Chapter 1	Ananda Marga Ideology and Way of Life in a Nutshell Part 1 [a compilation]

Human beings have a fully-reflected consciousness which makes them capable of independent action and also of distinguishing between good and bad. Good and bad is a relative idea; what is good and what is bad has to be determined.

The purpose of the Qualified Supreme Entity (Saguńa Brahma) in bringing about the creation is to liberate every unit being and make it emancipated like Itself. It is only with this intention that in the last stage of the evolutionary movement from crude to subtle, human beings, representing a few units only, appear with a fully-reflected unit consciousness. The influence of Prakrti on the unit consciousness decreases with its advance towards the subtle, as we find that the unit consciousness in human beings is under a lesser influence of Prakrti than the unit consciousness in animals. This decrease in the influence of Prakrti over unit consciousness is obviously at the mercy of Saguńa Brahma. The Qualified Supreme Entity (Saguńa Brahma) and Prakrti must have entered into an alliance at the very beginning of creation for this to happen; otherwise, Prakrti (whose very nature is to qualify Puruśa as much as possible) would not release Puruśa from Her influence. In the phase of creation where the movement is from crude to subtle, it is found that Prakrti releases Consciousness (Puruśa) from Her bondage at Her own will. Yet the unit consciousness remains under bondage, because the movement of the creation from crude to subtle does not come to an end. If, in this subjugated position, any conscious entity acts independently, it is the nature of Prakrti to punish it. As a result of punishment, the further evolutionary movement of unit consciousness towards subtlety is temporarily affected.

In the creation it is observed that the influence of Prakrti is less where the reflection of Consciousness is clearer. If the unit consciousness could expand and enlarge the reflection of Consciousness, it would be increasing its speed towards subtlety, as the influence of Prakrti on it would be decreased. It would then be possible for unit consciousness to get back to complete subtlety quickly. Therefore, good deeds are those which enlarge the reflection of Consciousness without leading one to go against the laws of Prakrti. Following the laws of Prakrti and working according to Her dictates will eliminate the suffering of the consequences of actions (karmaphala), while enlarging the density of reflection of Consciousness will diminish the hold of Prakrti. This enables one to go back to the supreme rank very quickly. Actions which make one follow the laws of Prakrti and also increase the density of reflection of Consciousness, are called uttama karma (ideal actions), and are also called Vidyámáyá – which is associated with vaerágya and viveka.

Vaerágya is commonly understood to mean retiring from the world and leading a life of strict self-denial by practising excessive austerity. Vaerágya does not mean this. It does not make one a recluse. It only means to attempt to understand the proper use of things and to use them correctly (of course without working under the control of the crude objects of mind only). For example, alcohol is an intoxicant which is harmful for both body and mind, and hence the use of alcohol as an intoxicant is to be given up. Doctors prescribe alcohol in medicine for various diseases, and the intoxicant alcohol then becomes a medicine which relieves the patients of their suffering. Thus the same alcohol through difference in its use, changes its character from a harmful intoxicant to useful medicine. The use of alcohol as a medicine is its proper use, and anyone using it for this purpose does not place himself under the dominant influence of alcohol. This right use of a thing is vaerágya. Right use of anything within the idea of vaerágya does not make one’s mind a slave to a constant longing for the object. One becomes indifferent to it. By developing indifference or not being constantly attracted by crude things, one’s mind becomes subtle. Mind’s movement towards subtlety means a decrease in the influence of Prakrti over it, and that is an advance towards liberation (mukti), as liberation is only possible when one is released from the influence of Prakrti.

Discrimination between good and evil is viveka. To consider the use of alcohol as an intoxicant to be evil and its use as a medicine to be good is viveka. The same thing by change in its use can become good or evil, and discrimination between the two is viveka. It is with discrimination (viveka) only that mind can determine the goodness or evil in a thing or in its uses. Viveka is, therefore, necessary for following vaerágya, and vaerágya is a great contributory factor in achieving emancipation (mukti). Thus vaerágya and viveka alone are good deeds or Vidyámáyá.

Evil deeds or Avidyámáyá are just the opposite of these. Actions which dim the reflection of Consciousness and also lead one to go against the laws of Prakrti are evil deeds. Evolution of unit consciousness only means that the reflection of Consciousness becomes clearer and greater in density because of the mind becoming more subtle. This would be possible only when the speed of movement towards subtlety is increased, as then alone will mind tend to become more subtle. The more the mind is absorbed in crude objects the more unit consciousness is dragged backwards, because the reflection of Consciousness becomes dimmer with greater expression of Prakrti. Mind being absorbed in crudeness remains more under the influence of Prakrti, with the result that the onward march of unit consciousness is halted. Then actions that lead one to go against the laws of Prakrti also halt the evolutionary march towards subtlety, because the consequences of the punishment inflicted by Prakrti for defying Her have to be suffered before progressing further, and unit consciousness is debarred for that time from gaining its subtlety.

Actions which draw mind to crude objects and lead one to act against the laws of Prakrti are evil or Avidyámáyá. Avidyámáyá is the creator of the śad́ripu (six enemies) and the aśt́apásha (eight fetters). Káma (longing for earthly objects), krodha (anger), lobha (avarice), moha (attraction), mada (vanity) and mátsarya (envy) are the six enemies, while bhaya (fear), lajjá (shame), ghrńá (hatred), shauṋká (doubt), kula (high descent), shiila (complex of culture), mána (vanity) and jugupsá (backbiting) are the eight fetters. Śat́ means “six” and ripu means “enemies”. These six faculties in human beings are termed as enemies, as they absorb the mind in crudeness and stop its march towards the subtle. The supreme rank for unit consciousness is subtle, and anything which holds it back from reaching the supreme rank, is its enemy. These six faculties are, therefore, termed as six enemies. Aśt́apásha means the eight fetters. Anyone bound by fetters will lose his or her capacity of movement. In the creation we find the movement of human beings is from the crude to the subtle. That is, human beings have to move towards the subtle, but by their leaning towards the eight fetters such as lajjá, bhaya, and ghrńá, they get absorbed in crude things only and their progress towards the subtle is stopped.

To follow Vidyámáyá would be a good deed while to follow Avidyámáyá would be an evil one. Vidyámáyá gradually leads one to the subtle and Avidyámáyá stops one’s progress towards the subtle. According to the rule of creation, human movement is towards the subtle, and everyone will have to follow Vidyámáyá so that their movement towards the subtle is accelerated and one gets back to the supreme rank quickly.

Those who follow Vidyámáyá can be put into four categories: First, those who follow the laws of Prakrti and make an effort for the progress of unit consciousness. They are the good people. Second, those who follow the laws of Prakrti but are indifferent to making efforts for the progress of unit consciousness. Third, those who do not follow the laws of Prakrti and are indifferent to making efforts for the progress of unit consciousness. These are called the low. Fourth, those who do not follow the laws of Prakrti and also become the cause of the degradation of their unit consciousness. Such as these are lower than the lowest.

The purpose of the Qualified Supreme Entity (Saguńa Brahma) in creating human beings is to make them follow Its course towards the subtle so as to take them back to the supreme rank. This forms the nature (dharma) of human beings. To get back to the supreme rank, effort for the elevation of unit consciousness is necessary, and actions should also be in keeping with the laws of Prakrti so that She does not create obstacles to progress. Hence the people of the first category, that is, good people, are natural (prákrta manuśya), as they work according to their nature (dharma), and they alone serve the purpose for which the Qualified Supreme Entity (Saguńa Brahma) made them.

Animals also follow Prakrti, but due to the absence of clear reflection of consciousness they are not able to make any effort for the elevation of their consciousness. Persons of the second category who only follow the laws of Prakrti are in no way different from animals. They make no use of a fully-reflected unit consciousness in them. They can hence be called nothing better than beasts in the guise of humans.

Those in the third and fourth categories are really lower than the beasts. Beasts follow the laws of Prakrti and do not make any effort for the elevation of unit consciousness as it is not clearly reflected in them. Being dependent entirely on Prakrti for all their actions, animals with the passage of time develop a clearly-reflected unit consciousness. While the low and the lowest of people in the third and fourth categories make no use of the fully-reflected unit consciousness in themselves and work against the laws of Prakrti, the lowest not only work against the laws of Prakrti but also bring about further degeneration in the reflection of unit consciousness through their actions. These two are not only beasts in human form but even meaner than the beasts.

In the preceding chapter it was shown that reactions of actions (karmaphala) have to be experienced. No one is spared from experiencing them; the reactions of all one’s actions will have to be borne by oneself alone. There are many who with the intention of escaping this suffering of reaction (karmaphala) try various methods. To what extent their attempts and methods are based on reasoning and logic, and whether they can succeed in escaping the experience of reactions (karmaphala), is discussed below.

Many believe that by neutralizing the influence of the stars (grahashánti) and by rituals of offering sacrifice in repentance (práyashcitta), they will be able to escape the consequences of their actions. This belief is not correct, because according to the rule of Prakrti every action has to be followed by its reaction. The mind has to regain its normality through reactions. This is the law of Prakrti and no one can set it aside. There is, however, the possibility of accelerating or slowing the speed of the reactions which will bring the mind back to normality. For instance, the reactions which would take one month to bring the mind back to normality may, with the help of Tantra, be completed in a day or a year by accelerating or slowing the speed of reactions, but it will never be possible to eliminate them altogether. One may borrow one hundred rupees on the condition that the same will be returned within a month. It may be possible to persuade the creditor to waive the condition of payment and increase the period to a year or even to two years. The period of the return of the money can be extended, but the return of the money cannot be escaped. Similarly, a person having 150 rupees’ credit in their account with a condition that they will spend all the money in a month at the rate of five rupees a day, may spend all the 150 in one day, or may follow the original condition and take one month to spend the money. The money will only be used by the depositor whether they do it in a day or a month.

The mode of experiencing the reaction can be changed with the help of Tantric practices, like the two examples cited above, but the experience of the reaction, or fate, cannot be evaded. Karmaphala, consequences or reactions of one’s actions, will have to be experienced by a person, and at best only the intensity of suffering at a time can be reduced or increased by slowing or accelerating the speed of reactions. It is possible that the condition of returning one hundred rupees in one instalment may be too hard for the debtor and he or she may have to suffer great mental agony, but if the same amount is returned in several small instalments the debtor may not feel it at all. The period of suffering is thus increased with the help of Tantric practices with the result that one does not feel the intensity of suffering and wrongly concludes that the experiencing of reactions (karmaphala) has been evaded or stopped because of grahashánti (that is by neutralizing the influence of stars). For example, if on reading the future of a person it is found that he or she has to bear the mental suffering of fracture of an arm, it may be possible to stop the fracturing of the arm with the help of grahashánti. But the quantum of mental suffering cannot be changed or done away with. The suffering could be spread over a longer time due to a number of minor incidents. For instance, the person’s hand might get scratched, and later on he or she might fall sick. The person would go suffering in instalments till the quantum of his or her suffering equalled the mental suffering he or she was destined to get from the fracture of the arm. To revert to our earlier example, it would mean that the debtor of one hundred rupees would have to keep on repaying his or her debt in small instalments of a rupee or so until they had paid off the full hundred. Here the payment of the debt of one hundred rupees represents the mental suffering from the fracture of the arm, which was supposed to be completed in one instalment; but through flattery and persuasion of the creditor, that is, by neutralizing the influence of the stars (grahashánti), it is being paid back in small instalments. Hence as the return of the hundred rupees is not complete, the payment will have to continue.

Just as it is possible to increase the period of experiencing the reactions with the help of grahashánti, it is also possible to decrease this period. For instance, some persons wear different stones such as blue sapphires which change the mode of their experiencing the reactions. It is possible that by this one may get a fortune by winning a prize in a lottery or may get a promotion in one’s employment. This makes people believe that all this has happened due to grahashánti, but it is actually not so. Fate, or the quantum of experiencing the consequences of one’s actions, can neither be changed nor evaded. It was explained earlier that one’s actions that give happiness to others will beget happiness to oneself to the same extent in mental measure. This quantum of experiencing happiness and pleasure cannot be changed. Only the time required for experiencing it can be increased or decreased. Taking again the example of the deposit of 150 rupees, we see that the money intended to be spent in a month at the rate of five rupees a day, can be spent in one day by shortening the period of expenditure and leaving nothing for the remaining twenty-nine days of the month. The change in fate brought about by grahashánti is similar to this. For instance, the one thousand rupees that one gets as a prize in a lottery due to the influence of the blue sapphire, is the person’s own money scheduled to be received by him or her in small instalments over a long period of time. This money is received in one instalment, leaving no balance for the rest of the instalments. Yet getting a huge amount at once makes one believe that grahashánti, or the wearing of a blue sapphire, has changed one’s fate.

In fact, fate or the experiencing of reactions (karmaphala) can never be changed. It is only the duration of reactions that can be changed. That is why those who carry on intuitional practice (sádhaná) with the intention of achieving emancipation, experience pleasure and pain, happiness and agony quickly, so that they may complete the experiencing of reactions in as short a period as possible. Those who desire liberation (mukti) want it in this life itself, and so they experience everything quickly, according to their potential reactions (saḿskáras), so that nothing is left for the future life and they can obtain release from the bondage of Prakrti.

Some believe that the results gathered due to evil deeds can be compensated or washed off by the good results earned by good deeds. According to them, if the bad and good deeds are the same in number, there should be nothing left as balance to be experienced. This neither happens nor is it possible. It has been seen earlier that all actions, whether good or evil, cause a deformity in the mind. In the process of mind regaining its normal form the deformity is removed by an equal and opposite reaction. Hence deformity caused by evil actions cannot be removed by good actions as they would only make the mind more deformed. There will have to be an independent, equal and opposite reaction to every action. When every deformity is removed by an independent reaction, one will have to experience the consequences of good and bad actions separately. Hence the results of good actions cannot help one to evade the suffering of bad results due to bad actions. Evil consequences of evil deeds and good consequences of good deeds will have to be experienced separately. This is the law of Prakrti.

Logically it has been proved that the experiencing of the reaction (karmaphala) of an action cannot be evaded. That being so, blaming God (Bhagaván) for the consequences of our actions or praying to be released from bearing the consequences is only foolishness. One who performs actions will have to bear the reactions also. If you plunge your hand in fire you will surely burn it. To blame God for burning your hand is merely ignorance or stupidity. It is the nature of fire to burn, and whatsoever comes in contact with it will be burnt. Similarly, it is a self-evident law of Prakrti or Her very nature that all actions will have reactions. God (Bhagaván) is not in the least responsible for it. The performer of the actions is responsible for it. The performer of the actions is responsible for the reactions also, since God has not performed the actions. He cannot be responsible for the reactions. It is only people who are responsible for actions as well as for bearing the consequences of these actions.

Prayer is the act of asking for a favour with earnestness. It also means a solemn petition addressed to the Supreme Being for certain benefits. One prays to God for something which one does not possess or thinks one does not possess. One asks God for these favours with the faith that He alone can bestow everything and by His mere wish all wants can be satisfied. By prayer or by begging one wants to awaken His wish so that one may be granted the things one lacks. Does not one’s attempt to rouse the wish of God to fulfil these needs, upon careful and rational thinking, appear to be a reminder to God to give one something of which God has kept one deprived? It would otherwise not be necessary to remind Him in prayer of that thing or to try to arouse His wish to give. For instance, if one is in need of money, one would, with the faith that God alone can give, pray to Him for the favour of giving one money. Does not this request show God’s fault in keeping one in want of money, when He alone can give it? God alone is blamed for it, and by praying to Him for money one is precisely pointing out to Him His partiality in not giving one the money one needed. Therefore, prayer or asking for favours from God is only pointing out to the Sole Giver His mistakes in the distribution of His favours. It only presumes lack of impartiality in Him, and that is why He is blamed for making some very rich and others very poor. Praying to God for favours is only to bring to His notice the charge of partiality levelled against Him. When prayer leads to such a conclusion, it is only ignorance to ask for favours. One who performs actions will also bear the consequences, and blaming God for it as His partiality is not going to save one from bearing the consequences.

A hand plunged in fire will surely get burnt. No amount of praying is going to save it. For God’s granting such a prayer would mean either removing the burning property of fire or changing the very composition of the hand so that it is not affected by fire and does not get burnt. This is not possible. In God’s creation there is no flaw, only because all things, small or big, follow their own nature (dharma). Otherwise there would have been disorder at every step. Prayers, which only serve as a reminder to God of His partiality, cannot induce Him to change the laws of His creation. Anyone who hopes to make God change His laws through prayer only displays utter ignorance.

