') on love.
(Subha's'ita Sam'graha I, 114)
That which makes the mind soft and strong and strenuous, so it may keep itself in
a balanced state even in the condition of pain - that which perpetually creates a pleasant
feeling within, is called love. Devotion is identical with love. The moment devotion is
aroused, the love of God comes.
("Salvation and Devotion")
Another point to remember is that God is realized only by those whom He graces
with compassion. You should not feel that you have done so much and that God must
shower His Grace on you. Rather you should feel that it is up to the Lord to grace you or
not. "This body of mine will work like a machine until You grace me with love" - this
should be your feeling. If you a

A'NANDA VA'N'II SAM'GRAHA


A Collection of The Spiritual Messages of Shrii Shrii A'nandamu'rti
this version: is the printed A'nanda Va'n'ii Sam'graha, 2nd edition,
version (spelling mistakes only may have been corrected). I.e., this is
the most up-to-date version as of the present Electronic Edition. Words
in square brackets [ ] are corrections that did not appear in the
printed version.

(1)
The Supreme Spirit within humanity, neglected for ages, has awakened today. This
awakening will initiate a new chapter in human history. You will all be the pioneers of the
new trend.
1 January 1956
(2)
A sa'dhaka is verily a soldier. The pricks of thorns on the difficult path signify one's
progress. The collective welfare of the universe is the crowning glory of one's victory.
A'nanda Pu'rn'ima' 1956
(3)
Thorns on the path cannot deter those who have assembled with the determination to
march in unison. They are blowing the trumpets of victory in an effort to conquer the
universe of a timid mind. O human beings march ahead -- let the song of march be your
only slogan.
1 January 1957
(4)
The purport of Dharma Sa'dhana' is to look upon every person, every object of this
universe as one integral entity. To jeopardise the unity of the human race by creating
factions is not the purpose of Dharma. Those who encourage vested interests survive on
the mental weaknesses of people and their dissensions, and that is why they are scared of
the spread of the ideals of Dharma and exhibit their intolerance towards it in all sorts of
immoral ways, such as abuse, false propaganda and lies. People must not be cowed by
this, they have got to march ahead. It is to be borne in mind that hindrances are beneficial
to human beings on the path of righteousness and to continue to fight against them is
what is sa'dhana'.
A'nanda Pu'rn'ima' 1957
(5)
The accumulated distortions of many lifetimes cannot be removed in the twinkling of an
eye. The removal of these distortions requires prolonged cultivation of knowledge,
selfless devotion and untiring action.
The world expects tremendous work from you; so you must not sit idle like a frog in a
well under the spell of inertia. Therefore awake, arise.
Shra'van'ii Pu'rn'ima' 1957
(6)

Don't compare life to a pool of muddy, stagnant water. Life resembles an ever-flowing
spring. Pushing aside the stones of obstructions and difficulties, marching on with
vigorous speed is its Dharma. Hence it is clear that those who want to keep away from
obstacles have lost the Dharma of life -- verily they are dead. The graveyard, not the
society should be their abode.
1 January 1958
(7)
In the transitional period of civilization, honesty in individual life is a prime necessity.
We shall have to remain ever vigilant that the darkness of petty self-interest may not
shroud this supreme human treasure. With the very extinction of honesty, civilization too
will not survive; the long sa'dhana' of the human race will go in vain, and all intellectual
achievements will become meaningless. Book knowledge that cannot be utilized in life
has no value.
A'nanda Pu'rn'ima' 1958
(8)
Those who can maintain their restraint in spite of intense provocation are the real spiritual
aspirants. They alone have overcome anger. Inspire those who are liars and criminals to
live honest lives by pointing out their defects. This is the only spiritual approach to
punish wrongdoers. Supreme truth is ever resplendent and can never be tarnished by false
propaganda.
Shra'van'ii Pu'rn'ima' 1958
(9)
Struggle against evil forces is life. We have to remember this fact once again on
this threshold of a happy New Year.
1 January 1959
(10)
That which impairs the naturalness of the life of individuals and society is the
sa'dhana' of the dead. It is not the sa'dhana' of the living because the seeds of injustice,
immorality and destruction dwell in unnatural life only. The wise and the well-wishers of
society therefore, never support unnaturalness in life.
A'nanda Pu'rn'ima' 1959
(11)
Struggle is the essence of life. Yours should be a pauseless struggle against
corruption, hypocrisy and animality.
1 January 1960

