Tantric Gems - 28
Namaskar
Welcome to the 28th edition in this series of discourses on Tantra. The final sutra of Ananda Sutram - chapter one is given. The full set of sutras for chapter 1 has been sent separately. Chapter 2 starts in the next issue.
This issue also considers what is the proper meaning of yoga and the place devotion holds in it. Some of the material mirrors that in the discourse "Krsna Imparts Six Stages of Realisation" found in Issue 6. It also denounces dogmas regarding the spiritual liberation of women - and states the position of women is no different to men. The Sanskrit letter ca is given a brief mention as an acoustic root (and as one of the petals in the 4th chakra). Refer back to Issue 7 for more details.
Given by a contemporary tantric master these discourses are in the very truest spirit of yoga for Liberation of Self and Service to the World.
Key Themes
*** Ananda Sutram: 1 - 25 Bhavah bhavatiitayoh setuh Tarakabrahma
empirical state of Saguna (Attributional)
metempirical state of Nirguna (Non-attributional)
Taraka Brahma (Liberating Brahma)
Mahasambhuti - special manifestation of Brahma (God)
*** Subhasita Samgraha: Yoga and Bhakti
abhoga - mental pabulum
agama - that which cannot be seen or inferred but which has been heard from some authority
ajina cakra - (sixth chakra) - here the sadhaka and Paramatman are not two entities but one (the state of Sarsthi Sama'dhi)
aklista vrtti - that neither begets pain at the beginning nor at the end
aklistaklista vrtti - that which in the beginning is pleasing and in the end it is painful
anahata cakra (fourth chakra) - here the sadhaka feels that s/he is very close to Paramatman (the state of Sayujya Samadhi)
anumana - not seeing the original object but seeing something related to or associated with the original object
bhakti - devotion
carvaka - materialistic philosophy
ectoplasmic mind stuff - that which takes the shape of its object in the mind
ekagra - concentration (the mind becomes pointed and ideates on a particular object)
hatha yoga - when propensities and nerves are controlled or stop their functioning by forced physical energy
Ishta mantra - one's own mantra (mantra leading one to the Supreme Goal)
Jaevii Shakti - unit consciousness
jiivatman - unit soul
jinana sadhana - mental effort to feel the presence of God in all objects and that all objects are God
kaevalya - stage where the 'I' feeling is lost
Kaevalya Nirgunasthiti - the Non-qualified State
karma sadhana - work done more for others and less for oneself
klista vrtti - that begets pain in following it from the beginning and the resultant is also painful
klistaklista vrtti - that which while moving there is pain but when the destination is reached there is no pain
ksipta - restlessness (the mind is very perturbed, worried and anxious but then tends to only one object)
Kula Kundalini - coiled serpentine spiritual ideation
manipura cakra - (third chakra) - here the sadhaka has a feeling that Paramatman is near (the state of Samiipya Samadhi)
moksa - spiritual salvation
mukhya vrtti - the 5 predominant vrttis (pramana, vikalpa, viparyaya, nidra, smrti)
muladhara cakra - (lowest chakra) - here the Kundalinii is in the crudest stage
murha - infatuation (where there is attachment to or fear from some object and the object repeatedly and easily creeps into mind)
nidra - sleep which brings vacuity in the mind
nirodha - withdrawal of mind from objectivities, propensities or vibrations and to direct it to the objectless
Parama Purusa - Cosmic Consciousness
Paramatman - Supreme Soul
pramana - proof through perception (pratyaksa, anumana, agama)
pratyaksa - that which is perceived directly with the eyes
sadhaka - spiritual aspirant
Shiva Shakti - Cosmic Consciousness
siddhis - occult powers
smrti - memory (when inferential vibrations come to the nerves)
svadhisthana cakra - (second chakra) - here the sadhaka feels that s/he and Paramatman are in the same world, still distanced yet known (the state of Salokya Samadhi)
vikalpa - variability in cognition
viksipta - distraction (the mind is wandering and not concentrating on a particular point and finally becomes tired)
viparyaya - defective cognition
vishuddha cakra (fifth cakra) - here there is oneness of the sadhaka with Paramatman and the sadhaka feels that the Supreme Entity is his or her goal (the state of Sarupya Samadhi)
vrtii - propensity of mind
yoga - union (unification of jiivatman with Paramatman)
