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      "author": "nilomurallo",
      "permlink": "service-to-humanity-is-the-supreme-ideology-of-life-by-shrii-shrii-anandamurti",
      "title": "SERVICE TO HUMANITY IS THE SUPREME IDEOLOGY OF LIFE by Shrii Shrii Anandamurti",
      "body": "![anandamarga.jpg](https://steemitimages.com/DQmRXVnyEU6NC5tuATrYTCLwiL2xUWxDp8HiHapMXQ4AGbX/anandamarga.jpg)\nAll the created objects in this cosmological order are dynamic. Nothing is stationary, all have to move, movement is compulsory.\n\nThis movement alone is 'Dharma'. Different creatures. have had mind for the sake of pleasure. The undeveloped and underdeveloped creatures gradually move ahead in the path of evolution out of great struggle. Out of struggle alone dogs, monkeys and jackals attain their lives.\n\nThis has to be accepted, that there is certainly struggle in animal lives. Take for example, case of the wild creature. Now these creatures have to move about in search of food. For instance, there are tigers, deer and boars in the forest. They have to move here and there in search for food. And together with this they have to think where they will go and how they will procure food. Thinking like this, or worrying like this, their psychic development is affected out of physical and psychic clash. Because of this, a little development is effected. After their death all these creatures attain higher bodies of developed creatures. As for instance, you will mark there categories in the dogs also, some of them have more intellect and some have little only. This is also true in the case of human beings.\n\nK'alao Shaya'no Bhavati Sandiha'nastu Dva'parah\nUttis't'han Treta' Bhavati Kratam' Sampadyate Caran\nCaraeveti, Caraeveti\"\n\nThere was a great scholar named Rohit. There was a rule in those days that students used to go to their teachers' residence at the age of five. Studying scriptures for twenty to twenty five years, they would return home. This Rohit was conversant with many scriptures. You know, We sometimes call people 'pandeya' or Pandit, but all of them are not pandits. In ancient sam'skrta i.e. in ancient vedic language there was a word'Pan'd'a''. From that 'Panda' the word \"Pandaya\" is derived.\n\nAham' Brahma'smi Iti Buddhih Ta'm Itah Pra'tap Pa'n'd'itah\"\n\n\"Panda\" means self-knowledge \"I am Brahma\" -- one who has attained this realization, one who has realized the self, is a pandit. Nobody becomes a pandit with the word 'Pandit' affixed at the end of one's name. One who is eager to attain this Panda, one who has indomitable urge for this attaining self-realization is known as 'Pandeya'. You can see several pandeyas who keep standing with sticks in hand, but really they are not Pandeya, The surname \"Pandey\" is only at the end of their names. Hence one who has yearning for self-realization, one who is a Sa'dhaka (Spiritual practitioner) can alone be called Pandey. By adding the suffix \"Sn'eya\" to the word \"Panda\" the word 'Pandey' is derived. Human beings have to march ahead on the path of progress. It will not do to sit idle like Rohit. A great scholar, Rohit returned home after study. He began to say \"this world is transitory.\" Today it is there, tomorrow it win not be. Hence, what is the use of doing work in this temporary and ever changing world ? What is the use of individual effort ? Hence, I do not lie to do meaningless work.\" But, that Rohit didn't speak a single time that he would not take food. Rohit's old father used to earn his livelihood by hard labour and Rohit, the scholar,. used to swallow the food. Indeed he would take food but not work. Really speaking Rohit was a big fool,, to eat is also an action, a verb. Respiration is also an action. If one does not work, it does not mean that his respiration will stop. Hence, the father of Rohit said to him -- \"well Rohit, on this earth human beings will have to labour, they will have to be active, spiritual practice is also a kind of labour. Nothing is attained without diligence. We go on physical work Naturally. Spiritual practice begins with the body and towards the end it culminates in spiritual evolution. In the first phase, sadhana is physico-psychic, and in the second stage it is only psychic. In the third stage psycho-spiritual and in the fourth stage it is entirely spiritual -- These are the different stages of physico-psycho Spiritual practice.\n\nSpiritual practice begins from physico-psychic level. For instance somebody does \"Pran'a'yama\". Externally the pran'a'yama is a physical process but its effect is on the mind. If the body is controlled, mind is also controlled.