Chapter 1	Ananda Marga Ideology and Way of Life in a Nutshell Part 10 [a compilation]

The subject of today’s discourse is vaedhii bhakti (formal devotion) and shuddhá bhakti (pure devotion). The word bhakti is derived from the root verb bhaj + suffix ktin. While pursuing knowledge some people cultivate devotion for Parama Puruśa. The devotion which is aroused when one feels one should cultivate devotion is called vaedhii bhakti. Regarding knowledge, action and devotion I once gave a simple formula for determining devotion: action minus knowledge equals devotion. Thus, if action is 100 and knowledge is 20, then devotion is 80. Suppose a person has no knowledge and only performs good deeds. In that case the devotion will be 100 – 0 = 100. Now, if a person is highly learned, in that case in order to attain devotion he or she will have to perform action to the degree of 100 + 20 = 120. People who are puffed up with the vanity of knowledge will have to perform more actions if they wish to cultivate devotion. It is not easy for them to express devotion to Parama Puruśa. But those who do not have the vanity of knowledge attain devotion easily. To acquire devotion one requires the good saḿskáras of many lives. What is vaedhii bhakti? I have already said that Parama Puruśa is the nucleus of this universe. Each and every object of this universe is attracted to this nucleus and orbits around it. Attraction, not repulsion, is the natural law. Each microcosm, characterized by its acquired saḿskáras constantly moves around this nucleus. When an object moves around a nucleus two forces operate: the centrifugal force (which takes the object away from the nucleus) and the centripetal force (which pulls the object towards the nucleus). If the centrifugal force is greater than the centripetal, the object drifts away from its nucleus. Conversely, if the centripetal force is stronger, the object finally merges in its nucleus. In the scriptures this centripetal force is called vidyámáyá. Vidyámáyá leads the microcosms towards Puruśottama, the nucleus of the universe. The force which takes the microcosms away from Parama Puruśa is called avidyámáyá. In vidyámáyá lies the hope of liberation, the seed of immortality. In avidyámáyá lies the seed of sorrow and death. The accumulative effect of both forces has caused the universe to come into being.

What sort of influence does the force of avidyá have on human life? Avidyá shakti exerts its influence in two ways: through vikśepii shakti and ávarańii shakti.

Vikśepii Shakti

Vikśepii shakti is the force that strongly repels an object from its nucleus. When human beings become excessively attached to crude physicality they move away from Parama Puruśa. They become so infatuated with matter that they totally forget the Supreme. Similarly, a person who is involved in a court case thinks constantly about his or her opponent. A person who quarrels thinks constantly about his adversary for many days even at the time of meditation. “I should have spoken my mind,” he thinks to himself, “why didn’t I rebuke him more?”

The funny thing is that one always thinks about the faults of one’s opponent and never one’s own faults. One never cares to analyse whether or not one has any faults. In this process one’s opponent becomes one’s object of meditation. One becomes so preoccupied with one’s opponent’s defects that one begins to acquire his or her defects oneself. Suppose a person is quarrelling with an opium addict. If he thinks about the addict’s defect constantly over a long period of time he will develop a desire to try opium. That is, he acquires the defect of his adversary. In the same way if one ideates on Parama Puruśa one will acquire His qualities. People ultimately become as they think: Yádrshii bhávaná yasya siddhirbhavati tádrshii. Vikśepii shakti causes a person to move away from Átman, the self, and become attracted to matter. The innate characteristic of human beings is to acquire infinite happiness. In this pursuit lies the seed of human excellence. To remain engrossed in the thought of crude matter is contrary to human existence if this ever occurs it should be understood that the concerned person has degenerated. In the Bhagavad Giitá Lord Krśńa warns people, Svadharme nidhanaḿ shreya, paradharmah bhayávahah: “It is better to die while following one’s own dharma than to pursue the dharma of others.” Under no circumstances should one forsake one’s own dharma. Here svadharma, or “own dharma”, does not refer to any particular religion, but to one’s own innate characteristic.

Ávarańii Shakti

Suppose a person commits a wrong by accepting a bribe. While receiving the bribe he or she thinks that no one is watching, but that is impossible. A third entity is watching everything. No one can do anything secretly in this universe. But the bribe-taker thinks the opposite because avidyá shakti has placed a veil between him or her and the Supreme Being. This is a very dangerous situation. It is just like a hare being chased by a hunter: the hare sits down and covers its eyes with its ears and, thinks, “I cannot see anything, so the hunter cannot see anything either. Hence he won’t be able to kill me.” This is a deadly mistake! Wherever one commits a wrong, be it in the depths of the ocean or in a high mountain cave, one cannot escape the consequences: one will certainly be detected one day or another.

In the psychic world Parama Puruśa has infinite power. All longings and thoughts are reflected on His mental mirror. Any action one performs, any thought one is trying to materialize, is immediately reflected on the vast mental mirror. One cannot keep anything secret from Him. If a small piece of stone is thrown into the vast ocean it creates tiny ripples on its smooth surface. This event, although trivial, does not remain unknown to the ocean. Even the least vibration created within the unit mind is immediately known to the Macrocosmic Mind, for the unit mind is within the vast Macrocosmic Mind.

Vidyámáyá also exerts her influence on the human mind in two ways: through samvit shakti and hládinii shakti.

Samvit Shakti

Suppose a certain person who has been doing wrong deeds for a long time suddenly changes for the better. After hearing some wise words, by reading a good book, or by receiving a shock or, injury, a thought dawns in his or her mind: “I have unnecessarily wasted so many years in futile pursuits. Now I have only a limited time at my disposal.” From the very moment of birth human beings move slowly and steadily towards the grave. With each passing second the distance between the person and the burial ground gradually decreases. Hence human beings should utilize every moment of their valuable time in worthwhile pursuits. A person may realize one day, “How unfortunate it is that I have not fully utilized the capacity that God has provided. I have committed a grave error in not doing what I should have done.” What is the force that awakens this psychic outlook? It is the samvit shakti of vidyámáyá. In colloquial Bengali, samvit shakti is called huṋsh (sudden awareness). When people suddenly return to their senses or repent, this is the first type of influence of vidyámáyá on the human mind.

Hládinii Shakti

Hládinii shakti is the second type of influence of vidyámáyá on the human mind. When people realize that they have wasted their precious time, they express the sincere desire to utilize their time more benevolently. They think, “From today I will utilize all my energy and capacity in worthwhile pursuits.” This sincere desire gradually takes them towards Parama Puruśa. And this movement towards the Supreme occurs due to the influence of hládinii shakti. Hládinii shakti is the force which helps the microcosms to meditate on Parama Puruśa. In the Caetanya Charitámrta it has been said,

Jap tap vedajiṋána vidhi bhakti japadhyán ihá haite mádhurya durlabh
Keval ye rágamárge bhaje Krśńa anuráge táhe Krśńa mádhurya sulabh.

[Those who repeat their ista mantra mechanically, or undergo severe penance, or endlessly study the scriptures, or express a show of devotion, or practise meditation in a ritualistic way, can never feel the charm, the joy, of spiritual realization. That sweet discovery is only possible for those who worship Lord Krśńa out of deep devotion to Him.]

With the help of vaedhii bhakti (formal mechanical devotion) a person can approach Parama Puruśa but cannot become one with Him. Vaedhii bhakti does not have that power. To attain oneness with Parama Puruśa a sádhaka requires rágánugá bhakti or rágátmiká bhakti. Unless a sádhaka develops ardent devotion for Parama Puruśa, it is not possible to become one with Him. To think, “Parama Puruśa is so vast, so beautiful! How can I possibly attain Him?” is to create an impediment on the path of one’s spiritual progress.

There are three types of devotion which are well known to all: támasikii bhakti or devotion of static nature, rájasikii bhakti or devotion of mutative nature, and sáttvikii bhakti or devotion of sentient nature.

Támasikii Bhakti

A person who has an inimical relation with someone might pray to Parama Puruśa, “Oh Parama Puruśa, please harm my enemy. Eliminate him/her for my sake.” Obviously, such a person has no devotion for the Lord but simply wants to gratify his/her selfish desire.

When a devotee moves towards Parama Puruśa with intense yearning for Him, it is called rádhábháva. When a devotee finally reaches Parama Puruśa by virtue of this intense rádhábháva it is called the union between Rádhá and Krśńá in the Vaeshńava scriptures.

Who is Krśńa? Here Krśńa is none other than Parama Puruśa. You might have seen some pictures depicting Rádhá and Krśńa. These all are false. Krśńa and Rádha are subtle spiritual concepts. A devotee will have to move towards Puruśottama, the Supreme Nucleus, with the help of rádhiká shakti or hládinii shakti. There is no path of Supreme Welfare other than rádhiká shakti.

I have already said that action minus knowledge equals devotion. Thus when a sádhaka performs action, devotion awakens. This is the beginning of vaedhii bhakti. For example, some people pray, “Oh Parama Puruśa, my neighbour’s child has passed the school examination, but my child has failed. The teacher has made my child fail intentionally. Let that teacher be destroyed.” This is támasikii bhakti. Parama Puruśa may or may not grant your prayers – it depends on His will. But as you expressed támasikii bhakti to Parama Puruśa you will attain neither liberation nor salvation because you did not want either one.

Rájasikii Bhakti

In this category of devotion one does not think of harming anyone, but asks for a mundane favour for oneself. For example, one may pray to the Lord, “Oh Lord, please bless me so that I can score high marks in my exams and thereby procure a good job.” To ask for worldly favours as a result of one’s crude devotion to the Lord is not at all desirable. The Lord may or may not fulfill your desires, but one thing is certain: you will never attain liberation or salvation because you did not desire it.

Sáttvikii Bhakti:

A devotee of this category may think: “Now I am an old man. I have committed so many wrongs in my life. It would be wise for me to take initiation from a preceptor and count beads. Otherwise what will people say about me? They will say I’m spending my old age eating and sleeping and doing nothing worthwhile. At least I should do some religious deeds to show everyone that I love God.” This is the inner motivation behind sentient devotion. Such devotees do not think of harming others, but they do not want Parama Puruśa either. Even if such devotees attain liberation or salvation, they certainly do not get Parama Puruśa because they did not want Him. Hence such devotion has no real value.

All of this comes within the scope of vaedhii bhakti. There is a lack of genuine love for Parama Puruśa in all these types of vaedhii bhakti.

Shuddá Bhakti or pure devotion is pará bhakti, the highest devotion for the Lord. It has two stages: rágánugá and rágátmiká.

Rágátmikáḿ anusarati yá sá rágánugá.

Rágánugá Bhakti

The first stage of shuddhá bhakti is rágánugá bhakti. Now the devotee says, “I love Parama Puruśa. This is nothing to hide, nor is it anything to brag and boast about. I love Him because it makes me happy”. This is rágánugá bhakti. “I don’t ask for anything, not even liberation or salvation. I love Him because that brings me joy.”

Rágátmiká Bhakti

This is the highest stage of pure devotion. In this type of devotion the ideation is, “I love Parama Puruśa because it makes Him happy. I meditate on Him thinking that my meditation will bring joy to Him. This is my sole intention.” This is rágátmiká bhakti. Regarding rágátmika bhakti, Maháprabhu Caetanya has said,

Paripúrńa Krśńa prápti sei prem haite
Se preme báṋdhá Krśńá kahe bhágavate.

[One attains Krśńa through rágátmiká bhakti because Krśńa is bound by that love.]

Lord Krśńa also said in the Giitá,

Api cet sudurácáro bhajate mámananyabhák
So’pi pápavinirmukto mucyate bhavabandhanát.

“Even if the worst of the sinners meditates on me with unwavering devotion, he or she will be liberated from all worldly bondages and freed from all reactive momenta (saḿskáras) and will become one with the Supreme Entity”.

Is worshipping the Lord with unwavering devotion vaedhii bhakti or rágátmiká bhakti? This entire universe is nothing but an ocean of unending bliss. Numerous waves are emerging from this ocean. Puruśottama is the nucleus of all these waves. All waves originate from Him and finally merge in Him. The poet Vidyápati wrote,

Kata caturánana mari marijáota na tu ádi avasáná
Tohe janama punah tohe samáota Ságaralaharii samáná

[Innumerable living beings emerge from the Supreme Entity, who has neither beginning nor end. Just like the waves of the ocean, they emanate from Him and dissolve finally in Him.]

Innumerable waves are constantly emerging from the ocean only to merge back into the ocean itself. This universe is like an ocean of waves of bliss. Parama Puruśa is the nucleus of all these countless rhythmic waves. Innumerable microcosms are constantly rotating around this nucleus, and will continue their orbits until they finally become one with Him.

Every movement has a rhythm, and every rhythm has a sound. The countless waves of this vast universe also have their respective sounds. The devotees say that Parama Puruśa is an embodiment of love. They say that out of His infinite love for the microcosms He eternally plays His sweet flute, vibrating this vast universe with its divine sound. When spiritual aspirants attain a certain degree of spiritual progress, they are able to hear that divine sound. This divine sound is called oṋḿkára. All the sound waves of this universe have their source in Him. They emanate from the point of beginninglessness to the point of endlessness, and will continue to emanate eternally.

The kulakuńd́alinii shakti (serpentine power) rises upwards in accordance with the divine sound. As it rises through successively higher stages one hears the sound of crickets, ankle bells and the melodious sound of the flute. This is called the sweet sound of Krśńa’s flute. It is neither a dream nor a fantasy. All of you will hear it one day. A mystic poet said,

Chut́e ye jan bánshiir t́áne
Se ki tákáy pather páne

“For those who listen to that melodious flute sound, nothing is an obstacle. They will move irresistibly towards the Supreme.”

This is pure devotion (shuddhá bhakti) and not vaedhii bhakti. If one does not move towards Him with one’s entire being, one cannot develop exclusive devotion for Him.

Api cet sudurácáro. Who is a durácárii? A person in whose contact one degenerates is called a durácárii. Lord Krśńa said that whoever will meditate on Him with undivided attention will attain liberation from all accumulated saḿskáras. Devotees who run towards Parama Puruśa with all the strength of their soul need not be afraid of anything.

What is pápa? Paropakárah puńyáya pápáya parapiiŕańam. Any action that leads to one’s physical, psychic and spiritual well-being is called punya or a virtuous deed; and any action which leads to one’s physical, psychic and spiritual degeneration is called pápa or sin. There are two types of pápa or sin: pápa, which occurs when one does something one should not do, and pratyávaya, which occurs when one does not do something which should be done. For example, one should nurse a sick person. If one does not do that one is committing pratyáváya. Pratyáváya is more harmful than pápa. Pápa and pratyáváya are both of three types: pátaka, atipátaka and mahápátaka. If one compensates for the loss caused by the performance of an improper action or by the non-performance of a proper action it is called pátaka. Suppose someone has stolen five rupees from a person. If the thief repays the amount in full it is said that she or he has atoned. This is a case of pátaka.