(12)
Life is a spiritual sa'dhana' and the result of this sa'dhana' is to be offered at the
altar of the Supreme.
A'nanda Pu'rn'ima' 1960
(13)
Your ideal is represented by your conduct. Your learning, your social or economic status
have nothing to do with your ideal.
1 January 1961
(14)
Fight for your Ideology. Be one with your Ideology. Live for your Ideology. Die for your
Ideology.
A'nanda Pu'rn'ima' 1961
(15)
Life represents Ideology. Life should be sacrificed for Ideology.
1 January 1962
(16)
The only creed of a spiritual aspirant is to love the Universal Consciousness and the
creation. One must not be guided by any national, caste, linguistic or religious sentiment
and must not tolerate any fissiparous tendency.
A'nanda Pu'rn'ima' 1962
(17)
To love Parama Purus'a and the creation is the only Dharma of spiritual aspirants. They
should never be misguided by any sentiment of caste, creed or language and they should
never tolerate any sense of discrimination.
Shra'van'ii Pu'rn'ima' 1963
(18)
Peace is the result of fight. Peace-lovers of the universe must not keep themselves away
from fight.
1 January 1963
(19)

Encourage everyone to build their career in a nice way. Let none get the
opportunity to think that their life has become useless.
A'nanda Pu'rn'ima' 1963
(20)
It is action that makes a person great. Be great by your sa'dhana', by your service,
by your sacrifice.
1 January 1964
(21)
Human society is one and indivisible, don't try to divide it. Each and every
individual should be looked upon as the manifestation of the Cosmic Entity.
A'nanda Pu'rn'ima' 1964
(22)
Those who can dedicate their all to the thought of the Great and the inspiration of
the Supreme are verily the most heroic. Indeed, they are the virtuous, and they alone are
capable of taking human history from darkness to light.
1 January 1965
(23)
You have no right to hate even a single living creature. The best you can do is
only to serve. Remember, you are to serve bearing in mind that every creature is verily
the living manifestation of the Supreme Consciousness. Remember also that the credit of
service is not yours; it is due to the Supreme and the Supreme alone, whose ideation has
inspired you to acquire the capability of rendering service.
A'nanda Pu'rn'ima' 1965
(24)
The marching together of all in unison is termed as the society. Instead of
despising those who have lagged behind, help them to advance. This alone will be your
social Dharma.
1 January 1966
(25)
Knowing oneself is the real knowledge; serving all with the ideation of
Na'ra'yan'a, the real action, and the vow to please Parama Purus'a the real devotion.
A'nanda Pu'rn'ima' 1966

(26)
Human civilization now faces the final moment of a critical juncture. The dawn of
a glorious new era is on its one side and the worn-out skeleton of the past on the other.
People have to adopt either of these two.
You are the spiritual soldiers, you are the worshippers of Life Divine, hence I call upon
you to adorn this crimson dawn deluged with glorious light.
Victory is surely yours.
1 January 1967
(27)
Today all over the world, a grim fight has started between the evil forces and the
benevolent forces. Only those who possess the moral courage to fight against the evil
forces, can give a soothing touch to the struggle-torn earth with the balm of peace.
Remember you are spiritual aspirants. Hence you alone shall have to undertake the
mighty task of saving the earth.
A'nanda Pu'rn'ima' 1967
(28)
All human beings are to be served with the same steadiness in all the three strata physical, mental and spiritual - and you have to render the service by ascribing
Na'ra'yan'ahood to the served. Remember that your service does not oblige the Supreme,
rather you are obliged because you have such a chance to serve the Supreme in the form
of living beings.
1 January 1968
(29)
Marching ahead is life, crushing the pebbles of hindrances and obstacles with a
stroke of your feet, disdaining the frowns of tornadoes, meteors and roaring thunder, and
rendering all superstitions to ashes without any second thought. March on and on, Parama
Purus'a is with you. Victory is yours.
A'nanda Pu'rn'ima' 1968
(30)
The fact that the fortune of every individual, not only of this earth but of the entire
cosmos, has been wreathed together, will have to be admitted one day by people. The
spiritual aspirant has to hasten that auspicious moment by pauseless effort, service and
propagation of the great Ideology. This alone is the Supreme task for the present
humanity.
1 January 1969

(31)
The entire universe has to be brought within the realm of your mind and made
wholeheartedly your own. This indeed is the way to benediction, the way to all-round
prosperity and success. This is the only path of your individual and collective survival.
A'nanda Pu'rn'ima' 1969
(32)
Marching ahead from cimmerian darkness to the stratum divine is the true spirit
of life. Staticism, superstition and narrowness stand for cimmerian darkness. Ensconcing
oneself in the Cosmic Soul is the life divine. Striving ahead, together with the entire
universe, along the path of spirituality is verily the greatest task for humanity.
I hope, in the fresh dawn of the New Year's day, you will all ponder anew this eternal and
sacred Truth.
1 January 1970
(33)
After millions of animal lives, a created being attains the human form. That is
why all the sacred books speak of the rarity of human life. The wise properly utilize all
objects and this utilization alone makes the existence of the object worthy.
You have achieved the human frame. You must make it meaningful by your sa'dhana',
service and sacrifice. Engage yourself in such useful pursuits that even your worst
enemies have hardly any chance to despise you. Utilize yourself in such a manner so as to
satisfy yourself mentally, that you never wasted your time uselessly on this earth.
A'nanda Pu'rn'ima' 1970
(34)
Just as the advent of the purple dawn is inevitable at the end of the cimmerian
darkness of the inter-lunar night, exactly in the same way I know that a gloriously
brilliant chapter will also come after the endless reproach and humiliation of the
neglected humanity of today.
Those who love humanity and those who desire the welfare of living beings should be
vigorously active from this very moment, after shaking off all lethargy and sloth, so that
the most auspicious hour arrives at the earliest.
1 January 1971
(35)

