5-2. Cakrakendre sadvipráh cakraniyantrakáh.
[Located in the nucleus of the social cycle, sadvipras control the social cycle.]
cakrakendre (7th case) = in the nucleus of the social cycle; sadviprah (pl.) = literally “true vipras”; cakra = cycle; niyantrakáh = controllers
Purport: Those who are staunch moralists and sincere spiritualists, and who want to put an end to immorality and exploitation by the application of force, are called sadvipras. They do not belong to the periphery of the social cycle because they are to control society remaining firmly established in the nucleus of the social cycle.
The social cycle will no doubt rotate, but if, due to their dominance, the warriors in the Kśatriya Age, the intellectuals in the Vipra Age or the capitalists in the Vaeshya Age degenerate into rapacious exploiters instead of functioning as benevolent administrators, the sacred duty of the sadvipras shall be to protect the righteous and the exploited and subdue the wicked and the exploiters through the application of force.
“Neither the kśatriyas nor the vipras lived solely for physical enjoyment; both were devoted to an ideology. Just as the dark frown of meanness and physical over-indulgence was offset in the kśatriyas by a crimson glow of idealism and spiritedness, so in the vipras those defects were offset by the white brilliance of their intellects, which cannot be separated from devotion to an ideology. Even if it does momentarily get separated, it again becomes united, because intellectuality which does not adhere to an ideology cannot maintain its brilliance for long; it gets lost in the darkness of selfishness. So just as in the pages of ancient history we find countless examples of how the kśatriyas, devoted to their ideology, died fighting to establish their prestige, we find similar examples of how the vipras, devoted to their ideology, fought to establish their doctrines, and either won, or died from the mental shock upon losing.
All those who, undaunted by either political pressure or threats of violence from their opponents, have tried or try now, or who have died or are prepared to die, to save their religion, should be regarded as vipras from a psychological standpoint, regardless of whether they are intellectually developed or not. Those people are also to be regarded as vipras who have the desire to resist, protest or retaliate against the forcible imposition of certain doctrines on any person or group. These doctrines include not only religious doctrines, but also social, economic or political doctrines which may not strike at the powerful personality of any particular individual (i.e., may not affect kśatriyas).” (The Vipra Age)
“Of course the prestige that these vipras had in terms of economic theory, intellectuality and learning in the Vipra Age was greater than the prestige of the kśatriyas in the social and political arenas in the Kśatriya Age. But it must also be admitted that vipras rarely receive immediate recognition for their strokes of genius. Instead they face many obstacles and become objects of censure, humiliation and slander.
The reason for this is very simple. Human beings have an innate attraction towards the old. Therefore, when the intellect of some vipra reveals or explains something new, the remainder of the population, whether vipras, kśatriyas or shúdras, cannot easily accept it. They cannot keep time with the new rhythm and prefer to stick to the old one. Thus vipras who develop something new face conflicts, acrimonious attacks and unwarranted criticism. But when the theories propounded by such vipras or their new inventions have been around for some time (it may be two or three months or two or three centuries), other open-minded, rational vipras wholeheartedly accept them and praise them, and are careful to see them become established.”
This is precisely why the famous philosopher Karl Marx was not honoured in his time, but only long after. Similarly, Shakespeare, Galileo, etc., were almost totally unknown during their own lifetimes, yet today they are celebrated by scholarly society.
When the genius of Rabindranath first started to express itself, the poets and [[authors]] of Bengal did not miss a single opportunity to suppress or ridicule him; yet he is now universally loved and revered as the world’s greatest poet.
It is said that the popular Bengali poet Chandidas (a poet of the pre-Pathan period) was subjected to unspeakable persecution by the people of his time. They set fire to his house and forced him to leave the country; yet 200 to 250 years later, during the time of Mahaprabhu Chaitanya, he came to be revered as the greatest Vaishnava poet of Bengal. Today the people of his village feel proud of him and have built or wish to build a memorial in his honour.
That is why I contend that vipras do not go unrecognized. Generally the reputation of a vipra transcends time, space and person.” (The Vipra Age)
“They do not use their intellectual development only to accumulate material wealth; they also surpass all others in their capacity to accumulate subtle psychic wealth. Their intellectual endowment and intuitional longing are especially helpful in awakening agryábuddhi [pinnacled intellect]. And although there is no ideological difference between pleasure-seeking vipras and kśatriyas in terms of psychic dynamism, those vipras who develop a pinnacled intellect are very different from kśatriyas.
The awakening of the pinnacled intellect, together with the momentum of that intellect, enables it to reach almost the highest stance of subtlety, so its movement is in a straight line. Its momentum has speed and moves in all directions. It contains within itself all the varńas [mental colours], which is why vipras are the embodiment of whiteness – their colour is white. As they express themselves less through their motor organs than do kśatriyas, blood-red, the symbol of spiritedness, cannot be their colour.
But how many white vipras are there, who try to develop a pinnacled intellect? Most vipras are busy accumulating objects of enjoyment with the help of the physical strength of others, like parasites. In this chapter, when I use the term vipra, I mean this inferior type of vipra. I will talk later about the superior white vipras, or sadvipras, who try to develop a pinnacled intellect.” (The Vipra Age)
“Those treading the path leading towards the subtlest realm, whether they were shúdras, kśatriyas or vipras, provided spiritual inspiration to the human race and developed spiritual philosophies. It was possible in the past, it is possible today, and it will be possible in the future for sadvipras to emerge from this section of society.” (The Vipra Age)
“In the Vipra Age those who tried to bring about even a little social change in the interest of the common people either died smashing their heads on the hard bricks or broke the bricks with their hammers and strong arms. Those who hammered in this way were welcomed with open arms by the downtrodden masses, but vested interests defamed them. This indirectly helped those great social leaders to popularize their causes. Such great leaders included Shrii Krśńa, Buddha, Vardhamana Mahavira, Hazrat Mohammed, Mahaprabhu Chaitanya, Raja Ramamohana and Ishvarchandra Vidyasagara.
In the middle period [of Indian history] Shrii Krśńa united all the kings of India in order to apply force and to destroy those powerful leaders who were doing evil and who, in the name of morality and justice, were encouraging unrighteousness within the accepted structure of society. He gave a clarion call to the human race and declared that the human body is the medium through which dharma is realized. However, it should not be utilized only for performing spiritual activities and breathing through alternate nostrils in a darkened room. People also have to become karma yogiis so they can destroy the root causes of sin in society. They should even mercilessly take up arms against their relatives if necessary. On behalf of the common people Krśńa declared war on a social system built on a base of selfishness in order to smash it. He stood defiantly against the systems of exploitation of the gurus and priests and propounded his own psychologically-based karmaváda [doctrine of action].
Vardhamana Mahavira tried to evolve a new ideology based on a scientific outlook.
Hazrat Mohammed offered a new way of life to the ignorant and oppressed who were swirling endlessly round and round in the muddy whirlpool of superstition. He clearly declared that all the people of the world belonged to one caste.
Kabir and Mahaprabhu launched open revolts against the casteism which had kept Indian society crippled by creating a tremendous complex of self-aggrandizement in one section of society and a terrible inferiority complex in another section. Although Mahaprabhu had been born into a well-known Brahman family, he suffered many insults because of his opposition to casteism. Despite this he remained steadfast in his ideology.
Burning innocent women to death was once considered by Hindus to be a part of their religious life. Raja Ramamohana opposed this practice and did not rest till he had stopped it. As a result many attempts were made on his life.
Vidyasagara did not rest till he had compelled the Hindus in his region to recognize widow remarriage.
All historians know that the paths of Shrii Krśńa, Buddha, Mahaprabhu and Mahavira were not strewn with roses. Even today the standard bearers of vested interests do not sympathize with such personalities.