Atipátaka refers to a sinful action for which there can be no atonement. Suppose someone chops off a hand of an innocent person. This is atipátaka. But if in a fight someone chops off the hand of their enemy, a wrongdoer, it cannot be called a sin. In the Bhagavad Giitá Lord Krśńá advises people that their dharma is to fight against adharma. A chopped-off hand cannot be put back on the wrist easily.

What is mahápátaka? Mahápátaka is a sinful action for which there can be no atonement and which has a recurring effect. Once I told you a story from the Rámáyańa. Ráma and Rávańa were engaged in a bitter combat. When Ráma began to get the upper hand Rávana entreated Shiva to save his life. On hearing Rávańa’s desperate pleas, Parvatii’s heart melted, and she requested Shiva to save Rávana’s life. Shiva said unambiguously, “I cannot save him. He is a mahápátaka, a sinner of the worst type”. Shiva explained that if Rávańa had abducted Siitá in his original form he would not be a mahápátaka; but he chose to abduct Siita in the guise of a sádhu (saint). As a result, in the future people will never fully trust sádhus again. Whenever they will see a sadhu they will immediately question his intention. So Shiva refused to help Rávańa because he was a mahápátaka.

Lord Krśńa said that whoever meditates on Him with exclusive, unwavering devotion will be liberated from all sins. When microcosms ideate on the Supreme Entity they feel joy, and the Supreme Entity also feels joy. Everyone wants joy; the devotees also want joy. Devotees worship Parama Puruśa with the sole intention of giving Him joy. A mother derives more pleasure from seeing her own child eat than by eating her own food. Similarly, those who are the greatest devotees rush towards Him to give Him joy. They feel much more joy than their Lord feels. Maháprabhu Caetanya said,

Gopii darshane Krśńer ye ánanda hay;
Tadapekśá kot́iguńa gopii ásváday.

[The devotees are a million times more pleased when they see Krśńa than Krśńa is upon seeing them.]

You are following the path of sádhaná. Always remember that you must establish yourself in pure devotion and not formal devotion. And to become established in pure devotion you must perform virtuous deeds, practise spiritual sádhaná regularly, render selfless service to the world, and wage a relentless fight against wrongs and injustice. There is no room for cowardice. May you be victorious.

Chapter 2	Ananda Marga Ideology and Way of Life in a Nutshell Part 10 [a compilation]

Today’s subject of discourse is “Bhágavata Dharma”. The word “bhágavata” means “pertaining to divinity” and dharma means “inherent characteristic”, so Bhágavata dharma means “the way of life which leads to ensconcement in the supreme stance”. Dharma is a natural propensity, an inherent characteristic. It refers to a particular spiritual way of life. Each and every object in this universe has its own innate characteristic, or svabháva (Sva means “own” and bháva means “propensity”). The innate characteristic of fire is to burn whatever it meets. The innate characteristic of human beings is to practise spirituality. To make a clear distinction between spiritual practice and the other natural tendencies of mind in the mundane sense, such as eating and sleeping, the term “Bhágavata dharma” is used to describe the higher tendencies. Bhágavata dharma refers to the innate tendency which leads human beings towards the Supreme Entity, which arouses in them a spontaneous love and attraction for the Supreme Entity. In fact, in each and every human being there is love and attraction for the Supreme Entity. The human being who does not feel this attraction hardly deserves to be called a human being. Such a being is no better than a sub-human, although in human form. It is bhágavata dharma that clearly distinguishes human beings from animals. Even a thief who feels love for the Supreme Entity in the core of his heart, merits being called a human being. But a so-called virtuous person or a man of knowledge who feels no love for the Supreme Entity should not be considered a human being, because in such a person human dharma is wanting. Human beings are characterized by their bhágavata dharma. They have a spontaneous attraction for the Supreme, which non-humans do not possess. Hence, human beings have a glorious existence; animals do not.

Áhára nidrá bhaya maethunaiṋca sámányametad pashubhiirnaránám;
Dharmo hi teśamadhiko visheśo dharmena hiináh pashubhih sámánáh.

This shloka clearly illustrates that human beings devoid of bhágavata dharma are just like animals. I have already said that if human beings lack bhágavata dharma they are actually worse than animals. Animals do not have a developed intellect or consciousness; human beings do. If human beings fail to utilize their developed intellect and consciousness, choosing to avoid the pursuit of bhágavata dharma, they are the enemies of humanity and a slur on the human race. Their actions, having no relation to bhágavata dharma, should be considered contrary to humanity and their innate characteristic. Their future is bound to be doomed, like that of a huge tree struck by lightning. The downtrodden masses who long to better themselves should embrace the path of bhágavata dharma. The easiest and most natural way for human civilization and humanity to grow is through bhágavata dharma. There is no other way. Hence, those who sincerely seek the welfare of humanity must uphold bhágavata dharma.

Bhágavata dharma is dependent on three factors: vistara (expansion), rasa (flow) and sevá (service). The literal meaning of the word vistára is expansion, that is, to direct the mind toward the vast Cosmic Entity. This psychic movement towards the vast Cosmic Entity is not dependent on external factors. To move towards that Supreme Entity one must first overcome and transcend all sorts of meanness and pettiness. Hence, a follower of Bhágavata dharma must wage a relentless fight against these limiting tendencies within his or her own mind, as well as in the society at large.

When the mind is confined within the narrow limits of pettiness a polluted atmosphere of sin spreads all around. But when the human mind expands, the effulgence of virtue becomes increasingly manifest and humanity is exalted to the heights of divininity.

Vistárah sarvabhútasya Viśńorvishvamidaḿ jagat;
Draśt́avyamátmavattasmádabhedena vicakśańaeh.

Viśńupuráńa –Trans.

[This universe is nothing but the expansion of all the fundamental factors of Viśńu. Hence, wise people identify this whole universe with their own self.]

Only human beings can expand their minds because only they have the opportunity to follow bhágavata dharma. Now the question is, how can human beings follow bhágavata dharma, and when should they begin?

Human beings should practise bhágavata dharma from their childhood, from the age of five. Human life is more valuable than the lives of other creatures. Hence every creature unconsciously yearns to attain a human frame because only with a human frame is it possible to practise spirituality and perform noble deeds. The scriptures state that the practice of bhágavata dharma should commence at childhood. Those who embrace bhagavata dharma look upon this entire creation as a manifestation of Viśńu (Parama Puruśa). A small effigy of Viśńu is not the real image of Viśńu for them. They love the manifest form of Viśńu because they are in an inextricable relationship of love with Parama Puruśa.

Anayamamatá viśńoramatá premasaḿgatá.

The exclusive love for Viśńu can be called prema or divine love because one is in love with the Supreme Entity in whose mind resides the entire universe. By creating the quinquelemental world He bas made Himself accessible to His created objects. Even a small blade of grass is His creation. Hence the followers of bhágavata dharma who expand the mind, will certainly see every object of this universe as an expression of their dear Lord. They will therefore show equal respect for each and every entity.

A religion or cult which does not encourage spiritual elevation but keeps the human mind confined to narrow limits, and depicts God in various imaginary forms, is far removed from bhágavata dharma. In bhágavata dharma there is no scope for differentiations and distinctions. The religion or philosophy which causes the human mind to become so analytical that it distances itself from the one integral Entity is contrary to bhágavata dharma. Those following bhágavata dharma strive to create unity and synthesis in the midst of disunity and analysis.

The second factor is rasa, or flow. Whatever is happening in this universe, whether natural or supernatural, is due to Cosmic Will. Everything depends on His grace. Whatever human beings think, say or do is only possible due to Cosmic grace. This entire universe is a Macro-psychic conation – everything originates from the thought waves of the Macrocosm. Thus He witnesses everything at the same time.

The major difference between the unit mind and the Cosmic mind is that whatever the unit mind imagines is only transformed into action on certain occasions. The external projection of the unit mind is only possible when it is fully concentrated. But for the Cosmic mind nothing is external – this entire universe is within His mind. The Cosmic thought-waves appear to be something external for us. The Macropsychic thought waves are his Svarasa (flow). Likewise, for externalization various waves emanate from the unit mind. In the first case the psychic waves are the svarasa of Parama Puruśa. But mental waves, created by various thoughts, are the svarasa of microcosms.

Microcosms differ from one another due to the differences in their individual flows. All microcosms want to move according to their own individual flows. They endeavour to direct their internal thoughts and actions according to their individual flows. That is why the thoughts, actions and lifestyles of microcosms are so diverse. When you walk along a road a cobbler looks at your feet, a washerman looks at your clothes, and a barber looks at your head. The difference in their outlooks is due to the difference in their individual flows.

All microcosms create their own individual flows, in adjustment with the Macrocosmic flow. Hence the individual flow of every microcosm is directly controlled by Parama Puruśa. I have often said that Parama Puruśa is not guided by your intellect or desires, but moves according to His own wishes. You will never have any opportunity to question Him. You will have to move around Him, whether you like it or not. If your individual flow does not maintain an adjustment with the Macrocosmic flow your longings will never be fulfilled. Everyone longs to attain so much but only attains a fraction of what is desired. If one’s longings are not in perfect adjustment with the Cosmic waves one can never attain success.

Kii habe iccháy iccháte kii hai
Krśńa icchá viná phal phalená

[Does individual desire have any value? Without the approval of the Supreme Entity nothing can succeed.]

You wish to attain something, but if your desire is not approved by the Supreme Entity, then you will not attain success in your mission. This is the second factor – rasa tattva of bhágavata dharma. What is rasa tattva? When human beings are in deep love with Parama Puruśa they begin to know His nature and follow His will accordingly. Such individuals become invincible and victorious in the world. Most people are overwhelmed by His greatness, but sádhakas know the secret of becoming great. Thus the basic spirit of rasa sádhaná is to direct one’s individual desires and longings towards Parama Puruśa. Only in this way can a sádhaka achieve fulfilment (rddhi) and success (siddhi). In the scriptures this has been called rásaliilá. Created beings, will have to move according to the Cosmic will; there is no other way. Learning, intellect and personal status become meaninngless unless they are directed towards Parama Puruśa. After realizing the Supreme truth intelligent people start moving according to Parama Puruśa’s desire, saying, “Oh Parama Puruśa. I have nothing to ask of you. Let thy will be fulfilled. I want nothing else.”

The third characteristic of bhágavata dharma is selfless service (sevá). When you offer something to a person and expect to receive something in return, it is a sort of commercial transaction. But when you have no desire to receive anything in return for services rendered it is called true service, and here lies the basic difference between true service and commercial transactions. You might have seen newspaper advertisements in which a certain company says it has been rendering service to the people over a long period of time. But the question is, can any commercial institution truly “serve” the people? Are they not merely involved in a commercial transaction of one form or other?

Service can be of two types: internal and external. This entire universe is the expression of the greatness of Parama Puruśa, and therefore, whatever a person does for a particular living being is as good as rendering service to Parama Puruśa. Wherever you are, and whatever you may be, whether you are leading a family life or the life of a recluse, you need to serve all created beings for they are the veritable expression of the Supreme Entity. While serving living beings one should never allow a feeling of vanity to develop. One should always remember that one is serving Parama Puruśa and none other. Had Parama Puruśa not come in your contact in the from of living beings, you would not have an opportunity to serve Him. He comes to you as a sick person or as a beggar to solicit your assistance. Naturally you are more grateful than the person you serve because Parama Puruśa has given you the opportunity to serve Him. Thus everyone should render external service.

Japakriyá and dhyána should also be practised with the ideation that one is serving Parama Puruśa. This is internal service. If this is done one will achieve intense psychic concentration. Of course one must serve without expecting any reward in return. If this spirit of service is fully awakened during japakriyá one will attain eveything. A service-minded sádhaka can attain liberation merely by repeating naina mantra, but a Yoga who performs higher spiritual practices will attain nothing in the spiritual sphere if he or she shuns service.

If internal service is not rendered properly, true external service becomes impossible. Hence it has been said,

Atmamokśárthaḿ jagaddhitáya ca.

Individual salvation is also a service to humanity. Internal service (átmamokśártham) leads to fulfilment or immortality; external service (jagaddhitáya ca) leads to universal welfare. Thus both internal and external service have equal importance. External service purifies the mind, and with a pure mind one is more capable of rendering service to one’s iśt́a. Every sádhaka should render both types of service.

The mind thinks; it creates micropsychic waves. The merger of micropsychic waves into Macropsychic waves is a natural process. This merger is possible for every human being in the rendering of external and internal service. Thus bhágavata dharma is a social dharma, a human dharma that easily can be followed by all. Whether people are aware of it or not, all are moving towards the nucleus of bhágavata dharma. Everyone’s individual journey ultimately terminates in Parama Puruśa. Just as the earth is moving around the sun, and the moon around the earth, similarly every individual human being is moving around Parama Puruśa. Your sádhaná is nothing but an attempt to reduce the distance between yourself and Parama Puruśa.

One’s nerve cells, glands, and sub-glands are created according to one’s individual flow. In fact, various structures are created based on this individual flow. The various thoughtwaves of the mind are all identified with the individual flows. All microcosms, knowingly or unknowingly, are rotating around the nucleus of the Cosmic Cycle. No one is separated from the Supreme Entity. Living beings attain different physical bodies according to their respective psychic waves. And with their individual minds and bodies they move around the Cosmic Cycle. This movement continues as long as they feel that they are separated from Parama Puruśa. But as soon as the tiny drop finds the vast ocean it automatically merges in that ocean. The distance between the two is removed and there remains no separate existence for either. The two become one. But until that final union is achieved unit beings will have to move like bullocks trudging around the oil mill.

When sádhakas establish themselves in bhágavata dharma, by virtue of vistára, rasa and sevá, their journey comes to an end. They become one with the Nucleus, one with Parama Puruśa. At that stage they realize the secret of the divine sport of Parama Puruśa. This is the true dharma of human beings – bhágavata dharma.

In the Giitá Lord Krśńa said that to pursue one’s own dharma is the best and safest path, whereas the pursuit of other’s dharma is extremely dangerous. The endeavour to satisfy physical needs is common to both humans and animals, but this endeavour alone does not lead to supreme welfare. Rather, if people become totally engrossed in gratifying their crude desires, they will most probably become extremely crude. Hence, although bhágavata dharma is human dharma, and is a somewhat difficult path, people should follow this path, and not the path of animal dharma. If they do follow animal dharma their rapid degeneration is inevitable.

One should remember that here dharma does not refer to any particular religion. These religions have nothing to do with one’s svadharma, with the pursuit of one’s innate characteristics. Unfortunately, this is how the Giitá bas been misinterpreted by a section of the people. The dharma of all human beings is one and indivisible, and that dharma is bhágavata dharma. Establish yourself in that dharma and your victory is assured.