*** Other Works: Can Women Attain Salvation?
women
spiritual salvation or emancipation
no distinction between males and females
vested interests of religion
kosas - layers of mind
annamaya kosa - outermost layer of mind (the body)
kamamaya kosa - waking or conscious mind
remaining kosas - where sex-difference does not arise
higher kosas - where subtler experiences of human existence arise
sadhana - spiritual practice
Parama Purusha - Cosmic Consciousness
avatara - descent (divine incarnation)
*** Acoustic Roots: ca
ca - acoustic root of conscience
viveka - conscience
Ananda Sutram: 1 - 25 Bhavah bhavatiitayoh setuh Tarakabrahma
Purport: The common dot bridging up the empirical state of Saguna (Attributional) and the meta empirical state of Nirguna (Non-attributional) is called Taraka Brahma (Liberating Brahma). Taraka Brahma appears in saguna (embodied) form as Mahasambhuti.
* Brahma = The Supreme Entity, comprising both Purusa (Consciousness) or Shiva and Prakrti (Operative Principle) or Shakti. ** Mahasambhuti = a special manifestation of Brahma (God).
Shrii Shrii Anandamurti
---
Subhasita Samgraha: Yoga and Bhakti
It is said that if Parama Purus'a (Cosmic Consciousness) can be attained through Yoga (Union) then what is the place of devotion (Bhakti) in the life of a spiritual sa'dhaka (aspirant)? Now let us see what is Yoga?
"Yogashcittavrtti Nirodhah" -- Yoga is the suspension of the propensities (Vrttis) of mind. What is Nirodha? It is said that under or after five circumstances the mind becomes steady -- Ks'ipta, Mu'r'ha, Viks'ipta, Eka'ara andNirodha.
What is Ks'ipta? When mind becomes extremely restless because of crude propensities, then the restless mind tends towards only one object. Whiletending towards one object, it gets itself concentrated (sama'dhistha) all of a sudden therein. That absorption of mind into that object is transitory.
This state is known as Ks'ipta. You might have noticed in your personal life that if you come in clash with a person or if you become angry with him or her, throughout the day the picture of that individual repeatedly comes to your mind and you fail to concentrate your mind on any object other than that individual. This state of mind is Ks'ipta Sama'dhi.
The next one is Mu'r'ha. Where there is attachment to or fear from some object (judged minutely fear is included in attachment), the object even in that case repeatedly creeps into mind. As for instance, a man of Gazipur working in Bombay is repeatedly haunted with the idea that he should have his office just like the one at Gazipur. Gazipur all the time haunts his mind. It means that the object comes to mind very easily, This state is called Mu'r'ha.
The third one is Viks'ipta. Viks'ipta is also Abha'va'tmika' Sama'dhi. Suppose the mind is absorbed in one object. The next moment it shifts to another object, then to the next one and so on and so forth till the mind gets exhausted and ceases to function. This is known as Viks'ipta Sama'dhi. You know that in a lullaby the baby is given one picture, the next moment another picture and so on and so forth, till the child's mind is exhausted and it takes recourse to sleep. This is Viks'ipta Sama'dhi.
The next one is Eka'gra. Because of the ideation of a particular object, the mind is concentrated at a particular point. This is known as Eka'gra Sama'dhi.
The fifth one is Nirodha. Nirodha means to withdraw the vibrations (Gati or the propensities of mind) and to direct them to the objectless (Avis'aya), ie to withdraw the mind from the objectivities. This is Nirodha. Thus Yoga is 'Yogashcittavrtti Nirodhah', ie the Nirodha (channelisation) of all the Vrttis (propensities of mind).
What is Vrtti? In Sam'skrta (Sanskrit) Vrtti means livelihood, profession. Here Vrtti means mental pabulum (a'bhoga). These Vrttis are many in number. The chief Vrttis (Mukhya' Vrtti) are five in number, all the other Vrttis are dependent on these. These main Vrttis or mental propensities are Praman'a, Vikalpa, Viparyaya, Nidra' and Smrti.
What is Prama'n'a? "Pratyaks'a'numa'na'gama'h Prama'n'a'm. That is, Pratyaks'a, A'gama and Anuma'na are known as Prama'n'a. Pratyaks'a means that which you perceive directly with your eyes. You will advocate the existence of the object you have already seen with your eyes. Prati plus Aks'a is Pratyaks'a. Aks'i means eye; that which is seen with the eyes is Pratyaks'a. Suppose you have seen an elephant with your eyes. You now do not bother about the proof of the existence of the elephant. The next is Anuma'na. In Anuma'na you don't see the original object but you see something related (Anusam'gita) to or associated with the original object. You see the smoke, not the fire, but when you see the smoke you come to infer that there is fire. This is Anuma'na'a Prama'n'a. The third one is A'gama: that which you cannot see and cannot even infer but you have heard from some authority. The city of London you have not seen nor can you imagine London but you accept its existence as you have read of it, you have studied about it in your Geography. Here one will have to depend upon Agamika Praman'a (authoritative proof). In the absence of any of these three factors (Pratyaks'a, Anuma'na, A'gama) the existence of any object is jeopardised.
