A Few of Tantra’s Special Characteristics


By Shrii Shrii Anandamurti

During the last few days, I have been saying repeatedly that Tantra has its own special characteristics. Although Ananda Marga is essentially Tantra-oriented, it too has a few special features of its own.

As I have said previously, our ideology maintains that no one need be afraid of anything under any circumstances. If anyone does become afraid, it should be understood that he or she is doing something opposed to our ideology. So you should remember that no situation will ever arise in this world which will give you cause for fear.

It has been said that Parama Puruśa is the fear of fear. That is, fear is as afraid of Parama Puruśa as humans are afraid of [objects of] fear. Bhiiśańaḿ bhiiśańánám – “He is the dread of all dreaded things.” A feared object is as afraid of Parama Puruśa as others are afraid of it. So, as you are the progeny of Parama Puruśa, who or what can possibly give you cause to fear?

I have also said that sins are just like the dust that settles on our clothes. By shaking the clothing, the dust will vanish. This simple action can be done by everyone. Ananda Marga has clarified that human beings are the progeny of Parama Puruśa and are thus the objects of His love and affection. Whatever might be the nature of the sins they commit, they will never be deprived of His affection. Parama Puruśa may scold them, but He can never hate them. He will simply shake the dust off their clothes and take them onto His lap. So the most important thing is complete surrender. People should always remember that they are the progeny of Parama Puruśa. That is enough.

In this regard something also should be clarified, something which differentiates the ideas of Ananda Marga from other established ideas. Ananda Marga is very different from isms and theories. We do not want to condemn people over very small or trivial matters, a practice which was common in our past society, ridden with various caste divisions and so on. According to our philosophy, only that injustice which harms others should be considered as pápa [sin].

In ancient times people were made outcastes on trivial charges of social crimes. We do not subscribe to such beliefs. According to us, the only error which may be considered as a sin is the one which harms society, and nothing else. In the past, mental wrongdoing was considered as a sin in all cases, according to the ancient Tantric traditions too. It is of course a fact that all sins first originate in the mind, that mental sins are transformed into external sins. But according to Ananda Marga, unless mental sins take external form, thus harming the society, they should not be considered punishable. (Sádhakas, however, will always rectify their mental sins, because they may take external form one day. If the mental sin does take an external form, it should be punished vigorously. An effective way of rectifying such a sin is to sing and dance kiirtana.)

One should not keep thinking again and again why such a thought came in the mind. It is useless to do so. You should continue to discharge your duties with an open mind, with full awareness of your responsibilities. You should not waste your time bothering about the minor deviations you make along the path of your movement. We are no longer like the ancient logicians or lawmakers. Our duty is to make the best use of the strength and capacity of the entire human race. To analyse everything threadbare or to suppress human strength and capacity or to limit human activities can never be considered as humanistic. Moreover, I do not think it good to criticize anyone behind their backs, saying, “Well, Mr. So-and-so may be leading a virtuous life now, but don’t you know, he was a terrible sinner in the past.” We must forget the past. I said at the outset that sins are like the dust of the street that settles on clothing. We must shake this dust off and move ahead.

Those considered social criminals will have to accept punishment in accordance with the law. Even if society does not punish the wrongdoers, they are bound to be punished by Prakrti. Under no circumstances, however, will Parama Puruśa ever consider them as hated beings. One should not think, “Oh, dear, dear, dear, I’m such a sinner. Oh, how can I ever approach Parama Puruśa.” Rather one should think that as one is a sinner one should rush up to Parama Puruśa as quickly as possible, saying, “So much dust has accumulated on my clothes. How strange it is that You still haven’t taken me on Your lap and shaken it all off.” One should ask insistently why one was allowed to be covered with so much dust for so long.

Always remember that an effective way of freeing the mind from one’s past sins is to sing and dance kiirtana. This will certainly bring about the desired result. You should also remember that no matter how many sins you have committed, you are never subject to hatred in the eyes of Parama Puruśa. He may scold you, but He cannot hate you.

I have said many a time that Parama Puruśa cannot do two things: He cannot create a second Parama Puruśa like Himself, because whoever has established an intimate friendship with Him, whoever has identified himself with Him, becomes one with Him. Secondly, however hard He may try, He can never hate anyone, because everything is in His mind. Even if He wanted to hate someone, to hate would mean that He was indirectly hating Himself. And that is why Parama Puruśa cannot hate anyone, even if He wants to. You should always remember this.14 November 1978, Calcutta

Published in: 
Ánanda Vacanámrtam Part 5
Discourses on Tantra Volume Two [a compilation]