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Although kśatriyas acted meanly at times for the sake of their prestige, their meanness had some limit; but when vipras became mean-minded, they became totally blind. Of course out of personal interest they would support those kśatriyas who had sold their own personal force to the vipras’ glib oratory, surrendered at the vipras’ feet, and become their slaves.” – Sarkar, Prabhat, 1967, Prout in a Nutshell Part 5, The Vipra Age, Religious Conflicts

The second cause is non-utilization of over-accumulated physical and psychic pabula. Where there is over-accumulation of physical wealth several problems occur. Human beings do not have many needs. Primarily they need satisfying meals and clothing, according to their necessities. Most people do not even want many things. The desire to accumulate money is actually a mental disease. The accumulators do not accumulate to fulfil their basic needs a human needs are few. For instance, if a person has a mango grove which yields 500 mangoes and a family of five, what will he do with so many mangoes? In cases of over-accumulation there is very little chance of utilization. Hence, if the Sadvipras are not vigilant, where there is over-accumulation non-utilization will occur. Moreover, where there is over-accumulation people tend to misutilize wealth by indulging in their baser propensities rather than their finer ones. Therefore you will mark, as I am making it crystal-clear to you, that most of the kings and Nawabs of ancient times were, and most of the aristocrats and wealthy people of today who have nothing to do are generally wicked and mean-minded. In addition, you will see that government officers who do not have psychic and spiritual interests also become mean-minded. When we have to judge, we must be frank. It can be observed that it is natural for people to move towards sin if over-accumulated physical and psychic pabula is not utilized. If people have developed intellects which are not properly directed, and there is no administration of the Sadvipras, people become polished satans and inflict sufferings on others. If the parents of a boy die and he has no guardian, due to a lack of proper guidance the boy may easily become reckless and a sinner.” – Sarkar, Prabhat, 30 May 1970, Muzaffarpur, Prout in a Nutshell Part 8, The Three Causes of Sin

It has become fashionable today to cry out for nationalism. In fact, nationalism is also a psychic ailment. The supreme broadness lies with the Supreme Self. The broadness of an individual depends on his or her angle of vision – as the angle of vision becomes smaller and smaller, he or she gets more and more mean-minded. Those who think that casteism is worse than nationalism are incorrect. The total population of Brahmins in India is approximately 20 million people and the Malayan population is near 4.5 million. The angle of vision of a Brahmin is bigger than a Malayan nationalist. Persia has a population of 15 million people and Australia has a total population of 7.5 million. The continentalism of Australia is worse than the nationalism of Persia. An Indian nationalist is more mean-minded than a Chinese nationalist. Thus it is universalism and universalism alone that deserves support. In fact universalism is no ism, for it is allpervading and does not favour any group or party interest. The mental projection of a universalist does not know any narrowness. Universalism is the only panacea for all mundane and supramundane ailments. Therefore, a Proutist is necessarily a universalist.“- Sarkar, Prabhat, July 1961, Ranchi, Prout in a Nutshell Part 15, Talks on Prout, PROPERTY

I was saying just a while ago that people resort to falsehood either out of self-interest or due to their ingrained habit. Animals and plants do not tarnish the fair name of satya and resort to falsehood either out of petty self-interest or for any greater interest. So judged from a psychological viewpoint, this proves that humans are more selfish and mean-minded than non-humans. No doubt, bricks, wood, sand, stone, etc., have no opportunity to become habitual liars, nor do plants and animals have that opportunity (however, if humans have trained them in the art of lying, that is different). In fact, even human beings have no natural opportunity to become habitual liars. Intelligent but mean-minded people create that sort of opportunity through their malevolent efforts.” – Shrii Shrii Anandamurti, 13 June 1982, Patna, Namah Shiváya Shántáya, Shivas Teachings – 1 (continued) (Discourse 10), SHIVOKTI 9

