1967, 28 May DMC, ALLAHABAD

MANTRA CAETANYA[corrected from different source]


28 May 1967 DMC, Allahabad, INDIA

Before we try to understand what is ‘Mantra’, let us know what is “Shabda”.

Everything in this Expressed Universe is Vibrational.

Creation is also vibrational.

And the first and the Subtlest Expression of the Vibrational flow is “Shabda”.

As Shabda is the first Vibrational Expression of Brahma, therefore, “Shabda Brahma” is the first denomination of “Kárya Brahma”.

The fundamental difference between Kárya Brahma and Kárańa Brahma is that all Expression (Vikásha) in the Kárańa Brahma is purely Extroversial Subjective (Svagata) and Blissful (Svarasátmaka).

There is no Objectivity ( Para gata) or Extrovertial Pleasure(Para rasátmaka) therein.

Being Purely Subjective and Blissful, it has no Expressional quality (Vyaiṋjanátmaka Bháva).

In other words, it is purely Original and cannot, it cannot form any compound or mixture.

Prior to its Practical Emergence in a Behaviouristic form (Vyavaharika Jagat), Shabda was present in the Realm of Ideas (Bháva).

And the starting point of Shabda in the world of Ideation is called Paráshakti.

Paráshakti is Individual as well as Collective.

Although potentially Paráshakti has full possibilities of Expression yet due to lack of medium it does not get expressed.

It germinates into Expression as soon as it finds a medium.

And its Vibrational expression is Shabda.

In other words, we hear sound within and without, when there is a mutual clash in the medium due to the formation of troughs and crests of various waves. This then is Shabda.

What is the Inner sound in Kárańa Brahma is called “Svara-Varńa” in ‘Tantra-Shástra.

When it is converted into action i.e., it gains the potentiality of forming mixtures and compounds, it is called Vyaiṋjana.

The multiplicity of Creation is expressed through consonants and not through vowels. This is the logic behind the division of the Indian alphabets in vowels and consonants.

What is a Mantra?

It has already been stated that the starting point of Shabda (Parábindu) is present in Individual as well as Collecive life.

In the flow of evolution, in the unit as well as Cosmic, Shabda is born out of ‘Pará’.

Pará is the womb of all sounds.

Mantra is collection of a few particular Shabdas – not each and every Shabda.

Mantra means “that collection of sound by Meditation of which way the Liberation is Indicated.” –

Mananát tárayet yastu sah Mantrah parikiirttitah” — “Mana” plus “trae” dhatu plus d́a pratyaya make the word Mantra.

By way of Illustration, suppose you are sitting somewhere and have no power to move about.

A gentleman happens to come that way. If you tell to him, “Come, sir, let us talk a while,” — this will not prompt the Gentleman to lift you up by the hand and support your movement.

On the other hand, if you tell the Gentleman, “Come Sir, I don’t have Power to rise. Please lift me up by hand,” this may bring the desired result.

It will thus be seen that you get the desired result by proper Expression in words.

In this Illustration, the seed of the Idea was same at the level of Pará, but due to different formation of Expressions different results are achieved.

One expression carries a particular meaning for you as it expresses a particular feeling and it possesses a particular value.

In other words, when a particular feeling is expressed through a particular combination of sounds, it achieves a particular value.

But even then it does not attain the status of a Mantra.

As long as the Shabda or the collection of Shabdas on Meditation do not lead to the Path of Liberation, it cannot be called Mantra.

Every Mantra is thus Sonic and is vibrating simultaneously in the Cosmological system as well as in the unit body.

When a Man establishes parallelism of the Unit Ectoplasmic Vibration with the help of Mantra with the Cosmic Vibration they get the ‘Mantra-Siddhi’.

And What is ‘Mantra Caetanya’ or ‘Awakening a Mantra’?

When, with the help of a particular Shabda, a man establishes parallelism between his External Physical vibration and Internal Ectoplasmic Vibration and thereafter exhalts this to the Spiritual level this is called Mantra Caetanya.

And when this process culminates in the Achievement of the final Spiritual Goal that is called “Mantra- Siddhi”.

The same Shabda without being made “Live” or “Awakened” in the above process is meaningless but acquires force and meaning when it becomes “Live” in the aforesaid manner.

The parallelism between Internal Ectoplasmic Vibration and external Cosmological Vibration i.e. Physical vibration can only be established; when one has complete control over one’s own Ectoplasmic Vibration.