Among people who today appear to us as moral leaders, those who protested against prevailing customs and superstitions, such as Lenin, George Bernard Shaw and Manavendra Roy, were criticized and made the victims of false propaganda. They were opposed and abused at every step for no reason at all. Their only crime was to deal a blow at the vipras’ machinery of exploitation.” (The Vipra Age)
Footnote: (10) “The accepted structure of society” refers to the three upper castes. In earlier times those castes had at least sincerely observed certain moral strictures and performed certain benevolent duties prescribed to them by scripture. –Trans.
“Those kśatriya- or vipra-minded shúdras who are the pioneers of revolution will have to learn to be disciplined, take proper revolutionary training, build their character, be moralists; in a word, they will have to become what I call sadvipras. A sadvipra will not launch a movement against honest people, even if he or she does not like them. But a sadvipra will definitely take action against dishonest people, even if he or she likes them. In such matters it will not do to indulge any kind of mental weakness.
Such strict, ideological sadvipras will be the messengers of the revolution. They will carry the message of revolution to every home in the world, to every vein and capillary of human existence. The banner of victorious revolution will be carried by them alone.
Moralists and spiritualists can be found among all types of people, regardless of whether they are rich or poor. Everyone knows that the idea that rich means honest is completely false. But most sadvipras will come from the middle class. By “middle class” I mean the vipra- and kśatriya-minded shúdras.
One may ask whether rich people who are moral and spiritual can be sadvipras or not. In reply I will say yes, they can be. But in order to be sadvipras they will have to come down to the level of the middle class, because they cannot live in indolent luxury on capital acquired by sinful means. In order to follow the principles of Prout, they will have to fight against sin and injustice, and in order to conduct such a fight properly, they will not be able to keep their wealth – they will have to become middle-class.
The meaning of the word sadvipra is “a person who is a moralist and a spiritualist and who fights against immorality”. Earning money in a sinful way or accumulating great wealth is against the fundamental principles of Prout. It will be quite impossible for people who are not following the fundamental principles of Prout to bring about shúdra revolution.
One may also ask whether poor people can be sadvipras. In reply I will say that yes, they can be. But only poor people who have the minds of kśatriyas or vipras can bring about a revolution, and such poor people I call the middle class. That is how I explain the term madhyavitta samája [“middle class”]….
If anybody objects to the use of the term “middle class”, or if anybody says that “middle class” refers to those who have an average amount of wealth and that therefore the pioneers of the revolution – the kśatriya- or vipra-minded shúdras – may or may not be middle-class, I am prepared to use the term vikśubdha [disgruntled], instead of “middle-class”, to describe the revolutionary shúdras. The vikśubdha shúdras are a constant source of uneasiness for the tyrannical vaeshyas. The capitalists are not afraid of labour unrest, but they are afraid of the labour leaders, the vikśubdha shúdras…
In a capitalistic social system or in a democratic structure the situation of middle-class people (the vikśubdha shúdras) is generally miserable. This is because they are the greatest critics of capitalism and the strongest opponents of exploitation. An increase in the number of vikśubdha shúdras in a society is an early omen of a possible shúdra revolution. It is therefore the duty of those who want to create a world free of exploitation to help to increase the number of vikśubdha shúdras. It will be harmful for the revolution if these people die or are transformed into shúdra-minded shúdras. All the sadvipras in the world should be vigilant to make sure that the number of vikśubdha shúdras does not decrease due to unemployment, birth control, or other bad practices or policies.
The moral, spiritual fighters who keep an eye on the kśatriyas to ensure they do not descend into an exploitative role in the future, are called sadvipras. If the kśatriyas descend into exploitation, the sadvipras will fight them and establish the Vipra Age in the second rotation of the social cycle. If the vipras descend into exploitation, they will also fight against the vipras and initiate the Vaeshya Age of the second rotation. And if the vaeshyas descend or wish to descend into an exploitative role, the sadvipras will inspire the vikśubdha shúdras and bring about a second shúdra revolution.
The social cycle will rotate continuously. Nobody can stop its rotation. If the post-revolutionary Kśatriya Age is called thesis, the steps taken by the sadvipras against the kśatriyas who descend into exploitation are called antithesis. The post-revolutionary Vipra Age which evolves out of this conflict is called synthesis. If, in a later period, the vipras wish to descend into exploitation, the steps that the sadvipras take against them are called antithesis. Therefore the post-kśatriya Vipra Age cannot be called synthesis at that time. It can be called the thesis of the next stage.
So the sadvipras will have no rest. A time will never come in the life of a sadvipra when he or she will be able to sit back in an armchair and say, ‘Ah, I have nothing to do today. Today I will have a nice rest.’” (Shúdra Revolution and Sadvipra Society)
“Only psychic and spiritual education can create sadvipras. Only those who are established in Yama and Niyama – who are imbued with Cosmic ideation – I call sadvipras…
The responsibility for leading society can only be entrusted to the sadvipras because they are well established in Yama and Niyama – they are imbued with Cosmic ideation. The social cycle will surely rotate, and as a rule the dominance of the kśatriyas, vipras and vaeshyas will take place in succession. But if sadvipras control the nucleus of society, these social classes may attain some degree of prominence in social life, but they will never be able to become the absolute rulers…
Sadvipras will never have any rest. They will have to continue fighting tirelessly. This fight is the life of living beings. In the absence of this fight, the creation will cease to exist. Sadvipras are vipras, kśatriyas, vaeshyas and shúdras all in one, hence the leadership of the sadvipras will mean the victory of every social class…
These sadvipras will firmly declare, “All human beings belong to one race. Everyone has equal rights. Human beings are brothers and sisters!” These sadvipras will sternly warn the exploiters of society, “The exploitation of human beings cannot be allowed!” and, “Religious hypocrisy cannot be tolerated!” Giving a clarion call to the fragmented human society from beneath the saffron flag, the symbol of service and sacrifice, they will proclaim at the top of their voices, “Human beings of the world, unite!” And they will sing in chorus:
Saḿgacchadhvaḿ saḿvadadhvaḿ saḿ vo manáḿsi jánatám;
Devábhágaḿ yathápúrve saḿjánáná upásate.
Samánii va ákútih samáná hrdayánivah;
Samánamastu vo mano yathá vah susahásati. (Problems of the Day)
Those spiritual revolutionaries who work to achieve such progressive changes for human elevation on a well-thought, pre-planned basis, whether in the physical, metaphysical or spiritual sphere, by adhering to the principles of Yama and Niyama, are sadvipras.
Only those who by their nature adhere to the above ten commands in their normal and spiritual conduct are sadvipras. Such a morally- and spiritually-equipped sadvipra has to perform a fundamental and vital duty to society…
The function of a sadvipra shall, therefore, be to see that the dominating or the ruling classes do not have any scope for exploitation. The moment one class turn into exploiters, the life of the majority becomes miserable; a few enjoy at the cost of many whose lot is only to suffer. More than that, in such a state of society both the few and the many get degenerated. The few (exploiters) degenerate themselves due to [an] excess of physical enjoyments and the many (exploited) cannot elevate themselves, because all their energy is taken up in mundane problems and all their mental waves are always tending to attain psycho-physical parallelism, thus getting day by day cruder. Hence, for the physical, mental and spiritual welfare of the administrator and the administered of the society as a whole, it is essential that no one be given any scope to exploit the rest of the society…
Sadvipras are not inactive witnesses. They are active participants to see that no person or class exploits the rest. For this they may have to resort even to physical violence, because the sadvipras will have to strike at the source of the power [of the class] which is tending to become the exploiter. In case the kśatriya class are becoming exploiters, the sadvipras may have to resort to physical force, and in an age where the intellectual or vipra class are dominating, they will have to bring about a revolution in the intellectual field. In case the vaeshyas are dominating, the sadvipras may have to contest and win elections, because the vaeshya class rules by democracy, and the democratic set-up enables them to accumulate undue gains. (The Place of Sadvipras in the Samája Cakra)
In the social sphere, the perennial struggle of human beings should not be undertaken individually but collectively. Those who provide leadership in the social struggle must be established in yama and niyama (code of yogic morality). Such people I call sadvipras.