There was a materialist philosopher named Mahars'i Ca'rva'ka in India. Ca'rva'ka was of the opinion that Pratyaks'a Prama'na' is the only Prama'n'a (perception) and no other Praman'a is to be accepted. He advocated: Pratyaks'aeka prama'n'ava'ditaya' anuma'na'de Anaungiikaren'a prama'n'abha'va't. That is, Pratyaks'a alone is a Prama'n'a. Did he not accept the existence of air? The air remains invisible to the eyes.
The next one is Vikalpa. " Shabdagun'a'nupa'tii Vastushunyah Vikalpah." Suppose you are going to Varanasi. When you come near Varanasi you say Varanasi has come, but really Varanasi did not come - it continued existing where it was, but you yourself came to Varanasi.
Then Viparyaya. Mithya'jina'namatadrupaprtis'tha'm. You generally say that the house of a particular gentleman is in the heart of a town, Himalaya is at the head of India. Can there be heart of a town of India? Still you speak like that.
The mistakes in Vikalpa and Viparyaya are occurring all the time. The next one is Nidra', one of the main propensities. 'Abha'vapratyaya', lambaniivrttih Nidra'. Nidra (sleep) is a propensity which brings vacuity in the mind. In human beings the propensity that brings forth blankness is itself Nidra'. Suppose, you are resting on your bed. Your eyes are on the watch, you fall sleep, but when you get up, you fail to say at what moment that actually you slept. Between sleeping and rising things occurred of which you are ignorant. There was a vacuum, neither you were seeing anything nor hearing anything. This state of vacuity is Nidra'. The last one is Smrti. Smrti is "Anu'bhutavis'aya'sampramos'ah Smrtih. The inferential vibration (Ta'nma'trika Spandana) comes to your nerves.
Sympathetic vibrations are transmitted to the ectoplasmic stuff which takes the shape of the object. Suppose you are capable of creating an object in your ectoplasmic stuff, that is known as Smrti (memory). So these are the five main propensities. All the other propensities are dependent on these five propensities. And Yoga is suspension of propensities. Mostly all the Vrttis are Klis't'a' Vrttis. Klis't'a means that which invariably begets pain. There are four divisions of the Vrttis - Klis't'a' Vrtti, Aklis't'a' Vrtti, Klis't'a'Klis't'a' Vrtti, and Aklis't'a' Klis't'a' Vrtti.
Klis't'a' Vrtti is one that begets pain in following it. Its resultant is also painful. Suppose you are going somewhere. If the road is bad you are troubled and if the road leads to a desert the destination is also painful.
This is Klis't'a' Vrtti. Take another example. A thief goes out for stealing on a stormy and cold night. While going out he undergoes suffering. Suppose he is caught by the police, the end also is painful.
The next one is Aklis't'a' Vrtti. This Vrtti neither begets pain at the beginning nor at the end. Take for instance the case of a Sa'dhaka (spiritual aspirant) with devotion. While performing sa'dhana' (spiritual practices) she does not get pain and at the end too she gets no pain. This is Aklis't'a' Vrtti.
The third one is Klis't'aklis't'a' Vrtti. While moving on there is much pain but when you reach your destination there is no pain. While moving on a stony path you feel troubled but when you reach a beautiful park you are quite happy. In sa'dhana' (spiritual practices) also there are kinks in which one feels trouble but the result is quite pleasing. It is painful to do some difficult a'sanas (yoga postures) but when the disease is cured it gives pleasure.
The next one is Aklis't'aklis't'a'. In the beginning it is pleasing and at the end it is painful. A bribe-taker is quite happy at the beginning but if caught by the anti-corruption department, it is humiliating.
Whatever the Vrttis be (Klis't'a' Vrtti, Aklis't'a' Vrtti,
Klis't'alklis't'a' Vrtti, and Aklis't'aklis't'a' Vrtti), all depend on the nature of a person. Where the goal is Parama'tman (Supreme Consciousness) that Vrtti (propensity) is very pleasing at the end (Aklesa'ntika). But where the goal is matter the end will definitely be painful (Klesa'ntika).