People have great expectations from their fellow human beings. In order to fulfil
those expectations, go on working without the least respite. Remember that a healthy
human society, free from exploitation, hatred and malice, must be built.
In this great task, the blessings of Parama Purus'a are sure to be with you.
A'nanda Pu'rn'ima' 1971
(36)
Clouds cannot overcast the sun for a long time. The creatures of darkness never
want the expansive exaltation of human society. Even then, human beings shall march
ahead. No one can arrest the speed of their progress. You must be the harbingers, you
must be the pioneers of this victorious march. See that not a single individual lags behind.
1 January 1972
(37)
Those who introduce new ideas are invariably subjected to the trammels, tyranny
and lure of sinful temporality. But people must not yield, people must not stop.
Remember that light, not darkness is veritably the truth of life. The light of new ideas
shall certainly illumine every nook and corner of human habitation, in spite of the inroads
of countless forces of denunciation, denigration and contempt.
A'nanda Pu'rn'ima' 1972
(38)
The entire humankind of the universe constitutes one singular people. All
humanity is bound together; those who are apt to remain oblivious of this very simple
truth, those who are prone to distort it, are the deadliest enemies of humanity. Today
people should identify these foes very well and build up a healthy human society, totally
ignoring all obstacles and difficulties.
It must be borne in mind that so long as a magnificent, healthy and universalistic human
society is not well established, humanity's entire culture, and civilization, its sacrifice,
service and spiritual endeavour, shall not carry any worth whatsoever.
1 January 1973
(39)
However dense the cimmerian darkness may be, the crimson dawn must follow.
The fiends of hell may burst out in loud laughter, but all must fade in the void with the
sunrise.
The light of sa'dhana' shall dispel the thick darkness, notwithstanding the night of the
pangs of humanity. Sunshine is destined in human life.

A'nanda Pu'rn'ima' 1973


(40)
The opportunists tried in the past, are trying at present and will try even in the
future to fulfil their narrow desires by keeping the human race disunited. By severely
reproaching this opportunistic craftiness through your noble deeds, you draw nigh the
unknown strangers living far away and build a healthy world-based human family.
Ignoring the brute forces, the sky-kissing arrogance, hypocrisy, immorality and glib
outbursts of the conceited people, go ahead towards your cherished goal. The blessing of
Parama Purus'a shall be with you alone.
1 January 1974
(41)
History bears testimony that whenever a person states the absolute truth in any
sphere of life, whether it be spiritual, social, economic or otherwise; sought clarification
of doubts or protested against injustice and wrongs, the evil forces forthwith plotted
against the person, administered poison, slandered and assaulted that person with rage,
misused authority and mercilessly dealt blow after blow; but the blows boomeranged and
ultimately the evil forces were annihilated by those very blows. Remember, by an
unalterable decree of history, the evil forces are destined to meet their final doom.
1 January 1974
(42)
Despite its advent onto this earth many thousands of years ago, humanity is not
yet capable of building a well-integrated and universal human society. This is in no way
indicative of the glory of human intellect and erudition. You, who have understood the
predicament, realized the urgency, seen the naked dance of evil and heard the hypocritical
and raucous laughter of the divisive forces should throw yourselves into this noble task
without further delay. When the ends are just and noble, success is inevitable.
1 January 1975
(43)
Marching ahead is Jiivan Dharma (the characteristic wont of life). To march
ahead, carrying all, viewing the world humanity as an integral entity, is the principal
aspect of Jiivan Dharma. Resolve courageously to observe this Jiivan Dharma.
Remember:
"Yato dharmah tato is't'ah, yato is't'ah tato jayah". "Where there is Dharma, there is Is't'a,
and where there is Is't'a, there is victory."
A'nanda Pu'rn'ima' 1975
(44)