How will sadvipras be created? They will be created in the continued endeavour to expand the self. By reciting holy scriptures or by acquiring a few Saḿskrta titles, one cannot succeed in spiritual pursuit. Brahma does not care who is of noble descent or high caste. The important thing is to continue sádhaná. One’s life can only be properly evaluated in the light of that struggle.
Násti teśu játividyárúpakulakriyádi bhedah.
The struggle in collective life, with the sadvipras in the position of leadership, will continue endlessly. Sadvipra after sadvipra will come: the torch carried by one will be handed over to the next. But the sádhaná of individual life is not endless – it culminates in the attainment of Brahma. Those who believe that they must first attain success in individual life before participating in the collective struggle will not succeed. They will never bring expansion in their individual lives if they ignore collective welfare. To be worthy of being sadvipras, individuals will have to concentrate on both intellectual and social development. Otherwise, no matter how lofty the word dharma might sound in theory, it will remain as a big hoax in the practical field. All spiritual aspirants must strive to become sadvipras, and that, too, from this very moment.
In Ananda Marga this divine flow of Brahma is embedded in different lessons of spiritual meditation. Thus, those who practice this meditation, whether in the present or the future, whether within time or beyond time, will certainly cry, sing and dance with exquisite spiritual joy, and advance steadily towards the blissful Macrocosmic stance.
Advancing thus, establishing oneself in Yama and Niyama, and becoming a true sadvipra, one will attain oneness with the Supreme Entity. Developed human beings will have to move along this Macrocosmic flow of Brahma. One who tries to remain aloof from this divine flow does not deserve to be called a human being. One should bear in mind that the highest fulfilment in life lies in movement in the Cosmic flow. The path along which this movement takes place is called the path of bliss, the path of Ánanda Márga.” (The Macrocosmic Stance and Human Life)
Only to those who aspire to realize Parama Puruśa [Supreme Consciousness] and are free from selfishness may be entrusted the guardianship of society. Only those who are established in Yama and Niyama and who have accepted Brahma [the Supreme Entity] as the goal of their life are capable of safeguarding the interests of the human race. Such people alone are sadvipras and only they can represent humanity – they alone can serve all creation selflessly. Sadvipras will be identified by their conduct, their commitment to service, their dutifulness and their strength of character. Only they will firmly proclaim, “All human beings belong to one race! All have equal rights! All are members of the same human family!” Only these sadvipras can warn the exploiters in a thunderous voice: “No exploitation of one person by another! No exploitation in the name of religion!” Such sadvipras will become the guardians of society. Sadvipras will never stop the ongoing class struggle which manifests according to the laws of the samája cakra [social cycle]. They will only ensure that the rulers do not exploit society; thus they will rule the rulers. (Social Defects in Gandhism)
“Sadvipras (those who are well-established in Sixteen Points)” (Bhukti Pradhána)
But in our collective life, sometimes after a long span, after a long span of thousands of years, millions of years, there comes a certain special type of pause and speed. Generally the pauses and speeds that we find, and the accumulated filths that we get in the phase of pause, are properly cleared, and proper speed is given to the society by the great persons of the society, by the great personalities. In our philosophy, I have used the word sadvipra for those great personalities. (The Advent of Mahásambhúti)
In collective life as well, when this stage comes, those who are well advanced, who understand better, who are more courageous, more firmly established in morality, who are truly righteous, they have to take the lead, to assume the mantle of leadership. In such times those who worry about what others will say or think, or worry about being criticized, and due to this fear hide behind closed doors thinking that if they take action their good name will be tarnished, such people are not true human beings. They are beggars, begging for reputation. They have no manliness; they have lost the courage to move ahead. At that time those who come forward and say – “Let’s go. I’m with you. If trouble comes, let it come. I’ll take it on my shoulders” – such people I have given the name sadvipra. (The Significance of The Word Yuga)
People will recognize Sadvipras by their exemplary conduct, selfless service, dutifulness and moral integrity. Only Sadvipras can serve all human beings selflessly and lead others along the path of all-round advancement. These Sadvipras – those who follow a correct philosophy of life and practice a correct system of sádhaná or spiritual practices – will be the leaders of the society in the future. (Sadvipra Boards)
Sadvipras and moralists are not synonymous. Sádhakas or spiritual aspirants who control the nucleus of the social order are called Sadvipras. Sadvipras will control the nucleus and check exploitation by one class over others. If necessary they may accelerate the speed of the social cycle by the application of tremendous force and bring revolution. By a normal process, when Vaeshya domination exploits the other classes in society, Sadvipras will bring about revolution in the social order and establish Kśatriya domination. (Talks on PROUT)
Sadvipras are those who are deeply spiritual, who love human beings above anything else, and who are absolutely selfless. (Lord Krśńa, the Author of the Mahábhárata War)
“There is movement in all three spheres of life – physical, mental and spiritual.
Movement in the physical realm means the construction of the sadvipra society. [Sadvipra: a spiritual revolutionary.] The society is filled with pitchers of pápa today. Break these pitchers to pieces with a stroke of your feet. [This is your destiny.] Pápa will oppose you, but you will have to face the challenge. One who annihilates physical pápa is a sadvipra. This is your dharma in the mundane world. You are human beings, because you are fighting against the immoralists.
In the psychic realm you have to establish righteousness by removing the germs of crude mentality. Everywhere in the world today the crude intellect dominates. It is your duty to replace it with your righteous intellect.
Once I was travelling by car in Bihar. The driver had to stop the car several times to remove the dogs from the street. When a sádhaka who was sitting beside me asked why the dogs did not heed the horn of the car, I replied that the dogs could not hear, for this was the kingdom of the dogs, the rule of the dogs.
This is the condition that prevails throughout the world today. Crude animal intellect is reigning supreme throughout the world. You have to remove it. It is natural that it would not hear your call, it would not like to move from its position. Under these circumstances, you will have to remove the predominance of animal intellect even by the use of force. I do not want [animals] in the form of human beings to remain on this earth even for a second. This is a world of humans, and not of animals. Therefore, do not relax even for a fraction of a second.
In the spiritual realm, your task is to establish Cosmic ideation. Marching ahead is life. Those who malinger and shirk the responsibility of moving ahead should be thrown in the cremation ground. If the body becomes old by moving, let it be changed. It is not proper to wear old and dirty clothes. If the body decays in the process of moving ahead, change it for another one, and go on performing good actions.
I want you to work with this body only, and then leave it permanently. This is not impossible for you. Increase the speed of your activities thousands of times or even countless times more than what it is now, and accomplish your work with this body only.” (Accomplish Your Work with This Body Only)
Duty of Sadvipras
“If sadvipras [spiritual revolutionaries who follow Yama and Niyama] get active mass support, revolution is bound to come. In case a government adopts the ideals of Prout, the rule of sadvipras will prevail. If the same is not adopted by the government, a physical revolution is sure to come, and ultimately power will be transferred to the sadvipras.
The best form of government is the [benevolent] dictatorship of the sadvipras. The sadvipras will elect a dictatorial board, and that board will elect ministers and a chairperson. The chairperson will be the constitutional head. If the chairperson cannot carry out his or her duties efficiently, the board will replace him or her by electing another chairperson. As a principle, individual dictatorship cannot be accepted.
The sadvipras will select good persons to carry out the executive duties in the governmental and non-governmental spheres. They will also nominate top-ranking officials. The board will have power to dismiss them if they are found unfit for any responsibility. The synthetic portion of the government will be electional and the analytic portion will be selectional. The synthetic portion will dictate policy matters and the analytic portion will execute the accepted policy. Thus our socio-economico-political structure will be selecto-electional.