So "Yogashcittavrtti Nirodhah. If the main propensities are controlled, the subsidiary ones will automatically be controlled.
What is Yoga according to Tantra? Tantra defines Yoga as "Samyoga Yoga Ityukto Jiiva'tma' Parama'tmanah". The unification of Jiiva'tman (unit soul) with Parama'tman (Supreme Soul) is termed Yoga. What is Parama'tman and Jiiva'tman? The moon in the sky is like Parama'tman and its reflection in the pond is Jiiva'tman. How to unify Jiiva'tman with Parama'tman? When the moon in the sky reaches the moon in the pond then there is oneness between the two. The reflection of Parama'tman on unit mind is Jiiva'tman. When the mind reaches Parama'tman both Jiiva'tman and Parama'tman become one. This is the explanation of Yoga according to Tantra.
The word 'Yoga' is derived from the root verb 'Yuj' and suffix 'Ghain'. In Sam'skrta there are two similar root-verbs : 'Yuj' and another: 'Yunj'. 'Yuj' means to unite, 'Yunj' means to unify. Arithmetical addition, mixing sugar with sand is unity, but the mixture of sugar with water is unification. Where there is unification both the entities merge into one and they cannot be separated.
Now what is the role of devotion in Yoga? Yoga means 'Cittavrttinirodha' or merger of Jiiva'tman into Parama'tman? Where propensities are controlled the nerves are made to stop their functioning by forced physical energy. Not only the nerve fibres but also the nerve cells are made to stop their functioning. When the function is stopped there is no ectoplasmic vibration. If this is done the mind stops its functions. When the mental actions are stopped there is temporary control of the propensities. This forced control is known as Hat'ha Yoga. Hat'ha means Balena - by force. Therefore that is not actually Vrttinirodha. Really speaking, the workings of nerve cells, nerve fibres being stopped, the working of mind is also stopped. This is what happens when one becomes senseless. Therefore that is not Yoga - Hat'ha Yoga is not Yoga.
In Yoga one has to do Vrtti nirodha, and for Vrtti nirodha one has to withdraw one's mind from the crude objects and direct it towards Parama'tman, then only suspension of propensities is possible. There has to be a goal without which suspension is not possible. In the Ta'ntrik definition it is quite clear, "Sam'yoga Yogo Ityukto Jiiva'tma' Parama'tmanah' -- the Jiiva'tman (unit consciousness) has to be merged into Parama'tman (Supreme Consciousness). The goal has been fixed here.
In the practice of yoga, sa'dhakas (spiritual aspirants) elevate the Jaevii Shakti Kula Kun'd'alini (coiled serpentine) and merge it into Parama'tma'. As the Kula Kun'd'alinii crosses various plexii the spiritual aspirant achieves Siddhis (occult powers) at the various stages of Yoga. The Kula Kun'd'alini can be raised only when the sa'dhaka has a longing for Parama'tman. When humans will desire to merge Jaevii Shakti (unitconsciousness) with Shiva Shakti (Cosmic Consciousness) the KulaKun'd'alinii will be elevated. Only when the longing to be one with
Parama'tman is intense will the Kula Kun'd'alinii rise up.
When the Kundalinii is in the crudest stage it is in the Mu'la'dha'ra plexus (lowest chakra). When by dint of sa'dhana' the Kula Kun'd'alini comes to Sva'dhis't'hana Cakra (second chakra), the sa'dhaka feels that s/he her/himself and Parama'tman are in the same world. "Though He is far, yet He is visible. One day I will reach Him." This is Sa'lokya Sama'dhi.
When the Kun'da'linii will rise up in Sa'lokya Sama'dhi how can it be effected in the absence of devotion? In the absence of devotion it is not possible to take Jiiva'tman to Parama'tman. Even the awakening (Nidra'tya'ga) of Kula Kun'd'alinii is not possible in the absence of devotion. Knowledge, education, learning - all will fail if devotion is not there. Futile will become the Yoga of a yogi who is devoid of Bhakti (devotion). When Bhakti is there even if one is devoid of knowledge and learning, one will be a Maha'yogii as s/he will be established in Yoga.