Chapter 3	Ananda Marga Ideology and Way of Life in a Nutshell Part 10 [a compilation]

The subject of today’s discourse is “Sambhúti and Mahásambhúti”. In the Vedas it has been said,

Sambhútiiṋca vináshaiṋca yastadvedobhayaḿsaha;
Vináshena mrtyuḿ tiirtvá saḿbhútyámrtamashnute.

[It is better for people to understand Brahma in both Its aspects, sambhúti, or creation, and vinásha, or transformation. Through vinásha – changing from one form to another – they overcome death, and through sambhúti – the gift of a human body – they gain a chance for immortality.]

What is the meaning of Mahásambhúti? To acquire knowledge about Mahásambhúti, you must first understand sambhúti and vinásha. The word sambhúti is derived as: prefix sam – root verb bhú + suffix ktin, which combine to mean literally, “proper development, proper origin”.

What is proper development or origin? When something is created it is called sambhúti. But when people create something new out of some existing fundamental stuff, it is not called sambhúti. (There are certain fundamental elements which human beings cannot create, but out of which they can create various objects. These objects are called elements, and all are included in sambhúti.) Actually, sambhúti is a special creation of Parama Puruśa.

What do we mean by vinásha? Vinásha is derived as: vi – nash + ghaiṋ. Usually we come across three such words: násha, vinásha and prańásha. What we call “destruction” in ordinary language is called násha. When an object is transformed and cannot be brought back to its original form it is called vinásha. For example, when a five-year-old boy grows into a twenty-five-year-old man it signifies a major change. Where has the growing body of the five-year-old gone? It has been annihilated. When an object returns to its original source after being annihilated, it is called prańásha. Prańásha signifies destruction also, but of a different nature. For example, when you prepare puri [unleavened bread puffed by deep frying] out of wheat flour and then transform it back into wheat flour, this is prańásha.

Let us take another example. Sugar is made from cane-juice. If the sugar is transformed back into cane-juice, that will be prańásha. In brief, sambhúti means “an original creation”, and vinásha is the total destruction of an object which cannot be transformed back to its original source.

The fundamental stuff of the universe has emerged from Parama Puruśa; hence all objects, big and small, are the sambhútis of Parama Puruśa. This sambhúti or creation is divided into various worlds: physical, plant, animal and human. Inanimate and animate beings are divided into various branches and sub-branches, which are also the creations of Parama Puruśa. In ordinary language they can also be called avatára. When Parama Puruśa is manifested in some physical object, that physical object is called the avatára of Parama Puruśa.

The word avatára is derived as: ava – tr + ghaiṋ. How diversified is the creation of Parama Puruśa! What striking differences there are among objects! Even in the plant world some plants are quite developed, while others are totally undeveloped. In the living world the protozoic body is undeveloped, but the metazoic body is developed. There is tremendous complexity within the flow of evolution of living beings. The undeveloped creatures of the living world are called jiivakot́i, and those which are highly developed are called Iishvarakot́i. The entire gamut of evolution from protozoic cells up to human beings are called jiivakot́is. These jiivakot́is [living beings] evolve through psychic and social clash. For example, those people who are dull and unintelligent today are sure to develop one day in the gradual process of evolution. When they become highly intelligent people, their physical capacity will also increase. Through intensive self-culture, a jiivakot́i can achieve a lot. Thus one should not worry; those who have taken the shelter of Parama Puruśa will certainly merge in Him.

Like jiivakot́is, the other branches and sub-branches of creation have originated from Parama Puruśa. You are not the actual owner of your physical and intellectual strength and spiritual power all these things have come from Parama Puruśa. All these powers have their limits, but Parama Puruśa is the source of all power.

In a jiivakot́i, strength can develop only to a certain degree, for the capacity of development of living beings is limited this is why they are called jiivakot́is. Suppose a certain man is trying to increase his physical strength through physical exercise. His strength can increase only to a certain degree. The physical strength of human beings is such that it cannot increase beyond a certain point. In exactly the same way, a certain person may develop the power of memory; but this development can take place only up to a certain age. Once that age is reached, there can be no further improvement. An ordinary human being can never become omniscient.

And what does Iishvarakot́i mean? In Iishvarakot́i there is a greater manifestation of divinity. A jiivakot́i by virtue of sincere and ardent spiritual practice can elevate itself to Iishvarakot́i. Both jiivakot́i and Iishvarakot́i are creations of Parama Puruśa. Thus in the gradual process of evolution they will become one with Brahma one day. In the Vedas it has been said:

Eśo ha deva pradisho’nu sarvá
Púrvohajátah sa u garbhe anta;
Sa eva játah sah janiśyamánah,
Pratyaḿjanáḿstist́hate sarvatomukhah.

Eśo ha deva pradisho’nu sarvá. Each direction is a creation of Parama Puruśa. He exists in all four directions. There are considerable differences in recommendations as to which way one should face while sitting in meditation or worship. Some say east, some say west; others advise north. Superstitious people consider the south to be inauspicious, as the south is supposed to be death’s door. But the rśi [sage] says that all the pradisha [cardinal points] north, south, east and west and all the anudisha [secondary points] northeast, northwest, southeast, southwest, above and below are the sambhútis of Parama Puruśa. So which way should people face? He pervades all the directions; all are His creations. Thus it is not necessary to face always in one direction.

Púrvohajátah. Those objects which existed in the distant past were also His creation. For instance, this planet earth was created after dissociation from the sun about 8,000 million years ago. At that time this earth was only a gaseous substance, but that too was a creation of Parama Puruśa. Subsequently that gas cooled and gradually solidified to form the earth. This metamorphosis took place around 2,230 million years ago, long before the advent of human beings. Naturally there was no question of anyone ascribing any name to it.

As the earth gradually cooled, many layers of rock were formed under the crust. Each of these layers is also a creation of Parama Puruśa, created by certain temperatures, pressures and atmospheric conditions. In brief, whatever was created in the past was the sambhúti of the Supreme Entity.

The totality of all the sambhútis is this universe. All the entities from the mighty sun to the tiny ant are a part of this universe. All the celestial bodies, living, dying or dead; all the nebulae, galaxies and the Milky Way; are members of the same universal family. A galaxy is vast, an ant is tiny, yet both have equal importance in maintaining the balance of the universe. If even an ant dies prematurely, that mishap may disturb the balance of the universe. Nothing in this universe is unimportant, not even a tiny ant. Suppose an ant moves an inch from the east to the west on a stone. If the balance of the stone is jeopardized by this change, this incident may be the cause of a major earthquake, because ants are also His sambhúti.

Through excavation we have discovered many fossils of animals and plants. These discoveries prove that in ancient times various gigantic animals existed, most of which have become extinct. All that remains are the fossilized bones of their bodies. Various ages – [Archean], Mesozoic, Oligocene, Eocene, etc. – have come and gone. Each of these ages had its respective animals and plants, which became extinct in a subsequent age. Each age is a sambhúti; each animal, plant and geological layer is also a sambhúti. Nothing is unnecessary.

About 1,700,000 years ago, towards the end of the Miocene Age and the early part of the Oligocene Age, the australopithecine came onto this earth. That animal is now extinct, but its successors, such as orangutans, chimpanzees, and gorillas, still exist. One branch of that group evolved into human beings. Hence the first ancestors of human beings should be called australopithecine and not “Káshyapa” or “Bharadvája” [names of early clan leaders]. The ancestors of human beings are monkeys, so monkeys are the relatives of human beings. All things that came on earth in the past were sambhútis of Parama Puruśa.

Sa u garbhe anta. Those beings which existed in the past are not the only sambhútis; those who will be born in the future will also be His sambhútis. Our ancestors used to say in ancient times, Ahaḿ gacchámi [“I’m going”]. Later on this was changed into Ahammi gacchata huim. Still later the sentence was changed into Maṋy jáhátá háṋi. Finally it became Maṋy játá huṋ [in modern Hindi]. One thousand years from now the same sentence will be changed into Mái jáṋi. Thus you see, one sambhúti is dying, yielding its place to a new one. Whatever will come will be an expression of Parama Puruśa the changes will be of form and sound only.

Sa eva játah. Whatever we see at present is His sambhúti also. Nothing in this universe is unimportant, though it may be small or petty. Take the case of alcoholics. To others they are degraded persons, but one has no right to hate them. Hatred is not an expression of moral courage. It is definitely not a praiseworthy tendency.

Sa eva játah sah janiśyamánah. If all the objects of this universe are the creations of Parama Puruśa, how can you hate anyone or anything? How is it possible to meditate on one divine expression and hate another? Mahásambhúti is the object of your ideation. There are certain entities which take a long time in undergoing internal and external change. For example, during the Cretaceous Age this earth was populated by gigantic animals which had immense bodies full of fat.

The geography of this earth is constantly changing. Where the sea is surrounded by land on three sides it is called a bay, for instance, the Bay of Bengal. The water of a bay is not ruffled by the high waves of the sea. The carcasses of many animals and creatures used to wash into the waters of such bays and accumulate there. This process resulted in the creation of sargasso seas. The carcasses would form a layer on the surface of the water so thick that small animals could even walk on it. When this hard crust thickened enough, the result was the sargasso sea. Underneath was water, and on the surface people could live and move. As the dead bodies accumulated, the fatty portion of the carcasses was converted into mineral oil under climatic pressures and pressures created in the earth’s surface. Thus by observing the geological structure of the earth, it is possible to determine the location of mineral oil. For example, the Assam valley, the Garo and Khasiya Hills, and the Himalayas, have large deposits of mineral oil, as do Rajasthan and Saurashtra. It takes a few tens of millions of years for animal fat to be converted into mineral oil.

The difference between the human beings of one million years ago and those of today is immense. Even the physical structures of developed human beings of today differ from those of undeveloped. The human structure also gradually changes in pace with human progress. All the ectoplasmic cells, nerve cells and nerve fibres of human beings are changing; the glands and plexi are also changing.

Pratyaḿjanáḿstiśt́hate sarvatomukhah. Behind every sambhúti, Parama Puruśa exists. Suppose you are sitting somewhere thinking about filing a case against your uncle. No one can know your internal thought, but Parama Puruśa knows. Or suppose your boss has arrived. You give him a proper reception and verbally request him to stay three or four days. But internally you are thinking, “The sooner this calamity is over, the better.” Here you are maintaining a duality between the internality and the externality. Parama Puruśa certainly knows your dual role. He exists behind every object, in every existence. For each and every sambhúti He has created a witnessing counterpart. So it is not possible for you to keep anything secret He has vigilant eyes everywhere. He is equally present in both animate and inanimate objects. We can say allegorically that He is associated with every object of creation through His five faces and His three eyes. The three eyes represent the past, present and future.

It is physically impossible for anyone to have five faces, yet Shiva is called Paiṋcánana [“Five-Faced God”]. So what are those five faces?

Shiva has one face in front flanked by two faces on the right and two on the left. The face on the extreme right is called Dakśińeshvara. This face conveys the message: “Listen to me! This will be good for you. You should behave in this way. Follow me. Please follow this path. Don’t indulge in improper deeds, but follow the path of morality and pious deeds.” Dakśińeshvara guides people with sweet polite language. Even though it tells one not to do certain things, it is still pleasant.

The face on the extreme left is called Vámadeva. It speaks with a thunderous voice. “You worthless chap, why did you do such a thing? I will punish you severely.” Thereafter it punishes the wrongdoer with a stick. “Don’t take me lightly, your bones will learn what is proper and what is improper!” This Vámadeva is the exact opposite of Dakśińeshvara.

The face next to Dakśińeshvara is called Iishána. It says, “Look, my child, follow this path. If you follow any other path, it will bring you only sorrow. Don’t make such a mistake. Prakrti will never pardon you. The result will be disastrous.” Iishána clearly states the consequences of misdeeds and gives a few pieces of advice. You may experience Parama Puruśa either in the form of Dakśińeshvara or in that of Iishána.

And on the left, the face next to Vámadeva is called Kálágni. Kálágni says, “Severe punishment is awaiting you. Your bones will be broken. Stupid! What nonsense are you doing?” In this way Kálágni scolds and threatens to punish, although it does not actually carry it out. Kálágni tries to rectify wrongdoers by creating fear in them, not by actual punishment. When someone becomes extremely angry we call him agnisharmá [red as fire]. The face in the middle is called Kalyáńasundaram. This face says, “Come, dear child, and sit beside me. I hope you are quite well.” This is the role of Kalyáńasundaram. Thus human beings want only Kalyáńasundaram.

With these five faces the Supreme Entity is watching the movement of each and every human being. He takes steps according to the particular situation. In the Vedas there appears the following prayer:

Asato má sadgamaya tamaso má jyotirgamaya;
Mrtyormámrtaḿgamaya ávirávirmayaedhi.

Rudra yatte dakśińaḿ mukham;
Tena máḿ páhi nityam.

“O Lord, take me from this ever-changing world to immortality. Lead me from darkness to light, from the world of death to the world of immortality, from the world of despondency to the world of joy, and, O Lord, come and manifest Yourself in me. O Rudra, with Your Dakśińeshvara face on the extreme right, protect me always. Make me vigilant, so that I will never make any omissional mistake and you will never have occasion to scold me.”

So this is His srśt́iliilá [play of creation], His sambhúti. Behind each of His sambhútis there is a particular wave of energy coming from Him. No one is neglected.

Sama plushiná sama mashakena sama nágena sama ebhistribhirlokaeh.

[Parama Puruśa looks upon a white ant, a mosquito, a mighty mammoth and the three worlds with impartiality.]

Samaplushiná. The word plushiná means “white ant”. An anthill made by white ants is called valmiika in Sanskrit. The sage around whose body the white ants once made a hill became named “Válmiiki”. He was so still when engrossed in silent, deep, spiritual meditation that white ants had sufficient time and opportunity to build an ant hill around his body.

Samamashakena. Mashaka means “mosquito” or any tiny creature. Samanágena. The word nága has three meanings: “python”, “mammoth” and “mountain spring”. Parama Puruśa has equal love and affection for white ants, mosquitoes and mammoths. Even though a mammoth has a huge body, Parama Puruśa shows no special partiality for it. He is as concerned about a tiny mosquito as He is about the entire universe. Although this vast universe, along with the so-called heaven and the so-called hell and this world of mortals, is so complex and vast, Parama Puruśa does not devote any extra time to it, nor does He devote any extra time to the tiny ant. Behind every sambhúti there functions a particular force assigned by Parama Puruśa. According to scriptures this force is called deva. Deva means a special manifestation of divine power, a special effulgence radiated from Parama Puruśa. Thus no entity should be hated, and none is insignificant.

Dyotate kriid́ate yasmádudyate dyotate divi
Tasmáddeva iti proktah stúyate sarvadevataeh.

–Yájiṋavalkya

[The vibrational manifestations emanating from the Supreme Nucleus are known as devatás, and these devatás address that Supreme Nucleus as Deva. He with His powers vibrates the entire universe, makes the entire universe dance; and He by dint of His occult and supra-occult powers brings everything back onto His lap.]