\n\nIndriya'na'm Mano Na'tha Mano Na'thastu Ma'rutah\n\nThe controller of the Indriyas -- the Sense-organs is mind and the controller of mind is vayu (air). By being goaded by mind the Indriyas get activated. And this mind too is activated by being influenced by aerial factor. Therefore, at its starting point sa'dhana is physico-psychic. It starts from [physicality] and then proceeds to psychic stage. In the second stage sadhana is only psychic. Seating at a place quietly and repeating mantra psychically. As for instance, you are doing \"Svadhyaya\", studying holy scriptures, listening to noble ideas, -- all these are psychic. Our mind is certainly vast but not unlimited, infinite. It has its limitation, it has to work. There is nervous system in human body, there are nerve cells in it -- with their help we receive vibration from external world and that internal vibration we externalize. And besides the mind there are nerve cells. The brain that exists in the cranium, is the basis of all nerve cells.\n\nHuman beings want to do something, they have to do with the help of mind. Take for example, Rama or Shyam is the name of a person. When he performs some action, then the hub behind every action is his individual name, Ram or Shyam. This very psychic force or psychic limitation is known as unit mind. You have,a small \"I\" and encircling that \"small I\" there is limited field of action. Therefore, your \"small I\" is not able to do unlimited or infinite action. It is because the unit mind is limited but the \"I feeling\" which is in you is extended beyond your psychic arena.\n\nYou have certainly knowledge in yourself to know that which is outside you. You don't have capacity but you have eagerness, and a yearning for knowledge, that hunger that you have to go ahead still more. You have to go somewhere else starting with mind. Starting with a limited mind you have to merge it in unlimited mind. This is the third stage of sa'dhana -- the psychospiritual stage.. Starting from unit \"I\" feeling and moving towards cosmic \"I\" feeling is your spiritual practice and this is the third phase of sadhana. \n\nAnd when your limited mind merges in infinite mind and becomes one with it, that is, when you transform your unit mind into cosmic mind but when you make effort to be free from cosmic \"I\" and be merged in \"Self\" -- this very effort is purely spiritual.\n\nNow which science operates behind the movement towards the spiritual world. Moving towards the Great by expanding the mind is psycho-spiritual sadhana and merging the mind into the Great and then establishing oneself in Supreme Self is the real science. For this the path of knowledge is there, path of action also there. The path of knowledge is the path towards the world excluding Self.\n\nTo pursue the path of knowledge one has to study and learn a lot. In the process of learning, a stage comes when human beings leave the unreal and get established in the real. With the help of the path of knowledge one is able to attain Parama Purus'a. It may also be possible that while studying the burden of knowledge increases a lot and the brain is overstuffed. Because of development in the field of knowledge, the ego also gets puffed up. \"I know so much, I know so much\". If a person always says like this he degrades himself. While climbing the mountain suddenly he falls down -- this can also be possible. Hence this path of knowledge is risky.\n\nNow, what about action ? Human beings have come to the world for work, work has got to be done. In the context is Rohit's father says [when a person's face get perspired due to constant labour], the beauty of the face of that person is unprecedented. Since that is the perspiration due to hard labour, its beauty is flawless and unparalleled. Even Indra, the king of gods aspires for befriending such a person. Where face is beautified with perspiration out of hard labour, the king of gods, Indra, becomes a friend to such an industrious person. Hence Rohit, go ahead, go ahead, don't' sit like a crude object devoid of lustre. You are a well-read person no doubt, but don't sit like an inanimate object-\"Caraeveti, Caraeveti\" -- \"Move ahead, move ahead\".\n\nIn ancient sanskrit language, the verb \"Cara\" means \"to move\". In modern Sanskrit, the verb \"Cara\" means \"to move\" while eating. In sanskrit there are many verbs which mean \"to move\", as for instance the root-verb \"cara\" - people say the cattle are grazing. The cattle eat and while eating they move. Just think you are moving on the road while chewing peanuts or chocolates. I shall say you are grazing. The difference is that the cattle are grazing, whereas you are taking chocolate. In modern Sanskrit the word \"cal\" means to move like that. \n\n\"Vraj\" is another verb. \"Vraj\" means to move ahead joyfully. You are moving and at the same time enjoying -- in that sense the verb \"vraj\" is there. In the past people used to visit \"Brindavan\" for going around \"Braj\". Hence that was called \"Braja bhu'mi\".