The sadvipras will capture power either by intellectual revolution or by mobilizing the mass. The duty of Proutists will be to help sadvipras to become powerful and to strengthen their hands by mobilizing the mass. Renaissance Universal will carry on intellectual and moralistic propaganda…
Physical revolution denotes fight against all factors which go against the principle of public welfare. The Proutists will inaugurate a new era of revolution against all sorts of fissiparous tendencies and social evils. If a country’s laws are not strong enough to rectify the conduct of immoralists, the Proutists will do something concrete.” (Discourses on PROUT)
“The establishment of a classless society is only possible for those who accept Parama Puruśa [Supreme Consciousness] as the goal of their lives, for those whose entire mental power is ceaselessly directed towards one supreme goal. In a society where there is no class struggle, the remaining classes will have to disappear and all people will have to unite under the banner of one common ideology. This can only be done by sadvipras, and therefore, for the future welfare of the universe, a [benevolent] sadvipra dictatorship is an absolute necessity.” (Synthesis and Analysis)
This evil force, this blind force, that puts human beings into the dark slumber of utter ignorance, has to be firmly dealt with by people. The same struggle went on in the past, is going on in the present, and will go on in the future as well.
Once I said that if any sadvipra [spiritual revolutionary] imagines that a society of sadvipras has already been established, and that now we will be in a position to enjoy a tension-free, relaxed existence, that person will be making a great mistake.
Never will sadvipras have scope for peaceful sleep. They will have to keep constantly awake, like vigilant soldiers. They will have to keep watch on the slightest possible dark corner through which evil forces might enter in. (Dharmakśetra – the Human Body)
“The social cycle will rotate continuously. Nobody can stop its rotation. If the post-revolutionary Kśatriya Age is called thesis, the steps taken by the sadvipras against the kśatriyas who descend into exploitation are called antithesis. The post-revolutionary Vipra Age which evolves out of this conflict is called synthesis. If, in a later period, the vipras wish to descend into exploitation, the steps that the sadvipras take against them are called antithesis. Therefore the post-kśatriya Vipra Age cannot be called synthesis at that time. It can be called the thesis of the next stage.
Nobody can stop the rotation of the social cycle, not even the sadvipras. They stay in the nucleus of the social cycle, wakefully and vigilantly observing the process of rotation. One after another, one age follows the next: Vipra after Kśatriya, Vaeshya after Vipra. The sadvipras cannot stop this process.
After the establishment of the post-revolutionary Kśatriya Age, the sadvipras will have to keep a vigilant eye on the kśatriyas so that they, as the representatives of kśatriya society, only rule and do not descend into an exploitative role. When they show signs of beginning to exploit, the sadvipras will immediately create an antithesis to end the Kśatriya Age. They will do the same thing in the Vipra and Vaeshya Ages. In other words, they will not allow society to follow the process of natural evolution. They will bring about social revolution whenever necessary.
So the sadvipras will have no rest. A time will never come in the life of a sadvipra when he or she will be able to sit back in an armchair and say, “Ah, I have nothing to do today. Today I will have a nice rest.” (Shúdra Revolution and Sadvipra Society)
Sadvipras or spiritual revolutionaries will inspire and mobilize the crusading human spirit against barbarity, injustice and rapacity and help accelerate the speed of antithetical social movement. Afterwards, during the stage of synthesis, they will take the leadership of society into their own hands. If proper adjustments are maintained with time, space and person, the Sadvipra inspired synthetic age will be permanent. In a society governed and administered by these Sadvipras, the synthetic structure of society will remain intact, although different eras may come and go. The Shúdra era will come but there will be no exploitation by the Shúdras. The Kśatriya era will come, but exploitation by the Kśatriyas will not be possible because of the synthetic order prevailing in society.
Only Sadvipras can constantly maintain proper adjustment with time, space and person. Those who propagate materialist philosophies, but are are morally and spiritually conscious, are quite incapable of constantly maintaining such proper adjustments, for all changes take place within the purview of relativity. Those who have accepted the Supreme Entity as their goal – those who really believe in universal humanism and reflect universalism in the fullest measure – are alone capable of constantly maintaining proper adjustment, for under the influence of a spiritual ideal their temperaments become great and benevolent. Due to their benevolent idealism and mental development they naturally look upon all with love and affection. They can never do any injustice in any particular era or to an particular individual. Sadvipra society is both the aspiration and demand of oppressed humanity; dialectical materialism is fundamentally wrong and defective.
In all countries and at all times, Sadvipras must wait until the emergence of an antithesis against any particular thesis. So long as an antithesis has not evolved, Sadvipras will go on working throughout the world to bring about the psychological background for the antithesis of the next phase. The moment the auspicious dawn of renaissance or synthesis comes, Sadvipras will take the reins of the leadership of society into their own hands.” (Dialectical Materialism and Democracy)
Sadvipras will fight ceaselessly against all corruption and exploitation – they will wage a never-ending struggle against immorality and fissiparous tendencies. The fullest possibilities for the establishment of peace and human progress lie only in the collective endeavours of the Sadvipras.
Democracy can not solve human problems because in a democracy one particular class gets the scope to dominate the society while the other classes are deprived of their freedom. To ensure the all-round welfare of the society, the benevolent dictatorship of Sadvipras is an absolute necessity. Sadvipras alone can represent the genuine aspirations of the people.
PROUT supports centralization of political power and decentralization of economic power, but centralization of political power does not mean centralization in one person or one institution. Sadvipras shall elect and form several boards consisting of persons who are conversant and experienced in the various branches of administration. (Sadvipra Boards)
“In the future also, for want of the six factors of Bhati (Preceptor, scripture, spiritual practice, spiritual ideology, social outlook and socio-economic theory) the extinction of a concerned group of people is sure to happen. But where these factors are present, there the movement is to wards Ananda or divine bliss, and due to this movement the chance of their elimination becomes nil. Such groups which have the six factors in their possession will be able to produce Sadvipras. Sadvipras are those whose all efforts are directed towards the attainment of Ananda. They are also conscious of Asti and don’t lack in the six factors of Bhati. They are strong in morality and are always ready to wage war against immoral activities.
Tapah Siddhi is an impossibility without the six factors of Bhati. Those who strictly adhere to the principles of morality, are ensconced in Tapah, and are ready to wage a war against immoralists are sadvipras. Only those Sadvipras are safe from destruction and extinction who can work for the welfare of the human society. Therefore, it becomes the prime duty of all people to make themselves and others Sadvipras. By Sadvipra it is not meant those who practice Mala-Japa or Práńáyám. In Práńáyám also there are three stages – Puraka means to inhale; Kumbhaka which is to hold the breath and recaka which means to exhale. The Práńáyáma of the Sadvipras will be to inhale the entire universe in Puraka, to keep it within in Kumbhaka and then to exhale it after mixing it with their own greatness and good will in Recaka.
Sadvipras will wage a ceaseless struggle against immorality and all sorts of fissiparous tendencies. Those who pose as Dharmic but are bashful with the spirit of fight cannot be called Sadvipras. Shiva was great because his Trishul was always ready to strike at the immoralists. Krishna was great because his arrows were meant to curb the anti-human and immoral elements. He also encouraged the moralists to wage war against the immoral ists. They were not only Sadvipras but also the parents of Sadvipras – the great Sadvipras.
These Sadvipras are always busy in the task of promoting the elevation of human beings. When this earth will become old they will lead human beings to other planets by directing scientific endeavours…
We need more powerful weapons than atom or hydrogen bombs. Sadvipras will manufacture such powerful weapons. If the human race is to survive, if millions of innocent lives are to be saved, it becomes the duty of the apostles of peace to utilize more powerful weapons than what they have at present.
Sadvipras will never lag behind in making scientific experiments. When the earth will become uninhabitable for human beings they will shift them to other planets.
Food shortage is not a new problem. Only Sadvipras and not the politicians and experts can save the world from it. They will produce such tablets which will be substitutes for food grains.