According to the laws of Prakrti, every action has a reaction which has to be experienced by the person who performs the action. This law is unchangeable, and praying to change this law is only wasting one’s time. Prayers cannot change fate, and the experiencing of reactions (karmaphala) is inevitable.

Stuti is lauding or eulogizing the qualities of God in a song or hymn of praise, and it cannot be given a higher status than flattery. Flattery is usually practised on one who is capable of granting a favour and from whom one seeks something. Singing the qualities of God is obviously done with the intention of pleasing Him, or else there would be no use in telling God, who is all-knowing, that He is merciful, He is almighty and He is benevolent. The intention behind eulogizing these qualities is to flatter God so that He may bestow some of His mercy. He, being almighty, may exempt one from the consequences of one’s actions by His authority. Stuti or lauding the qualities is, hence, only flattery, behind which is hidden a prayer for seeking favours. Stuti is, therefore, just as ineffective as prayer and indulging in it is also a waste of time.

Prayer and stuti serve no purpose and indulging in them is only wasting time, since obvious begging and flattery is not likely to achieve anything. Bhakti, or devotion, however, is not like this. Let us see what bhakti is. Bhakti is a Sanskrit word derived bhaj + ktin, which means “to call with devotion”. It is not stuti or flattery. It is different from prayer also. It is only to call God with devotion. The utility of this calling has to be seen. The unit consciousness which follows the purpose of creation laid down by the Qualified Supreme Entity by making an effort to return to the omnipresent Cosmic Consciousness, or those who desire emancipation, have to take recourse to bhakti. The only path that leads to Cosmic Consciousness is to devote oneself to Him completely by calling Him.

The quality or nature of the human mind is such that it becomes like the idea or entity to which it is devoted. For instance, if one starts thinking oneself to be mad, one actually becomes mad, as one’s mind is largely given over to that idea. Similarly, if one is given to believe that one is suffering from consumption, one becomes so concerned with the idea that one actually develops consumption. The human mind is so made that it has the capacity of becoming like the object to which it is attached. The unit consciousness that wants to return to Cosmic Consciousness quickly has to become devoted to Cosmic Consciousness, and this is bhakti. “I am That” is the idea to which the unit consciousness has to be completely devoted in order to become That one day. Bhakti, devotion, or calling Cosmic Consciousness, thus leads one to become like That. Bhakti or devotion is neither prayer nor stuti. Some, however, say that wanting to merge with Cosmic Consciousness or wanting emancipation is also a favour that one seeks through bhakti, and so it is also a prayer. This is not so, because the very purpose of God in creating humanity is to make the unit consciousness emancipated like Himself and to return it to the supreme rank. This is the wish of God, and everything in this creation is with that purpose and is directed towards that. One who makes an effort through bhakti to achieve the purpose for which one was brought into being, or for fulfilling the wish of God, does not pray for any favour. For even if one does not make an effort and digresses from that path, one will sooner or later be made to follow it again. Bhakti or devotion is, therefore, neither prayer nor eulogizing God (stuti). These two do not help one to achieve any result and are merely a waste of time. Bhakti is the method by which one can be completely devoted to Cosmic Consciousness, and that is the only way to achieve the quickest return to the supreme rank.

The consequences of actions (karmaphala) have to be borne. There is no way to escape them. Even prayer and lauding the qualities of God is of no help. What then is the way out? The only way is to give up evil deeds, the consequences of which keep one bound to the influence of Prakrti, by taking a lesson from the consequences that one suffers. For instance, if a hand is plunged in fire, it is bound to get burnt. This is bound to happen, and even prayer cannot relieve one of such a consequence. The only way to avoid burning is not to plunge one’s hand into fire. Similarly, if there are no evil actions the question of evil consequences does not arise.

The rule of Prakrti that one has to bear the consequences of one’s actions must also have some purpose behind it for the welfare of humanity. The purpose of the entire creation is to enable every unit to become emancipated. That is the great object of the Qualified Supreme Entity in bringing about the creation, and hence It can only be called the Great Benefactor. Even though It is emancipated, It came under the influence of Prakrti for the welfare of every unit. Karmaphala or bearing the consequences of one’s actions has been made a very strict rule only for the welfare of human beings, as it is by means of this that He (Bhagaván) restrains human beings from evil actions and leads them to emancipation. God, by His punishments, teaches humans not to indulge in evil deeds, but humans out of their ignorance only blame Him for inflicting pain and suffering. Blaming God for being partial and unkind and for inflicting pain and suffering, or even prayer and flattery for relief from suffering, are not the correct courses to adopt. The wise take the pain and suffering as a lesson through which the Great Benefactor teaches them to refrain from evil actions and develop in them discrimination. Hence abstaining from evil action is the action of the wise and the duty of every human being.

Chapter 2	Ananda Marga Ideology and Way of Life in a Nutshell Part 1 [a compilation]

The unveiling of the mystery of the creation shows that the Qualified Supreme Entity (Saguńa Brahma), in order to obtain emancipation for each one of Its units, has to bring about this creation. It has to become the crudest solid factor only to be able to divide Its subtle self into units. It shows that Saguńa Brahma is an Infinite Knowing Entity (Jiṋátá) which, being subtle, cannot be divided into units. The creation is only the imagination (kalpaná) of the Infinite Knowing Entity, where It imagines Itself divided into several parts. The creation also shows that this thought-wave of imagination originates in That, only to merge back into That, and that humanity forms the tail-end of this thought-wave. Human beings are therefore bound to merge sooner or later in the subtle Saguńa Brahma (Qualified Supreme Entity) in the course of Its thought-waves. Saguńa Brahma being infinite and subtle, the separate identity of a human being, even as a subtle individual, cannot continue upon merging with That. There cannot be two similar identities when one of them is infinite, and hence after merging, humans themselves become Saguńa Brahma. We can take as an example a drop of water which, on mixing with a similar larger body of water in a tumbler, completely loses its identity as an individual drop and becomes one with the water in the tumbler. Similarly, an individual, like the drop, completely loses his or her individual identity on merging with the infinite Supreme Entity.

The merger of unit consciousness with the Qualified Supreme Entity does not completely fulfil the purpose of the creation. Unit consciousness, before it is able to achieve the non-qualified rank (nirguńa), is merged with the Qualified Entity (Saguńa Brahma), and loses its identity by becoming the Qualified Supreme Entity Itself. This defeats the very purpose of the Qualified Supreme Entity in manifesting the creation.

The wish of the Qualified Supreme Entity is to obtain merger with the Non-Qualified Entity or the supreme rank for every one of Its units. This is not fulfilled on merger of unit consciousness with It either through the effort of doing sádhaná (intuitional practice) or in the natural course of the flow of the thought-waves of the Qualified Entity. This merger with the Qualified Supreme Entity is termed mukti, which means freedom from the movement of the thought-waves of the Supreme, from the creation. This mukti or freedom is not emancipation in reality. Unit consciousness emerges out of the subtle Qualified Supreme entity in Its thought-waves and re-enters the Srśt́icakra, or Brahma Cakra (Cycle of Creation, or Cosmic Cycle), returning again to the path of emancipation. So such a mukti is not complete emancipation, since the intention of the Qualified Supreme Entity to achieve the non-qualified status for each one of Its units has not been fulfilled.

Freedom from the bondage of Prakrti is the merger with the Non-Qualified Supreme Entity or attainment of the supreme rank, and that is termed mokśa. Merger with the Non-Qualified Brahma relieves one from the influences of the Supreme Prakrti and She, not being able to influence That, will be incapable of dragging one into the creation. The unit will thus be relieved of its journeys through the creation, fulfilling the purpose or the intention of the Qualified Supreme Entity. Hence the aim of human beings is not to merge with the Qualified Supreme Entity and obtain mukti. It is higher than that. The aim is the achievement of the supreme rank, that is, obtaining mokśa or kaevalya mukti.

Chapter 3	Ananda Marga Ideology and Way of Life in a Nutshell Part 1 [a compilation]

An all-round effort for emancipation from the bondage of Prakrti is sádhaná or intuitional practice.

The question now is to determine if complete emancipation from the bondage of Prakrti is possible. It would otherwise be only a waste of time to carry out intuitional practices (sádhaná). In an earlier chapter dealing with the creation, it was explained that the Qualified Supreme Entity (Saguńa Brahma), which was called Prajápati because of being under the influence of Prakrti (baddha puruśa), became free (mukta) from the bondage by carrying out intuitional practices (sádhaná) and was called Hirańyagarbha. It can thus be concluded that those under the bondage of Prakrti can attain freedom with the help of intuitional practice (sádhaná). Freedom from the bondage of Prakrti means attaining the nirguńa status. It is only then that one is completely emancipated from the bondage of Prakrti. Prajápati attained the status of Hirańyagarbha, that is, He became free of the bondage of Prakrti, only by doing sádhaná (intuitional practice). Emancipation from the influence of Prakrti is thus possible, and the only method of attaining it is sádhaná (intuitional practice).

The story of creation shows that in the phase of movement from crude to subtle the unit consciousness reflects itself clearly by taking shelter in a body made of the five rudimental factors derived from the Qualified Supreme Entity. On its reflecting completely, the unit consciousness also gets a mind due to the qualifying influence of Prakrti. The three principles of Prakrti, sentient, mutative and static, gave its mind the three functional forms of mahattattva, ahaḿtattva and citta, respectively. Citta is further projected through the ten physical organs or indriyas. This means that the unit consciousness, because of gradual increase in the qualifying influence of Prakrti, got metamorphosed as mahattattva or buddhitattva. Then with the increase of influence it became cruder, as ahaḿtattva, till finally it became even more crude as citta, and its citta, with the help of the ten physical organs or indriyas, started projecting in the form of crude physical actions.

The influence of Prakrti gained a hold on unit consciousness gradually, and hence in order to get out of Her hold the unit consciousness will have to retract gradually. It will have to first retract from citta to ahaḿtattva, then from ahaḿtattva to mahattattva; and finally the metamorphosed projection as mahattattva will have to be withdrawn into unit consciousness for emancipation from the hold of Prakrti. Thus intuitional practice is intended gradually to withdraw the qualifying influence of Prakrti so that She is no longer able to impose Her qualities on Consciousness.

It was said earlier that it is consciousness (puruśa) in human beings which has to carry out sádhaná (intuitional practice). Hence the preliminary sádhaná (intuitional practice) has to be carried out by the consciousness metamorphosed as citta, by which this projection of consciousness retracts into ahaḿtattva. This leaves only ahaḿtattva and mahattattva. So the next entity to carry out sádhaná is the consciousness metamorphosed as ahaḿtattva. It is to free itself from the qualifying influence of the principle of Prakrti creating it by its dissolution into mahattattva. Thus only mahattattva or pure feeling of “I” remains. This is the stage of savikalpa samádhi where only mahattattva or pure “I” feeling indistinguishable from the Cosmic “I” remains. After this mahattattva carries out sádhaná and dissolves itself in the unit consciousness completely, freeing consciousness of the qualities imposed by the influence of Prakrti. It achieves emancipation from the bondage of Prakrti, and that is called nirvikalpa samádhi. Thus the sádhaná or intuitional practice that human beings have to carry out begins with citta, to be followed by ahaḿtattva and finally by mahattattva, which emancipates consciousness completely from the qualifying influence of Prakrti.

It is not easy to liberate mind from the qualifying influence of Prakrti. Human beings have a unit consciousness, and hence is it unit prakrti only which influences it? It is not so. The Consciousness in Nirguńa Brahma (Non-Qualified Supreme Entity) is not influenced by Prakrti because there She is the weaker counterpart. Since Infinite Prakrti is not able to influence Infinite Consciousness, unit prakrti will not be in a position to influence unit consciousness either. It would be incorrect to presume that in the qualified state of Brahma it is unit prakrti which qualifies the unit consciousness. If this is not so, which prakrti does qualify the consciousness, as without prakrti qualifying it there would be no Saguńa Brahma (Qualified Supreme Entity)? It may be assumed from this that two units of prakrti qualify one unit consciousness, as a single unit prakrti is the weaker counterpart of unit consciousness. This would also lead to the assumption that Infinite Cosmic Consciousness is being qualified by two Infinite Prakrtis. This is not logical and cannot happen. Prakrti is a unique force and it can never be divided into units or parts. Hence only Infinite Prakrti can influence every unit consciousness. If Infinite Prakrti qualifies every unit consciousness by Her infinite qualifying influence, then unit consciousness has to fight against Infinite Prakrti for emancipation, it has to fight against and defeat Infinite Prakrti for emancipation, and hence sádhaná is not an easy task.

Prakrti is a composite force which is always restless, and so the creation is ever-changing. All that is manifested in this Srśt́icakra [Cycle of Creation] is metamorphosed Cosmic Consciousness, and hence changes in the Cycle of Creation also change the Cosmic Mind accordingly. That is, the Cosmic Mind also becomes restless, and that brings about changes in the flow of creation. But the changes in the flow of creation are slow and gradual, as Prakrti takes quite some time to bring about a change in the Infinite Mind. It is only because of Cosmic Consciousness being infinite that changes are gradual and not very quick. Even the ever-mutative Prakrti takes some time to bring about a rotation of the entire infinite Cosmic Mind in order to bring about a change. While bringing the Cosmic Mind under greater bondage, Prakrti also influences the unit mind, bringing about unfathomable restlessness and movement in it. Due to the complete influence of Infinite Prakrti, the unit becomes extremely disturbed and mutatory. The fickleness and ever-changing nature of the mind needs no description as everyone understands it well. This quality in the human mind is the sole gift of Prakrti, who imparts to all that She creates Her quality of perpetual restlessness.

The perpetual restlessness of Prakrti makes Her creation – the unit mind – also disturbed throughout its existence. At times or in some places it may be more agitated, while at others it may be less disturbed. Restlessness, being a quality imposed by Prakrti, will vary with the influence of Prakrti. The mind is less agitated or disturbed where the influence of Prakrti is less. Her influence is the least in mahattattva and the most in citta, and hence the former is less restless than the latter. Sádhaná or intuitional practice lessens the influence of Prakrti on unit consciousness, and with that the restlessness of mind also lessens. Prakrti alone is responsible for imparting disturbance to the mind, and with the waning of Her influence the vacillation of mind also lessens. Hence the vacillation of mind cannot be steadied unless unit consciousness is emancipated from the influence of Prakrti.

Steadying the vacillation of the mind and developing concentration of mind is the same thing. Concentration of mind is thus not possible as long as unit consciousness is not liberated from the qualifying influence of Prakrti. This is the aim of sádhaná or intuitional practice also. To concentrate the mind it would be necessary to liberate, first of all, its most exterior manifestation, the citta, from the influence of Prakrti. The next would be ahaḿtattva, and finally mahattattva or buddhitattva must be liberated from Her influence. The mind, spread in citta, ahaḿtattva and mahattattva, must gradually be withdrawn from them and then alone will it be concentrated. Thus concentration of mind is nothing else but sádhaná or intuitional practice, which liberates units from the influence of Prakrti.

How far concentration of mind leads to emancipation needs to be determined. Complete withdrawal of mind from its manifestations is concentration of mind, but it is not annihilation of mind. Mind is created due to the qualifying influence of Prakrti over unit consciousness, and as long as mind exists, the influence of Prakrti must be present. Concentration of mind does not mean emancipation from the bondage of Prakrti. It is only the surest path leading to emancipation. Even with complete concentration, mind exists, but the influence of Prakrti is completely unable to cause restlessness. The qualifying influence of the principle of Prakrti is the least on mahattattva, and in a concentrated mind only mahattattva is left, as the other two counterparts, ahaḿtattva and citta, are withdrawn into it. As long as mind is not annihilated, mahattattva or buddhitattva will exist. Mahattattva is the knowledge of existence or pure feeling of “I”. Hence concentration of mind is not complete emancipation (mokśa or mahánirváńa). Concentration of mind is only savikalpa samádhi, where the only feeling that remains is “I am That.”