\n\nIn ancient times when the Aryans were moving towards the east from the Middle Asia, they entered India through Iran. First, they came to Afghanistan and then to India. Its name was \"Gandhava\". Certainly at that time Afghanistan was part and parcel of India. Its, name was \"Gandhar\". The Aryans were the people of cold countries the people of the Caucasia region of Russia. While in Iran, they discovered abundance of food materials and the climate was also congenial. Hence they liked that place very much. When these people were moving and moving joyfully, they named their country \"Aryanavraja\" that is, the Aryans lived in that country happily. In ancient Iranian language \"Aryanabraja\" ? It got changed into \"Iranbej\". At present it is Iran and in Arabic language it is \"Pharas\". The word \"Persia\" is derived from the word \"Pharas\". In English language its name is \"Iranbej\". Furthermore, suppose someone is moving, he may or may not find joy but he gets the scope of gathering knowledge. In that sense, the word \"Pari-ata\" is used. \"Paryataka\" means one who moves and while moving learns.\n\nIn Sam'skrta there are many words like this. The verb \"Car\" means \"to move\"'. In Vaedic Sanskrit \"Car\" means \"to move\".\n\nKalao shaya'no bhavati sandihanastu dva'parah. Uttis't'han treta' bhavati kratam sampadyate caran'.\n\nRohit's father said to Rohit. \"Rohit, when a person is sleeping, his fate is also sleeping, and when one has risen, ones fate also has risen. And when one has started moving ahead, one's fortune also has started moving ahead. Hence Rohit you should also move forward. Caraeveti, Caraeveti -- Move on, move on.\" \"Start working, don't sit like an inert object\". As long as a person is asleep drowned in the darkness of ignorance, one remains seized by static force, one's fate also remains sleeping. That period in life of a human being is known as \"Kaliyuga\". Afterwards when the conscience dawns on him, and he starts thinking that he has to wake up and start working from that very moment onward comes the age of \"Dvapara\" in his life. In individual life \"Dvapara Yuga\" begins when his sleep is broken, and he sits up thinking that he has got to begin to work. When one stands up and starts moving ahead, \"Treta\" yuga begins in his life after that.\n\nWhen a person actually starts moving ahead from that moment onward Satya yuga commences Krta yuga means Satya yuga. Hence Rohit's father advised Rohit to move ahead. Now the father of Rohit was an ordinary man whereas Rohit himself was a great scholar. It is an extraordinary matter that the father of Rohit, uneducated or little educated, advises a big scholar like Rohit. In this context who is to be considered a real scholar -- Rohit or his father? Really Rohit's father was a true scholar. The science of knowledge says, \"Go ahead with work and in the process of work, if some negative work stands on the way, that negative path has to be given up and proper work has to be done. That which is improper has to be totally avoided. This itself is known as the science of Karma of Karma yoga.\n\nOne who does not understand the science of action what kind of action will he do ? One who does not have knowledge nor even Karmayoga what will he do? For them also there is a way and their way is the way of devotion. The path of devotion is -- \" I do not know anything and whatever I do, I do only to please \"Paramapurus'a\". I do work for His satisfaction. I work just to serve Him. The idea behind service is the idea of devotion. Who is served through devotion ? It is Parama Purus'a alone who is served. You can say, \"we may or may not serve the humanity but we will certainly serve Paramapurus'a. Service to humanity is service to Paramapurus'a, for the universe is created out of Paramapurus'a. Hence every object of this universe is the creation of Paramapurus'a. Hence serving the world is serving Paramapurus'a -- and thereby He becomes pleased. Suppose you bring good sweets for me but as I don't eat sweet so much, I eat only a little, hence if instead of giving the sweets to me you give it to some other child, I shall be pleased. Likewise serving Paramapurus'a is serving the world. The world is created out of Paramapurus'a, hence render service as much as you can. Paramapurus'a will be satisfied. Therefore one who is a true devotee, one who follows the real path of devotion will serve humanity to the maximum extent and together with this, whatever else he will do -- singing, dancing, doing kiirtan. He will think that Paramapurus'a should remain in everything, seeing everything. Hence Paramapurus'a also wants that he should remain in the midst of his devotees, he should listen to their stories of pain and pleasure and watch their singing and dancing.\n\nNa'ham Tis't'ha'mi Vaekunt'hae Yogina'm Hrdaye Na Ca.\nMadbhaktah Yatra Gayanti Tatra Tis't'ha'mi Na'rada.