By making a useless fuss over problems one will not ease the trouble. The spirit to fight against all odds alone can solve the problems confronting human beings. March ahead and wage war against all difficulties, every impediment. Victory is sure to embrace you. Difficulties and encumbrances cannot be more powerful than your capacity to solve them. You are the children of the great Cosmic Entity. Be a Sadvipra and make others Sadvipras also. (Future of Civilization)
“As far as possible the gap between cardinal human values and crime should be lessened. The smaller the gap the better it is. Cardinal human values are mostly unchangeable. They may change after a long time as they remain associated with the physical world, but it is natural that they will not have frequent changes because of their subjective approach. Crime will undergo trans formation according to changes in time, space and the collective body. Hence, both the conceptions cannot be exactly the same – difference between them will remain. But efforts should be made to lessen the differences. This task will be the duty of Sadvipras or spiritual revolutionaries…
What is the solution to the first of the three causes of sin? For those who lack physical pabulum, minimum requirements will have to be guaranteed to everyone. If you do not supply people with the minimum requirements you will meet your Waterloo. If your neighbor’s house is on fire, your house will also catch fire. To supply the minimum requirements to everyone, both a strong administration and an intellectual approach are necessary. Those capable of providing these things to humanity will be called Sadvipras. In the absence of Sadvipras, society cannot survive.
For the solution to the second of the three causes of sin, an intellectual approach, intellectual propagation, is required. For the materialization of this, physical force will have to be utilized as per necessity. Those who use both the proper physical and intellectual approach are Sadvipras. Without Sadvipras the survival of society is not possible. At one place, because of over-accumulation, food becomes rotten; and at another place, because of shortages, people become sinners. We cannot allow this to continue.
To solve this cause of sin, the intellectual approach does not work. The dogmatic-minded people, the traditional people, are neither human beings nor animals. They do not listen to reason. They are to be struck, and those who do the striking are Sadvipras. The striking is to be done with a hammer! They are to be hit not with a hammer, but with a sledge hammer.
Suppose the Sadvipras do not hammer the dogmatic-minded people, what will happen? Because of their unnecessary presence the speed of others is retarded. The stagnant people commit suicide and become the cause of death for others. Sadvipras will not leave or forgive such people, but will set them right with an iron hand. Dogmatic-minded people cannot be checked by the sanguine eyes of the so-called intellectuals or by the arms of the military. Humanity wants to move ahead, but the stagnant people who are neither human beings nor animals have blocked the way of the Sadvipras and have obstructed their movement. The common mass will not tolerate these obstructions.
This suicide is not deliberately done by the people. Those who commit suicide, do it when their mind is in a negative state. It is unnatural. Therefore, Sadvipras will remove this unnaturalness with the blows of their hammers. None can check it.
The duty of the Sadvipras will be to hammer these stagnant people who are a burden to society, who suffer from inertness in their physico-psychic sphere, at the appropriate moment so that the path of human progress becomes straight, clear and well-constructed.
When will the three causes of sin be removed? Only when the Sadvipras will be ready to fight against them with an iron hand. Today, at this hour, it is My call to the Sadvipras of the world not to delay any longer. They should march ahead and save human ity and make the path of humanity free of thorns. (The Three Causes of Sin)
“Instead of hating anyone, the Sadvipras will encourage everyone to build good careers. This will be Sadvipra’s principle duty. None should feel that they have been doomed for good.
To sadvipras the value of human life surpasses all other values. So states and scriptures, societies and religions, acquire significance only insofar as they develop humanity to the maximum through learning, culture, physical health and economic plenty.
It is customary to give preference to social value over human value. Sadvipras want to strike at the root of this custom. For them, human value takes precedence over social value. Human beings form the society, and hence human value must lay the foundation for the social value. In other words, those who show respect to human value will be entitled to social value. n other words, those who show respect to human value will be entitled to social value. It was mentioned earlier that human value means nothing but to treat the joys and sorrows, hopes and aspirations of human beings sympathetically, and see them merged in Cosmic Consciousness and established in divine majesty. And if one is to elevate oneself to that sublime height, he or she will have to be supplied with an environment suitable to his or her physical, mental and spiritual existence. It is the birthright of everyone to make headway in their trifarious existence. It is the duty of society to accord recognition to this human right. Society has failed to do its duty, and that is why life is full of sorrow and suffering.
No one can say for certain that no great person might have emerged from among those wayward urchins whom we are wont to slight and hate. Women who have turned to prostitution for the sake of their physical existence might have grown into noble personalities if their agony had been appreciated sympathetically, and if they had been rehabilitated by society. But since society has nothing to do with human value, a good number of great personalities are withering away in their embryonic stage. The sadvipras will undertake to revive this neglected section of humanity. To them no sinner is contemptible, no one is a rogue. People turn into satans or sinners when, for want of proper guidance, they are goaded by depraving propensities. The human mind goaded by depraving propensities is satan. If their propensities are sublimated, they will no longer be satans; they will be transformed into gods. Every course of action of society ought to be judged with an eye to the dictum “Human beings are divine children.”
Thus the purpose of the penal code which will be framed by the sadvipras will be to rectify, and not to punish, a person. They will knock down the prisons and build reform schools, rectification camps…
That is, whether people are pápii or tápii [sinners or victims], thieves, criminals, or characterless individuals, they are so only superficially; internally they are filled with the potential for purity. The principal object of the sadvipras is to explore and bring this potentiality into play. They will accord human value to everyone without exception. Those who have done hateful crimes must be punished, but sadvipras will never hate them, or put an end to them by depriving them of food, because sadvipras are humanists…
The sadvipras will install qualified persons in power, and the social order which will be evolved by virtue of their leadership will give due importance to one and all. In this new society based on Neohumanism, everyone will find their life worth living. All will regain their lost positions of honour.” (Social Values and Human Cardinal Principles)
“It is the duty of each Sadvipra to protect the ignorant masses from the fatal hunger for mundane property which is encouraged by self-seeking exploiters. These self-seekers try to hide themselves and their naked brutality under the camouflage of democracy. Really speaking, democracy is a counterfeit bronze coin engoldened by the elixir of high-sounding words…
Proutists are not against politics or political science, but they have to fight against professional politicians. Only Sadvipras have the right to engage in politics; other people should be swept out from the field of politics…
Most political leaders are either physical or intellectual criminals. Common human beings have to be protected from the clutches of these criminals.
Proutists have to fight against today’s party politics. Proutists are not against politics or political science, but they have to fight against professional politicians. Only Sadvipras have the right to engage in politics; other people should be swept out from the field of politics. Political leaders depend on physical power. Though they talk of non-violence, they are guarded by the police force. Physical power is the crudest manifestation of energy. Sadvipras will use intuitional power – intellectual and physical power will work as their slaves, to be used according to the indications of intuitional power. It therefore goes without saying that a Sadvipra is stronger than a political leader. (Talks on Prout)
“Nuclear revolution can only be brought about by sadvipras who reside in the nucleus of the social cycle. Through their concerted effort, moral and spiritual power and all-round endeavour, they mobilize the exploited sections of society to overthrow the ruling class – the exploiters. This very struggle for mass upheaval liberates society from exploitation and ushers in a new era of peace and prosperity.
Sadvipras will control the key points at the nucleus of the social structure. In nuclear revolution, there is minimum loss of life and property, and the transformation of society is accomplished within a very short span of time…
Sadvipra leadership is the ideal form of leadership. Such leaders will be physically fit, mentally developed and spiritually elevated. With their help and guidance, revolution will be materialized.” (Nuclear Revolution)
‘And as in individual life, so in social life, the samája gurus (teachers) 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.” (Tadátmánaḿ Srjámyaham)
“Those who indulged in vain criticism and slandering instead of trying to remove the factors diving the human race, created even more problems for society. That’s why there is more disunity than unity in the human society today.