The creation becomes crude due to the increasing influence of Prakrti. When the influence is greater, it is cruder, while with less influence, it is subtle. So in one’s mind, mahattattva is the subtlest and citta the crudest. It is with mind only that sádhaná or intuitional practice for emancipation has to be carried out. The crudeness or subtlety depends on the degree of the influence of Prakrti, and with the decrease in Her influence the mind will retract into the subtle. Ordinarily the mind is absorbed in the things of the world which come into being as a result of the highest order of the influence of Prakrti on Cosmic citta. Mind being absorbed in the external expression of crudeness undergoes even greater influence of Prakrti. It was seen earlier that with complete reflection of unit consciousness, human mind attains freedom of action, and with that arises the wish to overthrow the yoke of Prakrti. So Prakrti created two illusory opposing concepts or ideas called Máyá. These are Avidyámáyá and Vidyámáyá. People who make use of their freedom in the pursuit of Vidyámáyá soon get back to the supreme rank, because Vidyámáyá directs the mind to the subtle. While those who take recourse to Avidyámáyá keep on experiencing the reactions of their actions (karmaphala), which make them roam in the thought-waves of the Qualified Supreme Entity.

Avidyámáyá drags and absorbs the mind into crude objects. Avidyámáyá really acts as the weapon with which Prakrti keeps the mind under Her subjugation by binding it to the crude things of the world. Sádhaná or intuitional practice leads one to freedom from the bondage of Prakrti, and the mind becomes subtle. The decrease in the influence of Prakrti takes the mind towards subtlety, and the śad́ripu and aśt́apásha no longer bother and bind it. Just as the decrease in the influence of Prakrti releases one from the fetters and influence of Avidyámáyá, the converse, that the release from the fetters and influence of Avidyámáyá should decrease the influence of Prakrti, is also true. Avidyámáyá will thus never be able to help one in obtaining emancipation, as it only binds the mind and absorbs it in the crude things of the world, which make it more crude and increase the influence of Prakrti over it. To steady the vacillation of the mind, to concentrate the mind, to make the mind more subtle, are the ways to achieve freedom from the bondage of Prakrti. One who pursues Avidyámáyá will not be able to achieve any of these. A mind absorbed in the crude objects of the world will only become more crude, as vacillation will increase and concentration become an impossibility. Such a mind will never be able to achieve emancipation and become free of the bondage of Prakrti. Abandoning the pursuit of Avidyámáyá is thus imperative for achieving emancipation.

Unit consciousness secures release from the bondage of Prakrti and attains the supreme rank with the practice of sádhaná (intuitional practice). Consciousness is subdued wherever the influence of Prakrti is greater. Consciousness is absolute knowledge (jiṋána), which includes intuition and intellect. Hence the greater influence of Prakrti leads to greater ignorance as consciousness gets subdued. Decrease in the influence of Prakrti will naturally lead to greater wisdom and clear reflection of Consciousness, because the influence of Prakrti is the reason for ignorance. Intuitional practice removes or decreases the influences of Prakrti and would obviously lead one to greater knowledge (jiṋána) and a clearer reflection of Consciousness.

Sádhaná (intuitional practice) is waging war against Infinite Prakrti and becoming free of Her subjugation by winning this war. Prakrti is a unique force that controls everything, even natural phenomena. Sádhaná or intuitional practice, therefore, means achieving supremacy over this all-controlling unique force, Prakrti. It was seen earlier that Consciousness (Puruśa) and Prakrti are inseparable. Prakrti, which was the controlling entity of Puruśa before the war, comes under Puruśa’s control on being defeated in the war. Consciousness (Puruśa) thus becomes the master of the all-controlling unique force with the help of sádhaná or intuitional practice. Due to its victory in the war against Prakrti, it leaves Prakrti unable to exercise any influence over Puruśa. Sádhaná or intuitional practice will make one the possessor of immense supernatural powers.

Sádhaná begets supernatural power. What its correct and proper use is has to be determined. The supreme rank of Brahma is non-qualified (nirguńa) where Puruśa and Prakrti are together, yet Puruśa (Consciousness) is more prominent and Prakrti is not able to qualify Puruśa. Prakrti, being feebler in Nirguńa Brahma (Non-Qualified Entity), could be driven about by Puruśa (Consciousness). He could lord it over Prakrti. Yet Puruśa (Consciousness) does not do so. In the absence of Prakrti’s influence over Consciousness, the wish to lord it over Prakrti will not be aroused in Puruśa. Such a desire in Consciousness will only arise upon being influenced by Prakrti, which will only be possible when Consciousness becomes weaker than Prakrti. Hence even the desire to lord it over Prakrti will arise only out of the weakness of Consciousness, which would bring Puruśa under Prakrti’s influence and render Puruśa incapable of lording. Consciousness (Puruśa) is thus never able to lord it over Prakrti. Unit consciousness gets release from the bondage of Prakrti gradually. The use of this Puruśa-begotten power of sádhaná for lording it over Prakrti would be inviting back Prakrti’s influence. It is the qualifying influence of Prakrti only which creates the desire for the use of power. Hence by wishing to use or by actually using this power one voluntarily gets under the control of Prakrti. This results in all one’s efforts to conquer Prakrti with the help of sádhaná (intuitional practice) being counteracted by going under the control of Prakrti. There is no emancipation for such a person. One can never gain freedom from the influence of Prakrti in this way.

People use the power that comes from sádhaná in order to win the admiration of others. The exhibition of one’s supernatural powers would make others extol, respect or even worship one. Others would look upon one as a great devotee (sádhaka). This is the only reason behind the display of one’s powers. A desire to command respect and devotion from others is only being entrapped by vanity (mána) and pride (mada) of Avidyámáyá. The use of power for such objects is the pursuit of Avidyámáyá, and the pursuit of Avidyámáyá leads to degradation. Hence any use of supernatural power brings one under the control of Avidyámáyá, which inevitably leads to a fall and to degradation.

Many consider it proper to use the power begotten of sádhaná to alleviate suffering, for instance to provide relief from a serious disease. There is hardly any logic behind it. Everyone has to bear the consequences of their actions, and disease, suffering or calamities are only different forms of suffering those consequences. Bhagaván (God) is benevolent, and it is according to His laws that one has to suffer the consequences of one’s actions. It is through this suffering that one can take a lesson to abstain from evil. That is the purpose behind God’s making one suffer the consequences. Interference in this divine law with the help of supernatural powers acquired through sádhaná is not benevolence. The reaction to one’s actions (karmaphala) will have to be experienced, and it is not within the authority of even the greatest of devotees (sádhakas) to stop this. This may at best be able to postpone the suffering, but the performer of the actions will have to suffer the remaining consequences and may have to seek rebirth for this. As a punishment, suffering from a serious disease may awaken the desire for sádhaná (intuitional practice) to achieve emancipation. But many straying and ignorant disciples deprive people of the opportunity of arousing this awakening by relieving them of their suffering with the help of their sádhaná-begotten supernatural powers. They in fact do greater disservice than service to the sufferer.

The use of sádhaná-begotten power has to be regarded as a blasphemy. For is it not challenging the supremacy of God by neutralizing the effectiveness of the laws of His nature with the help of supernatural powers? One may cross a river by walking on water, may walk through raging fire, or may even perform the miracle of curing one of an incurable disease. One would invariably be using one’s powers to nullify the nature (dharma) of water and fire and to interfere with the law of Prakrti which makes one suffer reactions of all one’s actions. Anyone walking on water in a river must be drowned. Fire has the property of burning whatever may come in its contact. Similarly one has to bear the consequences of one’s actions. To evade these effects is to challenge the authority of God. It is not merely challenging, but demolishing the very constitution of creation and its laws. There could be no greater blasphemy.

Every action will have a reaction, and that has to be experienced. Use of supernatural powers is also an action. It is not only an action but a blasphemous action – an evil deed. One is bound to suffer the consequences of such an action, and as long as one has not exhausted the experiencing of all the potential reaction (saḿskára), one cannot obtain freedom from the bondage of Prakrti. Hence the use of supernatural powers bestowed by intuitional practice is not justified under any circumstance. It invariably leads to downfall and degradation, and so it is essential to refrain from the temptation of using such powers. Emancipation can be achieved by intuitional practice (sádhaná), and so there must be a special technique for it. This can only be taught by one who knows the technique. It is, therefore, necessary for learning intuitional practice to find a teacher who knows this technique. Does it then mean that a preceptor (guru) is absolutely necessary for learning intuitional practice and obtaining emancipation, or can one learn it oneself? A man in prison with his hands and feet shackled will never be able to set himself free in spite of his best efforts, unless someone else opens the prison gates and removes his shackles. Similarly people have been shackled by Prakrti and imprisoned in this wide prison – the world. It would never be possible for them to become free without the help of another person.

Besides this, it is not possible for anyone to learn an art all by themselves. One must have someone who can teach them or whom they can imitate. Such a person from whom one can learn an art is a preceptor. Intuitional practice (sádhaná) is also an art and has to be learned from a preceptor. Hence emancipation is not possible without a preceptor (guru). A guru is always a prime necessity for obtaining emancipation.

One who is in bondage cannot release others from bondage. One with shackled hands and feet cannot remove the shackles of others. Hence the person who is not emancipated cannot give emancipation to others. Only a muktapuruśa (emancipated person) is capable of becoming a preceptor. A person can be called emancipated only when he or she has obtained freedom from the qualifying influence of Prakrti. The only entity which is completely free from the influence of Prakrti is the Non-Qualified Supreme Entity (Nirguńa Brahma), and It alone can be called really emancipated.

Nirguńa Brahma or the Non-Qualified Entity can, however, never be instrumental in giving emancipation to others. It cannot, in the complete absence of the influence of Prakrti, have even the will to wish for the emancipation of others. Only that person can be a preceptor who by his or her sádhaná (intuitional practice) has attained the supreme rank but also has, at his or her own instance, taken human form again for a predetermined period for the welfare of living beings. Such a person will be under the influence of Prakrti as long as he or she maintains his or her physical body, and on his or her relinquishing it with death, he or she will return to the supreme rank – the Non-Qualified Supreme Entity.

The Qualified Supreme Entity (Bhagaván) is emancipated and so is the preceptor (guru). That shows there is no difference between the preceptor and Bhagaván. He or she cannot be any other entity except the Qualified Supreme Entity (Saguńa Brahma). He or she is thus Saguńa Brahma or Bhagaván incarnate. The wish of the Qualified Supreme Entity (Saguńa Brahma) is to obtain emancipation for each of Its units, and it is with this intention that It brought forth the creation. Saguńa Brahma is formless, It cannot be seen or heard. Such an Entity cannot help humans to achieve emancipation. It has to assume a human form to help Its units, and that is the form of a preceptor (guru). The preceptor (guru) is Bhagaván incarnate; there is not the slightest doubt about this.

Although it is difficult to find a muktapuruśa or sadguru (great preceptor), it is not necessary to search for one in jungles, mountains and caves in accordance with popular belief. The purpose of the Qualified Supreme Entity in manifesting the creation is to obtain emancipation for each one of Its units. In order to fulfil this purpose, It will have to appear before anyone who has a yearning for emancipation. This yearning or state of mental uneasiness caused by the intense desire for emancipation heralds the arrival of the opportune moment. The Qualified Supreme Entity, in the form of a great preceptor, will appear to those who have reached this opportune moment by virtue of their intense desire for liberation. If this were not so, the purpose of the creation would not be served; it would be merely a trap, and the Creator, the Qualified Supreme Entity, would become the cause of bondage. Hence to wander through jungles and over mountains in quest of a great preceptor is futile. What is most essential is to kindle in one’s heart a yearning, an intense desire for emancipation.

It is necessary to know what the qualities of a great preceptor are, so that even the ignorant may recognize that person. Is the possession and display of supernatural or divine powers the characteristic of the great preceptor (sadguru)? A great preceptor is an emancipated person and is master of all the supernatural powers, but does one have to display them to be recognized as a preceptor? We saw earlier that the use of supernatural powers under any circumstances leads to degradation, as they bring the user under the control of Avidyámáyá. But Avidyámáyá cannot attract or have any influence over a liberated person. Such a one will not be influenced by Avidyámáyá under any circumstances. Thus the person who claims to be a great preceptor because of supernatural powers or who displays them, is only an impostor. Such a person is not emancipated and can never liberate others. Such a person should be avoided like a venomous serpent. The display and possession of supernatural or divine powers are not the qualities by which a great preceptor can be recognized. A great preceptor is an emancipated person. A preceptor is free from the influence of Prakrti. Avidyámáyá cannot entrap a sadguru. The six enemies – káma (longing for worldly objects), krodha (anger), lobha (avarice), moha (attraction), mada (pride), mátsarya (envy) – and the eight fetters – lajjá (shame), bhaya (fear), ghrńá (hatred), shauṋká (doubt), kula (high descent), shiila (complex of culture), mána (vanity) and jugupsá (hypocrisy and backbiting) – have no effect on an emancipated preceptor (sadguru). In order to follow the dharma (nature) of creation, a sadguru lives in complete harmony with Vidyámáyá, and practises viveka and vaerágya (discrimination and proper use of worldly things). Such a person alone is a great preceptor (sadguru).

Intuitional practice (sádhaná) has to be learned from a great preceptor (sadguru), and emancipation is obtained by its systematic practice. Nothing can be achieved by merely depending on the preceptor without carrying out intuitional practice (sádhaná). Everyone should carry out intuitional practice. Emancipation is not possible without it. Some people have the erroneous impression that they do not have to make an effort and that they will attain emancipation due to the grace of the preceptor. It is true that liberation is not possible without the great preceptor’s kindness. But one is mistaken if one thinks that liberation can be obtained without effort. One must deserve kindness and then alone will it be bestowed. It is never showered on an undeserving disciple. To deserve the grace of the sadguru one has to follow the system of intuitional practice with devotion and faith, and not assume that the great preceptor will freely give everything without any effort on the part of the disciple. Other people think that since they are the disciples of a great preceptor and since the sadguru has come to elevate the fallen, the preceptor will take them all along when leaving, in the same way as a cowherd gathers together all grazing cattle before leaving the pasture at dusk. This way of thinking is not correct. A great preceptor does not come into this world to herd his disciples like cattle. The great preceptor comes to liberate people, to elevate them to divinity. People must make a sincere effort to carry out intuitional practice (sádhaná). Idle dependence on the preceptor cannot obtain emancipation.

When one first starts intuitional practice, problems arise and present obstacles to its pursuit. Sádhaná (intuitional practice) is the effort to free oneself from the bondage of Prakrti. This subjugation is maintained due to the self-created distortions in the mind. In order to obtain liberation the mind has to be restored to its natural state by removing these distortions. It was shown earlier that these are the reactions of one’s actions, and cannot be removed without being experienced. So emancipation is not possible until one has completely experienced the remaining reactions of one’s previous lives. Ordinary people experience these reactions in the normal way, and if any still remain when they die, they are reborn to exhaust them. Those who pursue intuitional practice do not want to be born again to experience their remaining reactions. In their eagerness to attain emancipation quickly they hasten to exhaust the balance of reaction in this life. So they should regard problems as a good sign, as they speed up the exhaustion of the remaining reactions.

Sádhaná is the effort to free oneself from the qualifying influence of Prakrti. Avidyámáyá is also a quality, and that too has to be renounced. If a tenant has been occupying a house for a very long time it will be extremely difficult to suddenly evict him by force, particularly if he has been treated as a respectable tenant for a long time. He will never leave the house willingly and will place all sorts of obstacles in your path. You will have to fight against all his manoeuvres, and only when you have completely defeated him will the bully allow you to enter the house. Similarly, as one has been at the mercy of Avidyámáyá for many lives, it will not leave easily when one starts intuitional practice. Like the bullying tenant, Avidyámáyá will throw all possible obstacles across one’s path when one tries to destroy its influence. Sádhaná or intuitional practice as taught by a great preceptor is the way to remove Avidyámáyá. Only success in sádhaná can make Avidyámáyá loosen its hold. So the beginning of true sádhaná is marked by great resistance from Avidyámáyá, which, through the obstacles it creates, tries to compel one to give up sádhaná. In its attempts to subdue Avidyámáyá, sádhaná will naturally meet resistance from the evil force of Avidyámáyá. Obstacles in sádhaná (intuitional practices) should be regarded as an indication of one’s success in one’s attempt to remove Avidyámáyá. Obstacles are not created by God or the great preceptor (sadguru), as they wish every one of the units to become emancipated like themselves. They are created by Prakrti, against whom one is waging war. If one is to win, Prakrti has to be defeated with the weapon of sádhaná, against which Avidyámáyá defends itself by placing obstacles in one’s way. Obstacles in sádhaná should be regarded as good signs, indicating that the influence of Avidyámáyá is beginning to wane.