\n\nParamapurus'a is the supreme repository of knowledge. Can human beings acquire so much knowledge ? Can they compete with Paramapurus'a in regard to knowledge? They can not. Human beings possess a small cranium and how much knowledge can there be whereas Paramapurus'a has infinite knowledge ? With regard to karma also, human beings can not compete with Paramapurus'a. Knowing everything and being fully established in knowledge and action \"Paramapurus'a says,\"\n\n      \"Na'ham Tist'ha'mi Vaekun't'he\"\n\nI don't stay in Vaekun't'ha. \"Kunt'ha\" means contraction. Where mind is contracted, it is known as psychic contraction. For instance, when illiterate persons go to a learned man in that case in the minds of uneducated person an inferiority complex arises. Similarly, when a pauper meets a rich man, in his mind also a sort of contraction comes and where there is no contraction and the mind is completely free. that state of mind is \"Vaekun't'ha\", i.e. There is neither inferiority complex nor superiority complex. When one comes to Paramapurus'a neither inferiority complex nor superiority complex arises in his mind, because Paramapurus'a is His own. Suppose, someone's father is a great scholar but his son is not much educated. Even then when the son goes to the father, he will not suffer from inferiority complex. \"He is my father, my own relation.\" Furthermore, the relationship with kith and kin is the relationship of love. No superiority complex or inferiority complex exists in his mind. When you attain Paramapurus'a, there is no \"kun't'ha (contraction) and therefore that is known as \"Vaekun't'ha. Vaekun't'ha does not mean the seventh layer of heaven ; Vaekun't'ha in your mind; but Paramapurus'a says that He does not remain in Vaekun't'ha. \"Its not a fact that I am very far from common people, Furthermore, I am not in the heart of the Yogis.\" This sounds. strange. The existence of mind depends on the psychic propensities. When in pleasure people laugh and when in pain they cry. This is a natural tendency of mind. By special effort, they restrain their propensities. They check them. When the propensities are fully restrained there is, no expression at all. If propensities are checked like this, human beings will neither laugh in pleasure nor cry in pain but the natural thing in human life is to laugh in pleasure and cry in pain. When daughters come from their father's houses to fathers-in-law's house their mothers feel very sad. Hence the daughter and the mother clasp each other and cry for a long time; this is natural for human beings. This does not apply in the case of yogis as their hearts' feelings are completely checked. If something pleasant happens they don't burst out in joy. Even if the thousands of people die, they remain unaffected. God wants human beings to laugh and cry, sing and dance, eat and feed others. That is why the hearts of yogis are not an ideal abode for Parama-purus'a. Here Paramapurus'a says \"I don't remain in the hearts of the yogis because their hearts are like stone\". Like deserts the [greenness] and tenderness of the plains is not there. Hence Paramapurus'a says :\n\n      Madbhakta' Yatra Gayanti Tatra Tis't'ha'mi Na'radah\n\n      Where my devotees laugh, cry, sing and dance and remain intoxicated in \nmy name at that place only I love to remain. This is the path of devotion.\n I have nothing to say if you become a great scholar, I have also nothing to say if you are but if you are great devotees you will enjoy bliss.\n\nThis is why, for ordinary people, as well as for extraordinary persons of knowledge, and action the best way is the way of devotion. Do meditation, do kiirtan and bhajan sincerely and together with that, render maximum social service. This is the supreme ideology for an ideal human being.\n\n15 October 1979 morning, Nagpur\nA'nanda Vacana'mrtam Part 15",
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      "body": "![Baba-1.jpg](https://steemitimages.com/DQmWNcKhkhiTH59Cq2MQuXZ3sWx5DQ9ZSR4riGuqpTbfveo/Baba-1.jpg)\nA finite entity requires a base for its existence. The base shall not only preserve its \"I\" feeling in physical form, but it shall also nourish the same every moment with vital energy for that entity. The subtle entity requires a base in exactly the same manner as a physical entity -- the base is simply the subtle form of the physical entity.\n\n\nThe subtle entity with which we are always intimately concerned is the mind. The base or vitality of the mind is the collection of objects which have been contemplated, accepted or discarded. These objects in their basic states are external physical, but the mind enjoys them in their internal impression, as mental forms.\n\nThe mind of a certain individual enjoys a particular finite object either for a long time or slowly according to its sam'ska'ras. After enjoying a particular object just for a short time it wants to turn to another. The mind cannot forever enjoy any finite object because the finite objects have both a beginning and an end. In that eternal movement, that which has a beginning certainly has an end too. You will not be able to enjoy it for all time. The long hands of death certainly will snatch it away. People fail to comprehend this. They treat those things as pleasant which, according to sam'ska'ras, they retain in their mind for some time or which they enjoy slowly. They treat this slow speed as pleasure and call it happiness.