It is the Sadvipras who must take most of the responsibility to remove the disunity. Sadvipras will not give any importance to the points of difference, but will continuously inspire and encourage the common bonds of unity and thus strengthen humanity. Only then will the human society become one and indivisible. Only then will it be worthy of being called a ‘human society’.” (Human Society Is One and Indivisible – 2)
“It is a fact that humans will make further progress in the future. Those who will assist in this human progress are the Sadvipras. Those who are trying to obstruct human progress are veritable demons in human form (rákśasa). Not only will human beings have to strengthen the hands of the Sadvipras to facilitate smooth social progress, they will also have to remain ever-vigilant against these demons in human form and wage constant war against them. There should not be any hesitation.” (The Evolution of Human Civilization)
“It is only possible to consolidate the economy through a constructive approach. Sadvipras will have to shoulder the great responsibility of implementing this approach to ensure the welfare of all.” (Agrarian Revolution)
The Proutistic social order follows the principle sarva jana hitáya – that is, PROUT is for the welfare of all. Nobody is suppressed or oppressed. PROUT supports the rule of sadvipras. Only sadvipras can guarantee the all-round welfare of all groups of people because sadvipras represent the interests of all classes in society. (Elevating Backward Classes)
“The system of education prevailing today was formulated or evolved long ago, mainly with a view to suit the needs of the capitalist class. For the last three to four thousand years, the same type of education is being imparted. The main purpose behind this sort of educational system is to create persons with slavish mentality: this sort of education is fundamentally defective.
A new educational system must evolve to produce sadvipras: we have to thoroughly revamp the entire educational system.” (Taking the Opposite Stance in Battle)
“The establishment of Sadvipra leadership will require the systematic and rational application of PROUT by the collective effort of many highly intelligent people. Sadvipra rule cannot be established by blind physical force or idle intellectual extravaganza.” (Sadvipra Boards)
“However, it is a fact that the rule of Sadvipras will only come about through the systematic and rational application of PROUT by many highly intelligent people. It is not possible to establish the rule of Sadvipras by blind physical force or idle intellectual extravaganza. So, it is the duty of the vanguard of human society to reveal the present predicament of society to the people so that they can understand the real truth. They should make an all out effort to raise the consciousness of the people at the earliest.” (Democracy and Group-Governed States)
“With the smooth, natural and progressive channelisation of the psychic urges of the individual and collective mind towards the Supreme Entity, psychic pabula will be converted into psychospiritual pabulum. Then each person will be a Sadvipra, and the whole society will be a Sadvipra Samáj – an Ánanda Parivára. So the transformation of psychic pabula into psycho-spiritual pabulum is the only panacea.” (The Transformation of Psychic Pabula into Psycho-spiritual Pabulum)
“So far in the first rotation of human history on this earth, no sadvipra society has been formed. In most countries the last stage of the first rotation is in progress. In a few countries the post-shúdra-revolution Kśatriya Age has been established, and here and there the first indications of the Vipra Age are beginning to emerge. As there is no sadvipra society, the social cycle is rotating in a natural way.
In every age the dominant social class first governs, then starts to exploit, after which evolution or revolution takes place. Due to the lack of sadvipras to lend their help, the foundations of human society fail to become strong.
Today I earnestly request all rational, spiritual, moral, fighting people to build a sadvipra society without any further delay. Sadvipras will have to work for all countries, for the all-round liberation of all human beings. The downtrodden people of this persecuted world look to the eastern horizon, eagerly awaiting their advent. Let the blackness of the new-moon night be lifted from the path of the downtrodden. Let the new human beings of a new day wake up to a new sunrise in a new world. With these good wishes I conclude my discourse.” (Shúdra Revolution and Sadvipra Society)
“A yuga parivarttana [change in age] is taking place. All of you plunge wholeheartedly into making sadvipra samája [spiritual society]. Do not be indecisive, do not hesitate, and do not under any circumstances feel fear. Your victory is a certainty.” (The Purpose Behind the Advent)
“Every object moves ahead at its own speed. But in the course of time, owing to inner conflict, its speed is slowly retarded, and at some point comes to a complete halt. In order to accelerate it again, some force will have to be applied. Without such a force, nothing can be achieved. It is possible that it will cause temporary pain to the concerned being, or that there may be some temporary misunderstanding, yet the force will have to be applied. As I have already said, that force cannot be a simple blow with a small hammer; a hard blow will have to be struck with a big hammer. Certainly to strike such a blow is the duty of everyone. Whenever one observes that the speed of movement of society has slackened, one must strike it a blow from behind. Anyone who deals such a blow is a sadvipra – an honourable member of society, a revered guide. And when in later ages, the forward movement of the sadvipras also becomes arrested, and the speed of progress slows down, Parama Puruśa Himself will have to descend to the earth in order to inspire the sadvipras; to marshal their energy and to accelerate their progress. And to accomplish this task, the application of force becomes inevitable.
The more that society will be well-knit, and that people will be deeply involved in spiritual practices, and that the number of members of the hariparimańd́ala [circle of the Lord’s ardent devotees] will increase, the stronger society will be. This can be achieved by sadvipras only, because it is for them that Parama Puruśa (Supreme Entity) descends to the earth. Parama Puruśa is the constant companion of sadvipras under all circumstances. Devotees know that Parama Puruśa is permanently residing in the temples of their hearts.” (Svadharma and Paradharma – 3)
Normally when the number of atipátakiis ( those who commit very serious crimes) and mahápátakiis (those whose serious crimes cause the new forms of degradation of society) increases out of proportion, the responsibility of saving society rests with the sadvipras. But when the mahápátakiis in society outnumber the atipátakiis, Parama Puruśa descends on earth armed with His special power.
If the samája 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 Puruśa Himself has to appear in the world in a physical framework. Your duty is to cooperate body and soul with the samája gurus, the sadvipras and Parama Puruśa in their joint noble work. This indeed is your dharma. (Tadátmánaḿ Srjámyaham)
Ekah Sadviprah bahudhá ca yad vadanti – “That one Supreme [Sadvipra, He] speaks through so many vocal cords.” [That one Supreme Sadvipra, Mahásadvipra, He speaks through so many vocal cords.] (The Goal of Human Ideation)
The Lord appears in order to give permanent protection to sádhus [saints who love others more than themselves]. [To build a perennial and just social order is the job of the sadvipras, spiritual revolutionaries.] But when the sadvipras are not able to do their job by their own power, the Lord [creates Himself] and applies His power to that job. (Dharma Is Your Real Friend)
“Human life is characterized by various kinds of expressions – people eat and drink, wear clothes, sing and dance, build houses, undergo medical treatment, and so on – which are collectively known as culture. Any one of these expressions is not culture; culture is the sum total of them all. Sadashiva wanted to systematise all those expressions of human life – dance, music, medicine, civilization, in fact, every aspect of life. This was a big change, a revolutionary change. Nothing like it had ever taken place before. Such far-reaching changes are not easily brought about by ordinary leaders or rśis. Those who help people adapt themselves to the changed situation, I have called “sadvipras”. But the one who actually initiates the major change is called a “mahasadvipra”. Sadvipras know how to lead people in perfect adjustment with the changed circumstances, and guide them along the right path.
So, the initiation of a revolutionary change is not the work of a sadvipra, but the work of a mahasadvipra. Mahasadvipra is the philosophical term; in the scriptures he is called “Táraka Brahma”. Sadashiva was one such Táraka Brahma – a versatile guide in all aspects of human life. In the post-Shiva period, however, the speed of social progress eventually slackened. It lost its momentum, and degeneration set in. The various parts of the social machinery became rusty. The situation demanded the advent of another great personality who was capable of pushing the society ahead and leading the people along the right path. Thus, about 3,500 years ago another great leader emerged – Sri Krśńa. He also caused a big change in the society and infused a tremendous wave of social progress.