The Qualified Supreme Entity (Saguńa Brahma) has given each of Its units a fully-reflected consciousness. It manifests creation and evolves humanity in it to enable the unit to carry out intuitional practice and attain emancipation. Other living beings do not possess a fully-reflected consciousness and are capable neither of performing sádhaná nor of attaining emancipation. Unit consciousness is fully reflected in all human beings and thus everyone has an equal right to practise sádhaná. No other living beings till they are evolved to the stage of human beings have the capacity to perform intuitional practice.

As everyone has an equal right to do sádhaná, it is necessary for Saguńa Brahma (Qualified Supreme Entity) to reach everyone as a great preceptor. But this does not happen because due to people’s lack of interest in achieving emancipation, they are not able to claim their right to sádhaná. The great preceptor is available only to those who have an earnest desire for emancipation. For them only the opportune moment has arrived and they alone can claim their right to sádhaná and find a great preceptor (sadguru).

Human beings have the power of discrimination as they possess a fully-reflected unit consciousness. They can discriminate between good and evil and choose to live a good life. The desire for emancipation is good, but as every action or desire has to have a cause, so this desire also has to be aroused within human beings. Developing an earnest desire for emancipation or earning the right to do sádhaná, therefore, depends on one’s efforts. The great preceptor cannot be accused of partiality because of teaching intuitional practice only to those who really deserve it. Saguńa Brahma wants to liberate everyone, but one must earn the right do to sádhaná by one’s own efforts as, although all human beings have a fully-reflected consciousness, many are not able to develop the earnest desire for emancipation. God cannot be blamed for human indifference towards attaining emancipation which prevents one from finding a great preceptor. It is everyone’s duty (dharma) to create the desire for emancipation, as that is the wish of the Lord and that is why the Lord made the vast creation.

The aim of Saguńa Brahma is to liberate each of Its units, and that is the only reason It made this vast creation. Everyone will gain emancipation sooner or later, as that is the wish of the Lord. It may happen soon or may come about after an indefinite period. The only way to gain emancipation is through sádhaná, and so everyone will have to begin sádhaná one day in their search for liberation from the bondage of creation. The wise should therefore start sádhaná as soon as possible and gain emancipation quickly. They realize that to delay is to suffer unnecessarily under the bondage of creation, which is not their permanent home. To regard a transit camp as one’s home and suffer the rigours and difficulties of the camp is foolish: knowing that this is not the final goal and that one has no right to stay here permanently, it seems sensible to make an effort to leave as soon as possible. Everyone has to reach his or her goal some time. It is imperative for everyone to achieve emancipation quickly by practising sádhaná. This is our permanent duty.

Chapter 4	Ananda Marga Ideology and Way of Life in a Nutshell Part 1 [a compilation]

Intuitional practice, sádhaná, is the fundamental duty of everyone. Yet very few people perform this duty. Ordinarily people are afraid of doing sádhaná. It is fear that keeps them from doing intuitional practice. But how far their fear is justified remains to be seen.

At the very outset they consider giving up worldly life, as they consider this to be an essential requirement of intuitional practice. According to them sádhaná cannot be reconciled with their ordinary way of life. They regard emancipation as the privilege of ascetics, unattainable by normal worldly people. Neither is this a necessary requirement nor does it appear to be logical. An examination of the advantages derived from adopting this course shows that there are only two: It provides solitude by removing one from contact with human society, which should help in one’s intuitional practice. It also removes one from immediate contact with the temptations and troubles of the world, which may help one to destroy the influence of Avidyámáyá. It is only for these two advantages that one might consider forsaking worldly life essential for intuitional practice.

It cannot be denied that the noise of the bustling world is a hindrance to intuitional practice and makes solitude very desirable. But it was explained earlier that hindrances are created by Avidyámáyá, which is one’s own evil force. Merely leaving the human world and living in a jungle will not set one free. Avidyámáyá will go with you to the jungles and mountains and create obstacles in sádhaná by substituting the howling of animals for the bustling sounds of human society. It is natural for a person to get used to their environment and not to be disturbed by it. For example, it would be impossible for a person from a lonely village to sleep in a house in Chowringhee Square in Calcutta due to the shrieking and screeching of trams and buses, while a person living there who is used to it will sleep soundly at night. Similarly a person used to living in a city like Calcutta may find it extremely frightening to sleep in a lonely village even for one night. In the same way one may find it difficult to practise sádhaná in a noisy environment in the beginning, but after getting used to it, there would be no difficulty. To go to the jungle for solitude does not appear to have any real significance.

Let us see if retiring to the jungle is helpful in avoiding worldly temptations. A temptation such as lobha (avarice) is a principle of Avidyámáyá. It can only be overcome by reducing the influence of Avidyámáyá through intuitional practice (sádhaná). One will never be able to keep away from temptation without overcoming the influence of Avidyámáyá. This is possible only through progress in intuitional practice, and merely forsaking the world and retiring to the forest will be of little or no avail. There is no doubt that if one stays away from objects of attraction, one has no chance of using them and they may thus gradually lose their attraction; while if one is near them one may be attracted towards them more. Yet if a person is forced to renounce something it is bound to cause them mental agitation. This agitation under greater restrictions may become unbearable and result in either illness or complete downfall. Forcing oneself to leave worldly life only to keep away from its attractions will serve no purpose. This causes mental agitation and pain and may even bring about one’s downfall. To give up the world merely for one doubtful advantage, instead of developing strength of character and firmness of mind, brings one no credit. The brave live among temptations in order to face and overcome them step by step rather than avoiding them due to their fear. Sádhaná means waging war on avidyá, and to win it one has to face the enemy instead of running away or appeasing him. Thus to give up the worldly life merely due to fear of its temptations is not a reasonable approach.

To run away from normal worldly life due to fear of its trials and worries would be equally unreasonable. Living in society is troublesome, as one has to discharge one’s obligations towards one’s dependents. One has to earn money to provide for them. The agony of disease and sufferings of life must be endured as well as the problems of poverty, if one is not able to earn enough. All this creates the desire to one run away from worldly life and be free from all responsibilities except to oneself. But does this not amount to the evasion of one’s duty towards one’s family? One who runs away from worldly life avoids obligations and shows extreme selfishness. Evasion of duty and selfishness are evil actions which must have evil consequences, and unless the reactions have been completely experienced, emancipation is an impossibility. Running away from the responsibilities and worries of the world does not enable one to completely forget the family one leaves behind. They will certainly occupy the mind, and that will bring one under the influence of the moha ripu (attraction) of Avidyámáyá. Progress in intuitional practice is not possible if there is the constant influence of Avidyámáyá, and in this situation one’s mind will be constantly returning to the thought of one’s family and the people whom one left behind. To say that those who can give up worldly life get beyond suffering and worry means that they overcome the influence of Avidyámáyá, as worries cannot be avoided when Avidyámáyá influences one’s thoughts and actions. For them living in society or in the jungle makes no difference. Is it not to overthrow the influence of Avidyámáyá that one retires to the jungle? And if that has already been achieved, then to lead the life of an ascetic in the jungle or a normal worldly life will be immaterial.

Release from the influence of Avidyámáyá cannot be obtained by running away from it: one has to divert the mind towards subtlety to achieve it. For instance, constantly trying to keep away the flies hovering around a wound is not a solution unless an effort is made to heal the wound. Intuitional practice, as taught by a great preceptor, is the healing balm; it is with this that one can drive away Avidyámáyá and gain emancipation. As the influence of Avidyámáyá decreases, the temptations and troubles of the world cease to be an obstacle to intuitional practice. As this is the only way to overcome Avidyámáyá, it can easily be practised within worldly life. Avidyámáyá will disturb a person in the beginning, but once defeated, it will not be able to create any hindrance to the pursuit of intuitional practice. To lead a worldly life and also to practise sádhaná is very convenient. For a person living the normal life of a householder has far greater conveniences and advantages available to him or her than has an ascetic who renounces the world. Retreating to the jungle is not a way to obtain relief from the trials and worries of the world. There is yet another great advantage in living a worldly life. It provides one with the opportunity to serve humanity, an important aspect of intuitional practice. This great opportunity is denied to those who live in jungles. The intuitional practice taught by a great preceptor should be practised with faith and devotion. It can be practised at home; and running away from the home and family is not necessary. As one overcomes Prakrti, the influence of Avidyámáyá will disappear. Intuitional practice is the only way to subdue Avidyámáyá. Hence intuitional practice is a necessity. To differentiate between different places for sádhaná, to consider one place more suitable than another, or to regard a particular spot as good and another bad, is to divide Brahma. Every place in this creation is the manifestation of the Supreme Cosmic Entity (Brahma), and to call one place good and another bad is to attribute these qualities to Brahma. If sádhaná is based on the consideration of good and bad, it will never be possible for one to develop the feeling of oneness with the rest of creation. One will never be able to love others as oneself. To Brahma every place is the same, and sádhaná can be practised anywhere. To give up the world and run away to the jungle is illogical. Not to practise sádhaná for fear of having to give up the world is thus irrational.

Brahmacarya is the other fear which deters many from practising sádhaná. They consider Brahmacarya to merely mean celibacy or giving up of one’s physical relationship with one’s husband or wife. They are misled by the popular belief that it is otherwise not possible to perform intuitional practice (sádhaná). It is thus necessary to know the correct meaning of Brahmacarya and also know whom one should regard as a Brahmacárii. Brahmacarya means to introvert the extroversial tendencies of the mind and to devote it completely to Brahma. To understand the meaning of Brahmacarya clearly one should know what is meant by the extroversial tendencies of the mind and how these should be introverted. Creation is the manifestation of the subtle in the form of crude objects under the influence of Prakrti. The crude creation is the world that one experiences through the physical organs, while mind is the subtle part of the creation. If the influence of Prakrti increases, one’s mind is gradually converted from subtle to crude. Under the influence of Prakrti the mind becomes more extroverted and remains absorbed in the crude. Emancipation means releasing the mind from the influence of Prakrti or directing it from crudeness to subtlety. Brahma is subtle by nature, and if the mind is absorbed in crude objects, it cannot be devoted to Brahma. To divert the mind from crude objects towards the subtle is to devote it to Brahma. This can be done by decreasing the influence of Prakrti on the mind, as Prakrti alone keeps it absorbed in the crude objects around it. Brahmacarya thus means to release the mind from the influence of Prakrti, and a Brahmacárii is a person whose mind is devoted to Brahma and is always absorbed in it. Such a mind is not attracted by the crude expressions of creation; it is absorbed in the subtle and spends all its time thinking only of Brahma. This state is attainable as a result of intuitional practice. One can become a Brahmacárii only by practising sádhaná. It is only by means of sádhaná that the mind can be freed from the influence of Prakrti and diverted towards the subtle to become completely absorbed in Brahma. Ordinarily, merely overcoming the sexual urge (káma ripu) is considered as Brahmacarya; but in reality all the śad́ripu (the six enemies) and aśt́apásha (the eight fetters) are extroversial tendencies. Of these fourteen, the sexual urge is only one, and merely overcoming this cannot make one follow Brahmacarya. It is only when one is free from all the extroversial tendencies, the śad́ripu and aśt́apásha, collectively known as Avidyámáyá, that one’s mind can become Brahmacárii. The dominance of avidyá (extroversial tendencies) is so strong that it is not possible to overcome it except through intuitional practice. Those who try to attain Brahmacarya without performing intuitional practice are wasting their time. Intuitional practice will by itself gradually divert the mind from crude to subtle, and a person will slowly become Brahmacárii. The domination of the śad́ripu and the aśt́apásha, the extroversial tendencies, will diminish by itself. With the disappearance of their influence the mind will no longer remain absorbed in crudeness. It is not necessary to give up one’s conjugal life in order to begin intuitional practice. The attraction towards earthly things born out of lust (káma) and attachment (moha) makes conjugal relations a necessity. Intuitional practice helps one to overcome this need. One becomes indifferent to it. So the question of giving it up for intuitional practice does not arise. It was said earlier that sádhaná is waging war against Prakrti and defeating Her. The force of intuitional practice is certainly greater than the strength of Prakrti, and by means of it one can attain Brahmacarya. However strong may be the domination of Avidyámáyá, it can always be destroyed by intuitional practice. Intuitional practice, not taking a vow of celibacy, is essential if one is to become a Brahmacárii. It is necessary to mention here the common meaning of Brahmacarya, that is, “to preserve viirya (semen)”. Shukradhátu (seminal fluid) and viirya are necessary to nourish the nerve cells and nerve fibres. It is essential to preserve them in order to develop firmness of mind and intellectual sharpness.

Some people consider that one should start intuitional practice in old age when a person has more leisure, after one has spent the prime of one’s life earning money. People are afraid that they may face insecurity and difficulties in their old age if they do not accumulate enough wealth before their bodies weaken with age, rendering them incapable of hard work. They regard the prime of life as the period intended for earning money, and old age with its decreased capacity for hard work as the time to remember God. They are labouring under the misconception that hard work is not necessary for intuitional practice and that old age is therefore the proper time for it. Whoever is born is bound to die and one is constantly approaching death, not knowing when it will come. It is never certain if one will live to grow old. Yet people reserve the most important work of practising sádhaná for the time when the body has become completely enfeebled and the fatuous mind of old age has become entangled in the reactions of this life to such an extent that it is afraid of starting anything new. Ordinarily it is fear of one’s approaching death that makes one think of God in old age. One’s evil deeds begin to haunt one, and one starts praying and imploring God to save him or her from the consequences of one’s deeds. There is no value in remembering God in old age, when it is not possible to concentrate the mind due to the weakness and disease of the body and its preoccupation with the reactions (saḿskáras) of the deeds of this life. The mind then is caught up in the infirmities of the body, in the diseases of old age, impending death, and most of all, in memories of past incidents, and it is impossible to concentrate it. For these reasons one is incapable of intuitional practice. There is an Indian saying that only a young bamboo can be bent, and if you attempt to bend a mature one you will only break it. That is, anything new should be started early in life, and so should intuitional practice.

There are people who avoid intuitional practice (sádhaná) for fear of giving up all the pleasures and enjoyments of the world. This fear deters them from pursuing intuitional practice, although their fear has no logical basis. It was explained earlier that the objects of earthly enjoyment are created under the influence of the static principle of Prakrti, and one regards them as real due to the dominance of Avidyámáyá, which also makes people enjoy these earthly objects. Intuitional practice gradually reduces the dominance of Avidyámáyá, and then the mind is also diverted towards subtle things. Crude worldly pleasures and enjoyments lose their attraction. The longing for worldly objects (káma), the attraction for them (moha), and avarice (lobha) – the three principles of Avidyámáyá – make these seem desirable, but with the waning of the influence of these three, the mind will no longer desire them. Ordinarily the mind delights in the enjoyment of worldly pleasures and regards giving them up a torture, but when the mind no longer likes them, the question of giving them up does not arise. At that time the mind will try to run away from them, and feels relieved to be without them, instead of being tormented by their absence. For is not the unavailability of something only disturbing when we desire it very much? If we do not desire an object, we will not miss it when it is not there. For instance, an alcohol addict will be tormented if he does not get alcohol, but if a non-addict does not get a drink, he will not even feel its absence. The question of his being tormented does not arise, for he never wished for it. The mind gets diverted towards subtlety through intuitional practice, and no longer enjoys crude pursuits. When the presence of crude objects is difficult to tolerate, the question of missing them or being disturbed by their absence does not arise. Some consider it necessary to tear themselves away by force from the enjoyment of worldly things in order to pursue intuitional practice, and the fear of their desires torments them. It will, however, never be possible to control one’s mind by withdrawing it from objects of enjoyment by force. This would only make the body suffer and become sick. There is no compulsion in intuitional practice. The system of intuitional practice as taught by a great preceptor is so powerful that it imperceptibly diverts the mind from crude attractions towards subtlety, and the desire for earthly enjoyments disappears, taking with it the pain of not getting them. Not to pursue intuitional practice for fear of having to stay away from earthly pleasures and enjoyments is irrational. Those who consider it necessary are mistaken.

On careful analysis, the fears that hold one back from practising sádhaná appear to be without any foundation. To avoid intuitional practice (sádhaná), which is the fundamental duty of everyone, out of baseless fear, only shows one’s ignorance. It is, therefore, urged that no one avoid sádhaná out of unfounded fears, but rather through sádhaná realize themselves and know themselves as the Infinite Supreme Entity.