Sarvadyotanátmaka akhańd́a cidaekarasah.

–Shaḿkara

[Supreme Consciousness exists in the form of an unbroken flow of cognition, the supreme source of all kinds of emanative vibrations.]

The collection of all vibrations constitutes this universe. The existence and progress of this universe depends on the clash and cohesion of these vibrations. This process brings about some kind of disequilibrium in the sambhútis at a certain stage. That is, the imbalance in collective life becomes something that cannot be corrected by any one sambhúti. Let us suppose five thousand million people live in a particular place. Each of them is a sambhúti of Parama Puruśa. Suppose that with the passage of time (a change in the time factor) they lose their vitality, they become involved in internecine battles, and pessimism strikes deep in their hearts and creates disillusion and disappointment. This pessimism in collective life cannot be solved by one particular sambhúti; it requires the appearance of a special structure through which the Supreme Entity can fully express Himself. This special manifestation is called Mahásambhúti [“Great Sambhúti”]. The role of Mahásambhúti is to properly guide all other sambhútis and, by enforcing proper discipline, to bring about proper harmony and coordination amongst them. This special manifestation does not come within the purview of jiivakot́i or that of Iishvarakot́i.

Iishvarakot́i is also a special manifestation of Parama Puruśa. Normally human beings look upon Iishvarakot́i as an incarnation of God. Actually even jiivakot́i is an incarnation of God, but Iishvarakot́i is a higher incarnation.

In ancient times people imagined God in a series of advents correlated with the evolutionary flow of life on earth. The first expression of life took place in the water. Thereafter, another type of living being emerged which could live both in water and on land. Later land animals evolved, followed by a sub-human level of beings and finally by humans. More and more developed forms of jiivakot́i and Iishvarakot́i emerged. A medieval poet expressed this idea in sweet, lyrical verse:

Pralayapayodhijale dhrtavánasi vedaḿ
Vihita vahitra caritramakhedam.
Keshava dhrta miina shariira
Jaya jagadiisha hare.

[You deftly rescued the book of knowledge from amid the vast waters of the deluge – that book of knowledge which extols You as a great ship to cross this tremendous ocean of worldliness. O Lord in the form of a fish, O Supreme Entity, victory unto You.⁽¹⁾]

Miina means “fish”. So the first sambhúti was in the form of a fish. The second sambhúti was in the form of a tortoise, which could live both in water and on land.

Kśitiriha vipulatare tava tiśt́hati prśt́he
Dharańii dharańa kińá cakra gariśt́he.
Keshava dhrta kúrma shariira
Jaya jagadiisha hare.

[This world is poised on the huge round callus formed on your vast back by bearing its weight for such a long time. O Lord in the form of a tortoise, O Supreme Entity, victory unto You.]

So this second sambhúti was associated with both land and water. And the third sambhúti was in the form of a creature which lived only on the land, but which was very undeveloped. This sambhúti is called baráha avatára [boar].

Vasati dashanashikhare dharańii tava lagná
Shashini kalauṋkakaleva nimagná.
Keshava dhrta baráharúpa
Jaya jagadiisha hare.

[Just as the lunar seas remain inseparably associated with the moon, and add to its beauty, this world is affixed to the tips of Your tusks. O Lord in the form of a boar, O Supreme Entity, victory unto You.]

The fourth sambhúti was in the form of a narahari [half human and half lion] an intermediate stage between an animal and a human being.

Tava karakamalabare nakhamadbhútashrungaḿ
Dalita hirańyakashiputanubhrḿgam.
Keshava dhrta Naraharirúpa
Jaya jagadisha hare.

[With the sharp claws of your exquisite, lotus-like hands, You pierced the body of the demon Hirańyakashipu and ripped it to pieces. O Lord in the form of Narahari, O Supreme Entity, victory unto You.]

Narahari literally means “man and animal combined”. Then came an undeveloped human, a vámana [dwarf]:

Chalayasi vikramańe balmimadhútavámana
Pada nakha niira janita jana pávana.
Keshava dhrta vámanarúpa
Jaya jagadiisha hare.

[O strange dwarf, earth, heaven and hell all become hallowed by the sacred water that has washed Your feet. You outwitted King Bali when You, a dwarf, took those three gigantic steps. O Lord in the form of a dwarf, O Supreme Entity, victory unto You.]

Then more developed human beings evolved who were called bhrgupati:

Kśatriyarudhiramaye jagadapagatapápam
Snapayasi payasi shamita bhavatápam.
Keshava dhrta bhrgupati rúpa
Jaya jagadiisha hare.

[You drenched the world with the blood of the warriors, and thus removed all the sins of the earth and eradicated the afflictions of the world. O Lord in the form of Parasurama (a bhrgupati), O Supreme Entity, victory unto You.]

In a later age, developed human beings emerged, who were not only physically developed but also mentally evolved. Ráma represents these developed human beings. Age after age, this evolution continued:

Vitarasi dikśu rańe dikpati kamaniiyaḿ
Dasamukhamaoli baliiḿ ramańiiyam.
Keshava dhrta Ráma shariira
Jaya jagadisha hare.

[You distributed splendid offerings – the ten heads of Rávańa – and thereby satisfied the desires of the presiding deities of all ten directions of the world. O Lord in the form of Ráma, O Supreme Entity, victory unto You.]

Then humans developed further. They evolved methods of agriculture, they established an orderly family life, they learned how to build houses. Balaráma represents these developed human beings. He was a great civil engineer who built the city of Dwaraka. (The old capital of Shrii Krśńa was in Mathura. Krśńa’s cousin Jarásandha, the king of Magadha, was a notorious man who attacked Mathura again and again. For that reason Krśńa shifted his capital to Dwaraka; between Mathura and Dwaraka stretched the vast desert of Rajasthan, which the army of Magadha could not cross.) Balaráma was also proficient in agriculture and town planning.

Vahasi vapuśi vishade vasanaḿ jaladábham
Halahati bhiiti militayamunábham.
Keshava dhrta Haladhara rúpa
Jaya jagadisha hare.

[You wear silken robes that derive their colour from the blue glow of the River Yamuna blue due to its terror at the thunderous blow of that plowshare You wield with Your giant body. O Lord in the form of Shaḿkarśańa Balaráma, O Supreme Entity, victory unto You.]

In the final phase of development [intuitionally-developed] human beings emerged. Buddha represents the developed humans of the developed age.

Nindasi yajiṋavidherahaha shrutijátaḿ
Sadayahrdayadarshita pashughátaḿ.
Keshava dhrta Buddha shariira
Jaya jagadisha hare.

[O merciful Lord, you condemned the custom of sacrificing animals, knowing well that it is a ritual much praised in the Vedas. O Lord in the form of Buddha, O Supreme Entity, victory unto You.]

Thereafter, in order to destroy sin, weapons are necessary.⁽²⁾

If sinners are free from fear of retribution, they do not follow the right path. Vinu bhaya hoi na piriiti [“Where there is no fear there is no love”].

Mleccha nivaha nidhane kalayasi karaválam
Dhúmaketumiva kimapi karálam.
Keshava dhrta Kalki shariira
Jaya jagadisha hare.

[You wielded your dreadful sword, blazing like a comet, in the destruction of the unrighteous. O Lord in the form of Kalki, O Supreme Entity, victory unto You.]

In Iishvarakot́i we find the abundant expression of the power of Parama Puruśa. There are differences in this power among different human beings; so the different kinds of human beings are called kalávatára, aḿshávatára and khańd́ávatára [different degrees of avatára, none of them complete]. But note that Shiva and Krśńa are not mentioned as avatáras of the Supreme. Hence the most significant part of the shloka is Keshava⁽³⁾ dhrta… “Keshava came in these forms” which implies that Keshava Himself is not one of this sequence of avatáras.

Shiva and Krśńa are Mahásambhútis. They came to earth to correct the disorder among the other sambhútis. Mahásambhúti signifies an unlimited flow of intellect, wisdom and learning. There cannot be any comparison between sambhúti and Mahásambhúti. By evolving new systems and new ideas and ideals, and through scolding and punishment, these Mahásambhútis created a new world.

About seven thousand years ago Sadáshiva came onto the earth, and about 3500 years after that Lord Krśńa appeared as another Mahásambhúti. When the Supreme Entity appears as Mahásambhúti, He is not regarded as an avatára, rather He is called Táraka Brahma. The entity who brings freedom from all sorts of bondages is given the special name of Táraka Brahma. All the superstitions, inequities and defective social customs that have arisen in the last 3500 years, and which are impeding human progress, will be dispelled with His coming.

Footnotes

(1) Editors’ note: Each of the ten verses of this poem refers to a different one of the many Puranic, or mythological, stories universally known in India. By tying them together in the appropriate order, the poet depicts in a vivid way the process of animate evolution – biological, sociological, psychic and spiritual.

(2) Editors’ note: In the shloka to follow, we will find that Parama Puruśa is due to come “in the form of Kalki.” Kalki is the avatára of Kali Yuga, the Iron Age. His iconography features an array of weapons. Though mythological, in the qualities he displays he is roughly equivalent to Iishvarakot́i.

(3) Editors’ note: A name of Krśńa; hence (as here) a term sometimes used for the unexpressed Supreme Consciousness.

Chapter 4	Ananda Marga Ideology and Way of Life in a Nutshell Part 10 [a compilation]

The subject of today’s discourse is “The Cognitive Faculty and The Supreme Desideratum” (Citi Shakti O Álambaná).

Both the Supreme Cognitive Faculty and the Supreme Operative Force are present in the primordial Force or the Causal Matrix. Dharma is the means to reach that Cognitive Faculty and Supreme Desideratum. When a microcosm accepts something as the Supreme Desideratum it becomes identified with its desideratum. For instance, when a cockroach constantly thinks of a káṋcpoká in fear, its body gradually takes the form and colour of káṋcpoká. When a chameleon thinks about the colour of a leaf on which it sits, its own colour becomes the same as that of the leaf. This is called natural camouflage.

The desideratum of the Operative Principle is the Cognitive Faculty. Parami Prakrti ideates on Parama Puruśa because she is sheltered in Parama Puruśa. That is why it is said in the scriptures, Prakrtih sá nityanivrttá: “Prakrti is being metamorphosed into Puruśa at every moment because Parama Puruśa is Her object of ideation”.

Every entity of this created universe is associated with the Cognitive Faculty, either directly or indirectly. Parama Puruśa’s first object of creation is Paramá Prakrti, the supreme Operative Principle. With the Cognitive Faculty’s sanction, the Operative Principle then creates various entities of ever-increasing crudity. Thus the first object which Prakrti creates in the process of evolution is Parama Puruśa’s second object of creation. The first object of Parama Puruśa’s creation is Prakrti; the second object is the first entity created by Prakrti, and the third object is that which is created by the second object. In this way different objects are being created one after the other.

These stages are mysterious as far as their external forms are concerned: they are created in such a way that one stage cannot only create subsequent stages, but provide vitality to them as well. These creations are not abrupt. The creative process can be likened to the manufacturing of sugar-cane molasses. First the sugar cane is cultivated; then the juice is extracted from the cane; then molasses is processed from the juice and finally sealed in tins. Just as all these stages occur in proper sequential order, similarly all the entities of the universe are created and connected to one another. Nothing is disjointed or disconnected, nor could that ever be possible. Whenever something is about to become disjointed or disconnected Prakrti immediately places it in an ordered sequence again. Behind these stages of metamorphosis, the factors of time, space and person are active.

Had this gradual metamorphosis within Prakrti not occurred the spatial, temporal, and personal factors would not have been created. To maintain the continued unfoldment of the various stages, time, space and person are indispensable. These three relative factors are not required merely to substantiate existence, and for Parama Puruśa they are certainly unnecessary ; but they are indispensable for facilitating the process of evolution.

The primordial point of creation or shambhú lies in Prakrti (Svyambhú exists between Puruśa and Prakrti). Hence, shambhú is the first object of Parama Puruśa. The entity which is in full control is called shambhú. In shambhú there exists dynamicity, endeavour and evolution. The endeavour to transform takes the form of synthesis amongst the spatial, temporal and personal factors. Without these three factors, shambhú could never be manifested. When shambhú and the Operative Principle become active with the help of the three relative factors the name of that transformed shambhú is bhaerava.

Human beings try to awaken the seed which lies dormant in the individual human mind in a congenial environment. Suppose people possess certain good qualities but due to an uncongenial environment are not able to express them. They eagerly search for a congenial environment, and as soon as they find it, they immediately express their latent qualities. The expression is made so quickly that it cannot be accompanied by any firm judgment or analysis. Here speed is the main factor; judgment and analysis are secondary.

Likewise, when shambhú becomes manifested – that is, when it is transformed into bhaerava, it moves with tremendous speed in a straight line. At this stage nothing can be created, because to create something a calm mind is required. But when shambhú is transformed into bhaerava there is speed, there is a sudden release of energy, but no power of analysis. Its witness-ship is embedded in the Cognitive Faculty. Thereafter, when shambhú is being manifested in a straight line, the Cognitive Faculty is witnessing it also. But, in spite of that, it is not able to create anything new because Shakti is suddenly released, and the Cognitive Faculty is only witnessing this release of energy.

When people’s suppressed desires begin to take concrete form in the external world, they become confused: they wonder what should be done and what should not be done.

When people watch the externalization of an internal thought which had been confined for a long time in the innermost recesses of the mind, or which had been kept hidden in the jewel case of the inner heart they obviously become confused. The same thing occurs when the tranquil shambhú becomes metamorphosed into bhaerava: it can no longer remain within hard and fast rules and regulations. But, in the subsequent stage, when there is some relaxation due to internal clash, it assumes a particular form, although a distorted one This assuming of forms also takes place step by step when shambhú remains in the form of the primordial point. It is itself a special stage. Thereafter, when shambhú undergoes change in the flow of energy, it reaches its second stage. This transformation is a necessity, because no creation can start from a stationary point. In order to commence the process of creation shambú needs to imbibe tremendous momentum.

In this tremendous momentum the Operative Principle is more predominant than the Cognitive Principle. The Operative Principle, being a blind force, cannot create anything at that stage, but it heralds the beginning of an impending creation. When the internal clash causes distortion and creates waves, the first emanated wave is the longest wave. When a straight line is changed into a curved line, it is difficult to determine whether the first curvature is an idea or an object, because its wavelength is very long. We can certainly call it a particular stage – the very first stage. Thereafter the wavelength gradually decreases, resulting in a series of subsequent stages in which objects, elements, compounds, entities, ideas, and relative expressions are created. The first stage, in which, the first expression is in a straight line is called bhaerava. Thus, evolution proceeds gradually from subtle to crude, and from crude to subtle to subtler and, finally, to the subtlest. Thus the conversion into maximum crudity ends at that point where no further crudification is possible. At that point there remains hardly any acceleration; from there retardation starts, and finally the conversion into solid matter.