One may ask whether Sadashiva alone brought about these major changes in the society. No, certainly not! He was assisted by numerous sádhakas, devotees, intellectuals and ordinary people. In the scriptures, they are known as Shiva’s “gańa”. It is said that other gods and goddesses were decorated with various kinds of ornaments – some wore ear-rings and crowns, others carried conches and lotuses and weapons such as discs and clubs – but in the case of Shiva, His ornaments were His devotees who worked tirelessly to build the society according to his instructions.
What happened during the days of Sri Krśńa? He, too, brought about a revolutionary change in the society. Those who assisted Him in the revolutionary task were not necessarily wise and intellectual people; nor were they all well-versed in all the scriptures. Many of them were ordinary members of society. But it is a fact that they were ardent devotees and sincerely worked for the welfare of humanity under the directions of Sri Krśńa (Vraja). Their wealth was their love for their Iśt́a (goal); their devotion to Krśńa. And because of their devotion they became successful in their lives. People achieve more with their sincerity than with their knowledge.
This age, too, has undergone a marked change. Various kinds of problems have arisen in the society of today. New types of preparations – mental, physical and all-round preparations – are necessary to cope with the present situation. Corruption and degeneration have entered the minutest pores of the social body. The honest people will have to work towards a major change by fighting unitedly against this adverse situation. To succeed in this task, however, people will have to make thorough preparations. Just as one needs to make preparations before doing a bad action, one must also make preparations before doing a good deed. Good people will do good deeds.
There is a preparatory stage before each action. In fact, long preparations have been going on, and today, change has become inevitable. The situation brooks no further delay. About 3,300 years have passed since the days of Lord Krśńa, and about 7,000 years have passed since the days of Shiva. The people of today will have to become prepared just as they were in the past. They will have to plunge themselves into a new battle with a new ideology to bring about the total well-being of the human race.
When a major change took place in the past, such as in the days of Shiva and Krśńa, a new philosophy, a new way of life, a new light inspired people to move along, and that is why they could accomplish their task in an incredibly short time. To bring about a major change, fight is inevitable, be it short or protracted. When people fight under the inspiration of a mighty personality the task is accomplished within a short period. The people then decide, after deep thought, what the main problems confronting society are, and then make necessary preparations to solve those problems. Once they are prepared, they can attain success very quickly.
Human society today must be viewed with a universal outlook and not in a sectarian way. We must resolve all problems, major or minor. We must start the work of solving the major problems immediately because the need to bring a change in the society has already come. The more we delay the more the darkness will linger. Today a new philosophy, a new form of humanism, a new form of socio-economic thought has already come, with the sole intention of promoting collective social welfare.” (Sadvipra, Táraka Brahma, Sadáshiva and Shrii Krśńa)
It has already been said that sadvipras will be at the hub of the social cycle to guide and control the movement of the society. They will not allow anyone to perpetrate torture or exploitation. However, at that stage of acute staticity in the society, which occurs every three to four thousand years, a great and extraordinarily powerful person’s advent is extremely necessary. Such a figure or “Mahásambhúti”, infuses dynamism in the social body and accelerates the speed of movement. All the virtuous people in the world respond to his call and rally around him. He creates a polarization in the society: the virtuous versus the wicked. In the clash between the two groups, the virtuous people emerge victorious by dint of their special efforts coupled with the grace of that great personality. His advent itself signifies victory in the war. The mark of victory is sure to be imprinted on the forehead of the virtuous. The brave companions of this Mahásambhúti accompany him from age to age preferring to work with Him than attain their own liberation. They may or may not have great ambitions, they may or may not suffer from superiority or inferiority complexes, but there is no evil element in this world that can defeat these blessed people. Rather, in the last phase of the conflict, the evil forces are bound to accept total defeat. Therefore, to those of you marching forward on the path of virtue, the path of dharma, I say, “Keep marching on safely and without concern.”
Shiva’s companions were not reputable scholars, but were virtuous people who were always ready to fight against sin. In history they are called “Shiva’s spiritual soldiers.” You should remember that in the present world you are Shiva’s retinue or “gańa”. That is, you have come to the world for victory and not for defeat. A few thousand years ago, Krśńa was born. At this time also, his companions, the gopas and gopis of Vraja, who worked with him to accelerate the speed of the social movement, were also not profound scholars or learned people, but it is they who were victorious. In those days many songs were sung in praise of those great people.
In the present day also, you can see for yourself how the social movement is grinding to a halt. When social progress loses its velocity it is called “yugasandhi” (transitional period) in Saḿskrta. You have all been born in such a transitional period and have assembled here today. In the future, the honest and virtuous people of the society will respond to Your call and will unite. The same polarization is taking place now as occurred in the past: the honest people are with you and will remain with you; the dishonest people win oppose you now and will continue their efforts to block your progress in future. Whenever there a war between dharma and adharma, you are sure to be victorious. You are not alone – dharma is with you, the benevolent intellect is with you, and I am also with you. (The Transitional Period)
1) The word “Cakra” we have seen refers to the social cycle of different Varńas or psychological classes. It also refers to the cycle of Varńas in the collective psychology. The Sanskrit word “Kendra” means “the centre, centre of a circle”. Now what and where is the centre of the social cycle. One answer is that this will be in the various governmental institutions run by sadvipras in a Proutist society. However a significant percentage of sadvipras will be outside of these institutions. So in what sense can they be said to reside in the centre of the social cycle. The reality is that by their sacrifice, by their uncompromising fight against exploitation, corruption and all forms of discrimination, sadvipras themselves become the centres of the social cycle wherever they may go as they are able to arouse the latent dignity, courage, idealism and spirituality in the public. We can then understand how sadvipras also become established in the centre of the collective psychology. This is the second stage of NeoHumanism called Devotion as Principle/Essence. Shrii Sarkar explains this saying,
“it will occur in the collective psychic mind, in the collective ectoplasm of all humanity. Then the global thought processes of humanity will take an entirely new turn, and that will also strengthen humanity’s collective spirit. Humanity as a whole will become converted into a powerful spiritual force, and in that stage, no pseudo-humanistic strategy will work. All other ástras [weapons] will become completely powerless before this Brahmástra [mightiest spiritual weapon].” (Neohumanism Is the Ultimate Shelter)
What this means is to foster the development of the higher levels (kośas) of the collective mind and to infuse the collective mine with strong currents of service-mindedness, compassion, sacrifice, righteousness and divine love. This is a subtle spiritual practice but the simplest way to do this is to create a Baba parimańd́ala gośt́hi or a circle (cakra) of devotees who with kiirtana (singing the Lord’s Name) can radiate powerful currents of love in the collective psychology as by singing kiirtan with surrender yearning to surrender themselves totally in love, the Cosmic Nucleus shifts the Nucleus to where they are singing. This is one way in which Sadvipras are at the centre of the Cosmic cycle and not just the social cycle. Ultimately to be in the centre continuously is a form of spiritual union. As Shrii Sarkar explains further in the same discourse,
“the final and supreme goal is to make one’s individual existential nucleus coincide with the Cosmic Existential Nucleus (nádabindu yoga, in the language of Tantra). As a result, the unit being’s entire existential order becomes one with the Controlling Nucleus of the existential order of the Supreme Entity of the Cosmological order, and that will be the highest expression of Neohumanism. That Neohumanistic status will save not only the human world but the plant and animal worlds also. In that supreme Neohumanistic status, the universal humanity will attain the consummation of its existence. Then nothing will be impossible for human beings; they will be able to do anything and everything.
Today’s humanity is in despair; people think too much about their imperfections. They think, “Can I do it?” But in that supreme, Neohumanistic status, they will say, “Yes, I am a Neohumanistic being and I am destined to do great work. For that purpose I have come onto this earth. So there is no scope for doubt whether I can do it or not.”
2) The word “sad” is a compound form of the word “sat” which meaning “unchanging, immutable”. It also means “being, real, true, good, actual reality, essence, true being, being present.”