\n\nThe minds of some people remain absorbed in the thought of money for a long time. They surrender the fragrance of their lives at the altar of money. Others treat the achievement of fame or having a child as the principal object of their lives. They do not hesitate to lay down their life to have a son or to achieve fame. When the mind cannot enjoy a particular object for a long period, or enjoys it hurriedly, then such an experience is called a painful experience or pain. For example you cannot look at a decomposed corpse for a long time. Similarly, after a brief talk you will dispose as quickly as possible of a person who causes you pain.\n\nTherefore, whether an object is pleasant or painful, its finiteness cannot be your permanent object. You and that object are bound to separate. The mind is needed for one's preservation and for its own preservation the mind needs a safe shelter, as can hold it throughout eternity. Human beings always crave for a safe shelter. Is it not so? Will you build your house on quicksand? No, you will construct your house on the firm foundation of solid earth.\n\nPeople always seek a solid base to preserve their mental potentialities till eternity and to give them vital energy in the struggle with temporal factors. Is there a solid base in this world? That which is finite cannot be the base of your life, because it will be used up and will leave your mind unsheltered. Thrusting you in the abyss of darkness, it will pursue its course on the unending path. Therefore, no one except Brahma, the beginningless, endless and infinite can be the object of your mind and the base of your life. How then in this manifested Universe, where there are multitudes of finite objects can we start a life based on Brahma? The answer is that you adopt Madhuvidya'. Instead of seeing the finite and superficial objects as finite look upon them as the finite expressions of the Infinite or the permanent. Then the attraction for Preya and love for Shreya shall all fuse into one.\n\n      Vishvajaner pa'yer tale dhu'limay ei bhu'mi\n\tSei to svarga bhu'mi\n\tSava'y niye sava'r ma'ghe lokiye a'cho tumi\n\tSei to a'ma'r tumi.\n\t\t\t\t\t(Rabindranath Tagore)\n\nDo you love son? It is perfectly right that you should, however, when the son dies, you will experience great pain. Is it not so? The son is Preya, a finite entity. He cannot live till eternity. He will depart and make you weep. But if you treat your son as the expression of Brahma in the form of your son, then you will never fear losing him because Brahma cannot be lost in any span of time. He is present around you in all the ten directions.\n\n      Es'a ha devo pradisho' nusarva'h\nPu'rvohaja'tah sau garbre antah\nSa eva ja'tah sa janis'yama'nah\n\tPratyaun jana'm'stis't'hate sarvato mukhah. (Shruti)\n\n\nO Human beings, in that state, no finite object can colour your mind. You will be beyond all colours or Varn'a'tiita. Then you will be able to give proper treatment to any finite being that you may come in contact with. Give proper treatment to the expression of Brahma in the shape of your father by serving him and paying attention to his comforts. Give proper treatment to the expression of Brahma in the shape of the earth by cultivating it and increasing its fertility. If you give such proper treatment to the different objects, they will not be able to degrade your mind. This is called true Vaera'gya.\n\nVaera'gya does not denote renunciation, desertion or escaping to the Himalayas after leaving one's spouse, child and family. A'nanda Ma'rga staunchly opposes such an escapist mentality. According to Ananda Marga, the practice of Dharma by means of Vaera'gya is a part of family life. Those who harbor the sentiment of running away and leaving everything behind are laboring under a defeatist complex. The thief, who for fear of the police, the debtor, who for fear of the creditor, the afflicted, who for inability to put up with afflictions, are all amongst those who take recourse to the so-called Vaera'gya. Such Vaera'giis do not have the fortitude to face the setbacks of this world. They try to hide their cowardice under tall talks. Even when they accept the order of the so-called Vaera'gya, the worldly attractions do not abate in their mind. Therefore, pursuing an incorrect interpretation of the term, they insistently practice Tya'ga (abnegation). Consequently most of them fall from their path.\n\n\n\"Vaera'gya\" is derived from the word vira'ga. The word \"Ra'ga\" denotes attachment. The practice whereby we develop detachment from finite objects, i.e. the discipline whereby the mind is not influenced by the attractions of worldly objects is Vaera'gya Sa'dhana'. The true Cosmic Entity is only revealed to people with this Vaera'gya. This Cosmic Entity alone is the basic shelter of the human beings. It is a strong foundation which shall not, at any time forsake them leaving him forlorn. In this very Cosmic shelter you can establish yourself fearlessly for all time to come.\n\n      Bhoge roga bhayam' gun'e khala bhayam'\nRupe tarunya' bhayam' kule cyuti bhayam'\nMa'ne daenya bhayam' vitte nrpa'la'dbhayam'.\nBale ripu bhayam', sha'stre va'diibhayam',\nKa'ye krta'nta'd bhayam' sarvam' vastu\nBhaya'nvitam' bhuvi nrna'm' vaera'gya meva'bhayam'.\n\nAshvinii Pu'rn'ima' 1955, Calcutta",