This complete cessation of movement is contrary to the principle of dynamics. In this universe nothing can stop moving: absolute pause or absolute speed simply do not exist. Pause and speed are relative. The cessation of movement is contrary to the principle of relativity, because between these two stages the relative factors are ever-active. It is these factors which cause one stage to be converted into a subsequent stage. This is how the flow of creation proceeds in matter, in mind and in consciousness. When movement reaches the point of maximum crudification, it is given a severe jolt by the relative factors. At that stage there is no scope for further crudification, because the nadir point of crudity has already been reached. This nadir point is called svayambhú. The jolt caused by the impact of the relative factors causes the flow of creation to move towards Consciousness, that same consciousness which was once converted into abstract. Consciousness, abstract and matter are the terms used to describe the same Entity in different forms, in three different stages. Some learned fools incorrectly interpret these three stages as being different entities, thereby creating confusion in the common people. These three stages can be likened to ice, water and vapour – the basic substance is the same it merely takes different forms.

This crudest point, svayambhú, is an object of the Cognitive Faculty; the three stages are objects of the Cognitive Faculty and time, space and person functioning within these stages are also the objects of the Cognitive Faculty. The nature of time, space and person is such that when they work on a subtle level they automatically work in a subtle manner. In the subtlest stage, space is not like this terrestrial earth, time is not like the hands of a watch, and person is not like the human form as we know it. Rather in that stage the relative factors assume immense proportions: space is the vast spatial expression which even accommodates Consciousness. Time becomes capable of reckoning the Cosmic Mind, and person is none other than Saguńa Brahma. In a well-ordered environment of time, space and person, the finite objects maintain the closest link with Parama Puruśa. Once the mind is created, Parama Puruśa is reflected on the mind. That internal reflection is called guńátmá. That is, jiivátmá could reside in the five fundamental factors also if they had minds what to speak of matter. Even a living protozoa has a mind, although a very undeveloped one, so it too receives the reflection of the vast Cosmic Mind. Thus, whenever mind is expressed, or whenever the mind has originated but is not yet fully expressed, the Átman is reflected. Where there is no mind, the material body is directly guided by the Cosmic Mind; otherwise, it is guided by its own small unit mind. Whatever exists in this orderly world be it matter or mind-stuff, trees, plants, birds or animals, or human beings, reflects Parama Puruśa. Thus Parama Puruśa is the witness of everything – nothing can be kept secret from Him.

What is the unit mind? The Macrocosmic Mind originates from Macrocosmic Consciousness. Just as the five fundamental factors originate from the Macrocosmic Mind, similarly out of matter evolves the abstract. The unit is created due to clash and cohesion, which takes place within every material structure. This mind tries to take command of all the activities of that structure, thereby establishing its total authority. But the question is, where does the unit mind, which exists in a protozoa, an evolved human being or a learned scholar, actually come from? The unit mind is a metamorphosed form of matter, and matter is a metamorphosed form of Cosmic Mind. In the process of evolution, the Cosmic Mind takes the form of matter. The unit mind is obviously very small in comparison to the Cosmic Mind. How can such a tiny mind ever expect to use logic to analyse or judge Parama Puruśa? To attempt to do that would be sheer arrogance, a futile pursuit which merely wastes time.

For a unit mind the wisest course of action is to ideate on the Supreme Entity, for by doing this it will become increasingly elevated. The nature of mind is to become as it thinks. Thus when a mind constantly ideates on the Supreme Entity, it gradually expands and eventually becomes one with the Cosmic Mind and it automatically becomes composed.

Parama Puruśa is the collection of infinite unit minds. Is it therefore not ludicrous for a small unit mind to try to judge Him? How can you ever expect to analyse His vast mind? You require physical eyes in order to see things, but how many things can you see at one time? You can only see objects when light waves are reflected off them and carry vibrations to your eyes, and even then only when the distance is short and the light is not too dim. So you have to make do with limited faculties. But for the Cosmic Mind everything is an internal phenomenon. He sees everything without the help of eyes. Just as a blind person imagines things of vast proportions within his or her mind, similarly Parama Puruśa sees everything and everyone within His own mind.

The five sensory organs – eyes, ears, nose, tongue and skin-bring external objectivities in contact with the mind, and express mental ideas in the external world with the help of the nerves. The One for whom nothing is external, who has created everything within His mind, sees every action of the sensory organs. Now what will this unit mind do, this unit mind which has been created after Svayambhu Vindu according to the dictates of time, space and person, or as a result of clash within the material body and according to the momentum of the Cosmic force? The unit mind advances according to the influence and momentum of time, space and person. That being which moves for the sake of movement, is called an animal (pashu). To say that an animal is a being which has an animal-like body is incorrect; it is more precise to say that an animal is a being which is guided by only a few inborn instinctive momenta, thus many human beings can be said to be animalistic. When the number of animal-like humans increases, human society and culture rapidly degenerate. This is the situation in the world today. But this social and cultural collapse will be overcome in the future,

In the long history of humanity periods of degeneration have come and gone. When the number of animals in human form increases, rational people become more active to save society. In response to their collective prayer, Parama Brahma, the Supreme Entity, applies a special power so that human civilization is saved from annihilation, and injected with new life to enable it to advance with fresh momentum.

Whenever the nadir point of degeneration is reached, the Supreme Entity applies His special power. This power takes the form of His Mahásambhúti. He applies His special power in the world when rules and regulations no longer remain effective, when institutions and values crumble. The special advent of Mahásambhúti signifies that the human race will have a new awakening.

When people are stricken with fear and despair about the future, when the society, country, and culture appear to be on the brink of disaster, then the time is ripe for the advent of Mahásambhúti. Through His special manifestation, Parama Puruśa will certainly save the society. Our only task is to move according to His guidance.

True human beings are those who move according to the natural impetus of time, space and person. They study their surroundings and the historical events which have caused the present, and the direction in which society should move in future. True human beings can discriminate between right and wrong, just and unjust. True human beings are sure that their goal is the Supreme Goal and they move towards it with steady untiring steps. Only when the true Goal is realized can we say that the auspicious dawn has come in life, and people are worthy to be called human beings. Those for whom the Supreme is not the ultimate desideratum of life, do not deserve to be called human beings in the strict sense of the term.

The innate characteristic of the human mind is that it requires physical objects (ábhoga or physical pabulum) for the preservation of physical existence; subtle psychic objects (subtle pabulum) for satisfaction and expansion, and the greatest object of all, Parama Puruśa, the Supreme Goal of life (álambana or the Supreme Desideratum.) Physical objects are limited, for they exist within the periphery of time, space and person. Thus one day they will be totally exhausted. Something which is dear today will be despised tomorrow, and may be treated with indifference the day after tomorrow. An item of food which tastes delicious when it is fresh, may be totally unpalatable after a while. This is what usually happens in the mundane world.

Suppose you are attending a party, and have a craving for more rasogollas but your stomach is so full that to eat another is a physical impossibility. You return home disappointed, for you think that had you eaten a few more you would have enjoyed the party even more. This is what happens with physical pabulum – being limited it cannot provide unending satisfaction. But the flow of subtle psychic pabulum is endless. Because of its limitlessness, the human mind cannot accept it endlessly. After enjoying it for a while one becomes tired. This sort of pabulum can never provide one with supreme satisfaction or supreme development either. Hence we cannot call psychic pabulum the desideratum of life.

Something which we cannot accept permanently we may call pabulum, but the desideratum of the spiritual world should not be called pabulum because there is no one to enjoy the pabulum. What deserves to be called the desideratum? The desideratum can only be that Entity which remains unassailed by the three relative factors. Therefore the only desideratum is Parama Puruśa, for He alone remains beyond the periphery of time, space and individuality. The three relative factors are born after the process of metamorphosis begins from Shambú Liuṋga. Parama Puruśa is the only Absolute Entity; everything else is relative. So if one wants to attain the highest realm of existence one will have to transcend the domain of relativity, for everything relative, undergoes metamorphosis.

Etadálambanam shreśt́ametadálarnvaḿan param
Etadálambanaḿ jiṋátvá brahmaloke mahiiyate.

If the human mind has to accept something as its object, it should only accept Parama Puruśa, and nothing else. If it is to accept any entity without a second, then Parama Puruśa alone should be accepted. If any entity is to be known, then only Parama Puruśa should be accepted as the object of knowledge, and none else. Whatever is a desideratum is certainly a mental object. But the Cognitive Faculty is the subject, because He is witnessing everyone and everything. Whatever is being created is a different stage of creation. He is the subject and all other entities are His objects. He is the witnessing entity because He is the Supreme controller. Human beings are His object.

Likewise when human beings accept Parama Puruśa as the polestar of their lives, then Parama Puruśa becomes the object and human beings become the subject. But how is that possible? When He is the Supreme Subject of all objectivities, then how can He be your object? He is the subject, you are His object. But at the same time no one except Parama Puruśa should be made the object of life. Nothing except the Supreme Entity is dependable – no one except Parama Puruśa deserves to be the goal of life. So what is the solution? Rationality proves that He is the subject of all objects; but on the other hand we find that only He should be made the object of life. But is that possible? Yes, it is.

Human beings work according to the divine plan and while working they take the name of the Lord. They ideate on Him and think internally, “ I am His object and He is my subject. He is seeing whatever I am doing.” So He remains the subject throughout. When He is made an object it is for the purpose of ideation on Him. Moreover, there is an additional benefit: when I think I am His object and He is my subject, I cannot commit any wrong under any circumstances. His ever wakeful conscience will constantly warn me, “What are you doing? He is watching you.”

Thus it is necessary to accept Him as your object and to accept Him as your object this method must be adopted. Consequently He will know all your thoughts and imaginations, all your words and actions. The unit being will remain ever aware of this fact. When someone argues among friends that there is no God, the Supreme Entity immediately hears it. Thereafter when that person becomes frightened on a lonely night and takes the name of the Lord, he confesses “Oh Lord, you certainly know that to save my prestige amongst my friends I said that you do not exist. Those words were merely spoken with my mouth and do not represent my true feelings.”

What is the necessity of this hypocrisy? Each and every human being, consciously or unconsciously admits the presence of Parama Puruśa. Some people lie by saying that they do not accept Him, others tell the truth plainly by saying they do. To give recognition to a simple truth is the sign of courage. But by denying the existence of God one will have to apologise again and again to Him for this hypocritical behaviour. Why should one do that? Why should the educated, intelligent and enlightened people give indulgence to such hypocrisy? Rather, they should declare courageously, “I am a child of the Supreme Being. I accept Him. He is the goal of my life. I shall proceed towards Him. Nobody on this earth can create an obstacle in my march towards Him. I will move towards Him drawn by the irresistible Cosmic attraction. This is my dharma – simple and straight-forward. This is my natural wont. Nothing can detract me from pursuing my innate characteristic.”

Chapter 5	Ananda Marga Ideology and Way of Life in a Nutshell Part 10 [a compilation]

The subject of today’s discourse is “The Cardinal Spirit of Action and The Supreme Stance of Devotion” (Karma-Sannyása and Parábhakti).

What is action or karma, and what is its cardinal spirit? The relative change of position of objects is termed karma. This karma can never be performed beyond the periphery of time, space and person.

The relative change of place of objects presupposes the very existence of time, space and person. This actional faculty is non-existent in the case of the Supreme Entity, because that Entity is beyond the scope of relativity. Now what do you understand by the expression, karma-sannyása? The word sannyása had been derived form saḿ (or sat) plus nyása. The word sat refers to the unchangeable Entity. The word sannayása implies one’s total identification with that unchangeable Entity.

Now let us return to the interpretation of karma-sannayása (cardinal spirit of action). According to some interpretations, it means total inactivity. Some are of the view that it signifies perfect completion of work. And others opine that unification with the Supreme Consciousness through karma is karma-sannyása. Now let us judge who is the real agent of karma to attain its finality. As has been mentioned earlier, the periphery of knowledge is bound by the factors of time, space and person. Karma-sannyása is possible only when each factor of time, space and person comes within the scope of tactual relationship with the Subjective Bearing; that is, the time factor with the Eternal Entity, space with the All-pervading Entity and the personal factor with the Supreme Shelter. That is why Karma-sannyása cannot be termed merely as a medium of some kind of achievement; rather it is a state of supreme culmination.

Now who is the doer of karma? We know that the range of action is limited within the arena of time, space and person. So there are two functional agents or doers of action: the microcosm on the one hand and the Macrocosm on the other. Apart from these two, no third entity can be of any relevance in the matter of attaining the proper finality of action. The awakening of psychic desire at any moment compels the physical body to be active, but the body is incapable of any function in the absence of an impetus from the mind. There are two reasons for this. First, there is always the attraction of the Cosmic Mind. Therefore if there is any command from the Supreme, the individual entity is bound to move. Secondly, the unit mind can direct the movement of any other entity in spite of its unwillingness. Hence an action is executed either by a unit mind or by the Cosmic Mind. The wind blows: wind is a blind force devoid of its own psyche. This wind is a material entity, but it moves due to the impetus from the Cosmic Mind. It is similar to that of a top spun by young boys. Boys cannot always spin the tops; they spin only when they are thrown in a particular way, in a perfect fashion, otherwise not. A top has no power to spin unless it is made to do so by a second entity. Likewise the sun is moving around its nucleus with its large family of celestial bodies under Divine inspiration. Hence all physical activities originate from the mind which is the prime mover of all actions. No action can take place without the impulse of mind.

Both the unit mind and the Cosmic Mind function within the bounds of time, space and person, but the difference between the two is that the unit mind may not necessarily consciously comprehend the function of Cosmic Mind, although it (the unit) comprehends on its unconscious level. And even what remains unknown to the unit mind is certainly known to the Supreme, because the Cosmic Mind maintains this cognizant bearing with its independent will. The function of the Cosmic Mind may or may not be prompted by any causes. Regarding the Macrocosmic function, it may be said that it may or may not take place within the relative factors of time, space and person. As long as the causal stance of the microcosmic function of Parama Puruśa remains within the scope of time, space and person, the unit may be graced with that very realization. But if the Supreme cause is beyond the periphery of time, space and person, it remains indiscernible for the unit mind. In that case the unit mind assumes everything to be a divine play.

As the mind is the noumenal cause of action, so the latter is dependent upon the mind for its finality. It is said in Saḿskrta: Mana eva manuśyánáḿ kárańam bandha-mokśayoh.

Now let us analyse how the mind functions. In the physical sphere energy is essential for action. What is energy? Energy is the actional state within a material structure. This energy by itself is a blind force and for its activation intellect must exist: a driver is required to direct this blind force. The support of the intellect is a prime necessity for the operation of energy in this material world. If an useful thing is kept easily accessible to the common people in a country or society, in most cases it is misused or spoiled. Those who are considerate and have the power of judgement should be entrusted with the responsibility of controlling the physical power of common people with their intellectual power, otherwise everything will be spoiled. It is like a bullock which, without a driver, is unable to decide whether to pull its cart towards the right or the left. Only a discriminating driver can control everything efficiently.