When devotion develops still more, the Kula Kun'd'alini reaches Man'ipura Cakra (third chakra). This state is known as Sa'miipya Sama'dhi. The Sa'dhaka who has attained this stage will have a feeling that Parama'tman is near him or her. Where there is no devotion there cannot be the elevation of Kula Ku'n'dalinii to this stage. They may be Ha'tha yogiis but they will not achieve Parama'tman.
When devotion will increase still more there will be Sa'yujya Sama'dhi. Such sa'dhakas will feel that they are close to Paramatman. How is this possible without devotion? Without devotion one cannot go to Parama'tman as one does not want to go to Parama'tman. What to speak of this, if devotion is not there, one will not go to Parama'tman even if called for by the Supreme Entity, ie without devotion nothing is possible.
If there is further increase in devotion then that stage is known as Sa'rupya Sama'dhi. In Sa'rupya Sama'dhi there will be oneness of the sa'dhaka with Parama'tman. The sa'dhaka will feel that the Supreme Entity is his or her goal -- the sa'dhaka and Parama'tman are one. When devotion is intense this stage is obtained. If not:
A'sana mare kya' hua'jo gait na man kii a'sh
Jyon kolhu ke baele son ghara hii kosh pacash.
That is, the ox in the country oil mill moves all day long but does not march forward. It simply revolves round the pillar. Such is the case with a Yoga without devotion. When Kun'd'alini reaches A'jina Cakra with the devotion made stronger, this stage is Sa'rst'hi Sama'dhi. This means that the sa'dhaka and Paramatman are not two entities but one. Sa'rst'hi is the zenith point of devotion. The stage where even the 'I' feeling is lost (ie Bekhudii) is Kaevalya. The supreme status of Yoga is Kaevalya Nirgun'a'sthiti (the non-qualified state). The supreme state of devotion too is this supreme state. This proves that a Yogi cannot move even a step further without devotion. Yoga without devotion is as good as a goldsmith without gold. Unfortunate is the Yogi who is bereft of devotion. You will have to do sa'dhana' (practices) of the Jinana (intellectual) and Karma (actions). By doing simply A'sana and Pra'na'ya'ma, the Supreme Entity cannot be attained. The most important thing is devotion. One who is completely illiterate can attain God whereas even a triple M.A. may not.
What is Jina'na? The effort to feel the presence of Parama'tman in all the objects is Jina'na Sa'dhana. People perform spiritual practice to realise that Parama'tman exists in all the objects. God is not only in all the objects, rather all the objects are God. The attainment in Jina'na Sa'dhana becomes possible when one realises that all the objects are Parama'tman.
And what is Karma Sa'dhana'? In the physical world everybody has the potentiality to work, but rarely a person utilises his or her cent-percent potentiality for Karma. Even the greatest reformer utilises about 10% of his or her potentiality and 90% remains unutilised. Only with the utilisation of 10% s/he could become so great, but if s/he would have utilised all his or her potentialities one could not have even imagined his or her greatness. Karma Sa'dhana' is work done more for others and less for oneself. Generally people remain engaged in their own works and for others they devote only 5 or 10 minutes. This sort of tendency is a lower animal tendency. One who works only for one's own self is no better than an animal but one whoworks for others is really great. When people render no service to themselves but do only for others they are known as Karmasiddha.
So through Jina'na and Karma, Bhakti is aroused and for the arousal of Bhakti both Jina'na and Karma are needed. Bear in mind that the sadhana of Jina'na and Karma are to be done, but the sadhana of Karma has to be more than that of Jina'na. When Jina'na is obtained more than Karma is done there is the possibility of the arousal of vanity which results in downfall.
Abhima'nam' sura'pa'nam' gaoravam' raoravam' dhruvam
Pratis't'ha shukariivis't'ha' trayam' tyaktva' harim' bhajet.
When Karma is done more than Jina'na, then Bhakti is aroused. When Bhakti is aroused a yogi can move further towards Parama'tman, and not before this. A yogi depends on Bhakti (devotion) in toto. Where there is no Bhakti the heart of a Yogi becomes like a barren desert. The heart of a sadhaka is like soil, Is'ta' Mantra (one's own mantra) is the seed and Bhakti the water. Where there are no cool showers of Bhakti there is no use sowing seeds in a desert. So to be an ideal yogi is the goal of everyone but one must remember that Bhakti has to be aroused. Where there is no arousal of Bhakti the human life becomes futile. One who has Bhakti at the age of five commands the salutations from a man of eighty without Bhakti. This is because Bhakti is the Supreme.
