Iishvara Pranidhana

There may be many interpretations of the term "Iishvara." But it commonly means "the controller of this universe". He who controls the thought-waves of this universe is Iishvara.

Whatever may be the minor differences, to a spiritual aspirant, Iishvara is understood to be nothing other than Qualified Consciousness, or God.

Pran'idha'na means to understand clearly or to adopt something as a shelter. Therefore Iishvara pran'idha'na means to establish oneself in the Cosmic idea--to accept Iishvara as the only ideal of life. The physical body constituted of five fundamental factors does not disobey the laws of the cycle of [the Cosmic] thought-wave, extroversal or introversal. It is your mind that violates them, and this results in the degeneration of the unit consciousness [the individual]; because unit consciousness is reflected in the mind and nowhere else. So Iishvara pran'idha'na means to move with accelerated speed towards that Supreme Shelter. Therefore, Iishvara pran'idha'na is absolutely based on ideation--it is a mental effort in its entirety.

One will have to detach the mind from worldly propensities while meditating upon the Supreme. First the mind will have to be withdrawn from the limited "I" feeling', and focused at a point. Then one will take the thought of the Macrocosm around that point with the help of the ideation of the mantra incantation prescribed according to one's own mental potentiality. He is the subtlest Entity; therefore He can be realized only through feeling and by no other means.

Perhaps you know that mantra incantation is of three kinds. The first is, [which is] the attempt to attract His attention by reciting prayers in a loud voice, is absolutely meaningless. Respect, affection, sincerity and devotion are attributes of the inner heart and are not to be expressed loudly in the language of flatterers. This, therefore, serves no purpose. However when a desire for vocal expression of an internal feeling is aroused, the divine touch can be expressed in sweet language in the form of a verse or song.

Verses or mantras uttered in such a low tone that they are hardly audible are the second type of mantra incantation. Although this is better than the first type, it cannot be considered an ideal style of prayer. Mental incantation is the best process of Iishvara pran'idha'na. One's ideation should be expressed mentally and the mind should be its witnessing entity.

If this mental incantation is practised regularly and properly after learning the same from a competent teacher, the mind will progress in a particular flow, a forward movement on the path of Cosmic evolution towards Supreme Consciousness. The speed of the mind generated by a spiritual aspirant by means of Iishvara pran'idha'na is faster than the mental speed of Supreme Consciousness by which He is leading His psychic creations towards perfection through the path of Cosmic evolution.

When the mental flow of a spiritual aspirant moves along the introversal phase of Macrocosmic meditation, one's animative force, having the potentiality of divinity itself, rises above all tendencies - and proceeds towards Eternal bliss. In this state the mind is vibrated with Cosmic feeling. The unexpressed divine qualities of the higher glands find expression, and the resonance of the mind vibrates the nervous system. This gives rise to pious expressions in the physical body…

You should always remember that Cosmic feeling is above everything else; it is unwise to waste time paying attention to the external symptoms of the ideation or devotion.

It is desirable to practise various lessons of meditation alone, in a lonely place, but Iishvara pran'idha'na can be practised both individually as well as collectively. In collective Iishvara pran'idha'na the combined mental efforts work together… Therefore, like all other aspects of spiritual practice, Iishvara pran'idha'na should positively be practised alone, in a lonely place; but in addition, do not miss the opportunity of collective Iishvara pran'idha'na [meditation] whenever some of you conveniently meet together. The indomitable mental force aroused as a result of collective Iishvara pran'idha'na will help you solve any problem, great or small, on this earth.

Mahavishva -- The Great Universe

Now the universe has become very small. People are able to travel from one planet to another. When there was no convenience of conveyance, Lord Krsna planned the Mahabharata to unite the scattered India. Today the universe has become small. Planning for Mahavishva and not Mahabharata (Great India)is required.
The guiding factor behind the creation of the Mahabharata was dharma--the creation of a great human society in which there would be peace, happiness, fraternity and no poverty. In that period, it was the rule that the country was held responsible if a person died of starvation. Not merely this, if there was an early death, if a child of five or so died, people regarded it as a flaw in the ruling structure. Today you have to create Mahavishva, and the guiding principle behind it will be that all human beings are the progeny of the Supreme Progenitor. Hence all are His children, hence all should live together--nay, will have to live together. Black or white, literate or illiterate, small or tall, all are the children of the same Father. Hence all will have to live together.
So the important thing is that all are the progeny of the Supreme Progenitor. According to, there will be unity in the physical stratum, and so will there be unity in the psychic and spiritual strata. But to strengthen this unity yet more, there is one more factor that should be there--that factor being the common goal for all children of the Supreme Father--the merger of all in Him. All have come from Him and all are in Him; therefore all people will have to live together.
Remaining together is natural for you, and to remain disunited is something unnatural. You know well that unnaturalness is not tolerated by Nature. Unnaturalness is ultimately destroyed. So it is natural for human beings to live together and to make a Great Universe. By not doing so, and by mutual fight, all will be destroyed. This is the law of Nature. Hence, united you will have to remain, this is your duty. So that the people of the world may remain united, it is your duty to bring the Mahavishva--the Great Universe as soon as possible. There will be peace and happiness in the Universe, and establish in this one indivisible ideology, humanity will march ahead toward the Supreme Goal.
Victory be with you!