The word “vipra” means “stirred or excited (inwardly), inspired, wise, a sage, seer, singer, poet, learned theologian, a kind of divine being, living, enduring, abiding in”. Vipra (related to the Latin word vibrare) comes from the verb “vip” which means “to tremble, shake, vibrate, quiver, to become inspired” refers to an inspired, fervent, enraptured speaker or singer. It also refered to a seer whose awareness is vibrant with the reverberations of divine sound (Vac) to which he gives vocalised expression.
As per Vedic scholar Jan Gonda, vipra “may originally have denoted a moved, inspired, ecstatic and enthusiast seer as a bearer and pronounced of the emotional and vibrating metrical sacred words, a seer who converted his inspirations into powerful, holy songs.” Vipra is someone “who experiences the vibration, energy, rapture of religious and aesthetic inspiraton.”
The root “vi” signifies “to manifest, to illumine” and the verb “vip” means the play or vibration or full flooding of manifestation, illumination; one in whose mind the knowledge beams forth in pure oneness where knower, objects know and knowledge are merged in one current of divine radiance.
From a spiritual point of view a person trembles and vibrates blissfully when their kundalini (dormant spiritual force at the base of the spine) rises. This rising of the kundalini gives rise to different forms of ecstatic feelings or bhávas. Shrii Sarkar explain this saying,
“At the time of dashá, the sádhaka feels bliss within and falls down, and during bháva, the sádhaka feels proximity to God, feels great bliss and falls down.
At the time of mahábháva, the sádhaka feels the tactual presence of Parama Puruśa and falls down. At that time, every nerve-cell, every nerve-fibre and every pore of the human body feels the divine touch.
The entire [extent] of the conscious, subconscious and unconscious minds becomes filled with devotion. But devotional expression is much more in the heart, the sentiment being strongly aroused. During floods, the rivers, tanks, pools, etc., all become filled and begin overflowing. Similarly, the mind and heart of the sádhaka are filled to the brim with devotion when flooded by bháva.” (Dasha, Bháva and Mahábháva)
Another type of spiritual experience is when divine grace descends upon a person and causes blissful trembling and throbbing of the entire body. In the Aitareya Upanishad (I.iii) it is said that the Supreme Self enters into the world-protectors (lokapalas) as follows,
Sa etameva siimánaḿ vidaryaetayá dvárá prápadyata,
Saeśá vidrtirnám dvástadetanná’ndanaḿ. (I.iii.12)
[He, after opening that very end (of the head) by that door He entered.
This opening is named vidrti (the seam, suture, fontanelle). It is the abode of bliss.]
3) Shrii Sarkar said that when a sadhu (saint who loves the life of others more than his/her own) takes up arms against injustice, then such a divine warrior is known as a sadvipra. As the quotes above mention there are several personalties who are proto-sadvipras. In this regard we can remember one definition of sadvipra given by Shrii Sarkar,
“Those spiritual revolutionaries who work to achieve such progressive changes for human elevation on a well-thought, pre-planned basis, whether in the physical, metaphysical or spiritual sphere, by adhering to the principles of Yama and Niyama, are sadvipras.” (The Place of Sadvipras in the Samája Cakra)
Hence warriors who have a mission for absolute justice and righteousness have many qualities of a sadvipra. Every country has stories of spiritual heroes who fought for the independence of their homeland such as St. Joan of Arc, Subash Bose and Bhaga Jatin. There are also some noble personalities who fought not just for the independence of their homeland but of other nations as well such as Giuseppe Garibaldi, Simon Bolivar, Jose San Martin and Che Guevara. Many countries have spiritual heroes who fought against superstition and dogma such as Marguerite Porete, Giordano Bruno, Kabir and Ravidas. In addition there are spiritual heroes who have fought against discrimination such as Basava, Narayana Guru and Dr. Martin Luther King. Finally there are spiritual heroes who have fought against capitalist exploitation such as Queen Nanny, Birsa Munda, Sheikh Bedrettin of Turkey, Shah Inayat Shaheed of Sindh. All of these persons have some of the qualities of sadvipras. However, if there is one personality in history who has nearly all the qualities of a sadvipra, it is none other than Guru Gobind Singh who transformed a humble, devotional people into a fighting force against exploitation and was uncompromising fighter against casteism, communalism, economic injustice and imperialism as part of his mission “to teach the sparrow to hunt the hawk.”
4) The Sanskrit word “niyantrańa” means “controlling, governing, restraining, restricting to a certain realm, defining. The root word here is “yantra” which normally refers to a spiritually empowered drawing upon which one can meditate in Tantra. The Sanskrit verb “yam” means “to control, support, sustain, spread, restrain, check, govern, subdue, give or bestow, raise or hold.” The suffix “trae” means “to liberate.” So a yantra is a spiritual dynamo full of energies that can awaken one’s kundalini (spiritual force) and if one can control, govern and bestow or spread its benefits to others, then one will become liberated as one’s mind merges in the Cosmic Mind. The prefix “ni” means “down, in, into, within”. So Niyantrańa means to control from deep within – or in other words, the centre. As Shrii Sarkar says in talking about Nuclear Revolution says that, “revolution means controlling all the three nuclei of the universe – physical, psychic and spiritual.”
How is this possible we may ask? Firstly there is a Tantric form of meditation that forms the Third Lesson of meditation (called Cakra Niyantrańa) in the Ananda Marga spiritual practices of Shrii Prabhat Ranjan Sarkar. This lesson involves controlling the five lower cakras. These cakras are associated with the five rudimental factors or elements (bhútas) that make up the physical world – the solid, liquid, luminous, aerial and ethereal factors. This is part of the novel cosmology of Shrii Sarkar discussed in the treatise Idea and Ideology. These bhutas goad the mind towards crudity. Hence by controlling the propensities (vrttis) associated with each cakra, we control the cakra and hence help liberate the mind from the sway of these propensities. This is crucial for developing genuine rationality that is essential for any genuine leader. It is important to understand what exactly this ‘controlling’ refers to. As Shrii Sarkar explains,
“Depending upon the difference in the controlling points of the cakras, spiritual sádhaná can take either of two forms: (1) Controlling the hormone secretion of the glands and strengthening the controlling points of the cakras is the system known as hatha yoga, because it is more physical in character. This science is more extroversive in character and consequently part of avidya tantra [crude spiritual practice for power]. (2) To surrender one’s mind to Shrii Krśńa [the supreme attractive Beloved] – This is introversive or ideational in character and is part of Vidyá Tantra. This is the real sádhaná, where the entire psycho-physical entity surrenders itself to Parama Puruśa.” (Mahásambhúti Krśńa)
Hence one is controlling each vrtti (associated with 1 petal of the flower/cakra) in order to surrender the entire flower or cakra unto the Supreme Beloved – the Soul of our souls. Hence this is a long process of surrender of one’s entire psyche – one cakra at a time. By merging with the Supreme Consciousness in this manner one develops the power to know the truth and to serve and love all beings. Shrii Sarkar explains that
“if, by some means, an individual can make his or her individual psycho-spiritual hub coincide with that circum-rotarian spiritual Hub, then that individual will feel oneness with every grain of dust, with every blade of grass – that will be his or her psychology. This very realization will make one’s life-force throb throughout the entire universe. By means of this proto-psycho-spirituality one can fight against all sorts of socio-sentiments [religious, caste, racial, ethnic]. The human chameleons who use socio-sentiments or geo-sentiments, can also be easily detected in the light of proto-psycho-spirituality.” (An Ideology for a New Generation)
Such individuals can undertake the mission of a sadvipra to fight exploitation, discrimination and injustice in any place they rear their heads. Currently humanity is in a state of transition from the spirituality of saints like Buddha who preached morality and spirituality but remained inactive in the face of violence and exploitation. The new Sadvipra age is of spiritual warriors who extinguish the flames of injustice and are on fire with the blazing tenderness to provide infinite justice to all beings on this planet and in this universe.