Chapter 5	Ananda Marga Ideology and Way of Life in a Nutshell Part 1 [a compilation]

The quinquelemental creation is the final manifestation of Bráhmiicitta [Macrocosmic ectoplasm]. During pratisaiṋcara,⁽¹⁾ when the quinquelemental factors started to be slightly affected by Puruśottama [Nucleus Consciousness], the vibration of animation first arose in them. The more that animated entities continued to be illuminated by the divine effulgence of Nucleus Consciousness, the more they developed their contemplative power, propelling them further down the path of self-awareness. The greatest among these contemplative entities became capable of tremendously accelerating their own individual movements along the path of Macrocosmic pratisaiṋcara. These superior beings are called mánava or mánuśa, meaning "contemplative beings".⁽²⁾

Contemplative power is not manifest to the same degree in every human being; no two human beings even are equal in this respect. From the perspective of time, primitive humans made less use of the power of contemplation than the people of today. When the first human babies evolved hundreds of thousands of years ago in the process of the Cycle of Creation, those humans did not find the world such a safe place to live in. There were dense forests infested with wild, ferocious animals and venomous reptiles. Gigantic carnivorous creatures with huge protruding teeth prowled everywhere in search of prey. The first human beings were not blessed with a sweet, homey environment to protect them from violent storms, terrifying thunder and lightning, and falling meteors. The scorching rays of the midday sun threatened to destroy the lives of those babies. Such was their condition.

How little scope the human beings of that age had to develop their contemplative power, to explore the pathways of their inner world. People spent all their energy on survival, fighting ceaselessly against the ruthlessness of nature.

During that age of struggle in that primitive human society, what counted most was brute force – sheer physical strength. In that distant age people lived according to the maxim "Might is right." When they realized that the forces of nature were hostile to them, they did not think it wise to live separately in an isolated, scattered way. Thus they began to come together and to form many small groups, gotras [clans] or tribes, with the sole purpose of surviving through collective struggle. In that age of physical might the strongest person became the leader of the clan and was worshipped by society as a hero. In this way the kśatriya social structure first developed in the ancient world.

The world continued to evolve. The social structure developed by those primitive people could not maintain its status quo. Society began to understand that mere physical strength was insufficient; it required the support of intellect. That intellect would control and direct physical might and point the way to real prosperity. Those who first discovered how to make fire by friction, providing comforting warmth to the human body when it was chilled by cold winter nights, came to be viewed as the greatest people, not because of their physical strength, but due to their merit and intellect. Society hailed them as rśis [pioneers of human welfare].

In the following age human beings made food palatable and easily digestible by roasting it over a fire. Those who first taught this use of fire to others were also acclaimed as rśis; they were the successors of the previous rśis. Those who first invented the art of weaving cloth to cover the naked human body, those who first taught animal husbandry and the use of cow’s milk to feed babies deprived of their mother’s milk, and those who first solved the problems of transportation by inventing the now-outmoded bullock cart, were all rśis, the original benefactors of humanity. They were all the ancestors of the human race, hence they were all worthy of being remembered and revered. Those rśis, the messengers of the new, were naturally held in the highest esteem by kśatriya society. They were known as vipras and given unstinting respect.

Time passed. Human beings came in closer contact with the external world and learned better how to use various material objects, or learned the necessity of rendering those objects fit for use.

Naturally some people had to be engaged in producing mundane commodities. The class that was thus engaged was called the vaeshya class.

As the result of a natural process, the kśattriyas and vipras gradually became subservient to the vaeshyas in order to maintain their mundane existence. In the absence of farmers no food could be produced; without weavers no clothes could be made – blacksmiths, potters, cobblers, etc., were also indispensable. Thus gradually the vipra society had no alternative but to accept the supremacy of the vaeshyas.

Those who were devoid of the qualities of the kśattriyas, vipras or vaeshyas had no option but to become their obedient servants. They were exploited by all three classes in the same manner – ruthlessly.

The world advanced still further, and along with this the social structure also underwent changes. As a natural consequence of the flow of creation, human beings invented money. Gradually money itself became a source of pleasure. People scrambled among themselves, because the more money one accumulated, the richer one became; one could become the owner of as much land as one wished or as many luxuries as one desired. In the vaeshya-dominated society the vaeshyas were undoubtedly the most affluent; the other classes, for their subsistence, were totally dependent on the favours dispensed by the vaeshyas. This vaeshya-dominated society continues even today.

Due to exploitation, the kśattriyas and vipras are gradually degenerating to the level of shúdras. It is a natural law that the affluent cannot be in the majority in any society; only the shúdras can be the majority. Now these shúdras collectively want to destroy the dominance of the vaeshyas and annihilate them. That is why shúdra domination is emerging in society today. But is shúdra domination the final stage? If the control of society slides into the hands of the shúdras, will not the mundane prosperity and spiritual progress of humanity suffer a set-back? As the shúdras’ struggle to gain domination continues, people are gradually realizing what form of society is most conducive to real human welfare.

It is not proper for one particular class to dominate society. If one class is dominant, it will surely continue to exploit the other classes. Hence Ananda Marga wants a society without divisions or discrimination, where everyone will be entitled to equal opportunities and equal rights.

For humanity to progress, a harmonious social system is most essential. How many meritorious students are forced to abandon their education for want of money, and, for the same reason, how many artists are compelled to suppress their extraordinary talent before it is expressed. This is due to a defective social order. Such a situation cannot be allowed to continue any longer. The system of divisions and discrimination is like the tightly-woven nest of the weaver-bird; it must be broken into pieces forever. Only then will human beings be able to lead the entire human race along the path towards spiritual welfare. Until then a handful of people will perhaps be able to attain the pinnacle of spiritual progress, but it will be extremely difficult to establish all humanity in the supreme stance. The intense clashes and conflicts of the physical world will continually turn people’s attention towards external objects of enjoyment and create obstacles to their spiritual progress.

In a harmonious social order no one will run after fame or wealth like a mad dog. A congenial external environment will assist them in achieving mental balance, and people’s psychic poverty will also gradually decrease.

Sa tu bhavati daridra yasya áshá vishálá;
Manasi ca parituśt́e ko’rthaván kodaridrah.

[Those who have many desires are poor.
When the mind is contented, who is rich and who is poor?]

O human beings, try to understand human needs and build an appropriate social system. Do not try to do anything for your petty personal or group interests, because nothing done with a narrow outlook bereft of Cosmic ideation will last. The cruel hand of time will obliterate all your achievements and plunge them into an oblivion you cannot fathom. It is not necessary to study books to know how to move, what to build, what to break, what to preserve. You should look upon every living being of this universe with sincere feelings of love and compassion. Only then will you realize that whatever you break, build or preserve is already contained within and vibrated by the flow of the blissful Macrocosmic Entity. Through action mixed with devotion and knowledge you will discover the life of your life, the supreme treasure of your inner being, that Supreme Entity, which you have unknowingly kept hidden in the golden temple of your heart.

Sei Ánanda carańa páte;
Śad́ rtu ye nrtye máte.
Plávańa bahe yáy dharáte;
Varań giiti gandhere.

–Rabindranath Tagore

[At the silent footsteps of the Supreme Entity,
The six seasons⁽³⁾ burst into dance.
The whole world overflows
With welcoming songs and fragrance.]

Footnotes

(1) In the Cycle of Creation, the step-by-step introversion and subtilization of consciousness from the state of solid matter to Nucleus Consciousness. –Eds.

(2) For a detailed discussion of the author’s cosmological system and the place of human beings in it, see Idea and Ideology, 1959. –Eds.

(3) In Bengal (the birthplace of Tagore), as in all northeastern India, there are six distinct seasons: summer, rainy season, early autumn, late autumn, winter and spring. Each season is approximately two months long. –Eds.

Chapter 6	Ananda Marga Ideology and Way of Life in a Nutshell Part 1 [a compilation]

Pra karoti iti Prakrti, that is Prakrti means the force creating objects. It is on account of Prakrti alone that the existence of humans and animals, of plants and matter is appreciated within the eternal, infinite and perfect Brahma. In other words, the Cosmic Force responsible for the creation of this world abounding in varieties and kinds is called Prakrti.

Puruśa is only consciousness and in absence of the creative force, it has no manifestation. The presence of this cosmic force or Prakrti is indispensable everywhere within the bounds of the creation, i.e., for creation, sustenance and destruction. The word Prakrti is not equivalent to the word nature of the English language. As a matter of fact, nature is the property or Dharma of Prakrti. Whatever Prakrti does is commonly known as nature.

Puruśa is only Consciousness, Puruśa is the all-knowing entity and the entity that witnesses whatever Prakrti does. Prakrti is unmanifested where Consciousness or Puruśa is dominant – the creative force in that state remains suspended within the scope of Consciousness.

Prakrti comprises a set of three attributes. It is significant that she has not been termed an aggregate of the three attributes, since Prakrti is the term meant to connote all the three attributes together or a state combining them all. These three attributes are termed Sattva or sentient, Rajah or mutative, and Tamah or static according to the manifestations.

Now, the question arises as to what does the word “attribute” signify? Does attribute or guńa connote the word “quality?” No, it does not. The plain philosophic meaning of “guńa” is a binding string – a string used to bind some objects. Here, “guńa” connotes the Cosmic Force whereby the Universal Consciousness is bound to various shapes or ideas. In English the word “tendency” may also be used to express the spirit of “guńa”.

Where Prakrti is dormant there is no knowledge of the “I” feeling as the object of Consciousness, neither is there any mental vibration. Wherever the consciousness is influenced or bound by Prakrti’s sattvaguńa, the sense of “I” feeling, or “I am”, is created. By the property or dharma of sattvaguńa the universal Cosmic Consciousness becomes circumscribed or shaped into the knowledge of existence of the “I” feeling. When the Consciousness becomes bound by name and form, philosophically referred to as Mahattattva, it naturally appears to be different from its original standard.

Ordinarily, none of the guńas of the active Prakrti occurs singly. Wherever sattvaguńa occurs the possibility of the occurrence of rajah and tamah cannot be excluded. This is further clarified hereafter.

The ultimate resultant stage or the static state is the characteristic of tamoguńa. The performance of an act must precede its result. This performance of an act or activity is the property of rajoguńa. Hence, rajoguńa must inevitably exist wherever there is tamoguńa. For the performance of the act the sense of “I” feeling, feeling of existence, must exist, otherwise who will perform the act in the absence of the “I”? Previously I said that the characteristic of sattvaguńa is to impart the knowledge of existence. Similarly, wherever rajoguńa exists, sattvaguńa must be there. Wherever sattvaguńa exists, the possibility of co-existence of rajoguńa or tamoguńa is there whether they manifest themselves or not. Furthermore, wherever tamoguńa exists, sattvaguńa and rajoguńa must also invariably co-exist. Wherever there is rajoguńa, sattvaguńa must also be there.

The characteristics of sattvaguńa are knowledge of existence, and imparting happiness and a sense of relief. rajoguńa is characterized by action designed to keep the “I” busy with some act, and the characteristic of tamoguńa is to get the result or to enjoy the resultant shape.

It is important to note that sattvaguńa does not denote inactivity since inactivity is the result of tamaguńa. Inactivity means the tranquillity of death, not the sobriety of knowledge. In every matter of the world, there is an incessant struggle going on between rajoguńa and tamoguńa. So long as rajoguńa prevails, there is the graceful lustre of sattvaguńa. Look at a bud. So long as it is blossoming, you will find that it is gradually blooming and the victory of rajoguńa in the struggle with tamoguńa is manifested in the graceful lustre of sattvaguńa. But when the force of rajoguńa is spent, then [[tamoguńa predominates every moment. The flower gradually withers and fades, the glow of sattva wanes and eventually , the all-devouring hunger of]] tamoguńa transforms it into a state of crudeness, that is to say, it dies. In transformation from a sprout to a blade and from a blade to a leaf and then to autumn defoliation, from infancy into youth and from youth declining to old age the struggle between rajoguńa and tamoguńa is uniquely manifested. This is the struggle of the creator and the destroyer, of Hari and Hara.

The mind is formed due to the influence of Prakrti over Puruśa. The characteristic of the mind is to think. When the mind goes from subtleness to crudeness and gets engrossed in material objects, the process is termed mental detraction or saiṋcara kriyá. When the mind passes from material objects to subtleness it merges into the Cosmic “I” feeling and the process is termed mental attraction or pratisaiṋcara. Saiṋcara is principally guided by tamoguńa and pratisaiṋcara by sattvguńa. Saiṋcara tends to create static feelings while pratisaiṋcara promotes cosmic feelings.

But the Cosmic Consciousness unaffected by the detraction and attraction (saiṋcara and practisaiṋcara) processes from the nucleus of the cycle of thought-waves is the knower “I” ((Átman). This cycle of thought-wave is His object, in other words, it is He alone who is thinking. This world of varieties or paiṋcabhúta is the expression of the stage of maximum detraction of the Cosmic Mind formed by the influence of Prakrti over Cosmic Consciousness, Puruśa is Nirguńa where the attraction and detraction processes do not go on making Puruśa as the nucleus. Those who call Prakrti delusion or illusion are mistaken. If Prakrti is an illusion, how do perceptions occur? The imagined object may be unreal but the fact that imagination has been done is real.

Ya eko jálavániishata iishaniibhih
Sarvánalokániishata iishaniibhih.
Ya evaeka udbhave sambhave ca
Ya etadviduramrtáste bhavanti.

Behind this world’s creation, there is a cosmic magician who has created the universe and also controls it. In fact, whatever has been or shall be created is He and He alone. Those who have realized this truth attain blessedness.

Eko hi rudro na dvitiiyáya tasthúrya
Imánllokániishata iishaniibhih.
Pratyaḿjanáḿtit́hate saḿcukopántakakále
Saḿsrjya vishvá bhuvanáni gopáh.

“There is only the Supreme Brahma and no other entity. He controls this perceptible world through His Prakrti and at the time of universal annihilation, the entire creation merges in Him. He is concealing Himself in His own created universe.”

The all-knowing entity is called imperishable Consciousness or Akśara-Puruśa because He has not been degraded from His original. He is undecaying and infallible. During the detraction and attraction processes that part of Puruśa which is transformed is known as Kśar Puruśa or the perishable entity. Kśar Puruśa is transformed when it becomes the object of the knowing entity or mind which is called Jiṋátá Puruśa. If we consider the unit consciousness imperishable and the unit mind perishable, then Saguńa Brahma will have to be regarded as collectively perishable and collectively imperishable. It is only the creation of the rollicksome Prakrti behind transformation of the collective mind into unit and behind the unit consciousness as the knowing entity of the unit in its totality.

Sarvarúpamayii devii sarvaḿ devii mayaḿjagat,
Tato’ham vishvarúpáḿ táḿ namámi Parameshvariim.

–Márkańdeya Puráńa

“This Universe is in the form of Devii or Prakrti alone. Whatever is visible in the universe is composed of Devii. I bow down to the Devii assuming the image of the universe, the Mother of the universe.”

The question may arise, how was this Prakrti created? Prakrti is the creator of the mind, that is to say, the mind has been formed by the influence of Prakrti over Puruśa. The mind has the property to have the knowledge of time, and there can be no comprehension of time without mind. The mind, which measures and creates time has been created by Prakrti alone, and hence is beyond and above the ambit of time. She is eternal and unborn.

Ajámekáḿ lohitashukla Krśnáḿ
Bahviih prajáh srjamáḿáḿ svarúpám.
Ajohyeko juśamánonuśhete
Jahátyeńáḿ bluktabhogámajo’nyah (Shruti).

Prakrti herself is unborn. Prakrti, the all-creative and constructive force has no progenitor. She is composed of three colours – red, white, and black. Sattvaguńa is white, rajoguńa is red and tamoguńa is black. In the human body these colours come into play according to different varieties of tendencies. The colour of a person is according to his or her tendency. It should be remembered that the colour pertains to the mind and not to the physical body. This natural classification has no connection with the caste system founded in ancient times by those interested in privilege or prestige on the basis of being born into particular families. It has already been said that the attraction towards Brahma or pratisaiṋcara is chiefly predominated by sattvaguńa and the detraction from Brahma or saiṋcara is predominated by tamoguńa. The attraction process leads a living being to the realization of its self and ultimately merges the mahattattva of the unit mind into the Mahattattva of the universal mind. It is for this reason that persons endowed with introversive vision advance unobstructed towards the realization of Self and take the shelter of sattvaguńa. In the initial phase they find that their mental horizon becomes increasingly radiant with dispassion and a resplendent flood of light. This internal purity becomes apparent in their external activities also. Hence, people with sáttvika propensities cannot conceal themselves. Similarly, persons of rájasika and támasika propensities cannot conceal themselves from the common people. When a person of rájasika propensity inclines towards tamah, the former’s characteristic blood red colour deepens and becomes dark. Similarly, when a person of rájasika tendency inclines towards sattva the same redness changes into refulgent white.

