"TADA'TMA'NAM' SRJA'MYAHAM"

The flow of human thought is controlled primarily by one's inborn sam'ska'ras [mental reactive momenta] and acquired sam'ska'ras. Acquired sam'ska'ras are of two types: (1) those coming from the environment; (2) those imposed by external sources. People's minds are generally influenced by the environment they live in. When you see your neighbour taking tea, and the scent of the tea wafts through the air to your nose, you also feel like taking tea. This is the influence of the environment. Again, when something is repeatedly told to you, that does have an impact on your mind. That will be an instance of an imposed sam'ska'ra.

A person's sam'ska'ras are generally determined by the nature of the actions he or she performs. After death, the person gets a new physical structure corresponding to the sam'ska'ras one has acquired. If one acts like a dog, one will get the body of a dog, and one's thinking also will certainly be that of a dog. These will be the person's inborn sam'ska'ras. If one's thoughts are not entirely inhuman, one will be reborn in a human body. But in some cases of imposed sam'ska'ras, the person's thoughts will be like those of lower animals.

For instance, a child belonging to a family the members of which are frequently quarrelling with each other, also becomes quarrelsome by nature. Certain religious sects make common people firmly believe that certain actions are sinful, and certain others are virtuous. This kind of acquired sam'ska'ra is called an imposed sam'ska'ra.

Another kind of relationship exists between human mentality and the environment, and that is the relationship of fear. The first thing an infant does immediately after birth is to start crying. By crying, its needs are immediately fulfilled. It observes that whenever it cries, a woman with bangles on her wrists, with a vermilion mark on her forehead, and with long hair runs to it and gives it milk. In this way it learns that crying brings fulfilment to all of its wants. The sound ma is the easiest that a human being can produce. Hence the little child addresses the caring woman as Ma'. Is it wrong for the newborn child to cry like this?

The same child, when grown up a little, wants toys, wants to go out of the house. Are these punishable crimes? When it attains adolescence, it wants romantic experience, and becomes fond of detective stories. When after some time it becomes a full-grown young man or woman, its thinking as well undergoes a change. In middle age its mind is occupied mostly with thoughts of its family, and with thoughts as to who will inherit its property after its death as well. And it thinks that throughout its life it has so far not done any virtuous deeds; so it begins doing a little sa'dhana', bhajana and ritualistic worship. All this kind of thinking is quite natural. Under certain circumstances it might be good to forsake this kind of thinking, but it is not a punishable offence.

Thought patterns change with advancing age. But one must be careful to see that these natural thoughts do not cross the line from that which it would be better to forsake, to that which is actually punishable. Very often children, when they get together, waste their time fighting with each other. So let them get together; but it will be up to the adults to see that they do not fight. No ideal society can be established if we go against nature. Natural principles of psychology should not be violated. There was a time when just to think of eating rice on Eka'dashii ("Eleventh" day after the new moon or full moon), or to eat non-vegetarian food on the new moon or full moon, was regarded as a punishable crime. But I would say that if anybody takes rice in a normal way, there is nothing wrong with that.

Whatever thoughts any small child, or boy or girl, or adolescent, youth, middle-aged person or old person may have in their individual lives, in family life it is the responsibility of the guardians of the family to control them. Children are generally like their parents. But the overall responsibility of guardianship lies with the sama'ja gurus.* They should see that no one's thoughts cross the line from that which it would be better to forsake, to that which is actually punishable. And as in individual life, so in social life, the sama'ja gurus should see that the collective thinking does not cross the line from that which it would be better to forsake, to that which is actually punishable. If, in spite of everything, people's defective thoughts do reach the stage of punishability, indiscipline will affect the entire social structure. To put an end to the indiscipline and restore order to social life is the major responsibility of a sadvipra. For this reason there is no place for carefree relaxation in a sadvipra's life. A sadvipra has to bear, and staunchly bear, the entire responsibility of protecting society. If the mentality of any group of the society reaches the punishable stage, sadvipras will have to form another and more disciplined group.

I told you that there are three types of pa'taka [sin]. The first type is where atonement is possible. Suppose, for instance, that someone has stolen five rupees. Certainly that is a sin. But if the thief returns the money to its owner, and apologizes for his or her conduct, then it must be considered that the sin has been atoned for. The second type of pa'taka is called atipa'taka, and for that there is no social atonement. Suppose someone has brutally cut off someone else's leg. To atone for that sort of sin will mean completely giving up all sorts of ease, comforts and pleasures of life for the sake of social welfare. The third category of sin is called maha'pa'taka. For that also there is no atonement. That kind of sin brings recurring harm to society. An example is the adulteration of black pepper with papaya seeds; because, if one businessman does this, another will see the first and be encouraged to imitate the first.