Economic Depression

"There are two main causes for economic depressions. First, the concentration of wealth and secondly, blockages in the rolling of money. If the capital is concentrated in the hands of a few individuals or state, the majority of people are exploited by a handful of people. As a result of this process of severe exploitation, a serious explosion takes place. This explosion is known as a depression in the economic world ... The second cause: when money that is in the possession of individual or state capitalists stops rolling. Money remains inert or unutilized because those capitalists think that if the money is allowed to roll freely then their profits will decrease, even though it will bring relief to the common masses. The very psychology of the capitalists is to make profit from the rolling of money. When they discover that the investment of money does not bring profit up to their expectations, then they stop rolling the money. This keeps the money immobile or inert in various ways. As the money does not roll, there is no investment, no production, no income and hence no purchasing power, and the situation becomes so dangerous that there are few buyers to buy the commodities."

P.R. Sarkar, 1987

Brahmacarya

The correct meaning of Brahmacarya is "to remain attached to the Supreme Entity ... Whenever people do some work or think of doing any work extroversally, they look upon the object, with which they come in contact, as a crude finite entity. Because of their constant aspiration for material achievement their mind is so engrossed in material objects that their very consciousness becomes crude. The meaning of practising Brahmacarya is to treat the object with which one comes in contact as different expressions of Supreme Consciousness and not as crude forms. By means of such an ideation, even though the mind wanders from one object to another, it does not get detached from the Supreme because of the Cosmic feeling taken for each and every object. As a result of this, extroversal approach is converted into introversal approach and attraction towards crude material objects is converted into attraction towards the ultimate reality. Thus, desire for finite objects and is replaced by desire for the Infinite).
It is certainly true that if the correct meaning of the word Brahmacarya is accepted (that is, to feel the Cosmic Entity in every material object), control in life becomes essential, but such control does not imply disobeying the laws of nature. Control means to abide by nature's laws. A suppression of the sexual desire results in other desires, especially anger, taking a more terrible form. In the olden times only the actual meaning of Brahmacarya was accepted. Later, when society was dominated by the intelligentsia, the so-called monks, who had taken to complete exploitation, thought that if ordinary citizens were allowed to pursue spiritual practices, they might lose the machinery of exploitation at any moment, of which they were so fond. If common people are inspired by spiritual ideals their rationality will grow and grow. The monks realized therefore that the people will have to be kept maimed and helpless. Fear and inferiority complex will have to be infused in people to exploit them. They found that such an exploited mass consisted of ordinary worldly people, most of whom were married. If, therefore, the loss of semen was anyhow declared as anti-religious, they would be able to gain their end without difficulty.
And the result was promptly achieved. Ordinary worldly people began to think that they, by leading a married life, had committed a serious wrong, a heinous sin: they had indulged in activities against Brahmacarya. The monks observed celibacy and were, therefore, far superior. The so-called recluses took advantage of the situation and have, without difficulty, been exploiting the society.
Marriage is a natural function like bath, food, sleep, etc. Therefore, there is nothing to be condemned in it, nor does it go against dharma. When a great man or an elevated man is not prohibited from taking food, etc., there is no reason why he or she should be debarred from marriage. But proper control is no doubt greatly needed, not only over food and sleep, but in every walk of life. The lack of such control causes disease. Food is essential for life, but absence of control over eating causes indigestion. A bath is refreshing, but in absence of control over bath, i.e., a long-continued bath, would make one catch cold. Similarly, marriage has its function but the absence of restraint in married life would cause various diseases in body and mind.
Marriage is slightly different from other natural functions in life, such as eating, sleeping, etc. Marriage is not so essential for life as are food and sleep. The need for marriage differs with individuals. That is why every individual should have complete freedom in matters of marriage. For example, marriage of those persons who suffer from some physical or mental disease, or who are not financially well off, or whose present circumstances are not favourable for marriage (i.e., where marriage can cause unhappiness), is not desirable. Those who are constantly engaged in the fulfillment of an ideal, or those who have to spend the greater part of their day in earning their livelihood or some mental occupations, should not marry, because they will not find it possible to fulfill their family commitments properly. The marriages of such people are harmful to the society in many cases. Although marriage is not desirable for those who are suffering from some disease or whose circumstances are not favourable to getting married, there remains a possibility of their indulging in vices stealthily if they are not married. To avoid this, they should work for the attainment of some high ideals or do rigorous spiritual practices. The psychological degeneration which is inherent in the suppression of psychic tendencies can be avoided only by an effort to fulfill a lofty ideal.
It has been said earlier, and it is being repeated, that one has to exercise control in every sphere of life, whether big or small. Such control does not imply killing the desire but controlling it. Desires and tendencies are natural attributes of a living being. Therefore, those who want to kill the desires should better adopt some easy method of committing suicide instead of pursuing any difficult method of spiritual practices.
Humanity has to progress towards the ultimate reality by accepting what is truth. That is the path of a spiritual aspirant; that is the path of dharma. It may be a privilege to parasitic religious professionals to deny what is simple truth in practical life, but thereby the sanctity of dharma cannot be maintained. It is not the path of satya, it is nothing but hypocrisy.