In Nirguńa Brahma, which is the sublimest attainment of Sádhaná, Prakrti remains dormant. Hence, Nirguńa Brahma is without characteristics and those who aspire in that direction should also discard all attributes both external and internal. It is for this reason that the followers of Ananda Marga have no caste. They do not acknowledge the baneful and delusory classifications created by society. Those classifications, either directly or indirectly, contribute to propagation of the tamoguńa attribute which then speeds unhampered in the innermost recesses of the heart.

Varńáshramábhimánena shrutidásye bhavennarah
Varńáshramvihiinashca vartate shrutimúdrańi.

Caste vanity makes human beings slaves of the scriptures and they become dominated by the three guńas. It is only the renouncers of caste who attain the sublimest position, above the scope of the scriptures.

O children of Ánanda Márga, you have to rise above the caste-differentiations and attain a state beyond the attributes. You must not aspire to be the white-coloured vipra, the blood-red-coloured Kśatriya, the blood-and-black-coloured, i.e., yellow-coloured vaeshya or the dark-coloured shúdra. You have to rise above all these. To attain the state beyond the attributes, you have to meditate on Puruśa, reflect on your universality and know your original form. In the beginning, you have to become the white-coloured vipra. Then you will have to shake off the vipra feeling and finally merge into the Cosmic Consciousness which is free from all colours.

Daevii hyeśá guńamayii mama Máyá duratyayá;
Mámeva ye prapadyante Máyámetáḿ taranti te.⁽¹⁾

“My divine Máyá, the Supreme Máyá or Cosmic Force composed of three attributes – ordinarily it is very difficult to transcend these attributes; however, those who merge themselves in Me or take refuge in Me can transcend Prakrti.”

When He draws the universe by His act of attraction towards Himself i.e., pratisaiṋcara, Brahma causes the emancipation of the living beings. It is evident that He does this with the aid of Prakrti through sattvaguńa. Hence, the fact that Prakrti contributes to emancipation is an admitted truth. Nonetheless, living beings have to devote themselves to Puruśa rather than to Prakrti, in as much as they have to establish themselves in Cosmic Consciousness throughout eternity and acquire the Nirguńa state. Their ultimate goal is the blissful Cosmic Consciousness, which is above the influence of Prakrti, imperishable and irreducible. The living being who is under the bondage of Prakrti cannot attain that state. For this reason the tantra sáhdhaka implores:

Tvaḿ Vaesńavii shaktiranataviiroyá
Vishvasya bijam paramási máyá
Sammohitaḿ devii samstametad
Tvam vae prasanná bhúvi muktihetuh.

“O Prakrti, thou art never-ending. Viśnumáyá, thou art the seed of the universe, thou art the cause of the universe, thou art the supreme máyá and the supreme cosmic force, thou hast hypnotized the creation and kept it under the clutches of the páshas and ripu’s. The gate of emancipation opens only when thou art merciful.”

This is why I said earlier that spiritual aspiration is to be directed to the Cosmic Consciousness, rather than to Prakrti. To aspire towards Prakrti inclines one towards crudeness. Selfish efforts in pursuit of mean “I”-ness imperceptibly tightens the páshas.

There is no balance of forces in manifested Prakrti. The incessant struggle between creation and destruction leads to the creation of generative forces, and the skeleton of destruction is being permeated with the vibration of new lives. It is not proper to consider Prakrti the enemy of humanity. By properly employing the three attributes, humans can come to know virtue, truth and perfection. They can elevate their mental horizons with the aid of the sattvaguńa of Prakrti, which operates in the attraction process of Brahma. Is it not true that Prakrti is benevolent? To find fault with Prakrti without following spiritual practices betrays inactivity which should not be supported.

Are Prakrti and Puruśa two independent entities? No, certainly not. To make these concepts intelligible in a philosophical discourse such as this the two terms are employed separately. However, in reality they are not only inseparably related but are interdependent just like milk and its whiteness or like fire and its consuming power.

In the course of sádhaná, when the aspirant finds Prakrti receding into Puruśa, then he or she comes to himself or herself. So long as the aspirant entertains any distinction between Puruśa and Prakrti and consequently between Brahma and self, he or she tries in vain to attain bliss and becomes more and more entangled in the web of saḿskáras.

Satyaloke Nirákárá mahájyotisvarúpińii
Máyaccháditátmánaḿ canakákararúpińii
Máyábalkalaḿ saḿtyajya dvidhábhinnáyadommukhii
Shivashaktivibhágena jáyate srśtikalpaná.

–Tantra

So long as the gram does not germinate, the two internal components appear as one whole, but as the creative germ sprouts, the two halves separate. Similarly the mystery of Puruśa and Prakrti is evident in this diverse universe. [[The more you go ahead in your sadhana of Puruśa,]] the more you will observe that in the surrendered state, the Cosmic Force gets merged in you. In the state of kaevalya (oneness) the two entities are not distinctly or separately available.

Tvameko dvitvamápanno Shivashaktivibhágashah.

“In fact thou are one and only one. Thou art being manifest in these two objects.”

This crude and subtle universe has originated from the thought-waves of the universal mind, which itself was created by the Prakrti of the universal Puruśa. The nucleus of these thought-waves is the universal, undecaying Consciousness, the central source of all enlightenment. This consciousness has taken His thought-wave as the object of His mind. However, because there is nothing outside His infinite and limitless form, Prakrti cannot endow him with any organs (indrya), nor can she set any limit of time, space and person. For the One beyond whom there is nothing, the question of receiving or generating tammátras (waves) does not arise.

Apánipádo javano grahiitá
Pashyatyacakśuh sa shrńotyakarńah,
Sa vetti vedyaḿna ca tasyásti vettá
Tamáhuragryaḿ puruśaḿ mahántam.

–Shruti

Shrotrasya shortram manaso mano
Yad vácá hi vácy sa u práńasya práńah,
Cakśuśashcakśuratimucya dhiiráh
Pretyaśmánllokádamrtáh bhavanti.

–Shruti

Yanmanasána manute yenáhurmano mataḿ
Tadeva Brahma taḿ viddhi nedam yadidamupásate

–Shruti

Yaccakśusá na pashyati yena cakśúḿsi pashyati
Tadeva Brahma taḿ viddhi nedam yadidamupasate.

–Shruti

With the help of Prakrti’s sattvaguńa, the aspirant can gain access into the universal, imperishable consciousness. When his or her mind merges in universal mind, this state is called “savikalpa samádhi”. According to natural principles, if the aspirant takes something limited and perishable as the object of his or her attainment and adopts it as the goal of their life, they unconsciously proceed toward tamoguńa – toward crudeness, and eventually towards animality. Tamoguńa alone is crudeness, and rajoguńa can be called dynamism, and sattvaguńa the harmonious enlightenment.

It has been said above that ordinarily all the three attributes operate together in everything, although in varying proportions. Those things where sattvaguńa predominates are called “sattvika”, those where rajoguńa dominates are called “rájasika”, and those where tamoguńa is dominate are called “támasika”. Irrespective of which attribute predominates in a particular object, the different living beings take that same object in different lights according to the differences in place and time. For instance, the same aspect of the world in the same circumstances is pleasing to some, displeasing to others and indifferent to the rest.

Suppose a person endowed with sattvaguńa is employed by the state as a judge or magistrate, then he/she is a sattvika person and loved by the peace-loving citizens. For persons of wicked nature he/she is undesirable and therefore unpopular. And the same employee is rajoguńii for the people outside his/her jurisdiction and is therefore, looked upon with indifference. A beautiful woman is the beloved of her husband, indifferent for others and undesirable for a co-wife.

A sattvaguńii person always finds sattvaguńa in everything. Similarly, a rajoguńii finds rajoguńah, and a tamoguńii finds tamoguńa. On visiting Káshi a righteous person shall associate with the sages and saints on the bank of the Ganges and will find Káshi to be the most sacred place. A tourist will go round the city and find it a city like all others, while a cheat will find this city a proper place for his operations. The same city is visualised in three different ways by three persons according to their respective temperaments.

You must constantly bear in mind that you have to advance internally by fighting against the tamoguńii crudeness with the aid of sattvaguńa. To constantly advance, you must keep yourself aloof from the forces of mental distraction, because these distraction-forces will throw you out towards the tumult of crudeness.

Átmasthitam Shivaḿ tyaktvá vahisthaḿ yah samarcayet;
Hastasthaḿ pińd́amutsrjya bhramate jiivitáshayá.

–Shiva Saḿhitá

Idaḿ tiirthamidaḿ tiirthaḿ bhramanti támasá janáh;
Átmatiirthaḿ na jánanti kathaḿ mokśo baráńane.

–Tantra

Do not be extroversial, do not go ahead towards your own destruction since once you have fallen into the grip of crudeness it is well-nigh impossible to get released from it. The abyss shall devour you and you, shall miss the pole star of your life. The idolators inadvertently adore tamoguńa. Brahma is omnipresent and shines forth in the interior and exterior of living beings. The idolators forget Brahma and mistake a small external image as the adored object of their life. Their mind catches the shade of that image, and they hear hallucinatory voices according to their saḿskáras and mistakenly consider that they have attained their goal.

The devotees of idols gradually deteriorate both mentally and physically to tamah. They become incapable of tolerating any progressive ideal. Both the active propensity of rajoguńa and the pure knowledge of sattvaguńa are intolerable to them. They wish to set back the hands of the clock, and this love for tradition is but a sign of their crudeness. Vyásadeva, the author of Puráńas has written:

Rápam rúpavivarjiitasya bhavato yadhyánena kalpitaḿ
Stutyánirvacaniiyatákhiloguro dúriikrtá yammayá.
Vyápiitvam ca nirákrtaḿ bhagavato yat tiirthayátrádiná
Kśantavyam jagadiisha tadvikalatádosatrayaḿmatkrtaḿ.

“Thou hast no form. I have attempted to reduce Thee by giving Thee a form. By propagating the importance of holy lands, I tried to limit Thy all-pervasiveness. Through prayers I have tried to limit in words Thy incomprehensiveness. O Lord, may you pardon these three lapses of mine cause by mental disquietitude.”

Prakrti infuses guńa into Puruśa and gives Him a form. This act of infusion of guńa causes vibration in the body of Puruśa, since wherever there is an action there is vibration. Hence, under the influence of Prakrti, the body of he Puruśa or the changeable self or Saguńa experiences constant vibrations. It is an external, unprecedented, supra-universal and stupefying vibration. Everyone knows that it is the difference of the wave lengths in the vibrations which generate the relative tanmátras or perception-waves, i.e. sound, touch, vision, taste and smell. The sense organs, or jiṋánendriyas, of the living being perceive the tammátras from the external world or Cosmic mind, and the unit mind expresses these tammátras with the help of the motor organs or karmendriyas. This variation in vibration is responsible for the generation of white colour by sattvaguńa, red colour by rajoguńa and dark colour by tamoguńa. The greater the degree of crudeness, the lesser is the force of vibration. It is for this reason that tamoguńa is coloured black. Black is no colour. In fact, the perception of black colour is due to the absence of all colours. White, on the other hand, is the combination of all colours. Where there is perfect enlightenment, the white colour of sattvaguńa is most fully expressed. The subtlest tanmátra which is created by vibration is the sound tanmátra. Oṋḿkára is the sound tanmátra that is created by the universal cosmic mind. Concealed in the centre of this oṋḿkára is the seed of all the sounds of the universe. This sound originates from the universal, undecaying self and also merges in that self.

Hence the sages have clearly said that by concentrating their energies on this oṋḿkára, spiritual aspirants will surely attain the nucleus of this universe, the Supreme Cosmic Consciousness.

Prańava is another name for oṋḿkára. The word “prańava” signifies zealous devotion (pra-nu+al, “nu” means to worship).

Prańavo dhanuh sharohyátmá
Brahma tallakśyamucyate
Apramattena veddhavyaḿ
Sharavattanmayo bhavet.

This oṋḿkára is the seed of all the alphabets, and is the proclaimant and identifier of Brahma. For this reason, this is also called Shabda-Brahma. The Shruti says,

Sarve vedá yadpadamá mananti
Tapáḿsi sarváńi ca yadvadanti
Yadicchanto brahmacaraḿ caranti
Tattepadaḿ saḿgrahena vraviimyomityeta (Yajuh).

Etaddhyevákśaraḿ Brahma
Etadevákśaram paraḿ
Etadevákśaram jiṋátvá yo
Yadicchati tasya tat.

Etadálambanaḿ Shreet́hametadálambanaḿ param
Etadálambanaḿ jiṋatvá Brahmaloke mahiiyate.

O human beings, proceed ahead in the path of oṋḿkára towards subtleness. Do not run after the superficially pleasant mirage, dominated by tamoguńa. Establish yourself in sattvaguńa and then merge into Brahma. Reach the spot whence oṋḿkára has emerged. Awaken your dormant dynamism through sádhaná and devotion. Realize the mental elevation of divinity and merge this into the endless stream of divine mercy.

From distant ages past, you have been moving toward the Supreme State. You have suffered untold privations, and today you have the most favourable opportunity to become worthy human beings.

Footnotes

(1) Bhagavad Giitá. –Trans.

Chapter 7	Ananda Marga Ideology and Way of Life in a Nutshell Part 1 [a compilation]

The beginning and end of Dhármika Sádhaná hinges on only one point, and that is the purity and sanctity of the base. The base alone is solely responsible for the privations and afflictions of humankind. If the base is firm, privations are not privations and afflictions are not afflictions.

Ádhára (base): A base is indispensable for every finite object. It is on account of the base that one object is distinguishable from others.

No two living beings have an identical base. Every living being carves out for its existence a distinct base from the Universal Cosmic Self, according to its Saḿskáras. The root “ci” with the suffix “ghaiṋ” makes the word “káya” which signifies selection. From the mental body of the Supreme Brahma the living being carves out its base. The living is the mánas putra or mental child of the Supreme Brahma. The mental body of the Supreme Brahma is created as a result of the domination of Prakrti over the Supreme Puruśa. The physical body of the living being is a creation of Prakrti and is bound to abide by the laws of Prakrti.

The Infinite does not require a physical body, and has only a mental body. Only that which is not infinite needs to be bound or limited. Prakrti is a combination of three distinct attributes namely, Sattva, Rajah, and Tamah. It is on account of the influence of these attributes that Puruśa realizes respectively “I am”, “I do,” and “I am the object.” If only one of these three attributes of Prakrti is influencing Puruśa, then there can be no change at all. The fact that Puruśa is constantly changing is evidence that not only one but all the three guńas are operating throughout the universe.

(1) Bhúrloka – Crudeness is dominant everywhere in the páiṋcabhaotika world and the influence of Tamoguńa is the strongest. In both the physical and the subtle body, all three of the guńas or attributes of Prakrti undoubtedly exist. Brahma has only a mental body and this Páiṋcabhaotika world has been created as the crudest manifestation of this mental or subtle body. In every case not one but all these attributes occur, although in varying magnitude. The physical world is characterized by crudeness. Tamoguńa is dominant, Rajah is ordinary and Sattva is recessive. In Saḿskrta this crudest manifestation of Brahma is called bhúrloka.

Of the seven strata, the greatest crudeness exists in Bhúrloka. The next stratum or Bhuvarloka is less crude than Bhúrloka. Tamoguńa is dominant, Rajoguńa is negligible and Sattvaguńa is ordinary.

It is the mind which works in conception, concentration and meditation, as well as in distinction of high and low.

Mano Karoti Karmáńi

(2) Bhuvarloka: Is the stratum of the mind engaged in the working of the physical body. All the tendencies like appetite, avarice, sleep, indolence, are related to the physical body. The vibrations or pulsations of these potentialities take place in the Bhuvarloka.

It is from this stratum that the crudest aspect of the mind is created and this is called Káma-Deha or Kámamaya Kośa. Just as Brahma has no physical body, there is no Kámamaya body capable of performing of the functions of the physical body. However from the crudest mental manifestation of the mind of Brahma comes the creation of Bhuvarloka as the stage which precedes the creation of Bhúrloka. Through the Bhuvarloka Brahma enjoys internally the Páiṋcabhaotika world which He has mentally created.