Even a great jina'nii (intellectual) like Sham'kara'carya admitted "Moks'aka'ran'asamagryam' bhaktireva gariiyasii." Therefore, Bhakti is the best of all the means for attaining Moks'a (salvation). Whatever a sa'dhaka has to do is to be done for the arousal of Bhakti. A sa'dhaka is not the beggar of anything except Bhakti. When one's Bhakti is once attained one is not a pauper but an emperor.
Shrii Shrii Anandamurti
26 December 1965
Gazipur
Other Works: Can Women Attain Salvation?
Recently a knotty problem was placed before me. The problem or the question may be knotty but the reply is very simple. The question was whether ladies are entitled to get salvation or emancipation. Recently I told you that in Tantra it has been said: Dehabhrt mukto bhavati na'tra sam'shayah. The minimum qualification for acquiring self-knowledge is that a person should have a human body. This is the minimum qualification. It has not been mentioned here whether that spiritual aspirant should be a male or a female. From this it is clear that both are equally entitled to get salvation.
It is a fact that in almost all the scriptures and their notes and commentaries, it has been said in unambiguous language that women are not entitled to get salvation. But the decision, or the ideology, or the judgement of Ananda Marga is quite different. In our opinion, and also in my opinion, both are equally entitled to get salvation or emancipation. I support no distinction between males and females. Our common sense says that among all the kos'as (layers of mind) of human existence, that is, annamaya kos'a*, ka'mamaya kos'a,* and all the kos'as, the difference between male and female lies in the lower two kos'as: annamaya kos'a and ka'mamaya kos'a, ie the kos'as which are closely associated with the body. In all other remaining kos'as the sex-difference does not arise. And all the subtler tastes, all other subtler experiments and experiences of human existence are in the higher kos'as and not in the two lower kos'as which are closely associated with the physical body.
* Kos'as are layers of mind. Annamaya kos'a is the outermost layer – the body. Ka'mamaya kos'a is the next layer -- the waking or conscious mind. --Trans.
The paternal feeling remains unchanged whether the child is a male child or a female child. Similarly, for Parama Purus'a (Cosmic Consciousness), all males are God's sons and all females are God's daughters. Then why should the Supreme Entity encourage any differentiation? When salvation, or the doors of salvation, are open to males, the doors of salvation and emancipation are also open to God's daughters. Why not? Logic demands this.
Those vested interests, or those who had vested interests in the realm of religion, not spirituality, used to say that salvation is only for males. They perpetrated their exploitation over females for an indefinite period. This was the psychology. They were guided by this psychology. That is why they used to say that salvation and emancipation are for males only.
Now, the entire universe is God's creation. Rather, it will be more correct to say that the entire universe is the metamorphosed form of Parama Purus'a (Cosmic Consciousness). I remember that I told you once that we have no faith in "avata'r-ism". At the same time we say that each and every particle of creation is God's avata'ra [divine incarnation]. You are all God's avata'ras, not only males but females also.
Tvam' strii tvam' puma'nasi
Tvam' kuma'ra uta va' kuma'rii
Tvam' jiirn'adan' d'ena vancayasi
Tvam' ja'to bhavasi vishvatomukhah
"You are in the form of women.
You are in the form of men.
You are in the form of girls.
You are in the form of boys.
You move along the road in the guise
of an old man with a stick in Your hands,
and as soon as You create Yourself,
You become all seeing, omniscient, omnipotent."
You are all avata'ras of the Supreme Entity because you are "descents"* of
the Supreme Entity, the "coming down" of the Supreme Entity. You are all
avata'ras. God has transformed, God has metamorphosed, God's own Self into
all the forms, so many forms, innumerable forms, and not only males,
females
also.
* Avata'ra literally means "descent". --Trans.
Each and every entity, all the entities, big or small, are entitled to enjoy that supreme stance of salvation. Those who are not in human forms cannot do sa'dhana' (spiritual practice), but they can, by God's Grace, by God's Bliss, attain salvation. Even an insect can attain salvation if so desired by God. It is a fact that an insect cannot do sa'dhana' because its body is not that of a human being, but it also can attain salvation if so desired by the Supreme Entity. And those scripture-holders who say that women cannot attain salvation have got no right to do so. It is nothing but audacity on their part to say such things.
Shrii Shrii Anandamurti
October 1978, Patna
A'nanda Vacana'mrtam Part 3
The Awakening of Women, Part 2 Section 1-1
---
Acoustic Roots: ca
Ca is the acoustic root of conscience (viveka).
Shrii Shrii Anandamurti
---
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