Be firm on sixteen points. Unite all the righteous forces. All the tall talks of the
evil forces will be silenced.
1 January 1976
(45)
The very import of the history of human welfare is the history of struggle and
strife. Even the sweet gospels of peace could not be preached in an environment of peace
and composure. Devils did not allow the apostle of peace to work peacefully - that is why
I say that peace is the outcome of fight.
This endeavour at the well-being of the human race concerns everyone -- it is yours, mine
and ours. We may afford to ignore our rights, but we must not forget our responsibilities.
Forgetting the responsibility implies the humiliation of the human race.
In order to march ahead on the road of human welfare, we will have to strengthen
ourselves in all the arena of life. The complete seeds of welfare in all the spheres -physical, mental, moral, social and spiritual -- are embedded in the sixteen points. Hence
be firm on the sixteen points.
A'nanda Pu'rn'ima' 1976
(46)
Parama Purus'a has blessed you with hands to work and legs to move; has infused
you with the stamina to act; has endowed you with practical intelligence, so make the
best use of them in the fight against the demons. You must not sit idle relying on fate. Be
vigorously active.
1 January 1977
(47)
The struggle between the good and the evil forces terminates in the latter's rout -this you have seen, are seeing and will see in future. Only remain vigilant that the evil
forces under no circumstances receive any indulgence from your side.
A'nanda Pu'rn'ima' 1977
(48)
That which renews human existence and makes it full to the brim and overflowing
with the joy of living is termed a festival. Let Sha'radotsava (autumn festival) inspire all
people to live with a new spirit like true human beings. Let it inspire them with the fact
that all humanity is an individible entity. On this auspicious day this is my inner wish.
1 October, 1977
(49)

The flame of a lamp lights up countless lamps. The touch of a great personality
wakes up innumerable sleeping hearts. In the same way, the eternal glow of the boundless
elan vital of Cosmic Consciousness has been illuminating the life-lamp of universal
humanism since time immemorial, is illuminating it, and in future will do so even more
intensely. That is why I say, the future of the human race is not dark, rather it is strikingly
resplendent. So proceed on, ignoring the frowns of darkness.
1 January 1978
(50)
The prehistoric human beings remained involved in group and clan clashes. The
present humanity is involved in crude wars for dogmas. Then how far have they
advanced? Let the marching ahead towards the supreme desideratum, taking all together,
be the only mission for today's human race, and let the pauseless fight against any and all
opposing forces on the way to fulfilment of this mission be the sole fight befitting a
human being. Let this very struggle be reckoned as the Supreme Expression.
A'nanda Pu'rn'ima' 1978
(51)
With the progress of science, the globe has become smaller to the human eye. No
place on the earth is now inaccessible, and this is why it is the most opportune moment
for building a universal human society. Set yourselves to task without any further delay.
Remember, a human society based on ideology must be built with the help of all the
moralists and progressive people of the universe. This is the only way for the survival of
human civilization.
The task will inevitably be fraught with obstacles, and by combatting them you will have
to be victorious.
1 January 1979
(52)
Since the very dawn of civilization, numerous "isms" have emerged before the
humanity. Various rhythms of mobility have appeared but none of these has taught to look
upon the entire humanity as an integral and indivisible entity. Hence, there is so much
infighting so much intolerance amongst human beings.
The human society of today has advanced considerably in the intellectual sphere. It must
no longer sit inert. By applying all its might, the march of universal humanism must be
made smooth by hook or by crook. Hence no latitude in procrastination or cowardliness
of any sort should be permitted in this regard.
A'nanda Pu'rn'ima' 1979
(53)

The humans of today are possessed of spirited intellect and accomplished


wisdom. They are keen to advance with rapid step shattering the shackles of dogmas.
They will no longer be entrapped by the illusion of 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 subtle recesses of their minds. As for those who have been
dreaming of keeping 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. The humanity has been awaiting you. Establish it in the
excellence and grandeur of glory."
1 January 1980
(54)
The most valuable treasures on the path of human progress are honesty, simplicity
and spiritedness. In no stratum of life should you allow the standard of honesty to
deteriorate. In no situation, except during the struggle for Dharma, should you indulge in
diplomacy or duplicity. In other words you must keep yourself straight in all other strata
just as in Sasta'unga Pran'a'ma, and remain vigilant that the fire of your spiritedness is
under no circumstances buried beneath a heap of ashes.
None of these three -- honesty, simplicity or spiritedness - are found in dogma, hence you
should strictly avoid dogma.
A'nanda Pu'rn'ima' 1980
(55)
Amidst endless reproaches and humiliations, profuse sweating and bloodshed,
through the ordeal of unbearable torments and agonies, humanity has evolved to the
present status. [The very existence implies struggle. Nevertheless, it's your duty to
accelerate the speed of human progress.
Your endless efforts to broaden and smoothen the path of human movement will render
your present existence, and your future history inestimable.]
1 January 1981
(56)
The entire humanity must be looked upon as one integrated existence -- and move
collectively towards the all-round perfection of human life. All actions are bound to
confront obstacles. It has to be borne in mind that the nobler the task, the mightier the
obstacle. For human emancipation, there is no other way but to march ahead crushing the
towering peaks of obstacles with a benevolent intellect and collective endeavour.
Hence I reiterate, go ahead with courage and unity. You have to move on ensuring
real justice to all individuals and all geographical people.