A man is vibrated immediately by a particular Shabda according to his ‘Saḿskára’.

On the other hand, he is Immune to the Vibrations of another particular Shabda.

As we will see that some people get angry when you speak to them “Sitá-Ráma” but are pleased when you speak to them “Rádhe-Shyám”.

Our attitude towards different Shabda becomes defined.

It will be noted that many writers repeat the use of particular words.

Many would, for instance, use the word “but” in every sentence.

Others are accustomed to use ‘Magar’ too often.

All this happens because of their attachment to particular rhythmic vibrations.

Similarly when the vibrational expression i.e., collective Mantra Caetanya takes place.

It has been said above that not only Human existence but every Existence in this Universe is vibrational.

But the vibrations of every Individual, of every thing differ from those of the rest.

For instance, there is a difference between the vibrational expression of iron and gold, similarly the vibrations between man and man also differ.

A man’s life is nothing but a mesh of multilateral rhythms and the Goal of Human life is a Singular Entity having no Rhythm.

The style of a man’s speech has a particular rhythm of its own. The way he eats has a rhythm of its own. Every person is thus special on account of these specialities.

The rhythms of two individuals cannot be Identical.

This rhythmical difference is the peculiar property of a particular man.

It has been said in Ánanda Sútram: Vaecitryaḿ prákrtadharmah samánaḿ na bhaviśyati [“Diversity, not identity, is the law of nature”].

In this Universe, every man in every action possesses a particular rhythm of his own. If someone wants to obstruct or strike that rhythm through measure of Discipline or Expression of anger, a man would not like to tolerate it.

Personal liberty – Individual liberty, really means unobstructed Expression of Individual Rhythmic Vibrations.

When with the help of one’s Paráshakti – Pará in the sense of the Starting point of Shabda and not in the context of Pará and Apará.

A man coincides his Individual rhythmic Vibration with the Rhythmic vibration in the realm of this quinquelemental Universe from that moment onwards his rhythms become vibrated with Mantra-Caetanya. This is the “Awakening or putting life into Mantra”.

Therefore Sadáshiva has said:

Caetanyarahitáh Mantráh proktáh varńástu kevalam

Phalaḿ naeva prayachanti lakśakot́ijapaerapi”.

In order to make a Mantra “Live”, the Individual rhythms have to be made parallel to the Cosmic Rhythms and the starting point of expression has to coincide with the starting point of expression in the Cosmological field.

If this has not been done, even a lakh or crore repetition of the Mantra also will not lead to Mantra-Siddhi.”

There are several essential factors to bring about Mantra Caetanya.

The first is that the Mantra should suit the Saḿskára of the Individual concerned.

And the second is that the Individual should have a fraternal attachment and emotion with the External world. This sentimental contact with the External world is a must.

If someone is under the impression that “I am doing Sádhaná for the sake of personal Liberation and I have nothing to do with the world,” and thus denies his contact with the External Physicality, although his physical body is very much in this world, he is cheating himself and indulging in selfishness.

Service of humanity with a view to serve God and with the same attachment which one feels towards himself and Parama Puruśa is an essential pre-requisite for progress in Sádhaná.

This will establish adjustment and parallelism of the Individual rhythms with the rhythms of the external Physicalities.

The Microcosm is a dormant state and the feeling of the unit state (Jiiva-Bháva) is a condition of slumber. The point where Jiiva-Bháva, that is, the sense of the unit Identity is locked is called ‘kula’. Hence those who achieve Perfection through Sádhaná are called “Kaola”. “Kaola” is also a title which carries the same meaning.

HE who can move the collective Ectoplasm through the medium of HIS Ectoplasmic Rhythm, HE can awaken new power in Shabda through HIS own Ectoplasmic stamina. Awakening of this power in Shabda is called “Purashcarańa”in Saḿskrta. HE who can perform such tough task are called “Mahákaola”. HE alone are worthy of the status of “GURU” and none else.

When a “Mahákaola” awakens Vibrations in the Universal Ectoplasmic body through the medium of particular Shabdas, they acquire the status of Siddha-Mantras.

Therefore a Spiritual aspirant can only achieve perfection through the medium of these Siddha-Mantras.

Other Mantras are not capable of leading to success and the Spiritual Aspirants cannot awaken them.