In the Ra'ma'yan'a there is a beautiful story about maha'pa'taka. A fierce battle was going on between Rama and Ravana. The defeat of Ravana was almost certain. So Ravana started worshipping Shiva. He was a great devotee of Shiva; and Pa'rvatii was highly pleased with Ravana's devotion and reverence. She said to Shiva: "Ravana is not an atipa'takii. True he abducted Sita, but even then You should help him. Why don't you help him?"

Shiva replied, "Pa'rvatii, Ravana is not only an atipa'takii, he is a maha'pa'takii. Because he abducted Sita in the guise of a sa'dhu [saint]. As a result a feeling of deep distrust of sa'dhus has developed in society, particularly in the minds of housewives." Ultimately Shiva did not help Ravana and Ravana was defeated in the fight.

Normally when the number of atipa'takiis and maha'pa'takiis increases out of proportion, the responsibility of saving society rests with the sadvipras. But when the maha'pa'takiis in society outnumber the atipa'takiis, Parama Purus'a descends on earth armed with His special power. That is why the Giita' says:

Yada' yada' hi dharmasya gla'nirbhavati Bha'rata;
Ca'bhyuttha'namadharmasya tada'tma'nam' srja'mya'ham.
Paritra'n'a'ya sa'dhu'na'm' vina'sha'ya ca dus'krta'm;
Dharmasam'stha'pana'rtha'ya sambhava'mi yuge yuge.*

"O Bha'rata, at a time when dharma declines and adharma is ascendant, I create Myself out of my own fundamental factors. I incarnate Myself in this world from age to age for the protection of the virtuous, the destruction of the wicked, and the restoration of dharma." Tada'tma'nam' srja'mya'ham means "I create Myself at that time."

The deviation of any object from its normal state is called gla'ni. The normal state of dharma means movement in accordance with dharma, not movement towards nature. When mental sin reaches the punishable stage, the gla'ni of dharma sets in. Hence Bhagava'n Shrii Krs'n'a said: "Whenever the decline of dharma sets in, that is to say, when the maha'pa'takiis in society outnumber the atipa'takiis, Parama Purus'a, assuming a quinquelemental body, descends on earth."

Here the word yuga means a period of disaster. In a period of disaster, Parama Purus'a comes to the world to save the virtuous and to complete the task that the sama'ja gurus and sadvipras fail to accomplish; He removes all evils by the root. The mission of Parama Purus'a is to restore dharma. He fulfils this mission yuga after yuga.

I want to tell you only this: That in your personal lives you should never let your wrong thoughts sink below the level of that which it would be better to forsake, to the level of punishabiliy. Do not even think of allowing them to. Remember that strong sama'ja gurus must be developed. A sama'ja guru simply means a teacher. That is why we in Ananda Marga lay great emphasis on education -- in order to bring about a widespread expansion of learning, and remove all defects in the world of education. If the sama'ja gurus are unable to protect the society, then the sadvipras will have to take on that responsibility. If even the sadvipras are not able to cope with the social problems, then Parama Purus'a Himself has to appear in the world in a physical framework. Your duty is to cooperate body and soul with the sama'ja gurus, the sadvipras and Parama Purus'a in their joint noble work. This indeed is your dharma.
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*- Elsewhere the author defines sama'ja gurus as follows:

"Teachers must possess such qualities as personal integrity, strength of character, righteousness, a feeling for social service, unselfishness, an inspiring personality and leadership ability. They are sama'ja gurus, and for this reason it is not possible to accept just anyone as a teacher. Because teachers have an extremely important role to play, their professional standards must be very high. ("Education" in Human Society Part 1, 1998)

"In the history of our human society sometimes it so happens that a major portion of the people, [who used to get inspiration from their environment, cannot, due to the influence of antisocial elements,] get that inspiration. When such a situation is created, it is the duty of the nobler and better portion of the human race to guide others so that they may not feel any difficulty due to unfavourable environmental pressure. These people are the sama'ja gurus." ("The Phases of Human Approach" in A'nanda Vacana'mrtam Part 30, 1996)

"Sama'ja gurus are those who lead the entire society by virtue of their extraordinary intelligence, deep wisdom, towering personality and leadership ability. Hence it can be easily imagined that this world has been blessed with few such [sama'ja gurus]." ("Vraja Krs'n'a and Sa'm'khya Philosophy" in Nama'mi Krs'n'asundaram, 1997)