A'nanda Pu'rn'ima' 1981


(57)
Spread out the sermons of amity amongst the humanity. Remind one and all that
the establishment of human excellence does not lie in hypocrisy but in simplicity and
sincerity. Make them all realise that every individual human problem, whether big or
small, is the problem of universal humanity. Make them also understand that the origin as
well as the finality of the entire humanity is one and the same.
1 January 1982
(58)
All the beings of this universe are the kith and kin of one another. No one is
despicable. All are equally respectable and entitled to equal love and affection. No
problem is to be ignored as an individual or group affair. Every problem is to be
considered as the collective problem of universal humanity and is to be resolved
collectively and resolved it must be.
Let it be the vocal panorama of the newer world of today -- the continuous
musical notes behind the movement of neo-humanism.
A'nanda Pu'rn'ima' 1982
(59)
The more the honest people are firm on morality, the more the evil forces will be
active against them. So all the moralists of the universe should remain organised and
confront the evil forces unitedly.
1 January 1983
(60)
Human society is one and indivisible. Keeping this supreme truth ever fixed in
one's vision, one will have to think of promoting human welfare, love for humanity,
human solidarity and universal fraternity, and move accordingly. Not for a single moment
should one forget it nor even ignore it. Due to lack of intellect or mutual conflicts in the
past, a vast number of creatures have become totally extinct from the surface of the earth.
Let human beings not meet the same dreadful consequence.
A'nanda Pu'rn'ima' 1983
(61)
Human history today has reached such a transitional phase that universal
humanity, forgetting all spatial, temporal and personal differences, shall have to move,
hand in hand, shoulder to shoulder towards the new dawn with rapid steps. Humanity
must respond to this call. With the reddish glow of the dawn, the collective body, mind

and soul will be radiant with joy. And that alone will be the real progress of universal
humanity, the firm establishment of unified humanism.
1 January 1984
(62)
Human beings will have to draw up all sorts of plans and programmes for the
collective welfare of universal humanity. This will accelerate the speed of their
movement and enable them to easily remove the thorns from the path. Obstacles are
inevitable on the path of movement. In fact, in all actions, auspicious and inauspicious,
obstacles arise, but the innate force lying in each thought and every action, from the
cosmic perspective, provides the necessary stamina for forward movement. Let us not
forget this fact.
A'nanda Pu'rn'ima' 1984
(63)
That very irresistible aspiration which leads human beings 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.
1 January 1985
(64)
All the entities of the universe are on the move. No one has come to rest, to
lament unnecessarily. And in this movement lies the success of every entity, the colourful
glamour of one's existence. So move on individually, move on collectively. Let your
sincere help illuminate those who have lagged behind on the path of movement.
A'nanda Pu'rn'ima' 1985
(65)
The Supreme recognition of the meaning of existence lies in the vigorous march
from imperfection to perfection. This is as true in family, social and political life as it is in
individual life. In individual life the movement from imperfection to perfection is easy to
some extent due to the lack of diversity, but in family, social and political life it is
comparatively difficult due to the extreme influence of staticity. On no account can one
afford to stop moving in any sphere of existence, nor is it possible to do so.
Through clashes and conflicts one must move towards the Supreme Desideratum.
One who has lost the very spirit of forward march has lost the inner vitality of life and
reduced oneself to an inert skeleton. You must not allow such a thing to happen.

Keep moving onward, singing the song of the forward march.


1 January 1986
(66)
From place to place, from age to age, the elixir of immortality has been flowing
forever. Through the medium of human structures this message of immortality is
transmitted onwards. So no human beings should ever belittle or slight themselves, rather
they should make rigorous efforts to become worthy mediums (media). The wise and
intelligent ideate less on their defects and demerits and more on the Supreme
desideratum.
A'nanda Pu'rn'ima' 1986
(67)
The movement and the path, the means and the chariot are all inseparably linked.
The path is not always easily accessible, smooth and littered with flower petals; nor is it
always inaccessible, thorny and covered with stones. One must keep one's eye fixed on
the Goal. This Goal provides inspiration, supplies the means for forward movement and
makes the little lamps of life infinitely effulgent. Since eternity this very Goal has
provided and is providing inspiration to all and will continue to do so in future; and by
revitalising the life-force as if with a flow of water, it will make the earth ever full of
sweetness, and at the same time it will keep the triumphant flag of humanity flying on top
of the golden mountain peak. So let one's vision be fixed on the goal. There is no
necessity to think of anything else.
1 January 1987
(68)
The first and the final word of manifestation is mobility or dynamicity. Just as
movement has no cessation, the path of movement also has no end. In this very
movement lies the happy union between eternal ethics and the ageless supra-sensory
realization -- their centripetal affinity.
It is not enough for a person to merely understand and abide by the truth, rather it
must be translated into reality in the practical lives of living beings. With the greatest
fulfilment in buds, flowers and fruits, each and every life must be made effulgent.
Everyone should be made to realize that in the path of movement the Supreme fulfilment
is the highest truth.
A'nanda Pu'rn'ima' 1987
(69)
The night of cimmerian darkness is bound to disappear seeing the advent of the
dawn. That which is ever-true, which is eternal, is destined to be illuminated with the rise
of the crimson dawn. Be ready for the grand ovation to that new crimson dawn in every