It must, therefore, be emphasized that even before beginning Sádhaná, one must follow moral principles strictly. Those who do not follow these principles should not follow the path of Sádhaná; otherwise they will bring about their own harm and that of others. Ácáryas must have noticed that people of over-selfish nature fear Ananda Marga itself for fear of following its strict moral principles. They are concerned that the spread of Ananda Marga may inconvenience the fulfilment of their mean, selfish desires and therefore, they malign the Márga in an effort to conceal their own weakness and dishonesty. But remember that those who are lacking in moral spirit do not deserve to be called human beings. However hard they may try, their tall talk alone cannot camouflage the meanness of their minds for a long time.” – Sarkar, Prabhat, Ánanda Púrńimá 1957, Jamalpur, Prout in a Nutshell Part 1, A Guide to Human Conduct, INTRODUCTION

Some people are of the opinion that only humanistic appeals and no other approach can effect a change of heart. Although the principles of such people may be high, in reality the soil of the earth is extremely hard. Their appeals to do good cannot easily gain support.

What are humanistic appeals, or satyágraha? They are simply a special means of using violence to create circumstantial pressure. We can, in fact, call them the intellectual’s method of using violence. They are a way to make people eager to move along the path of human welfare without resorting to actual violence, relying on legal enforcement, or becoming angry and adopting the path of bloodshed. Or, in simpler language, they are a way to compel people to move.

What is circumstantial pressure? Does it not aim to vibrate the individual or collective mind with the wave of collective welfare through the application of force? In fact, this approach is an attempt to touch the aspect of the human mind which is very tender and capable of responding to humanistic appeals. Thus, those who have finer sensibilities and rational judgement readily respond to humanistic appeals, or satyágraha.

This sort of appeal does not hold much value for those with crude minds. To vibrate the minds of such people it is, and will forever remain, necessary to influence their minds by giving them a rude shock. Otherwise one will have to wait indefinitely for the sensitive violin(4) strings of some secret recess in their hard minds to be similarly vibrated by high-minded appeals to do good. And meanwhile the existence of the helpless, exploited people, on whose behalf these appeals are being made, will have been reduced to dust.

That is why no matter how much importance was given to the benevolence of the human mind by the Gandhian and Bhudan movements,(5) or how saintly their propounders may have been, selfish and mean-minded people will never accept their principles. The bleeding sores on the feet of marching protesters will never be able to soften the minds of ruthless exploiters. Gandhism may be an excellent utopian model, but in the harsh reality of the world it is absurd and self-righteous.” – Sarkar, Prabhat, 1959, Prout in a Nutshell Part 1, Social Justice, Defective Approaches

The human mind does not want to be suppressed. It wants to find ways to express itself. The more ordinary people try to resist individual or group dictatorship, the more tyrants oppress ordinary people through violence. Finally, as a result, they do not make the slightest effort to become worthy leaders. Instead they concentrate all their efforts on misappropriating more and more power. The same people who earlier worked for social welfare ultimately come to depend totally on brute force. If any society overemphasizes brute force, the members of that society will start fighting each other and eventually become independent, self-styled autocrats. In such a society the last vestiges of morality will disappear and chaos will prevail.

Those who choose the middle course between morality and violence will not succeed either, unless they make intense efforts to eliminate the scourge of meanness from their minds. They will eventually become like those who advocate the path of violence.” – Sarkar, Prabhat, 1959, Prout in a Nutshell Part 1, Social Justice, Genuine Love for Humanity

Vaeshyas do not like to tread the path of desireless action in order to make their minds one-pointed and realize God. They avoid or usually try to avoid the real purpose of dharma, for they do not have any sense of or feeling for religion other than some degree of fear of God. If this fear decreases, they begin to behave like mean-minded demons. In such a state of mind they can commit any type of sin to satisfy their hunger for money.