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      "body": "![manOnIslandMeditation_small.jpg](https://steemitimages.com/DQmYniu9BSdqatB6cgTDCijzaM5jNqbieKNFE12v4WPS3JA/manOnIslandMeditation_small.jpg)\nSome people say,  'I am helpless.  There is no one to take care of me', and some take pity on others, saying, 'Look, sir, this man is helpless.  Please do something for him.'  In this context, I will say that no one in this universe is helpless.  Some people believe that money and wealth will greatly help them in life but they are mistaken because wealth and riches are limited.  A finite entity comes and goes; it has a beginning and end.  How can it help you?  Thus, the physical body, wealth, riches and clothes cannot give you any lasting assistance.  Only that entity which neither comes nor goes, which has an unbroken existence from beginningless to endless time, can be your permanent shelter.\n\nEvery entity, organic or inorganic, mobile or static needs a shelter.  The Supreme Being is the only real shelter of one and all.  God has devised a system for everyone in which there is provision for scolding and deterrent punishment.  However, behind that lies His deep love and affection.  This is why I advise human beings, 'Don't be afraid of any harshness or any difficulty whatsoever in the world.  Don't be afraid of scolding or deterrent punishment.  The Supreme One, who is the Creator, the most powerful entity of this universe, is with you, so spend your life in this world free from worry or anxiety.  There lies before you the call of duty.  The Supreme Being will provide you with the strength you require to respond to this call.  You do not have to say any special prayer to Supreme Being for that because He will supply you with everything according to your necessity.  This is His duty, it is a must for Him.\n\nSome people pray to God, 'Oh Lord, please give me strength.'  In my opinion, there is no need to ask God for strength.  You should first utilise the strength that has already been given to you.  Only when you are completely exhausted, when you have utilised all your energy, may you say,  O Lord, I have used up all the strength you gave me.  If You want me to do more work, give me more strength.  If You don't require any more work from me, don't give me any more strength.'  While you still possess the last remnants of the capacity given to you, while you still have the strength to move and the ability to speak, there is no need to ask God for anything.  I have already said that it is His duty to provide you with the requisite strength.  Is there any need to remind Him of His duty?  You know that the Supreme Bieng exists in all the entities of the universe - the sun, moon, planets, satellites, nebulae and innumerable celestial bodies, the countless atoms and molecules - in His individual and collective association.  That is why, as long as there is a speck of dust under your feet, as long as a single star twinkles over your head, you should remember that you are not helpless, that you are not alone.  You need not have any fear or apprehension about this under any circumstances.  Just keep moving along the path of spirituality.  \n\nThe question then arises, why should you continue your spiritual practices? The answer is that you continue because God wants you to.  Only in deference to that particular desire of God do you continue your spiritual practices.\n\nDuring your spiritual practices you should ensure that Parama Purus'a is your mental object and you are His subject.  It sounds funny that human beings become the subject and Parama Purus'a the object.  In the absolute sense, God is the supreme controller of everything, the Supreme Subjectivity, with human beings as His object.  Usually, human beings cannot make God their mental object.  Therefore, when you repeat your is't'a mantra, or when you ideate, you should remember that, in fact, you are the object and God is the subject.  That is, in meditation you do not see God , but He sees you.  The actual idea in your mind should be that God has kept a close watch over you in the past, is keeping a close watch over you now, and will keep a close watch over you in the future.  Under no circumstances are you alone or neglected.  As long as you remember that the Supreme Being is watching, no power in this universe can oppose or harm you.  Moreover, each and every entity, from the Supreme Creator of the universe to a single blade of grass, will cooperate fully with you.  It is a divine decree that human beings should live in this world amicably.  No one should exploit anyone, no one should perpetrate torture or exploitation.  Everyone should utilise their inherent strength to the best of their capacity.\n\nFully utilise your strength and all the other qualities you have received from God.  When you have exhausted them, when you have no strength, intelligence or spiritual power left in you, God will provide you with the things you need most.  You should not waste your valuable time by entreating God to give you this or that.  