As people, guided by their intellect, continue to gather practical experiences of the ups and downs of this world, they gradually start to realize that their psychic capacities are too inadequate to accomplish any great task. Then, faced with the stark realities of life, they realize that they have no alternative but to merge with the Supreme Consciousness. At that stage, whatever they do will have a cosmic support and will be genuine. That is why enlightened persons always prefer to remain unified with the Supreme Entity. This is considered the highest attainment of knowledge.

Undeveloped human beings consider themselves to be very intelligent and thus at every step they invite innumerable obstacles in the material world. Later on, after climbing some rungs up the ladder of evolution, they realize form the core of their hearts the hollowness of their psychic capabilities. It is the natural rule of the universe that those who possess immense knowledge are quite conscious of their intellectual limitations, whereas people with superficial knowledge think just the opposite. The genuine way of learning for seekers of knowledge is to consider always that they know nothing.

One can execute some ordinary types of work with one’s own little intellect. But if one aspires to undertake any noble ventures, then one has to unite one’s own intellect with the Cosmic Intellect, and work with the help of the Supreme knowledge of Parama Puruśa. This is the spirit of karma sannyása.

Now what is the method to merge the unit mind in the Cosmic Mind? As the basic trend of the evolutionary process is from the crude towards the subtle, therefore in order to make one’s own intellect subtle, one is to take the ideation of the subtlest entity, not to remain engrossed in crude objects. With the constant ideation of the Supreme, the mind will gradually attain more and more subtlety and will ultimately be converted into the subtlest entity. After this the sense of separation in the microcosm ceases to exist, and it becomes one with the Cosmic Mind. When the unit intellect arrives at this highest point, there is no doubt that it has become one with the Supreme Intellect. This state of pinnacled intellect is called karma-sannyása. So wise people should be ever vigilant regarding karma-sannyása.

What is the relationship between karma-sannyása and parábhakti? When the Supreme Consciousness remains in His unassailed state, in His original stance, He is called Para Brahma. But when that Para Brahma is transmuted into different ideas or objects, then that Supreme Consciousness is termed Apara Brahma. Attachment towards Apara Brahma is called aparábhakti, and intense love for Para Brahma is called parábhakti.

What is knowledge? Knowledge is the subjectivisation of external objectivities. When external objectivities are not subjectivised, there occurs either internal or external reflection or refraction on the mental plate. This is nothing but the resultant of external or internal projections. This is not true knowledge, or direct knowledge; in fact, it is not knowledge at all but a shadow of knowledge. Those who only reach up to the range of reflection or refraction develop ego. But those who are truly learned are devoid of any ego, because they are well aware of the subjective cause of all external objectivities.

Átmajiṋánaḿ vidurjiṋánaḿ jiṋánányanyáni yánitu;
Táni jiṋánávabhásáni sárasyanaeva bodhanát.

“Self-realization is the only knowledge. All other types of knowledge are simply the umbra and penumbra of knowledge,” because they do not contribute to any real understanding of objects.

This self-realization does not consist of any subjectivisation because at this stage the external object, the mind and soul, all become one. Then knower, knowledge and the object of knowledge are all unified in he attainment of Supreme Oneness.

If a teacher of Bhopal city is asked, “How many ants are there in the city?” or “How many bricks are there in the buildings?” he or she will not be able to answer, because the external objectivities have not been subjectivised. When it is possible to do so, there is no necessity of reading books. Even without reading, people can form an exact idea about objects reflected in the átman. By knowing the objects reflected in the átman, they can get all the answers to the questions “what”, “when”, “how”, etc. This is true knowledge, everything else is the mere shadow of knowledge.

The changes in psychic objects bring about a liberation from bondage of those factors which constitute the mind. Knowledge originates in the mind, but it culminates in supreme spirituality. Therefore the base of knowledge, like the base of action, is in the Self. Its origin is in the mind, but its culminating point is in the Self.

Now let us see what is pará-bhakti. When the Supreme Entity is not under the bondage of Prakrti, He is called Para Brahma; but when He comes under the bondage of Prakrti, He becomes finite and gradually is bound more and more by the guńas.

Even great scholars know only a little; they cannot know everything, because they are not omniscient. The culmination of their learning is within the bondage of Prakrti; but the culminating point of their spiritual path is freedom from the bondage of Prakrti.

To understand the meaning of pará-bhakti, it is essential to know its supreme aim, because pará-bhakti is closely related to karma sannyása. Every action has its end, its objective. The movement towards such an objective has two trends which are known as átmanepadii and parasmaepadii. If a person is greatly attracted towards a limited object, his or her mind will rush towards that object, and when at last the mind attains it, it gradually becomes one with that object. At that time, action and knowledge vanish for they take the form of that object.

You may have noticed, for example, that when some learned people earn recognition or a high degree, they lose interest in even discussing the subject of their degree. Those who have aparabrahma (knowledge of the relative world) as their objective will try to achieve power and authority, and after acquiring them they often ignore the very work they had been doing so assiduously before. In many cases they start misusing their newly acquired power. This is a natural law. To prevent such a degeneration one most accept Parabrahma as the goal, and not aparabrahma.

Externally some people may render service to society, but internally they desire to become government ministers. Later, when they attain that coveted position, they give up social service entirely. This is a natural tendency of human beings.

What is karma sannyása? It is to go beyond the dimensions of time, space and person. If aparabrahma is the aim of life, then knowledge and action decrease and human beings become crudified. Karma sannyása is only possible for those people whose goal of life is Parabrahma.

What is bhakti? When the mind leaves all objects of the world and races towards the Supreme Entity, that is known as bhakti. When spiritualists move towards the Supreme Entity their minds are unknowingly and gradually transformed. A caterpillar does not know when it changes into a butterfly. Similarly, the mind of a spiritualist does not know how it changes; one day it simply realizes that it is not longer a unit mind. When one’s individual and personal feelings are completely removed from the mind, at the moment one begins to advance, and the supreme state is attained. The spiritualist should adopt exactly the same sort of loving attitude as Parama Puruśa has for His children. By working according to the wishes of Parama Puruśa one can merge one’s mind in Him. If, on the other hand, there is a gap between the wishes of the individual mind and those of the Cosmic Mind, then that individual moves far away from Paramátmá. The wish of Paramátmá is to elevate His children, to love them and to care for them. You should also cultivate this kind of love towards society which is the offspring of Paramátmá, and according to natural law, you will certainly attain this love, for it is totally natural. There is no other way to attain Paramátmá than to render selfless service to the world. If people try to merge their minds in Paramátmá and seek to become one with Him, or are able to bring their minds near to Paramátmá and serve Him, then they can also attain Him.

Some people may say, “It is not proper to be one with Paramátmá; rather one should be with Him and serve Him.” Others say, “The wishes of those who become one with Paramátmá become one with His wishes. Such people perform all actions spiritually.” Still others say, “Those who love Paramátmá also love His children, and serve them.” Why should people think that they will become one with Paramátma like that?

My opinion is that it is proper for human beings to leave everything to Paramátmá, because those who are truly devotees know that Paramátmá is much wiser than they. This is what is known as prańipáta, and this is fulfilled by parábhakti. There is no alternative. Through parábhakti, karma sannyása is also possible; hence karma sannyása is only possible for those who have acquired parábhakti. Those who have attained parábhakti will be great men and women of action. The strength of their devotion will establish them in their action, and this will benefit the world. Do a great deal of work and acquire much knowledge, but remember that establishment in karmasannyása and progress in the arena of knowledge is not possible without devotion.

Chapter 6	Ananda Marga Ideology and Way of Life in a Nutshell Part 10 [a compilation]

Today’s subject of discourse is “Ideation on Brahma” (Brahmasadbháva).

Uttamo brahmasadbháva madhyamá dhyána dhárańá
Japastutih syádadhamá murtipújá dhamádhamá

[Ideation on Brahma is the best process of intuitional practice. The second best is dhyána (meditation) and dharana (concentration). Incantation and hymns are inferior and idol worship in the worst.]

In Tantra it is said that if one is to practice sádhaná (intuitional practice) the best thing to do is brahmasadbháva. What is sádhaná? Sádhaná means a systematic and sustained endeavour through proper cultivation to be established in a particular vidyá or recognized branch of science. To practice dhyána or meditation is also a process of sádhaná. The performance of all kinds of deeds is also a kind of sadhaná. The word sádhaná is derived from the root verb sádh, which means to do something in a sustained way. The best kind of sádhaná, however, is ideation on Brahma.

It is said that spiritual practice or Brahma sádhaná is the superior form of sádhaná. The next best is the practice of concentration and meditation, even where there is no cosmic ideation. But when sádhaná is based on the internal urge to attain the Supreme Entity, it is called Brahmasádhaná or absolute spirituality. In the absence of cosmic ideation spiritual practice cannot be called absolute. Where there is no internal urge to attain Parama Puruśa, the so-called spiritual practice or sádhaná is nothing but the observance of a set of mechanical gestures and postures.

Japastutih syádadhamá: What is japa or incantion? According to the Ananda Marga system of sádhaná, japa is sometimes dhyána, and sometimes Iishvara prańidhána. Iishvara prańidhána is also a type of dhyána. Some people chant “Krśńa, Krśńa” while counting [[on]] their fingers and at the same time do some other work. This is an example of japatapa (incantation). Stuh means eulogizing. Stuh is merely a way of flattering Parama Puruśa. For instance, if someone says to another, “Your crown looks magnificent, your ear-rings are dazzling,” and so on, these utterances are called stuti. Japa and stuti are inferior types of sádhaná yielding no tangible benefit for spiritual aspirants.

Mrchiládhatu dárvádi murtáviishvarabaddhaya.
Klishyantastapasá jiṋánaḿviná mokśam na yanti te.
Manasákalpitámurtirnŕnám cenmokśasádhanii.
Svapnalabdhena rájyena rajáno mánavástadá,
Na mutirtapanáddhomádupavásashataerapi
Brahmaeváhamiti jiṋátvá mukto bhavati dehabhrt.

“Mrchiládhátudárvadi”. Artisans use their knives and other tools to make images out of sand, clay, stone and metal according to their own imagination. Some images have ten hands, some have twenty hands, some have four hands. Each image holds different weapons in the different hands. How can these imaginary gods and goddesses, created by the fanciful imagination of human beings, ensure liberation or salvation to spiritual aspirants? Obviously they cannot because they depend for their very existence on the human imagination. Hence it is said that idol worship is the worst type of sádhana. Manasá kalpitá murtrirnrńám cenmokśasádhanii. Let human beings create idols according to their fanciful imagination. A painter also creates pictures – but that is a different thing. Let there be the cultivation of sculpture and painting, but if the idols thus created are expected to grant salvation to spiritual aspirants, that is absurd. It is just like building an empire in one’s mind and considering oneself to be the emperor of that imaginary empire. That is why it is said, Svapna labdhena rájyena rájáno manavástadá. People become the kings of their imaginary world.

Some people consider it propitious to have a holy dip in the Ganges on certain auspicious days. Other people think that by standing knee-deep in water in the winter season they will attain virtue. It is sheer nonsense to expect emancipation in this way. These are merely physical actions which do not guarantee emancipation. However, they may bring emancipation in one way – one may contract a virulent typhoid fever or pneumonia and expire! Na muktirtapanáddhomádupavásah shataerapi. There are some people who die after fasting for thirty or forty days. The members of their community think that they have attained salvation thereby, but one cannot attain salvation by fasting in this way.

Bhahameváhamiti jiṋatvá mukto bhavati dehabhrt. By fasting for prolonged periods we simply invite physical trouble; by standing in icy water in the winter season people shiver with cold. At that time does the mind run towards Parama Puruśa or towards the freezing cold? The mind certainly thinks more about the discomfort, and the person decides to get out of the water and rub the body dry with a towel. The mind is more preoccupied with the discomfort than with salvation. The proper way to attain salvation is to ideate on Brahma. In the absence of deep love and longing for Parama Puruśa one cannot attain salvation. Judged in this light, idol worship is the worst sádhaná of all.

The first and foremost attribute for liberation or salvation is the irresistible urge for God-realization. Exclusive devotion to Parama Puruśa is all that is needed; no external ritual has anything to do with liberation or salvation. People practice those things only for their self-satisfaction. The mind has a natural inclination to know more about the Supreme. But the difficulty is that the Entity which the mind yearns to know about, is beyond its very periphery. That is why the mind, while attempting to fathom Him, returns disappointed again and again.

Yato váco nivarttante aprápya manasásaha
Ánandam brahmańo vidván na vibheti kutashcana.

[The Supreme Entity is One from whom the mind returns, without knowing Him. After realizing the Supreme one no longer fears anything.]

Can a human brain, with the help of a few nerve cells within a little cranium, with the faint flickers of the intellect, and by following the path of logic, attain the Supreme? How inadequate is the intellectual capacity of the human brain! It cannot understand the Supreme Entity, because whatever intellect the brain possesses functions within the periphery of time, space and person. It can never transcend the limitations of these relative factors: the moment it transcends them, it loses its individual identity. There is no other way to attain Parama Puruśa except through the exclusive urge for him, through a personal relationship with Him. Hence, human beings, discarding the vain effort to follow the path of argumentation and intellectuality, will have to resort to the path of devotion and intense longing for Parama Puruśa, the path of Supreme Singularity, rejecting the path of multiplicities.

What is the Supreme Entity? How should human beings try to understand Him? When a doll made of salt wants to fathom the depths of the ocean, the doll itself becomes lost in the ocean. Likewise, how far can human beings move with their limited intellect? At a particular stage the human intellect loses itself, the mind loses its identity – it stops functioning. The intellect can at most go to that particular point and try to depict objects in its own limited way.

Satyameva jayate nánrtaḿsatyena panthávitato devayánah
Yenákramantrśayo hyáptakámá yatra tat satyasya paramam nidhánam.

The first requirement is that a spiritual aspirant must take shelter in satyam, the supreme veracity. Success never comes through hypocrisy or exhibitionism. Rather, it comes by moving in a simple and straightforward manner. One of the inherent characteristics of Parama Puruśa is that He is ensconced in supreme veracity. The Supreme Entity lies covert in all objects – He is hidden in each and every object of this universe. One will have to attain Him by practicing satya and developing an exclusive longing for Him. Do you know how He lies covert in each and every entity?

Tileśu taelam dadhiniiva sarpirápa srotahsvarańisú cágnih
Evamátmátmani grhyateo’sao satyenaenam tapasá yo’nupashyati

Oil lies hidden in sesame seeds. If you look at the seeds you cannot see the oil. The oil can only be extracted if the seeds are pressed in an oil-pressing machine. Once pressed, the seeds produce two products: the oil and the impurities, that is the oil cake. In the same way the Supreme Entity lies covert in your existential I-feeling. If you churn your mind through regular spiritual practice and penance you will find the Supreme Entity, Parama Puruśa, and will squeeze all impurities from the mind.