(3) Svarloka: It is Svarloka which is called the Manomaya world and it is in this stratum that a person experiences pleasure and pain. In Saḿskrta, heaven or Svarga and Svarloka are synonymous. Pleasure-seeking persons perform righteous deeds motivated by the desire to attain heaven after relinquishing the mortal body. Saḿskáras exist in the very Manomaya world or Manomaya-kośa which is also known as the pure mental sphere. Rajoguńa exists in minor degrees and Saḿskára is generated in the Svarloka. It is the popular belief amongst the Christians, the Mohammedans, the Jains and the ritualistic Hindus that the fruits of virtuous deeds are enjoyed in svarloka or heaven.

(4) Maharloka: Another name for Maharloka in Saḿskrta is Atimánas Loka which means the supramental sphere. Here, Rajoguńa is conspicuous, Sattvaguńa is less conspicuous and Tamoguńa is insignificant. It is in this stratum that saḿskáras first pulsate. The human mind is propelled by its Saḿskáras to undergo the reactions of its actions. The first vibration of the collection of Saḿskáras is created in this sphere. Suppose a person has to visit a cholera-stricken place. Before going there someone whispers to them that he too will contract cholera. On his going there, it happened that he or she actually got cholera. This is the function of the Atimánasa sphere. The first yearnings for Sádhaná, or the initial throbbings of strong desire also take place in this sphere. In the very sphere, the inspiration of the soul first becomes active. For this reason the potentialities of Sádhaná and the classifications for different persons germinate in this sphere.

(5) Janarloka or Subliminal stratum: This is called Vijiṋánamaya. True knowledge, wisdom and renunciation dominate in this sphere. These attributes are sometimes conspicuous even in pleasure-seeking persons, but there are obstacles on the way due to the influence of Bhúh. Bhuvah, etc. In this Janarloka, Sattvaguńa is most conspicuous, Tamoguńa is less conspicuous, and Rajoguńa is insignificant.

(6) Tapar Loka: This is called the Hirańmaya Loka. In the Hirańmaya Loka, Sattvaguńa is the most conspicuous, Rajoguńa is less conspicuous and Tamoguńa least conspicuous. Knowledge is in unmanifested state. Even the “I” feeling is not clearly manifest but it exists in latent state. There are no English equivalents for the names of the spheres above the Janarloka.

(7) Satya Loka: The three guńas are present but they are not manifest. Here Puruśa is dominant. Puruśa alone is manifest in this sphere. Satyaloka is the state of Nirguńa Brahma. In the manifested universe, there are seven regions. Except the Satyaloka the other six spheres are refulgent on account of the variation in the proportions of the Guńas.

Every living being needs a base. In the absence of a base, they merge into the ocean of the cosmos. Suppose, there is a cup of water in a pond. So long as the cup exists the water in the cup also exists. But if the cup is removed, the water in the cup will merge with that of the pond. The base of that water is the cup. It is only when the cup is removed that the water it contains merges with that of the pond. Similarly, the soul merges into Brahma when there is no base to embody it.

(1) Annamaya Kośa: Even after the annihilation of the base from the Átmán, the Saḿskára does not separate from the Átman or unit soul. How does this phenomenon occur? Hirańmaya Loka is the subtlest body of the human being. The living being carves out a physical body for itself from the Bhúrloka i.e. where Tamoguńa is present dominant Rajoguńa is ordinary and sattvaguńa is negligible.

Another name for this in Saḿskrta is Annamaya Kośa. This body is formed through food.

(2) Kámamaya Kośa: The mind works behind the body. The mind is formed by Kámamaya Kośa which is known as the crude mental body. Here Tamoguńa is dominant, Sattvaguńa is intermediate and Rajoguńa is insignificant.

(3) Manomaya Kośa: The force behind the Kámamaya body, that is, the crude mental body, is the Svarloka the mental sphere of the Supreme Brahma. Above the Kámamaya body there is an ordinary mind which is created by the Manomaya Kośa. In Manomaya Kośa, Rajoguńa is dominant, Tamoguńa is ordinary and Sattvaguńa is insignificant. The force behind the mind is Atimánas body or shell which has been created by the Maharloka. Here Rajoguńa is dominant, Sattvaguńa is ordinary, Tamoguńa is insignificant. A Kośa, literally shell, means a body. The four spheres comprehend the four shells.

(4) Vijiṋánamaya Kośa: It is in this sphere that Saḿskáras exist. Sattvaguńa is dominant, Tamoguńa is ordinary and Rajoguńa is insignificant. This mental sphere is known as the Vijiṋánamaya Kośa and this sphere is the Janarloka of Brahma.

(5) Hirańmaya Kośa: This sphere is known as the Taparloka. Here Sattvaguńa is dominant, Rajoguńa is ordinary and Tamoguńa is insignificant. The meaning of the word Hirańmaya is gold or golden.

Satyaloka is that state where nothing other than the all-pervading absolute truth is available. There is no idea of dualism generated by crudeness or as an outcome of degeneration. The soul in its subtlest form of body remains in that life-giving sphere of eternal Satyaloka. Its position is above Hirańmaya Kośa.

Hirańmaye pare kośe virajaḿ Brahma niskalaḿ
Tacchubharaḿ jyotiśaḿ jyotiśtad yadátmavidorviduh

On account of the influence of Prakrti, the same Brahma contains all the seven spheres. That is, only for the manifestation of the seven fold spheres has Mahattattva etc. been created. It is from the Páiṋcabhaotika elements, the crudest manifestation of the mental body of Brahma, that the Jiivátman carves out its physical páiṋcabhaotika body or Annamaya kośa, in accordance with its Saḿskáras. With the aid of the Annamaya kośa or the physical organs, the Jiivátman seeks pleasure from the objects of the exterior world. In reality, there is all around a single undivided entity. The difference between a unit soul or Jiivátmán and the universal soul or Paramátmán is radically connotative. With the connotation universal Mahat or universal Aham, He is the Supreme Brahma. He also becomes a unit soul as composed by the Páiṋcabhaotika body acquired in accordance with the Saḿskáras.

Tayorvirodho’yaḿ upádhi kalpito
Na vástvah kashchidupádhireśah.
Iishádyamáyá mahadádikárańaḿ
Jiivasya káryaḿ shrńu paiṋcakośam

Sádhaná teaches elimination of this connotative difference.

Etávupádhipara Jiivayostayo samyag nirásena para na jiivo
Rájyaḿ Narendrasya bhat́asya khet́akastayorapohena bhat́o na rájá.

The person who may be called a king by virtue of his royal insignia may be called a wrestler if he holds a cudgel. For instance, Vishvanath will be known to be a king if he is decorated with royal insignia, whereas he will be called a wrestler if he holds a cudgel. But Vishvanath remains the same Vishvanath on withdrawing the royal insignia and the cudgel. Likewise the difference between Jiiva and Paramátman is on account of the difference in connotation. On eliminating the connotative difference from the unit it merges into Brahma.

Where there is no connotative distinction, there is Satya and that is the true recognition. This is the role of Sádhaná, to establish Satya by revealing that which is untrue. The Lokas and the Kośas are all degenerations, not the absolute truth.

Difference or Distinction between Truth and Fiction

Satya is immutable. If it mutates it is no longer Satya. Satya is that which does not vary. It remains in one unaltered state in all times – past, present and future. Because of its immutable characteristic in all times – past, present and future – it is [[not]] only beyond the bound of time (Kálátiita) but also beyond the bounds of space (Deshátiita) and beyond the bound of form(s). It is beyond the bound of time, space and form. It has no differences even in the different parts of its own Being. Even one portion does not differ from another. Brahma or Satya is an indivisible, uninterruptible and immutable entity. Satya knows no difference. Then can there be any difference between Him and external objects? No, there can be no difference within or without. Nothing can exist beyond Him. That which is indivisible is infinite. Hence anything identical with Him shall also be contained within Him.

Satya knows no difference whether of the same species (Svajátiiya) or of other species (Vijátiiya) or different parts of the same body (Svagata). If the mango tree were Supreme Truth or Satya, then other species of trees would be outside the realm of Satya Hence the mango tree cannot be the Supreme Truth, since it differs from other species of mango (Vijátiiya Bheda) e.g. Bambaii, Kishanbhoga, etc. Hence it is not the Supreme Truth. It is relative or untruth.

Relative truth or Ápekśika Satya or untruth is dependent on time, place and form. The moon appears like a metal plate from a distance, but, as somebody advances towards it, it appears to grow bigger. Then how big is it? Largeness and smallness are governed by space. Hence, it is not the Supreme Truth, it is relative truth. The nearest route from Bhagalpur to Monghyr would be westward but one can reach Monghyr even if one goes eastward, round the circumference of the earth. The distance thus solely depends on space. How then can it be called the Supreme Truth? A man suffering from jaundice will find the colour yellow in whatever he sees, normal persons will see the same things in their real colour. This is dependent on the person and consequently is not the Truth.

It has been observed that place and form are not the Supreme Truth. Now, let us consider the time factor. To what extent can a historical event be called true? Suppose the Mahábhárata was fought 3253 years ago. Now, it is a fact that we see things through the aid of light. The stars in the skies became visible to you only when their light falls on the ball of your eyes. Suppose the light-waves of the Mahábhárata age will take another eight hundred years to reach a certain star. At this period if you look at the earth with the help of a telescope what will you see?

You will see that the Mahábhárata has not yet been fought there and that it will not take place for another eight hundred years. What is past for one is present for another and future for a third. All these are relative truths. The same may be said with respect to sound as well. If someone speaks aloud, a normal person will feel that he or she is shouting while a deaf person will say that he or she is speaking very softly.

Each of the spheres, namely, Atimánas, Vijiṋánamaya and Hirańmaya is respectively one beyond the other. Satya is beyond even the last. When one is established in Satya, only then can one become the knower of the past, present and future and ultimately of truth itself. For such a person there is no disharmony anywhere. Of course it is difficult to establish oneself in the Cosmic Consciousness, but once having been established in Brahma, a person get extricated from all disharmony. Human beings can come to know the past, present and future by annihilating the mind through spiritual practices. The mind must be annihilated because it is a relative truth which prevents human beings from knowing the absolute truth.

Where there is action, there is motion. Time or Kála is the mental measurement of the dynamism in action. Where there is no action there is neither mind nor time. If you are unconscious, then you will not be aware of the lapse of those three hours. Action and mind are relative truth and consequently time is also a relative truth. Time is dependent on space and person and space and form are dependent on time. It is incorrect to say that time is eternity without end and without break or limit. Time cannot exist without space and person.

Human beings derive or try to derive pleasure from objects, great and small, but they cannot get eternal Bliss from a relative truth. It is for this reason that sages devote themselves to the entity free from the bondage of time. Body and mind are not free from the bondage of time; so it is foolishness to pursue them. It is, of course, proper to take care of them but they are not to be the objects of devotion. One has to practise Sádhaná to establish oneself in the entity which is free from bondage of time.

Chapter 8	Ananda Marga Ideology and Way of Life in a Nutshell Part 1 [a compilation]

The creation of the Universe is sustained by actions or Karma. Where there is expression, there is invariably vibration and behind the vibration there is action. Where the active capacity is dormant, motionless or quiescent, there are no waves, and there is no expanding evolution of life and spirit. Under these circumstances the Cosmic consciousness is lying in blessedness as if it were a tranquil, serene and boundless ocean. When the surface of this ocean is agitated by a gust of wind, surging waves are created. Hence, when the unmanifested Cosmic Consciousness is tossed by Prakrti, the refulgence of expression begins. This Universe, full of fleeting shows and wonders, is the crude manifestation of Cosmic Consciousness. This crudeness results from the domination of Prakrti over Puruśa.

In situations where Cosmic Consciousness is less intense, the influence of Prakrti is proportionately more pronounced. The bondage of Prakrti on finite objects is much greater than the bondage of Prakrti is in the limitless field of activities of Universal Puruśa, otherwise called Saguńa Brahma. What, after all, is a piece of stone? It is a finite manifestation of Puruśa where tamoguńa is extremely dominant and as a result of this, the Consciousness in the shape of Puruśa appears crude. Prudent people will consider Puruśa dominated by tamah as crude or Jad́a.

Names are assigned to different objects according to the variation in the degree of crudeness of consciousness. Every object in this perceptible world is pervaded by tamoguńa for the simple reason that nothing is free from the bondage of Prakrti. Why are human beings said to be the highest creature? It is because the Consciousness of human beings is very highly developed. Humanas desire to attain happiness from within the subtle entity rather than from the crude objects. This insatiable hunger leads human beings towards divine happiness. In those unit beings where the consciousness is moderately developed, that is to say, where the entire consciousness has not been overpowered by crudeness, there is the endeavour for self-evolution and for achieving happiness. The strong display of rajoguńa in Prakrti is an outcome of this effort.

For the sake of self-preservation, one cannot remain in the state of inaction, because inaction is indicative of death, not of life. Now, the question may arise that since every entity is composed of the three guńas does not the dead body also contain them? All the signs of what is called crudeness exist in the dead body; tamoguńa predominates while sattva and rajah are only indistinctly expressed. Therefore, there is no propensity for action and far less the capability for action. Thus we arrive at the conclusion that everything existent is pervaded by the three guńas, but in accordance with the variation of their proportion, Prakrti is dynamic in certain situations and inert in others.

According to both Science and Philosophy, every action has a reaction which is co-existent with the original action, whether the action be a physical one or only a psychic vibration. For example, suppose you have stolen something with your own hands. In this instance there is no doubt that you have committed an act of theft. But supposing that for fear of public scandal or state punishment, you only conceived of the theft but did not carry it out. Alternatively you arranged for the theft to be committed by another person. Are you not still committing this theft from behind the scene? If you think that you will not reap the consequences for a theft committed mentally, you are wrong.

This potentiality of reaction or Saḿskára that you get through physical or mental action, has to be endured by some other act inevitably. But when you perform one act which is reaping the consequence of a previous act, you are not acting independently. In such a case you act mechanically, propelled by the reaction of the previous act, and you may be obliged to do some undesirable acts that bring to you disgrace, accusation and affliction. You upbraid yourself and regret at leisure for it. It is as if your hands and feet are fettered and you are unable to avoid such actions.

So long as you consider your identity separate from Supreme Brahma and so long as you are engrossed with the individual “I”, you will have to continue to perform actions and inevitably earn their reactions, which in potential form are known as Saḿskáras. In order that these seeds of reaction can germinate, you will have to select a new physical form. In other words, you will have to subject yourself to the cycle of birth and death in this revolution of Karma, like the oil-mill bullocks. Both Mokśa and Mukti (emancipation and liberation) will remain remote from you, beyond your access. If you make your mean ego the object of your Átman, your actions will be a source of your enjoyment but not of your salvation.

Ásana máre kyá huyá, yo gayii na mankii ásh;
Jyoṋ teliká boyelko, gharhii kosh pacásh

Does not the oil-mill bullock move on? It keeps going around in circles all the day. But though it may walk more than fifty miles, it does not advance in the least, since it is tied to the pillar of the oil-expressor. Likewise, those working with the Unit “I” as their object are similar to the bullock of the oil-expelling machine.

Yávanna kśiiyate karma shubhaḿcáshubhameva ca
távanna jáyate mokśo nrńáḿ kalpashataerapi
Yathá laohamayaeh páshaeh páshaeh svarńanmayaerapi
tathá baddho bhavejjiivo karmábhishcáshubhaeshubhaeh

–Tantra

In other words, until the actions, whether good or bad are annihilated, human beings cannot attain salvation or Mokśa. Can the gold chain be looser and less torturing than the iron chain to someone in bondage? Similarly, the bondage of bad actions is exactly as tight as the bondage of good actions.

Nábhuktaḿ kśiiyate karma kalpakot́ishataerapi
Avashyameva bhoktavyaḿ krtaḿ karma shubháshubham

Therefore, for salvation or emancipation, it is necessary to be liberated from the bondage of Saḿskáras. The question is, how to attain salvation? When it is essential to act for maintaining one’s existence, how is it possible to avoid the cycle of action and reaction?

It is known from philosophic propositions that the attainment of Mukti (liberation) or Mokśa (salvation) is possible only through spiritual practices or sádhaná. It therefore follows that there is certainly some means to attain liberation from saḿskáras.

There are three processes for attaining freedom from the bondage of action: (1) relinquishing any desire for the fruits of action, or Phalákáḿkśá Tyága, (2) Abandoning the vanity of performing an act, or Kartrtvábhimána Tyága, and (3) surrendering all actions unto Brahma. All of these have to be followed in the individual life, but it must be kept in mind that they all have to be strictly observed. To be more explicit, these rules are the different aspects of one and the same process.