A mind which runs after money moves in very crooked ways. Although this movement involves intense effort, due to the crudeness of its objective the movement cannot be straightforward: it is crooked, extremely crooked.” – Sarkar, Prabhat, 1967, Prout in a Nutshell Part 5, The Vaeshya Age, Vaeshya Mentality

Utáḿrtatvasyesháno yadannenátirohati: it has been said earlier that mean-minded people often think, “I am a sinner, and Parama Puruśa is far from me.” Such persons should bear in mind that the tiniest creature in hell, or the greatest entity of heaven, are both equal for Parama Puruśa – He is the Lord of both. If the Supreme Entity says, “I am only for the saints of heaven, and I have nothing to do with the creatures of hell”, it should be said that as saints do not go to hell and as He has no love for the creatures of hell, then He is not omnipresent. In that case Parama Puruśa is certainly not brhat or virát́a. He is something less than that. Thus in order to maintain His prestige He will have to remain with the creatures of hell also.” – Shrii Shrii Anandamurti, 9 July 1979 DMC, Ludhiana, Subháśita Saḿgraha Part 12, The Secret of Dharma Lies Hidden in the Mind

What is the nature of the sádhaná of human beings? The bondages and mental limitations that afflict human beings exist not in the external sphere, but in the internal sphere. One whose mind is very narrow is a mean-minded person, whereas one whose mind is broad is a great person. Sádhaná broadens and enlarges the mind. How? It is the innate characteristic of the human mind to become as it thinks – Yádrshii bhávaná yasya siddhirbhavati tádrshii [“As you think, so you become.”] To associate oneself with Parama Puruśa, the Supreme Entity, is the actual sádhaná. There is no one greater than Parama Puruśa, and so, when the mind ideates on Him, it expands.” – Shrii Shrii Anandamurti, 6 November 1978 evening, Calcutta, Ánanda Vacanámrtam Part 4, Tantra Is Sádhaná, Sádhaná Is Tantra

So you see, preya or káma remains busy with finite units only, and thus, the ego, who is the enjoyer of such fragmentary units, must be the small ego. It is impossible to develop such an ego which remains always absorbed in these units. Even people of wisdom, of high social status – even so-called intellectual and accomplished scientists and philosophers who are always concerned with earning high respect for themselves or saving their own prestige – even they pursue sensuous or fragmentary objects for the gratification of their egos. Perhaps they deliberately refuse to realize that these petty objectives of their egos will infuse their minds with meanness, as a result of which all their egoistic respect, prestige and status will ultimately be pulverized into dust.

A part is necessarily small and limited: it has a beginning as well as an end. After attaining it, people do not realize that the limit of the limited will soon be reached, and then the past memory of its enjoyment will heighten the pang of the loss a million-fold and consume their hearts in the fire of that loss. Those who do not try to attain shreya while there is still time, become so encircled by the wreathing flames of preya that it becomes almost impossible to escape.

The Object of shreya is limitless; It has neither beginning nor end. From beginninglessness to endlessness, the one unbroken current of pure Bliss that has been flowing eternally, is Brahma, the effulgent, indivisible essence of the Soul. There are many who could see, and yet do not seek to see Him – who could know, yet do not want to know Him. Without striving to see and know Him they try to remain in smug oblivion, in the darkness of passivity.“- Shrii Shrii Anandamurti, Caetra Púrńimá 1956 DMC, Patna, Subháśita Saḿgraha Part 3, Supreme Benevolence and Mundane Pleasure (Shreya and Preya)

The man who is despised as a thief or treated with contempt by society might have been a genius if he had been brought up in a healthy social environment. The woman who is shunned as a prostitute might have been respected as the leader of a women’s organization or honoured as the mother of a famous person, had she received a little sympathy from society in the early part of her life. That is why I contend that those unfortunate men and women carry a burden of sin created through the collective efforts of society as a whole. They are not responsible for their sins, or if they are, their sins are considerably less, or at least no greater, than the sins of selfish, mean-minded people who call themselves honest.“- Sarkar, Prabhat, 1959, Prout in a Nutshell Part 2, Justice, (4) Criminals Due to Poverty