After all you know that Individual efforts of man are not sufficient as each and every man is mentally handicapped.

He can only proceed to a certain extent and then he cannot do anything further.

It requires special power and special Grace.

And this power and Grace of God are always available for everyone. They have only to utilize the same with their existing strength.

How far does the range extend of these Shabdas, whose troughs and crests are expressed in Vibrational rhythms?

In Individual life its medium as well as spirit both are personal, but in the ‘Collective body’, as well as in the case of less-developed creatures, its spirit is personal but medium is Impersonal or Cosmological.

Where the medium is Impersonal but the Spirit is Personal it is called an animal existence.

In other words, the progress in Animal life is due to the vibrational power of the Supreme Entity (Parama Puruśa).

Here the medium, therefore is Cosmological or Impersonal, but the Spirit is personal.

The progress which is attained through the personal spirit and Impersonal medium is towards Cosmic Consciousness(Parama Puruśa) itself. Therefore there are no chances of a Spiritual fall in the lives of animals. They are firmly on the road to gradual Progress.

As the medium is Impersonal, the growth in animals is from the crude to the subtle.

But when due to engagement in subtler activities, the medium also acquires Personal influence, when its colour, its feeling do not remain entirely Impersonal, then gradually “Thinking and Intellect” are born, which we find in developed animals.

The transformation in a dog is due to the effect of the Personal medium on the Impersonal medium. This is not found in lower creatures.

There is a lot of difference between a wild Alsatian in a jungle and one who is a pet.

The medium of one is influenced by the Impersonal, that of another is under the impact of an Educated man.

When in an animal the influence of Personal increases over the Impersonal at that time, the frame of that animal is called man. So this is manhood.

In the realm of Individual effort, Pará gradually into Pashyantii, Madhyamá, Shrutigocará and Vaekharii step by step. These steps are from the subtle to the crude.

Similarly in the Cosmic order also growth is from subtle to crude as the medium there is Universal Mind.

The Vibrational Principle appears in the third phase of Extroversial growth. This vibrational principle is fully operative in matter and in the body and mind of undeveloped and underdeveloped creatures.

The same Vibrational Principle functions in the human body when it starts from the point of Pará and gets full Extroversial expression.

When a man will awaken Caetanya in the Mantra, that is, when he will do Purashcarańa, thereafter he will have to move from negativity to positivity, i.e., Human Parábindu to Human Sahasrára.

The starting point of Vibrational Principle is the Culminating or the last point of Primordial principle.

In other words, the last point of Primordial expression and the starting point of vibrational Faculty are one the same.

The movement therefore after Mantra- Caetanya is from the fundamental negativity to fundamental positivity.

In other words, this movement will be the reverse of the movement in the Vibrational Faculty. It will be from crude to subtle and not subtle to crude.

Therefore in the Vibrational Principle, the first crest and trough are long and thereafter they become shorter and shorter. Thereafter in Spiritual practice in the beginning the troughs and crests will be small and then they will gradually lengthen themselves till they will form a straight line.

Thus, in the second phase, that is, in the Returning phase, Vibrational Principle will be re-converted into Primordial Principle and the Primordial principle or Primordial Faculty will ultimately convert itself into the Basic Faculty. This movement, however, is only possible after the Mantra has become Caetanya, not before that.

For Spiritual Practice, “Diiksa (Tantrika Initiation) is necessary. And Spiritual Practice is essential for man.

Those men who do not perform Spiritual Practice are under the influence of Cosmological Principle. They are guided by Cosmological Rhythmic order, but as this is an Impersonal entity they will never be able to enjoy Liberation or Salvation.

Those who are incapable of enjoying Liberation or Salvation cannot attain ‘Mukti’ or “Mokśa”. Then what is the way out?

In what direction have they to move after Mantra-Caetanya?

They have to do “About-turn” and cross the three phases described above. They have to return to their Original abode. They have to merge back into the One from where their existence sprang.

Ánando brahmeti byajánat

Ánandádhyeva khalvimáni bhútáni jáyante

Ánandena játáni jiivanti

Ánandaḿ prayantyabhisaḿvishantiiti”.

[Know ye that ánanda, bliss, is Brahma. It is out of ánandam that the five fundamental factors have emerged. All created beings live within ánandam, and finally merge with ánandam.]

What is then to be done?