Relinquishing the Desire for the Fruits of Actions

Phalákáḿkśá Tyága: – A man performs each act with a particular objective or other in mind. No act can be accomplished without an objective. For example, someone is studying for an MA then their aim is to graduate? But if he or she only broods over the aim and does not strive to attain it, can they be successful? What is the significance of reflecting over or striving to achieve an aim? For instance, suppose a piece of iron is tossed upwards. The higher it will go, the more it will gain the force of coming down, and as soon as its force for going up is exhausted, it will come down with the same force as it went up. This is natural, an invariable law of Prakrti. Similarly, with every thought or deed the reactions in potentiality will inevitably have to be accumulated. As soon as any act is accomplished, the growth of the potentiality of reactions is stopped and this potential energy is invariably transformed into the reactions of the actions performed. Therefore, it has been said in the Giitá –

Karmańyevádhikáraste má phaleśu kadácana.

Human beings can only control their deeds but not the fruits thereof. When we have no command over the results of our actions, it is vain to brood over the attainment of certain objectives. There is no use in brooding. Is it not reasonable to keep on working only for the accomplishment of an act? To continue to work in this way is to relinquish the desire for the fruits of action or Phalákáḿkśa tyága.

Abandoning the Vanity of Performing an Act

Kartrtvábhimána Tyága: Ordinarily people perform actions with certain objective in view, but still there are many who perform actions not with a view to the result, but only for the sake of self-satisfaction or to feel elevated with vanity because they have done their duty. Suppose a particular person has donated one million rupees to a certain institution. However their mind is not at peace until they find the news of the donation published in the newspapers the following morning. All through the night he or she restlessly waits for the morning and then feels gratified to find the news of the donation in the newspapers.

Mere renunciation of the fruits of actions will not do. The vanity of having performed an act, for example the desire to see the news of gift published in the newspapers, all contributes to the formation of mental vibrations. Saḿskáras will continue to multiply as before.

Karmakleshavipákáshaeraparámrśt́ah Puruśa visheśo
iishvarah.

The term “Iishvara” means Puruśa uninfluenced by actions, afflictions, results or objectives.

For this reason one has to be actions-free in order to merge into “Iishvara”. But we have seen above that so long as Prakrti’s dominance prevails, it is not possible to be actions-free. By merely relinquishing the desire or pursuit of the fruits of action it is hard to get rid of the vanity of a doer, of the idea that “I do”, in so far as we cannot extricate ourselves from the objects of our actions or from the contemplation of accomplishment. To avoid these, one has to always contemplate that one is a machine and Brahma alone is the machine operator who gets the work done through this machine. But even this is not sufficient to eradicate the vanity of a doer. The reason is that one may believe that although a machine, yet he or she is he is superior to others having been selected by the machine operator for that particular action being performed at that point of time.

To avoid such thoughts, the belief has to be developed that Brahma is only served or chosen by Brahma. That is, Brahma inspires us to donate and again receives the same through others. It is simply by the grace of Brahma that we act and have the favourable opportunity of performing this act. It is possible to avoid the doer’s vanity or kartrtvábhimána tyága by developing this belief.

Surrendering all actions unto Brahma

However all is not over by renouncing the desire or abandoning the doer’s vanity. So long as Prakrti is active, rajoguńa is there, causing actions. Doing any act means being caught by the cycle of action and reaction. What is the way out? The only way is to surrender all actions to Brahma and to ideate that every action is performed by Brahma. Such actions will not be called our own. The actions have been performed by Brahma alone and their consequences, whether good or bad, will be borne by Brahma alone. In that case we have no separate identity.

Many people do not do anything out of fear of reactions, and they become indolent. But can they really become devoid of actions? Though they do not act externally, their heart and other organs continue to function. Moreover, inactivity or apparent inaction can never be commended. Those who have surrendered all actions unto Brahma have no reason to fear to act. It also keeps the mind completely engrossed in Brahma. Sannyása means surrendering the mind to the Supreme Object or Brahma. Those who have surrendered their mind to Brahma are the real Sannyásins.

In this connection, there is a befitting illustration in the Mahábhárata.

Draopadii inquired from Yudhisthira why he was undergoing the privations of exile in spite of his virtuous actions, while according to ordinary laws of nature he ought to be rolling in happiness. To this, Yudhisthira replied –

“Karmakari yeijan phalákáḿkśii hay;
Bańiker mata sei váńijya karay.
Phal lobhe karma kare, lubdha bali táre;
Lobhe punah punah paŕe narak dustare.
Ámi yáhá karma kari, phalákáḿkśii nai;
Samarpańa kari sarva Iishvarer t́háiṋ⁽¹⁾

[“Those who solicit the fruits of their actions are no better than merchants. He or she who acts for a gain is called a greedy person and acting under the influence of greed they are carried to the dark hell. I do not act for any fruit, rather I surrender all my actions unto Brahma.”]

It is invariably true that the separate identity of the soul is completely dissolved by totally submitting the mind to Brahma. As a consequence of this, human beings qualify for the attainment of liberation (Mukti) or salvation (Mokśa).

Footnotes

(1) Kashiramdas, Mahábhárata. –Trans.

Chapter 9	Ananda Marga Ideology and Way of Life in a Nutshell Part 1 [a compilation]

The object of the ordinary mind, be it external or internal, is the outcome of the five fundamental factors. In order to maintain its separate existence the mind has to stick to some object. Here an object means a place. Just as a living being in order to maintain its physical existence has to inhabit some physical space, similarly the mind to maintain its subtle existence has to attach itself to some object of requisite subtlety.

Time and space are indispensable for maintaining individuality. It is for this reason that the individual mind is forever in search of one object or another. The mind turns away from those objects which cannot properly effect the materialization of saḿskáras or from those objects which are used up and exhausted, and it moves towards a new object. This upheaval of the mind is never-ending. The more intense the desire for the materialization of its saḿskáras, the more swiftly the mind wanders from one object to another. This is called unsteadiness of the mind.

A question may arise, what will happen to the mind if it is completely weaned from objects? If this occurs then the mind will be dissolved – it will be obliterated. To strive for self-protection is natural, and for this reason the mind constantly runs after the retreat of its objects.

It has already been said that the object of the ordinary mind is always collected from the world of the five fundamental factors. What is the form of this paiṋcabhaotika world and of what property is its subjective mind made?

From the philosophical point of view, there is an eternal infinite consciousness all around. So long as this entity of consciousness remains in its original state, there is no question of a subject or an object, nor of knowledge and the knower. However when a part of it comes under the sway of Prakrti, then the knowledge of existence or the “I” feeling is present. This very “I” feeling appears at the same time as the object of Puruśa or Cosmic Consciousness. This pervading effect of the feeling is called mind. There are three grades of the “I” feeling – Mahattattva (I am), Ahaḿtattva (I do or I am the master) and citta (the resultant “I”). This mind constitutes the initial degeneration of Puruśa and forms its object.

It has been said that the manifested world is the object of this mind. Consequently Puruśa does not get any enjoyment from this páiṋcabhaotika universe at all. It is only the mind which enjoys, while Puruśa is simply a witnessing entity to the workings of the experiencing mind.

The objects of gratification of the two higher states of mind, namely mahattattva and ahaḿtattva, are sustained, formed and manifested in its stratum of Citta. If a person derives pleasure from eating palatable food, what is the subject of this gratification? It is the two strata of the mind, the mahattattva and the ahaḿtattva. Now what is the object of gratification? Superficially it appears that it is the food which is the object of gratification. Even when the food has been eaten, the mind will not experience pleasure until the feeling of palatability in the form of the vibratory waves of touch and taste is taken up by the corresponding sense-organs and conveyed to citta. A person working in an indifferent mood does not derive the due pleasure in doing interesting work or even taking food. The reason is that citta is partially otherwise engaged and cannot give relevant form to the vibratory waves of the object of gratification.

From this we arrive at the conclusion that mind never enjoys the original object; it enjoys only the reflected shadows of the original object. Catching the shadows of the physical world, people mistakenly believe that they have realized their goal. If the mind really desires to enjoy something, it should adopt the opposite course. The mind will have to be extricated from the quinquelemental world which has been created as the crudest manifestation of the cosmic mind-stuff, and adopt the universal Puruśa – the original constituent of the cosmic mind-stuff. The object of Puruśa is the mind, and if Puruśa becomes the subject of the mind, then, as a result of their proximity developing into union, the subjective feeling of each will disappear. This union is called “yoga”. In other words, it is the union of the unit “I”, centered in the mind, with the universal Puruśa.

Saḿyogo yoga ityukto jiivátmá Paramátmanah.

If a person desires to merge in the Puruśa retaining his/her “I” feeling, then he/she will not be completely free from objects. In that state, the universal mind of the universal Puruśa becomes the object. We call this state, “savikalpa samádhi”. Where there is no anxiety about the “I” and no desire to preserve the separate identity of the “I”, then a state of complete freedom from objects or thoughts is achieved. This state is called “salvation” or “nirvikalpa samádhi”.

Sarvacintá parityágo niscinto yoga ucyate.

Puruśa is the only knowing entity. Puruśa alone is knowledge personified or knowledge itself. Just as the sun is light itself – on a cursory view it does not seem to shine from borrowed light. The motion towards absolute knowledge is called the process of knowledge, and the motion diametrically opposed to this is towards the shadows of the fundamental factors created by the thought-waves of the Cosmic Mind.

It can be more lucidly explained in this manner. Omniscient Brahma alone is truth absolute and this páiṋcabhaotika universe is the result of the domination of Prakrti over Brahma. If we were able to enjoy this páiṋcabhaotika world, we would claim to enjoy the shadow or imagination of the waves of the cosmic mind. In reality, however, none of us can enjoy this páiṋcabhaotika world. We enjoy that relative shape which our sense organs convey to that mind stuff, after receiving the reflections of tanmátras. That is, we experience only the reflections of shadows.

Átmajiṋánaḿ vidurjiṋánaḿ jiṋánányanyáni yánitu;
Táni jiṋánávabhásáni sárasyanaeva bodhanát.

Can we realize the real Puruśa merely by seeing the reflection of a shadow? No, certainly not. From the shadow of a tree we cannot say whether this is a mango tree or a jackfruit tree or a lichee tree. To know the tree it is necessary to look at the tree, not its shadow. To know Brahma, it is no use remaining engrossed in the illusory reflections of Brahma. All the psychic tendencies will have to be directed towards Brahma.

Just as the egoistic mind is the subject of the living being, so Puruśa is the subject of the mind. In special circumstances we call this Puruśa the unit soul or jiivátman. Only by advancing in the direction of Brahma, and by attaining this original form, can human beings be liberated from this illusory world. To attain one’s original self is to attain the universal Puruśa. The object-free unit soul and the object-free universal soul are one and the same entity.

Átmajiṋánaḿidaḿ Devi paraḿ mokśaekasádhanam;
Sukrtaermánavo bhútvá jiṋániicenmokśamápnuyát.

–Tantra

This knowledge cannot be attained by reading books alone. It needs earnestness and spiritual practice. One has to pursue one’s path towards Brahma as the destination. If all the tendencies are directed towards Brahma, they will become subtler and subtler and will ultimately merge in Brahma. When there are no tendencies, there is no mind. You will go beyond the periphery of the mind. You will be released from the feeling of pain and pleasure and will ultimately attain the self.

Tadádraśt́u svarúpe’vasthánam.

One has to advance by making the maximum effort to keep the mind scrupulously away from vices. Never let your mind’s purity be polluted in any way. After practising this for some time, you will observe that the same mind that sustained your vile tendencies has become your greatest friend. Your mind will serve all your purposes so that you should let it have constant inspiration from your soul. Enlighten your mind with the effulgence of the soul. The absolute truth in you will automatically reveal itself.

Rtambhará tatra prajiṋá

–Pátaiṋjala

Those who adopt the reverse course are truly ignorant, in that as they dedicate themselves to crude objects, they gradually transform their minds into crudeness. By gradual transformation their mind-stuff reaches a stage where they cannot be called human beings. Who can say that the fire-burnt cane has been transformed into the plantain tree, and the decomposed beef has been transformed into onion through natural changes, and that the rice-water has produced tańd́uleraka leaves? Likewise, no one will be able to recognize you as a human being in your degenerated condition.

Therefore, do not absorb yourself in crude thoughts or allow yourself to be carried away by impulses and tendencies. The extroverted tendency and the dedication to these crude objects are sure impediments to the realization of self.

Uttamo Brahmasadbhávo madhyamá dhyánadhárańá
Japastutisyádadhamá múrtipújádhamádhama

–Tantra

The mind is extroverted by idol worship and is attracted towards finite objects. If the mental force is directed towards finite and crude objects, then the person is ultimately converted into crudeness. As you think so you become.

In the name of the universal all-pervading entity, idol worship is not permissible. An idol is a finite object. Is it not self-contradictory to call Brahma the all-pervasive entity and then to advocate idol worship? If idol is Brahma, the seat where it is installed is certainly outside Him! It is simply a paradox. In the Rgveda it is said:

Sahasrashiirśá Puruśah sahasrákśah sahasrapát;
Sa bhúmiḿ vishvato vrtvá’tyatiśt́haddasháuṋgulam.

–Rgveda Puruśasúktam

The poet Shrii Dvijendra Lal Roy echoed the same thoughts in his verses –

Pratimá diye ki pújiba tomáre
E vishva nikhila tomári pratimá.
Mandir tomár ki gaŕiba má go
Mandir yáhár ananta niilimá;
Pratimá tomár graha, tárá, ravi,
Ságar, nirjhar, bhúdhara, at́avi.
Nikuiṋja-bhavan, vasanta-pavan,
Tarulatá, phal-phul madhurimá.
Satiir pavitra prańay madhumá,
Shishur hásit́i jananiir cumá,
Sádhur bhakati pratibhá shakati,
Tomári mádhurii tomári mahimá.
Jei dike cái e nikhil bhúmi,
Sab dike mágo, virájicha tumi,
Ki griiśme, ki shiite, divase nishiithe,
Vikashita tava vibhava garimá.

–Shrii Dvijendra Lal Roy

The Vedic sages also said:

Tadevágni stadá ditya stadváyustaducandramá;
Tadeva shukraḿ Tadbrahma tadápastad prajápatih.
Tvaḿ strii tvaḿ pumánasi tvam kumára uta vá kumárii;
Tvam jiirńadand́ena vaiṋcayasi tvam játobhavasi vishvato-mukhah.

Yáke rúp ná-jáy bákháńi.

In the mundane life, finite objects are indispensable. The preservation of existence is not possible by pursuing the path of “shreya” or ultimate gain all the time. Nevertheless, shreya alone is necessary for one’s supreme spiritual progress and only shreya and not preya, or the immediate and superficial gain, should be pursued. It is said in the Veda:

Anyacchreyo’nyadutaeva preyaste ubhe nánárthe puruśaḿ siniitah
Tayoh shreya ádadaenasya sádhu bhavatihiiyate arthád ya u preyo vrńiite
Shreyasca preyasca manuśyametastao sampariitya vibinakti dhiirah
Shreyo hi dhiiro’bhipreyaso vrniite preyo mando yogakśemád vrńiite.

–Kat́hopaniśad

If the spiritual aspirant is advised to follow only shreya, then how will he or she maintain his or her existence during the period of spiritual practice? He or she will have to deal with preya in such a manner that it does not become a cause of bondage or extroversion of tendencies, but will instead lead to the introversion of tendencies and thereby to mukti or liberation. This technique is known as “madhuvidyá.”

Madhuvidyá teaches you that you can endeavour to attain liberation even while leading a worldly life, provided of course, that before dealing with any object of gratification, you take it with cosmic feeling. While feeding your child you ought to contemplate that you are not feeding your child but giving proper care to the manifestation of Brahma in the shape of a child. When you plough your land, you ought to contemplate that you are giving proper care to the manifestation of Brahma in the shape of land. If you properly follow madhuvidyá you can keep yourself aloof from the shackles of actions even though you perform actions. This madhuvidyá will pervade your exterior and interior with the ecstasy of Brahmánanda and will permanently alleviate all your afflictions. Then the ferocious jaws of Avidyá cannot come and devour you. The glory of one and only one benign entity will shine forth to you from one and all objects.

Idaḿ máńusaḿ sarveśáḿbhútánáḿ madhvasya máńuśasya sarváni bhútáni madhuh
Ayamátmá sarvesáḿ bhútánáḿ madhvasya átmanah sarváni bhútáni madhuh.