Spiritually-realized people are respected as mahapuruśas by the society and placed on the high pedestal of honour and reverence in the society. In philosophical terms, these people, having traversed the path of saiṋcara and pratisaiṋcara have ultimately reached their cherished desideratum. That’s why they are the venerable members of society. It’s a matter of deep regret that some mean-minded people, due to acute ignorance, are inclined to criticize or censor these honourable and adorable personalities. To do that is as good as criticizing the Supreme Entity Himself, and is thus highly reproachable. All the great personalities of the world have attained the highest spiritual stance through intense spiritual meditation.” – Shrii Shrii Anandamurti, c. 1969, Tattva Kaomudii Part 3, Abhedajiṋána and Nirvikalpa Samádhi

What is society like? It is like a group of people going on a pilgrimage. Try to imagine the scene! Suppose one of the pilgrims is struck down by cholera. Will the rest of them continue on their way, leaving the sick man behind? No, that would be inconceivable for them. Rather, they will break their journey for a day or two, and cure him of his disease. If he is still too weak to walk they will carry him on their shoulders. If some people run short of food, others share what they have with them. Together they share their possessions, and together they march ahead, singing in unison. In their eagerness to move ahead with others they forget their trifling differences which might have led to angry exchanges and court cases in their families, even down to three generations. It is because of the petitions of the complainant in a land dispute that some people go so far as to spend ten or twenty times more than the piece of land is worth. The essence of cooperation resulting from this collective movement aims at expanding a person’s mind by striking down the barriers of meanness. I repeat that a true society is like such a group of pilgrims who attain a deep psychic affinity while travelling together which helps them solve all the problems in their individual and social lives.” – Sarkar, Prabhat, c. 1956 DMC, Prout in a Nutshell Part 9, The Spirit of Society

The beginning, the middle and end of dharma sádhaná is to rush towards Him, to channelize all the positive and negative propensities of mind toward Him. Spiritual aspirants will not destroy the six ripus (not even káma or physical longing) but will utilize them for their benefit. When utilized as aids for spiritual progress they will do no further harm. So-called jiṋánis may fight the propensity of krodha (anger), but devotees will utilize it to fight staticity. They will shatter the meanness and pettiness of the mind through psychic strength and fearsome temper. So-called jiṋánis claim that the propensity of greed (lobh) is harmful, but devotees disagree – they nurture greed to attain Him. Jiṋánis abhor vanity or pride (mada), but devotees say that the only object of pride in their lives is Parama Puruśa. Jiṋánis detest the propensity of blind attachment (moha), but devotees say, “I am already in love with Him. I have a blind attachment for attaining my Lord”. The propensity of jealousy (mátsarya) as a ripu is very bad, but a spiritual aspirant will never take it as harmful. In this way spiritual aspirants keep their vision fixed on Brahma. Those who fail to focus their entire entitative existence on Him, those who do not flow towards the Macrocosmic Nucleus of the Cosmic Cycle, realize one day that everything in their lives has become futile.” – Sri Sri Anandamurtii, Phálgunii Púrńimá 1958 DMC, Amrah, Birbhum, ElEdit 7, Ananda Marga Ideology and Way of Life in a Nutshell Part 8, The Macrocosmic Stance and Human Life, Abhinivesha

He knows the movements of all created beings, the ways of every microcosm. He sees the vain attempts of humans to look honest while concealing their mental meanness, to deceive others by delivering eloquent speeches, and to pretend to be apostles of peace while secretly manufacturing lethal weapons. He sees this and laughs in His vast mind. The foolish, the conceited, the learned fools, and the money-crazed humans deny His authority to escape the consequences of their gross misdeeds, or to console their own minds. But for Him this is all immaterial, because His existence does not depend on the recognition or authority of others. He knows that He exists as the Lord of all, as the Controller of all. All the three principles – sentient, mutative, and static – are under Him. With all these guńas, He is dancing merrily, vibrating rhythmically. With the help of these three principles He is creating the universe, keeping it under His hypnotic spell, and arousing the existential awareness in created beings.” – Sri Sri Anandamurtii, Bhádra Púrńimá 1957 DMC, Katihar, Bihar, Subháśita Saḿgraha Part 6, The Highest Category of Devotion