The scriptures say that you don’t have to exert very much. I have said before that there can be no progress in the realm of Physicality as well as in the realm of Intellectuality. Those who are crying progress-progress in these fields are indulging in a self-cheating business.

Whether they admit or not, they know that they know nothing.

Ask them whether they are getting pleasure in the realm of Physicality.

They will admit that they are not getting it.

Ask a good businessman whether he is earning good profits. His reply will be, “What profit?

I am incurring losses, and this would be his reply whether you belong to Income Tax Department or not!

To run after progress in the realm of Physicality and Intellectuality is utter foolishness — a wastage of time as there is no progress in these fields.

But I have already said that you may make efforts in these directions provided you can convert or metamorphose them into Spirituality.

But as far as Spiritual Sádhaná is concerned, or as far as efforts to achieve Bliss there is no touch of pain in that as Infinite pleasure alone is called Bliss. This then is what wisemen have to do. For this the first thing to be done is Mantra caetanya.

In simple words, what we have to do is to return home from where we came.

We have all come from Parama Puruśa (Supreme Entity) – and from the Práńa-Kendra (Nucleus)of the universe – that is, Puruśottama.

We have to return to the same Destination.

The boy has played all the day long, away in the fields, and now that it is evening he returns home.

Sádhaná therefore is the process of returning home.

The child is playing outside all daylong. As evening approaches, he thinks that “Father must have returned home. Let us return home and sit near him.” When one is tired of this world and worldliness, he yearns to go back to Spirituality, that is, to his home.

And what is our Permanent abode – our home?

It is Parama Puruśa “Paramáshrayah Shriinivásah”. “Shrii” means “Universal Cognitive Faculty” or “Paramá Puruśa”.

The abode of this Universal Faculty is also your Abode. Therefore going home is a simple task. It requires no scholarship, no knowledge, no intellectual Faculty – no long and tedious lecturing.

The scriptures declares that remember three points for returning home. They are Shravana[Hearing of the Supreme], Manana [Ideating on the Supreme] and Nidhi-dhyásana [Meditating on the Supreme with an unbroken flow of mind].

We know that the Vibrational Faculty converts Subtler waves into Cruder waves in the phase of Creation.

Hari kathá provides subtler forms of these vibrations. Therefore, you must lend your ears to receive these subtler waves.

It has already been said that the sound waves are the subtlest in the chain of Cosmic expressions. The importance of Hari kathá in Spiritual development is Great.

Hearing about God is much more important than studies in Spirituality, as sound is subtler. Therefore wherever there is an opportunity, listen to His name and tell it to others.

When you tell His name to others, you also hear it. This dual enjoyment of recitation of His name is called “Kiirtana”.

‘Bhajana’ on the other hand is hearing His name by oneself. Then you must do both – both — Bhajana and Kiirtana. This is Shravana.

The effect of Shravana is that vibrations of sound which are moving from crude to subtle are set in motion as against the flow in Vibrational Faculty in which the worldly sounds are moving from subtle to crude. This will set in a reverse motion of sounds, and this will take one up to the starting point of the Vibrational Faculty.

I have already stated that the starting point of the vibrational Faculty and the culminating point of Primordial Faculty are one and the same. You will therefore reach the culminating point of the Primordial Faculty. The stage of the Vibrational Phase is called Bhava. This is described as ‘Bhava ságara’, ‘Bhava Párávára’[Ocean of creation]. 

The word Bhava thus denotes the entire realm of Vibrational Principle. This is the world of Mundane involvements. The Cognitive Principle (Caetanya), of this Faculty is called Bhava, and the Operative Principle (Shakti) of this Faculty is called Bhavánii Shakti. This is the worldly bondage.

Only through the medium of Hari-Kathá, man can cross this ocean of Bhava or the range of the Vibrational Faculty.

Thereafter comes Manana, that is, “Thinking only about Parama Puruśa and about none else”.

If any other person or thing comes in the mind, Ascribe ‘Brahma-hood’ to that person or thing. This process is Manana.

You learn this process through the medium of ‘Guru Mantra’.

The effect of Manana would be that it will take you from the last point of Primordial Principle or Faculty and gradually take you to the starting point of the Primordial Faculty.

At this point you meet the Basic Faculty or the Basic Principle.

The Basic Principle or Faculty is a point in the unbalanced triangle of forces.

It is situated at a particular vertex of the triangle of forces.

Manana can take you up to that point.

Now what is left over is the point of “I”-hood.