house. Be prepared physically and mentally, armed with the force of righteousness, for
the auspicious moment of the enthronement of the ever-new. Be ready to respond to the
supra-cosmic trumpet.
1 January 1988
(70)
In the crimson rays of the early dawn floats the trumpet sound from the distant
blue void. The call resounds: Arise, awake and waste no time in sleep. Tear off the fog of
dogma and march on smashing under your feet the sky-kissing challenges of the rocky
mountains. Remember that victory does not come by itself. Victory has to be invited and
welcomed with sweat, the warmth of the blood and the fiery flames of hard labour. The
task you have undertaken has to be brought to its consummation. When the mission is
noble victory is sure to come. So do not sit inert wasting your valuable time. Be ready to
give a fitting response to the clarion call of the cosmos. Be ready from this very moment.
A'nanda Pu'rn'ima' 1988
(71)
The despondent humanity, in the monumental task of searching for veracity, sees
the beacon leading to the path of effulgence. This immense task makes humanity's
existence resplendent and illumines its path of movement with the blazing tenderness of
humanism. You are the blessed travellers on that effulgent path. Let the unique blending
of your profound wisdom and intense urge for action rend asunder the mists of sinful
deeds and smash to dust the jagged rocks of hypocrisy, and establish you in the realm of
supreme fulfilment. This is my wish for you on this auspicious New Year's day.
1 January 1989
(72)
We are proceeding from darkness towards effulgence, from imperfection along
the golden steps to perfection. No obstacle on the way will be able to stop our
advancement. Pushing aside and smashing all obstacles and impediments we will move
along our destined path. Our ideological rationality is our valuable asset; the blissful glow
of Macrocosmic effulgence is our goal and the inherent desire to bring well-being to all
living creatures is our way.
Moving ahead is the very wont of life. Wasting valuable time in lethargy is
nothing but inertness; hence we must keep moving. The chant of our forward movement
will be our vocal expression, the very pulsation of our life.
A'nanda Pu'rn'ima' 1989
(73)
Those entities in whom psychic and intellectual powers are looked upon as more
gorgeous than the physical ones are called humans -- predominantly mental beings.

Hence, to bring about the real well-being of humanity, greater attention has to be paid to
the psychic and intellectual expressions of human beings, for that will lead to perfect
spiritual composure and all-round fulfilment in human life.
Competition in the realm of physical pabula may bring satisfaction in material
enjoyment, but it leads human beings far, far away from inner tranquility. It is true that to
give emphasis to existential security of human beings food, clothes, accommodation,
education and medical care are absolutely necessary. Accepting these requirements as
indispensable needs for living beings, you will have to move forward. But remember that
while giving utmost importance to these requirements, human characteristics should not
be even slightly neglected under any circumstances. You must also remember that the
physical expressions of life and the increasing spiritual unfoldment of human beings are
not antithetical, rather they are complementary to one another in the task of establishing a
great ideology.
So keep moving, enlighten humanity with crimson rays, and make your existence
meaningful and effulgent. Move on, move on.
1 January 1990
(74)
Everything in this universe is moving. The hours, days, human beings, stars,
planets, nebula -- all are on the move. Movement is a must for all, there is no scope for its
cessation. The path of movement is not always smooth or strewn with flowers nor is it
always beset with thorns or encumbered with violent clashes. According to the nature of
the path, human beings will have to prepare themselves and move courageously. In that
movement alone lies the very essence of life.
A'nanda Pu'rn'ima' May 1990

SOCIETY
(1) Before taking food, ascertain if anybody present there has not eaten. If anyone
has not eaten, do not take food unless the person willingly gives permission.
(2) Whatever food you have, distribute it equally among all the Margis present,
and then eat. But if somebody expresses unwillingness to eat, that is a different matter.
You need not then feel restrained.
(3) Love all, trust in all, but do not give responsibility to those not established in
Yama-Niyama.

(4) Science is not the enemy of humanity. Avidya' (ignorance) is the enemy of
humanity. Keep strict vigilance that the knowledge of science is confined only to those
persons who are established in Yama-Niyama.
(5) 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;
(e) Those who slander behind one's back.
(6) 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.
(7) Help the weak and the helpless in all possible ways.
(8) You should always strive to maintain the honour of women, without
considering whether a woman belongs to a particular caste or religion.
(9) Never attack the religious beliefs of anyone. Make the person understand
gradually with logic. If you attack a person's religious beliefs, it means you have attacked
Ananda Marga.
(10) 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.
(11) To ensure the subsistence of a'ca'ryas ( spiritual teachers ), all kinds of
sacrifice should be accepted.
(12) One who does not come forward to help when seeing a person in distress is
unworthy to be called a human being -- he or she is a slur on Ananda Marga.
(13) The unity of Ananda Margis should not be allowed to be jeopardized for any
reason. Unity should be maintained even at the risk of your life.