The prince returned to his cottage with a heavy heart. So many thoughts were running in his brain. He was thinking that he had made a great mistake to eat and drink such delicious food and drink cooked and served by those poor people. The beautiful eyes of the prince were deprived of sleep that night. He was thinking continuously, “If I cannot free humanity from such meanness, what is the use of my education, my intellect? My coming to this earth as a human being bears no value.” ” – Sarkar, Prabhat, 1981, The Golden Lotus of the Blue Sea

We should strengthen ourselves by remaining in normal situations and endeavouring to become superhuman. By developing superhuman powers we can awaken the element of eternal humanity amongst us. This eternal human entity alone is Brahma. In order to attain this power, meanness must be shunned, because this is the sádhaná for the Infinite. Feelings of differentiation are a great impediment. The feelings that a particular person is a Muslim, another a Hindu, yet another a Brahman and the fourth a Vaeshya come from mean thoughts. When every living being is a manifestation of Brahma, how can you know yourself, without shedding these differentiating feelings? No one is high and no one is low. Of course, according to one’s virtues and vices one is happy, one is miserable, one is rich, someone is poor, one is a fool and another is erudite, but all human beings. Differentiating feelings are the principal obstacles in the path of sádhaná and an elevated position cannot be attained without annihilating them.” – Shrii Shrii Anandamurti, c. 1955 DMC, Subháśita Saḿgraha Part 1, The Form of Sádhaná

Both capitalism and communism have failed to provide the proper ideological inspiration and desideratum to human beings. In the interests of the welfare of humanity, these systems should be replaced. PROUT is against the exploitation by capitalism and the false dogma of communism as both are detrimental to the all-round progress of human beings. You have to fight against all sorts of corruption, meanness and so-called secularism if Parama Puruśa is the goal. Only then will you be able to maintain adjustment with this objective world.” – Sarkar, Prabhat, 14 August 1988, Calcutta, Prout in a Nutshell Part 15, The Existential Value of Ideology

Those who did not understand the inner spirit of the subtler sádhaná of Tantra,(1) or those who did not or could not understand the essence of [Tantric] practices or could not follow those practices in their lives, misinterpreted the real idea and did whatever they liked according to their sweet will, with the intention of furthering their narrow individual interests and fulfilling their worldly desires. A section of the polished intelligentsia, because of their meanness and degraded tastes, misunderstood Tantra and went against its idea. Those who could not understand the inner spirit of the terms madya, máḿsa, miina [matsya], etc. (known as the Paiṋcamakára),(2) accepted the crude worldly interpretations of those articles, and their Tantra sádhaná was nothing but an immoral antisocial activity.” – Shrii Shrii Anandamurti, Shrávańii Púrńimá 1959 RU, Bhagalpur, Discourses on Tantra Volume Two, Tantra and Its Effect on Society

Not even democracy can solve human problems, because in a democracy one particular class gets the greatest opportunities to dominate while other classes are substantially deprived of their freedom. As democracy does not recognize any cardinal principles of morality, then rivalry, jealousy, meanness, immorality, etc., take deep root and flourish unchecked. Moreover, the colour and form of democracy keep changing because it continually gives importance to relative truths as its cardinal principles.“- Sarkar, Prabhat, date not known, Prout in a Nutshell Part 6, Synthesis and Analysis

Even today within the same social group the cutting remarks of the mother-in-law and the husband’s sisters rob the wife of her zest for life. The story goes that a wife had her rice rationed to one earthen cup full by her mother-in-law. One day, as luck would have it, that measuring cup broke into countless pieces. Oh, what joy the wife felt. But the mother-in-law cruelly remarked, “The small earthen cup has broken, but the big one is left for us. Your joy is in vain, daughter-in-law, for my hand will now be your measure.” Can there be any greater cruelty than this? Even when supplying the minimum requirements meanness was perpetrated with such cruelty.“- Sarkar, Prabaht, March 1970, Prout in a Nutshell Part 7, Social Values and Human Cardinal Principles, Human Cardinal Principles