Dadhiniiva sarpirápa. Butter lies in milk. But if you look at milk you cannot see the butter. To find the butter you have to churn the milk. After churning you will see two things: butter and the impurities. Similarly, when the mind is churned one discovers Parama Puruśa on the one hand and the mind’s impurities on the other hand.

Regarding the philosopher devotees often say:

Mathitvá cattváravedán sarvashasiráni caevahi
Sárantu yogibhih piitaḿ takram pibanti pańd́itáh.

There are so many scriptures – such as the Veda and Vedańta. Some you have seen, others you have heard about. There are even some scriptures which are completely unknown to you. Devotees use a humorous analogy to describe the scriptures. They say that the scriptures are like an unfathomable ocean of milk which turns into butter and whey when it is churned. As soon as the butter is produced from the ocean the devotees consume it with relish. What do the philosophers do? They start conducting research on the inconsequential portion, the whey. They study the effect of whey on the human body, the liver, the kidney, and so on. They try to ascertain whether it should be eaten on a particular day. After ten days of research they finally declare that whey is edible, but unfortunately by that time it has turned sour and become covered with fungus.

Ápah srotasu. In winter and spring rivers seem to be full of sand. It appears as if they are completely dry, but this is not true. Remove the sands and you will discover clear sweet flowing water – highly filtered water. Similarly you may think that your mind is a vast stretch of sand, an empty desert. You may think that since your mind is empty you are a worthless chap, but this is not true. Remove the sands from your mind and you will discover a spring of cool water below.

Araneśu. Arańi means firewood, fuel. Fire lies hidden in firewood. To produce fire you have to rub two pieces of wood together to create friction. Similarly the Supreme Cognitive Faculty lies covert in you. If you create friction in your mind by adhering to truth and performing penance, the fire of meditation will ignite within. This will make it easier for you to realize the dormant Cognitive Faculty. Parama Puruśa or the Supreme Entity can only be realized through truth and penance, and when one has a one-pointed desire to realize Him. There is no other way. Without exclusive devotion to Parama Puruśa nothing can be attained. Mere philosophical knowledge will not help one to attain Him. A person may become a doctorate in twenty subjects, but that will not help him attain the Supreme. To attain Him one must cultivate one-pointed devotion for Him. Hence the most pedantic scholar may fail completely in attaining the Supreme Entity, whereas the most illiterate person may succeed. Parama Puruśa is not bothered about who is a great scholar or who is illiterate. He only considers the degree of one’s mental elevation. Thus the only way to attain Parama Puruśa is to develop an exclusive devotion for Him by embracing a life of truth and regular penance. Those who try to know the Supreme Entity with their intellect may at best gain a superficial knowledge of Him – superficial because the mind can never reach Him. If the mind cannot reach Him how can the human intellect explain what He is.

This reminds me of an old story. Many, many years ago, there was a great Buddhist scholar named Káhńa who lived in Bangladesh. Regarding the Supreme Entity he observed:

Jo mano goar álá jálá
Ágama pothi Iśt́á málá.

Any object of knowledge which enters the mind can just as easily leave the mind. The mind can only entertain objects that come within the scope of time, space and person. Such objects will come, stay for sometime, and then depart. They cannot remain forever. Knowledge of philosophical texts (agama pothi) can be compared to a pile of bricks – rows of bricks stacked one upon the other. This is the value of a philosophical text, not a pie more. The human intellect cannot say anything final about the Supreme Entity because human beings cannot perceive Him through the vibrations of body, mind and speech.

Ále guru uesai shiiś
Vák pathátiita kahiba kiis.

The Guru tries to say something about the Supreme Entity but cannot because the moment he tries to explain the Supreme he comes within the scope of verbal expression. The disciple has the capacity to hear a discourse about the Supreme Entity, yet cannot because the discourse comes within the temporal factor.

Já teṋi boli te tabi tál
Guru bob se shiiśá kál.

That’s why I say that the absolute cannot come within the scope of relativity. Under this circumstance the preceptor becomes dumb and the disciple becomes deaf.

Bhańai Káhńu jina raan bi kaesá
Káleṋ bob samvohia jaesá.

Káhńa says that inspite of that we must not give up. We have to make others understand. But how? We have to communicate in the same way as deaf and dumb people try to communicate with each other.

Eko Devah sarvabhúteśu gúd́hah sarvavyápii sarvabhútántarátmá;
Karmádhyakśa sarvabhútádhivásah sákśii cetá kevalo nirguńashca.⁽¹⁾

Parama Puruśa cannot do two things. He cannot create another Parama Puruśa like him. He is always One without a partner. He is One and He will remain One forever. Deva is always One. Here Deva means the expression of the Supreme Occult Power. This expression is the hub of the cosmological order. All other expressions of the divine power have emanated from the Supreme Entity, Parama Shiva. We can easily perceive those individual divine vibrations because they come within the scope of our sense organs. But we can only perceive them partially, not fully. For example, we can only perceive a light wave within a certain range of wavelengths. If the wavelength of the light is beyond that range perception is impossible. That is why we cannot see an object in dim light, even though there is some light. And that is why our eyes are blinded by a strong light. Thus the eyes only have the capacity to function within a limited range. The same principle applies to sound waves. Our auditory organs cannot hear a soft sound and are deafened when a sound is too loud. Our sense organs function within the medium range of wavelengths.

The individual vibrations emanating from the hub of the cosmic order are called Deva (Daeva). Parama Puruśa is Parama Deva, the Supreme Wave. He may enter and leave the range of perception at will, but we can never perceive Him. That is why He is called Mahádeva – the Supreme Source of partial vibrations.

The manifested vibrations which are visible in this quinquelemental universe such as sound, touch, form, taste and smell, trees, plants, creepers, mountains and valleys, etc. are only the partial manifestations of the Supreme Deva that come within the jurisdiction of our sense organs. Even among these finite expressions of the Supreme Power there are many which do not come within the range of human perception. So human beings are only concerned with those particular expressions that come within the arena of their psychic and physical justification. These individual divine emanations have their corresponding vibration, form and colour. Some have their respective light waves and sound waves, which human beings can only perceive partially Animals have varying capacities to perceive light waves. Owls, for example, cannot see objects in the day time when human beings can see them, but they can perceive objects in a very dim light, which human beings are unable to do. Moles can also perceive objects in low light. There are many other such examples. Alphabets were evolved on the basis of vibrational sound expressions. Acoustic roots were also formed on the basis of various types of sound.

Eko Devah. This Deva, that is Parama Deva or Parama Shiva, is the Supreme Source of all partial physical, psychic and spiritual emanations. He is the nucleus of the entire cosmos. Therefore, He is described as Eko Deva, the One Deva. The question arises, when the mind cannot reach Him, how can we justify using a numeral, which is a finite term, to describe Him? Numerals such as one, two, three, four, five, etc. are merely psychic concepts. So how can a numeral be used when the mind is unable to comprehend Him? Eka or one is a numeral Similarly aneka (many) is also a numeral. Now the reason why He can be described as Eka or One is that it is only when the mind becomes pinnacled or one pointed that a person can become one with Him.

Human beings must possess maximum devotion (bhakti) and veneration (shraddhá) for Him. They must do intense spiritual practice to realize Him. But human beings will never know His original stance cent per cent because the apparatus with which they can know Him, the mind, gets dissolved in Him. So how can that mind know Him, how can it fathom His depths? I have already given the analogy of the salt doll which went to fathom the depths of the ocean. Before it could reach the bottom of the ocean it dissolved. Just as an ocean remains unfathomable to a salt doll, so the Supreme Entity remains inexplicable to the human mind. That is why the devotees exclaim:

Tava tattvaḿ na jánámi kiidrsho’si Maheshvara
Jádrshosi Mahádeva tádrsháya namámyahaḿ.

“Oh Supreme Lord, the centre of all points, it is not possible for me to understand you fully because the mind gets lost, becomes non-existent, after reaching You. Yet I love You. I wish to attain You with all the urges and longings of the mind, because You are my everything. I do not know what You look like. I cannot describe you. But You must be like something. My, questions is, who am I to say what You look like? I salute You in whatever form You may be.”

Esa devah sarva bhútesu gúŕhah. Does this Supreme Entity reside in any world far above the seventh loka? He has created this world of living beings full of joys and sorrows, hopes and aspirations. Can He sit contented in a special abode (Vaekunta) and leave these living beings alone? If He refuses to be the God of this earthly paradise, then how can we possibly attain Him, far above the seventh loka. Moreover what would be gained by attaining such a God? Even if we knew theoretically that He is ours, it will not satisfy our urges and longings. This idea was well echoed by a mystic poet:

Mor nám ei bale khyata hoc
Ami tomáderi lok
Er ceye beshii kichu nay
Ei hok mor sheś paricay.

[Let my name be famous as being one of your names, nothing more than this. Let it be the last identity of mine.]

The same thing can be said about Parama Puruśa. He belongs to all, of all ages, of all countries and all climes.

Sabáy niye sabár májhe luliye ácho tumi,
Sei to ámár tumi.

You hide Yourself in the midst of all. You remain with those who are the objects of our reverence and revulsion, of our admiration and hatred. You remain hidden in them all. You don’t neglect anyone.

It is not possible for Him to belittle anyone. If He hates anyone it means He hates Himself because He lies covert in the existential I-feeling of each and every living being. So how can He hate the I-feeling of individual microcosms?

Some people with a discriminating intellect may say a certain person is a sinner and belongs to a low caste. Such people are mean and dirty and should be hated, they say. Parama Puruśa does not make any such distinction among human beings because He is an internal entity, residing within the cavity of the human mind. No one is hated by Him, neither the most sophisticated person nor the most downtrodden, illiterate person. I have said before that those who believe in casteism, those who have divided the human society into countless segments, are the veritable enemies of society. Even this statement is not condemnatory enough about these people. Their actions reveal that they not only neglect Parama Puruśa, but actually hate Him. Those who believe in casteism are atheists. When all human beings are the progeny of the same Parama Puruśa, how can one accept the notion of caste? If one accepts the Supreme Father one can never accept casteism. If one accepts casteism it means one does not accept the Supreme Father. Hence to believe in casteism is to believe in atheism.

Sarva bhuteśu gúŕhah. Sarva bhúte means “in all created beings”. Here “created beings” does not refer to animate objects alone, but refers to both animate and inanimate objects. Parama Puruśa resides in everything – in matter, in abstract and in spirit. What we call matter also contains the reflection of Parama Puruśa.

Life and mind originate as a result of mutual clash and cohesion within the solid structure. When the mind is created, Parama Puruśa gets Himself reflected on the mental plate. Where the mind is not yet created, He gets Himself reflected in the atomic structure. He always gets Himself reflected in atoms, neutrons, positrons, etc. To say that Parama Puruśa only resides in mental beings and not inanimate matter is wrong. In fact He equally resides in wood, bricks and stone.

Jale hari sthale hari Anale anile hari
Graha-tárá suŕye hari Harimay e trisaḿsár.

[The Lord resides in water and in earth. He also resides in air and fire. He exists in the stars, planets and sun. He resides in the three worlds.]

Sarva bhuteśu gúŕhah. He remains hidden in all objects. What does “hidden” mean? The different organs of the human body – the hands, legs, eyes, mouth, etc. are the expressed form of Parama Puruśa. That is, Spirit in the process of gradual crudification becomes abstract which is an abnormal form of the crudification of matter. For instance, water vapour is transformed into water in the process of gradual crudification. Water, being more condensed, is transformed into ice. Now, the intransmutable, undecaying and unchangeable form of Parama Puruśa remains hidden – gúŕha – while His mutable forms are visible in the external world.

Sarvabhútántarátma. Parama Puruśa is all-pervasive. An entity can only penetrate an object if it is more subtle than the object. A crude object cannot penetrate a subtle object. Parama Puruśa can enter each and every object. The Saḿskrta root verb “vish” means “to enter”. Parama Puruśa is called Viśńu in Saḿskrta (viś + nu) because He is the entity that lies covert in all other entities.

Vistárah sarvabhútasya Viśńorvishvamidaḿ jagat;
Draśt́avyamátmavattasmádabhedena vicakśańaeh.

Viśńupuráńa –Trans.

The entity who permeates the entire universe is Viśńu. Hence intelligent and considerate people never hate any objects. They look upon each and every object as a manifestation of Viśńu.

There is a nice story. Once there was a great sádhu (wise man). People used to say that he had attained the knowledge of non-differentiation. One day he put his pet dog on his lap and ate food with the dog from the same plate. Another person saw him and said, “This is odd! You’re eating from the same plate as a dog. How can you eat with such an inferior animal? How degrading.”

The great sádhu replied, “You’re making a mistake. There’s no dog here. What you call a dog is nothing but the manifestation of Viśńu. I am a manifestation of Viśńu, the dog is a manifestation of Viśńu, the food and plate are also a manifestation of Viśńu. Sarvam Viśnumayaḿ jagat! He is all pervasive. There is nowhere in this universe where you can hide because Viśńu is everywhere.”

Sarvavyapii sarvabhutátantaratmá. Parama Puruśa is the soul of every entity. The external force of átman is jiivátman or unit soul and the internal force of átman is Paramátmá. Whatever one does physically and mentally is witnessed and known by jiivátmá and whatever the jiivátmás know is known by Paramátmá. That is, jiivátmá is omnitelepathic to the unit mind and Paramátmá is omnitelephatic to jiivátmá. Hence nothing can remain concealed from Him.

Karmádyakśah sarvabhútadhivasah. Who is the actual doer of an action? Who is the ultimate agent? Suppose there is a lot of public unrest. The officer on duty, while trying to keep the peace, prays to God, “Oh Lord, I’m only a junior officer on a meagre salary. Please help me.” He also requests his senior officer for help, “Please take some steps to save my life, Sir”. The senior officer consoles him by saying “Don’t worry, I’m here to help you.” The senior officer also prays to the Lord, “I’ve consoled my subordinate officer saying, ‘Don’t worry. I’ll help you.’ But, Oh Lord, I’m in great danger myself. Please save me.” In this way even the highest authority in power prays to God, “Oh Lord, please save my prestige. If you don’t help me, who else will?”

No matter how much human beings brag and boast, no matter how much they console each other, inwardly they know that they are helpless without the assistance or shelter of the Supreme One. So remember, to console others without remembering the Lord is meaningless.

Karmádhaksáh sarvabhutadhivásah. Parama Puruśa is above everything. Everyone and everything is under His control and influence. Human beings do not have that sort of overpowering influence. They cannot build anything with their own power. No one can say with certainty that he or she will complete a certain task because one can never be sure if one will see the next sunrise. Only Parama Puruśa is karmádhyaksá. Adhyaksa means the highest person in authority. He is the supreme shelter of all, yet requires no shelter. It is said,

Prabhumishamaniishamasheságuńam guńahiinamaheshaganavaranám.