(14) If an Ananda Margi engages in harming another Ananda Margi he or she


remains under the condemnation of A'nandamu'rtijii till his/her conduct is reformed.
(15) Agriculture, arts, commerce and other developmental work should, as far as possible,
be carried out on a cooperative basis.
(16) Fine arts lead human beings to the trans-sensory realm; hence sa'dhakas should not
discourage fine arts; rather they should support them, directly or indirectly.
(17) Artists are great benefactors of society, hence take active steps for their
protection. For example, before enacting a drama or its translation, enough money for a
day's maintenance must be given to the author.
(18) If a drama or other art performance is staged and a charge is made for tickets,
after deducting the incidental expenditure, the remaining money should be distributed
among the artists, half on the basis of labour and half on the basis of merit.
(19) The faults of others should be excused as far as possible. If you find that the
conduct of an individual is antisocial, you should try to reform his or her nature by
resorting to whatever severe measures may be necessary. Remember, he or she is not your
enemy, but his/her conduct is the enemy of your society.
(20) Four kinds of debt are irredeemable -- debt to father, debt to mother, debt to
a'ca'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 a'ca'rya is to work for the comfort and benefit of one's
a'ca'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.
[here
(21) Seva' (service) is of four kinds -- shu'drocita, vaeshyocita, ks'attriyocita 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
shu'drocita 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'attriyocita
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.
The scriptures express that vipras are like the head of vira't'purus'a (Supreme
Consciousness), ks'attriyas are like the arms, vaeshyas are like the trunk and shu'dras are
like the two legs. Think, therefore, are not all four purposive ? The head controls the legs,
and the legs support the head. The result of viprocita seva' is lasting and that of the rest is
short-lived. But even so, under special conditions, ks'attriyocita, vaeshyocita or
shu'drocita service may be the only recourse -- there viprocita seva' may perhaps be
completely meaningless.
(As the base of the jiiva (being) is Brahma, so the base of society is the shu'dra ;
hence for one who cannot be a good shu'dra, to try to become ks'attriya, vaeshya or vipra
is meaningless.) An Ananda Margi will have to be vipra, ks'attriya, vaeshya and shu'dra
all at once.
(22) 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 given 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 Marga
remain full.
(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.
(24) 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 cooperate fully with all welfare activities, governmental or nongovernmental.
(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.
(d) Unless the doctor objects, his fair dues must be paid.
(25) Doctors:
(a) The convenience of the patient must be given more
consideration than your own.
(b) If the patient dies, do not take any fee for that visit.
(c) If all the children of the dead person are minors, then unpaid fees should be
forsaken.
(d), Do not use adulterated medicine. If you feel it difficult to carry on your
practice without using such medicine, then purchase and sale of that medicine should be
stopped and as long as the nature of the adulterators of that medicine is not reformed, do
not forgive them.
(26) Political workers :
(a) Do not be misled by anybody's tall talk.
(b) Do not have any dealings with a party whose policies are opposed to those of
the Marga.
(c) Continue efforts to change the activities of a party whose policies are in
agreement with the Marga but whose activities are opposed to it.

(d) Those not established in Yama-Niyama should not get the opportunity to
assume leadership.
(e) For the selfish and hypocrites, politics is the best instrument to achieve their
selfish ends; hence when dealing in politics proceed very cautiously and with sharp eyes
all around.
(27) Electorate:
(a) Do not be misled by anyone's tall talk. Judge merit by seeing the performance.
(b) Remember, whatever position one is in offers sufficient opportunity to work.
(c) One whose character is not in accordance with Yama-Niyama should not get
opportunity for becoming a representative.
(d) Only people established in Yama-Niyama deserve your support; in case of
more than one such person, vote for the best worker.
Rather than support an incompetent person, it is better not to exercise one's
franchise because to invest an incompetent person with power means to push society
towards destruction knowingly and deliberately.
(28) The steps of sha'sti ( corrective punishment):
(a) First attempt to bring the guilty person around through sweet words.
(b) Secondly, adopt a stiff attitude.
(c) Thirdly, tell him or her about the possible punishment for the offense.
(d) Fourthly, take steps for punishment.
(29) Degrees of crime:
(a) Activities harmful to the Marga, cheating, theft and the persecution of women
are the greatest crimes. Such criminals should be categorized as maha'pa'takiis (great
sinners) and severe measures should be taken against them from the beginning.
(b) Weapons should not be used against those crimi-nals who are not
maha'pa'takiis and are weaponless. If a criminal is alone, more than one person must not
attack him with weapons; and if he asks for forgiveness, whether you forgive him or not,
do not hit him. Do not attack from behind. Do not take severe measures against old
people and children.