To attain Parama Puruśa one must pursue the path of greatness. One must fight relentlessly against all sorts of meanness, inferiority complex, etc., and advance towards Him while imbibing the ideation of the Supreme. Hence Ananda Margis do not recognize any so-called caste or class divisions.” – Sarkar, Prabhat, 24 February 1970, Ranchi Jágrti, Tattva Kaomudii Part 2, Our Spiritual Treatise, Some Examples

Similarly, in spite of Supreme Brahma being the Supreme Director of all minds and the superlatively brilliant reflector on all men’s plates, if your mental plate is faulty and if due to this His expression is not beautifully manifest in your heart, then the fault lies with you, not with Brahma. Just as an ocular defect does not implicate the sun, similarly a mental defect does not implicate Brahma. If you perform a mean act, meanness will come in your mind. If you look at ignoble things, ignoble sentiments will be awakened in your mind. The sun, however, has nothing to do with these flaws; it will remain as pure as ever. It is the father of all eyes; to it all objects will remain the same.” – Shrii Shrii Anandamurti, Áśáŕhii Púrńimá 1956 DMC, Muzaffarpur, Subháśita Saḿgraha Part 4, Matter and Spirit

To realize the all-pervasive Supreme Entity the static darkness has got to be dispelled from one’s mind – there is no other way. Those who grope in the darkness of staticity are bound to differentiate between various objects, and will certainly be goaded to worship various finite objects. When one develops real love for the Supreme through unflinching sincerity and intense spiritual practice, the bondages of inertness gradually loosen and finally snap open. Those who take the finite to be the infinite, and ascribe Brahmahood to finite objects, ultimately degenerate into inert matter. They are psychologically unable to transcend the bondages of lineage, caste, community and state. They may deliver noble-sounding speeches, but in reality they look upon this world through the spectacles of meanness. To fulfill their selfish group interests they utilize their intellectual power and physical energy for internecine feuds and battles, mutual slandering and jealousy, and thereby vitiate the atmosphere of the entire universe.” -Shrii Shrii Anandamurti, Caetra Púrńimá 1957 DMC, Nathnagar, Bhagalpur, Subháśita Saḿgraha Part 5, Form and Formless

Bhágavata dharma is dependent on three factors: vistara (expansion), rasa (flow) and sevá (service). The literal meaning of the word vistára is expansion, that is, to direct the mind toward the vast Cosmic Entity. This psychic movement towards the vast Cosmic Entity is not dependent on external factors. To move towards that Supreme Entity one must first overcome and transcend all sorts of meanness and pettiness. Hence, a follower of Bhágavata dharma must wage a relentless fight against these limiting tendencies within his or her own mind, as well as in the society at large.” – Shrii Shrii Anandamurti, 30 December 1966 DMC, Jamalpur, Subháśita Saḿgraha Part 8, Bhágavata Dharma

The human body is constituted of innumerable living cells. These cells develop and grow with the help of similar living entities. The nature of your living cells will be formed in accordance with the type of food you take. Ultimately all these together will affect your mind to some extent. If the cells of the human body grow on rotten and bad-smelling food, or on the fresh flesh of animals in which mean tendencies predominate, it is but natural that the mind will have a tendency of meanness. The policy of eating, without due consideration, whatever is available cannot be supported in any case, even though there may not be any question of hiḿsá or ahiḿsá. It should not be your policy to do what you wish. You must perform actions after due thought. For continued subsistence a policy will have to be adopted for taking food; otherwise it will be against the code of aparigraha.” – Shrii Shrii Anandamurti, Ánanda Púrńimá 1957, Neohumanism in a Nutshell Part 2, Ahiḿsá in Neohumanism – Section B

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