Now we have to wipe out this “I”-hood.

All burden, all confusions, all considerations of Respect or disrespect are in connection with the “I”.

When someone does not agree with you, you file a suite in the court.

What for did you take such botherations?

Only to vindicate this ‘I’.

All botherations and frustration are solely due to the Unit ego. The fact is that even after surrendering everything to Parama Puruśa the arch-enemy ie., the “I” remains.

As you will say, “I have surrendered everything to God.” “I”, “I”, “I” – my friend, you surrender this “I” also to God and then alone your surrender will be complete.

All the trouble is due to this “I”.

Ratnákarastava grhaḿ grhińii ca padmá

Deyaḿ kimapi bhavate Puruśottamáya


Dattaḿ mana yadupate tvamidaḿ grháńa.

After the Surrender of this “I”, Parama Puruśa is satisfied, as you have reached the central point in the triangle of forces.

Really speaking, the only task to be performed is to give away everything to God.

All that you possess – your body, your name, fame, wealth, everything – you have received from God.

Then what are you to give to Him and how are you to do it?

So far you were giving only God’s things back to Him.

What you have to give to Him is something of your own.

This is the crux of the matter.

Someone gives you a flower as a gift — you return the same flower to him. This is not proper.

Why not give your “I” to Him, which is the source of all troubles, all confusions, all complications to you.

Therefore, is nothing dearer to you than this “I”.

It is most difficult to give it up.

Therefore, the Devotee says in the above couplet (shloka), “O God ! This universe is Your abode.

It is full of Precious jewels. Whatever of valuable exists in this world belongs to You.

What precious gift can I give to You?

You have no want for any of these.

One whose house is full of precious jewels what is the use of offering a jewel to Him?

The almighty Prakrti is Your own consort.

At Your will She will make innumerable jewels in a moment – “Aghat́ana ghat́ana pat́iiyasii Máyá” — the dexterous hand of this Creative Power (Máyá) is ever ready to serve You.

O Lord of lords ! Although I have a yearning to offer You something, but what that thing should be I do not know.

Although I want to offer, You have no desire or want.

When you lack nothing, what should I offer?

If I could know that you do not possess this particular thing that I would offer you the same.

O Lord of lords, we hear that the Great Devotees of Yours have snatched your “Mana”from You.

God becomes the slave of his Devotees. A Devotee steals the Heart of God – almost forcibly.

It is performed openly and not in secrecy.

Then O Lord, You lack one thing – You have no “Mana”.

The devotee says, “Despair not, O Lord, I am offering my “Mana” to You. Please accept it.”

This offer of one’s “Mana” to the Lord is “Nidhidhyásana”.

The Inner sense of “Nidhidhyásana” is that all the Propensities of the Mind are to be concentrated at a point to be offered to the Parama Puruśa.

Today, the Human Mind consists of fifty dominant Propensities.

Definitely when the Human structure will become more complex in the course of Evolution, the number of these Propensities will also Increase.

The number of the ‘Vrttis’ is not going to stick to fifty forever.

They will increase.

Similarly, the number of glands will also increase, and so also the number of sub-glands.

Not only the Mental propensities will increase but they will also undergo change.

The concept of beauty will also change with the change in the outlook of human mind.

May be at that time an owl may appear more beautiful and a peacock may appear ugly!

Shravana” therefore enables one to cross the Vibrational Faculty.

Manana” enables the crossing of the Primordial Faculty and

Nidhidhyásana” makes it possible to merge with the Supreme Entity.

This is God-Realization.

The essential thing therefore is to awaken the Mantra whether one does things like reading, writing or not.

What is important is to have proper Shravana, Manana and Nidhi-dhyásana.

If this is done it will no longer be difficult to understand or do anything. 

Mantra Caetanya is sure to lead to Mantra-Siddhi or the attainment of the Supreme Goal. This process of Sádhaná will automatically arouse Devotion.

When you will come in close contact with the Supreme Entity, you will find that you have no other wealth superior to Devotion.

All other worldly possessions proved of no avail.

Only Devotion enables you close contact with Him. This is the Goal of Human life. This is true progress.

You have been wandering through the labyrinth of a myriad lives and advancing forward to attain this stage.

Knowingly or unknowingly you are being drawn unto HIM.

HE is the SUMMUM BONUM of your life. As long as you have not realize HIM there is no Siddhi in your life.