(30) Dharma (spirituality) is for all walks of individual and collective life. Those
who think that dharma is a personal system of worship or that dharma is completely a
personal affair are wrong, and their mistake: hurts collective progress.
(31) Service and tolerance:
(a) Cooperate with all in the field of social service.
(b) Propagate Ananda Marga ideology without casting aspersions on others out of
intolerance.
(c) Try your best to arrange alternative means of livelihood for religious
professionals, irrespective of their connection with Ananda Marga, if they face financial
difficulties as a result of extensive propagation of Ananda Marga ideology.
(32) No one in Ananda Marga 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 the time for their Iishvara pran'idha'na and help
them to acquire social status. Never be an impediment their progress.
(33) Set an example of manliness by marrying a shelterless woman. Do not under
any circumstances allow her to lead a disrespectable life.
(34) The meaning of the Sam'gacchadhvam' Mantra should be realised in life.
Always remain united. Solve all problems, big or small, with unity. Consider misfortune
of one as the misfortune of all, an injury to one as an injury to all.
(35) You may participate in all kinds of innocent ceremonies. As, in principle, you
do not support the philosophy of those who, in the name of worship of God, indulge in
idolatry, do not participate in their ceremonies.
36) If dowry is demanded on behalf of either the bride or the bridegroom at a
wedding, you can help out manually as required, and if you feel like it, you can give a
present, but you must not take food there.
37) Priityanna: If a person wants to feed you out of genuine intimacy, you should
take that food happily, even if it is just grains and vegetables. But if someone invites you
only to make a show to people, never accept his/her food.
A'padanna: 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 memorial service) is neither
priityanna nor a'padanna, hence it is not to be taken.

38) The habit of making wagers is extremely undesirable. You must avoid
lotteries and gambling.
39) Prerequisites for sha'sti:
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.
40) You should try to get advice from everyone, 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 organization.
41) Do not judge anyone to be good or bad hastily, nor express your opinion.
Even a small mistake in your decision or in your expression may result in collective harm
to society.
42) Remember, with every person you have a relationship of love and not of fear;
those who love you will certainly give you recognition.
43) Do not hurt an honest person even slightly.
MISCELLANEOUS
official source: Carya'carya Part 2
cross-references: none
this version: is the printed Carya'carya Part 2, 5th edition,
version (spelling mistakes only may have been corrected).
I.e., this is the most up-to-date version as of the present Electronic
Edition.
1) Everyone should sit on equal seats for dharmacakra and meals.
2) Before killing birds and animals for food, you must think a hundred times
whether you can stay alive without killing them.

3) 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 Ananda Margis
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 Ananda Margiis. Unity should be maintained even at
the risk of one's life. Do not under any circumstances allow individual interest to stand in
the way of collective interest.
4) 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.
5) The mutative force is a hundred thousand times more powerful than the static
force, and the sentient forceis a hundred thousand times more powerful than the mutative
force; hence you should not be afraid of any force in the universe.
6) Remember, until every person in the universe accepts the Ananda Marga
ideology, you have no opportunity to rest.
7) Property entrusted to you by anybody should be carefully preserved, and you
should continually strive to return it to the rightful owner.
8) In the case of unclaimed property, search for the rightful owner, and return it
without taking any reward. For this work you can take help from governmental
authorities where possible. If the owner is not found, the property should be made over to
the state or donated to some public welfare institution, If there is a possibility of its
deteriorating or otherwise becoming destroyed, sell it in the presence of five people
(including one a'ca'rya) and dispose of the money in the above manner.
9) Always be prepared to serve the Marga. For the sake of the Marga ideology do
not be sparing, even of your life. Remember, in laying down one's life with a great ideal
in mind, moks'a is inevitable. This is the reward of death in the war of dharma.
10) 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.
PAINCADASHA SHIILA (THE FIFTEEN RULES OF BEHAVIOUR)
official source: Carya'carya Part 2
cross-references: none
this version: is the printed Carya'carya Part 2, 5th edition,
version (spelling mistakes only may have been corrected).
I.e., this is the most up-to-date version as of the present Electronic

Edition.
1. Forgiveness.
2. Magnanimity of mind.
3. Perpetual restraint on behaviour and temper.
4. Readiness to sacrifice everything of individual life for Ideology.
5. All-round self-restraint.
6. Sweet and smiling behaviour.
7. Moral courage.
8. Setting an example by individual conduct before asking anybody to do the same.
9. Keeping of aloof from criticizing others, condemning others, mudslinging and all sorts
of groupism.
10. Strict adherence to the principles of Yama and Niyama.
11. Due to carelessness, if any mistake has been committed unknowingly or
unconsciously, one must admit it immediately and ask for punishment.
12. Even while dealing with a person of inimical nature, one must keep oneself free from
hatred, anger and vanity.
13. Keeping oneself aloof from talkativeness.
14. Obedience to the structural code of discipline.
15. Sense of responsibility.

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