Remember, you are never alone and should never have any fear or apprehension.  You should not sit down and lament,  'Oh, what will happen to me now?'  Such thinking is totally absurd.  God will certainly see the problem and take the necessary steps in all circumstances.  Just as a small child never has to think about itself - its parents think about its well-being - similarly, you should not concern yourself about your own needs.  Let God worry about that while you carry on your duty fearlessly and cheerfully.  You will see that the Supreme Being will certainly do everything necessary to protect the interests of His affectionate and beloved children.  You should not have any sort of inferiority complex in your mind - you are not inferior to anyone, nor are you any less significant than anyone.  I have already told you that a father gives equal love and affection to his sons and his daughters: both are equal.  Those who curtail other people's rights oppose the divine providential law, thus inviting trouble for themselves.\n\n1 January 1979, Patna",
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      "body": "![Baba-1.jpg](https://steemitimages.com/DQmWNcKhkhiTH59Cq2MQuXZ3sWx5DQ9ZSR4riGuqpTbfveo/Baba-1.jpg)\nHuman beings cannot propagate a great ideology by their knowledge, intellect or social status alone. \nThey can only do it through their conduct. Human conduct gets purified by intuitional practices. \nIt is not necessary that one should come from a socalled high family, or that one should have completed university studies. \nRather, these factors may create false vanity in one's mind which may ultimately stand in the way of reforming one's conduct.\n\n\tIn this universe of ours, two forces are working side by side -the sentient\nand the static. \nSometimes the sentient force and at other times the static force dominates.\n There is no scope for a pact between these forces.\n Human beings will have to march ahead amidst the ceaseless struggle of these opposite forces. \nIn the society, on the one hand we see the hoards of anti-social elements, and on the other hand we feel a sense of frustration among the moralists. \nThese moralists have therefore developed a tendency to go out of the society.\n With more wealth and strength, the anti-social elements are in an advantageous position, and the moralists appear to be the culprits.\n This state of affairs is neither desirable nor behooving, and it should not be allowed to continue.\n\n\tYour duty will be to unite the moralists. Let there be two camps. Let there be an open fight.\n The moralists have been scattered for so long that they could not fight. \nThe united strength of five moralists is much more than the united strength of a hundred immoralists because there is an unholy alliance amongst the latter. \nMeditation behind closed doors will not do. Gather strength by intuitional practices and unite yourselves against the immoralists.\n\n\tSo your duty is three-fold. Your first duty is to observe morality and to do intuitional practices. \nWithout this you cannot have mental determination. Your next duty is to unite the moralists of the world, otherwise Dharma will not endure. \nThe exploited mass who do not observe Yama and Niyama -- the cardinal moral principles -- cannot fight against their own sense of frustration. It is therefore necessary to unite the moralists. \nThis will be your real Dharma. You will become great by doing this, because ideation of the Great makes a person great. At the third stage, you will have to mercilessly fight against sin wherever it has taken root in this world.\n\n\tYou will have to propagate this mission from door to door. \nNo political party or so-called religious institution can bring salvation. \nPraising God in concerts with drums and cymbals will not bring salvation either,\n because this will not bring the sinner to submission.\n To curb the onslaughts of the immoralists today, arms are more necessary than drums and cymbals.\n\n\tIt is not possible to fight against sin as long as there is some weakness in your mind. \nIn this fight, your goal is not the sin or the sinner, your goal is the Supreme Consciousness.\n Anything that comes in the way of this has to be removed mercilessly. \nWhen clouds collect around the pole-star and cover it,\n your duty will be to remove the clouds and follow the pole-star without 383 caring to see where the clouds have gone. \nIf you always think of your enemy, your mind will adopt the bad qualities of your object of ideation,\n but if the Supreme Being is your goal, your mind will be metamorphosed into the Supreme Being itself.\n\n\tRemember -- you have to serve humanity. You have to dedicate yourself to the cause of humanity as a whole.\n Your life is valuable; your time is all the more valuable. You should not waste a single moment. \nThe task is glorious. The task is novel. Lead the life of a warrior and constantly fight against evils. \nYou will be victorious. So march ahead!\n\nDecember 1966",
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