“Oh Lord, Oh Parama Puruśa, You are in control of all, You are the shelter of all, but You do not require any shelter from anyone.”

Tvamekaḿ nidhanam niralamba misham bhavambodhipotam sharańam brajámah.

“You are the Supreme Shelter of all. You are the most dependable shelter of all in this universe. But you don’t require any shelter or any support from anyone. What shall we do? We know that you are our shelter.” Bhavambodhipotam sharańam brajámah. We shall take shelter in the ship on the ocean of bhava. You are the captain of the ship that sails but once across the ocean of life. You are also the ship – our shelter. We entreat You to guide us across the sea. We do not know what Your shelter is. We trust that You don’t require any support; rather You are our support. So we take refuge in Your shelter. Sharańaḿ Brajámah. We are ready to take shelter in the ship that is You.

Thus Parama Puruśa is the Supreme Shelter of all microcosms. He is One without any shelter. He is the shelter of the world, the shelter of the universe.

Sarvabhutádhivásah. Sarvadhuta means container. We are now sitting in Agartala, a sub-divisional town. What is the container of Agartala town? Tripura State is the container of Agartala. India is the container of Tripura state, Asia is the container of India, the planet Earth is the container of Asia and the solar universe is the container of the planet Earth.

In this creation there are numerous solar universes. Parama Puruśa is the container of all these containers; hence He is called Sarvabhutádhi vása. He is the witnessing entity. He is witnessing each and every object, each and every phenomenon. Nothing is unknown to Him.

Apánipádo javano grahiitá pasyatyacaksuh su ushrnotyakarńah.
Sa vetti vedyam na ca tasyasti vettá tamáhuragryam Puruśam mahántam.

He has no feet, yet He moves everywhere. He has no hands, yet he accepts that which is offered to Him with reverence.

Pasyatyacaksuh. He has no physical eyes, yet he witnesses everything around Him. Sarnotyakanah. He has no ears, yet he hears each and every sound. Sa vetti vedyaḿ nacatasyati vetta. Whatever was known and whatever will be known are all known to Him, yet none can know him. At best people can only acquire superficial knowledge about Him. Unfortunately those who do acquire a little knowledge often become proud and vain. It is shameful to see that a microscopic fraction of knowledge about Him make people blind with vanity. It is impossible to know Him fully. He knows everything about everyone but no one knows anything about Him.

Human beings are advised to only do Hari kiirtan, kiirtan on the Lord. Kiirtaniiyah sadá harih. Human beings should always think of Him, they should always praise Him, they should always sing and dance in His name and make others sing and dance in His name too. Human power is extremely limited. Human beings only possess a limited number of small nerve cells within a tiny cranium. How weak they are! Parama Puruśa is the only permanent entity. All other entities are transitory – they exist today but are gone tomorrow. No one can maintain a permanent existence.

Aśtagirirájáh sapta samudráh Brahma-purandara dinayáminya;
Na tvam náhaḿ nedaḿ vyarthaḿ kimarthaḿ kriyate shokam.

Thákbo ná bhái thákbe ná keu
Thákbe ná bhái kichu
Ei ánande yáo re cale káler pichu pichu.

[We won’t be here forever. No object will remain here for long. Move on happily following the footprints of eternal time.]

[[Try to understand this supreme truth.]] If one wishes to achieve something permanent, if one wishes to remain for eternity, if one wishes to attain lasting peace and, happiness, one will have to come within the Supreme Shelter of Parama Puruśa. To delay in this endeavour is to waste one’s valuable time.

Parama Puruśa is the Non-attributional Entity – Nirguna Satha. Does the word Nirguna mean that He is devoid of qualities? No on the contrary, He has so many qualities that they cannot be counted. Hence He is called Nirguna.

Prabhumiisamanishama shesaguńam. Oh Lord, You are the controller of all, but no one is Your controller. We are unable to fathom your countless qualities. What better word can we use to describe You than Guńahiina. In the world there are so many gods and goddesses – major, minor, senior, junior, good and bad, etc. Some gods demand worship from mortal people and threaten to punish by infecting them with disease if they refuse. They inject a fear complex in order to exploit.

This cannot be allowed to continue in the second half of the twentieth century. Human beings should move towards Parama Puruśa with their deepest and most heartfelt love and devotion for Him. They should not worship Him out of fear or with primitive beliefs. The rationalistic mind of the twentieth century is no longer the ignorant mind of the past which was tricked with false logic. Nor will we allow that to occur.

He is Nirguna due to his innumerable qualities. Human beings must move towards Him, the Non-attributional Entity, if they wish to solve their problems. Human beings should direct all their life’s longings and urges towards the Supreme One, and not towards the manifested entities. If the mind is directed towards multiplicities, all the psychic potentialities will be scattered like a packet of mustard seeds. The seeds – a packet contains a lot of seeds – should be thrown in a special way if they are to be picked up and put back in the packet.

In the same way all the urges and longings should be gathered together and directed towards the Supreme. If this is done indomitable psychic energy and invincible spiritual energy will grow from within. This will enable people to solve all the world’s problems – economic, social cultural, big and small. Unless one develops oneself in this way, as an ideal human being, one will not be able to solve any problem, no matter how madly one beats one’s chest or how loudly one shouts slogans. The solution should be commensurate with the problem just as the prescription should be commensurate with the disease. The present world is plagued with numerous problems. To solve these problems we need ideal men and women who are highly evolved from within; strong men and women whose lives are based on the solid foundation of spirituality. In the absence of such people the problems will remain unsolved. That is why I say, concentrate all your love and devotion, consolidate all your psychic propensities and channelize them towards the Supreme One. Don’t allow them to flow towards any other direction, towards any other object.

Footnotes

(1) Shvetáshvataropaniśad. –Trans.

Chapter 7	Ananda Marga Ideology and Way of Life in a Nutshell Part 10 [a compilation]

The subject of today’s discourse is “The Devotee and the Lord.” The Lord belongs to all, yet we call Him “the Lord of the devotees”. Why? It is said that only the devotee realizes the Lord. The one who cultivates knowledge by studying the scriptures will say, “The Lord belongs to all”, but spiritual aspirant says, “It is true that the Supreme Lord belongs to all, but only devotees can bind Him.”

Now the question is, how can the Supreme Entity be attained? In the scriptures it is said:

Náyamátmá pravacanena labhyo na medhayá na bahunáshrutena;
Yamevaeśa vrńute tena labhyastasyaeśa átmá vivrńute tanúḿ svám.

[This Atman or Self cannot be attained by giving learned discourses, nor by listening to pedantic discourses. Rather the Self is attainable by that spiritual aspirant to whom It manifests itself.]

Through erudition, deep study, or intellectual cultivation, no one will ever attain the Supreme Entity. Human life is short. Within this short span of time human beings have much work to do. It is not advisable to waste one’s valuable time in vain debate or fruitless study. Similarly, by giving lengthy discourses or by becoming profound scholars, no one can attain Parama Puruśa. The minimum qualification required to tread the path of spirituality is a pure heart. If one has a pure heart, this is sufficient.

The so-called scholars vainly think that when they can speak in calculated language and smile in a measured way they are superior to the common masses. But in my opinion, how much intellect can be contained in a small cranium? When people become insane, they are laughed at and teased by others. Similarly, when people grow old they lose their power of memory. To cherish the vanity of intellect is meaningless.

Some people think, “Well, since I have listened to so many learned discourses I have nothing else left to do.” If listening to learned discourses were sufficient, then the microphone I am using now certainly would have attained salvation, because it has heard many beautiful discourses. Listening to others’ discourses is not enough. It is only when He showers His grace upon one that one attains everything. No one can be a member of the inner circle of Parama Puruśa (Hariparimandal) by listening to many discourses. Only when one attains the minimum qualification, a pure heart, can one realize the true nature of Parama Puruśa. One can look upon Parama Puruśa as one’s personal treasure only by virtue of devotion. A devotee can give up everything except Parama Puruśa, for He is the life of a devotee. If ever a devotee is separated from Him he win surely die. In this case a devotee is like a miser.

How does Parama Puruśa manifest Himself to His devotees? Everyone longs to attain Parama Puruśa, but the problem is, how? The scriptures say,

Náyamátmá balahiinena labhyo na ca pramádáttapaso vápyaliuṋgát;
Etaerupáyaeryatate yastu vidváḿstasyaeśa átmá vishate Brahmadháma.

When the Supreme Operative Principle (Paramá Prakrti) functions through a certain structure, the energy functioning within that structure is called bala (energy). In the human being there are three kinds of energy: physical, psychic, and spiritual. Physical energy, by personal endeavour, can be converted into psychic energy, and psychic energy can be metamorphosed into spiritual vigour by virtue of sádhaná. Spiritual power is the strongest. Those who are timid shout “Non-violence! non-violence!” at the top of their voice. All kinds of timidity should be swept away. This requires tremendous psychic energy, which depends on moral or spiritual force.

The question is, how can one acquire such spiritual force? By sincerity, one can acquire psychic force, and through the practice of sádhaná one can acquire spiritual force. Those who are persistent in their endeavour do acquire psychic force. When one sits down to meditate after attaining that sort of psychic energy one easily acquires spiritual force. That spiritual force lies latent in you; it is not difficult to attain. You should ensure that the path of sádhaná you choose is not a defective one in which there is a mistake in the beginning, middle, and end. One should move ahead in one’s mission after determining one’s goal. Once the goal is fixed there remains almost no possibility, of error; hence you should always remember your goal. But once you fall into the trap of error it leads to danger. This is the reason why I advise people to remember their guru mantra, to always remain aware of the goal. The souls of those people who practice sádhaná in this way enter the abode of Brahma. Persistent endeavour and practical cult are essential to reach the goal. Hence, in sádhaná one should remember two essential factors: constant awareness of one’s goal, and persistent endeavour to attain that goal.

During sádhaná the spiritual aspirants should bear in mind that the Supreme Entity does not reside in any particular heaven or vaekuńt́ha, but remains with them at all times.

Tileśu taelaḿ dadhiniiva sarpirápah
Srotahsvarańiiśu cágnih;
Evamátmátmani grhyate’sao
Satyenaenaḿ tapasá yo’nupashyati.

“Parama Puruśa resides in you, just as oil resides in the sesame seed, or butter in milk, or water in the river current, or fire in a flint.”

Parama Puruśa hears all your internal thoughts. Nothing is unknown to Him. He is like a tape recorder in your mind. You may be forgetful with the passage of time, but not Parama Puruśa. Oil resides in sesame, yet it is not visible. If you crush the seeds the oil comes out, and the remaining non-essential parts are discarded. For the attainment of Parama Puruśa an introverted mind is indispensable. In milk lies clarified butter or ghee: but the butter can only be had if the milk is churned. Likewise, Parama Puruśa lies hidden in the cavity of the human mind. If people roam around in the external world in search of Him, they will never succeed.

Idaḿtiirthamidaḿ tiirthaḿ brahmati támásáh janáh
Átmatiirthaḿ na jánánti kathaḿ mokśa baránane.

“People of static nature wander about, bathing in places of pilgrimage in the hope of attaining merit.”

Perhaps the places of pilgrimage are full of polluted, murky water, infested with poisonous insects and worms. A dip in that water may cause skin disease. In that case a visit to a place of pilgrimage ultimately causes disease and suffering.

What should be done by those who are virtuous at heart? They should take a holy bath in their own mind and discover the inner Place of pilgrimage, instead of wasting time and energy in bathing in external places of pilgrimage.

The question of fasting (upavása) arises in this context. The Saḿskrta prefix upa means near. Upavása means sitting near. So upavása by connotation means sitting near Parama Puruśa as opposed to being extroversial. On the day of fasting people abstain from eating solid food. It is easier to concentrate the mind on those days than on other days. The meaning of the word anashana is “not taking food”.

So you understand that it is not possible for people of static nature to attain liberation. Butter lies latent in cream and appears when the cream is churned. Parama Puruśa is like butter: He resides inside you, not outside. But instead of realizing this, people worship Parama Puruśa with flowers and wood-apple leaves. This is completely misleading. It is said in Ánanda Sútram:

Prárthanárcanámátraeva Brahmamúlam: Prayer and worship are all misleading.

If one removes the sand from a dry river bed, one will discover the flow of pure water. Here the sand symbolises impurity and the water represents Parama Puruśa. If you rub two flints together fire is produced: this fire represents Parama Puruśa. This is how you will attain Him – by doing sádhaná.

It has been said earlier that the grace of Parama Puruśa is only showered on devotees. His grace is all that matters. It is true that the people of knowledge (jiṋániis) and the people of action (karmiis) may labour harder, but it is the devotees (bhaktas) alone who attain Parama Puruśa. There are two major obstacles on the path of knowledge: lethargy and vanity. A vain person remains far away from Parama Puruśa. Of all the different types of lethargy, spiritual lethargy is the worst. Spiritual lethargy means not to sit for meditation regularly. Those with spiritual lethargy have time for all other actions, but for spiritual practice there seems to be no time. They say, “It’s already late today – I’ll do a short meditation right now, and devote more time to sádhaná tomorrow.” They sit attentively inside the cinema hall, but in dharma sádhaná they feel sleepy.

Let me tell you a story in this connection. Lakśman accompanied Ram and Sita to the forest. For a long period of fourteen years, his duty was to keep watch at all times. One day he felt sleepy, and dozed off. Suddenly he woke up and was about to shoot the Goddess of Sleep with his bow and arrow. She said, “Lakśman, how unbecoming it is for you to do such a thing! People call you a great hero, but you are using your arrow against a woman.” Lakśman replied, “You know that I am on duty here, yet why have you come to trouble me?” The Goddess of Sleep said, “But it is also my duty to come and sit on your eyelids”. After a long discussion they finally reached a compromise. They decided that after fourteen years, when Ramchandra would return to Ayodhya to ascend the throne, the Goddess of Sleep would sit on Lakśman’s eyelids, because at that time he would have no more work to do.

Fourteen years passed. It was the day of Ramchandra’s coronation. Laksman was on duty. Suddenly Laksman felt extremely sleepy and was unable to prevent sleep from overpowering him. The Goddess of Sleep had not come alone – she was accompanied by a large retinue. Laksman felt embarassed. He thought, “What a nuisance this sleep is! If I fall asleep now my elder brother will think that I’m not interested in his coronation”. But the Goddess of Sleep was adamant. Then Laksman said, “Well, I understand your difficulty. But you should find another place to cast your spell. I suggest you go to a place where someone is delivering a spiritual discourse and sit on the eyelids of those in the audience who are impious.” And since then, this tradition has been maintained.

One of the major defects of people of action is vanity. Devotees have no such defect – they work by virtue of their implicit devotion to Parama Puruśa. There is no room for lethargy in their lives. For devotees, Parama Puruśa is their controller – the machine operator – and they are mere tools in His hands. They think that if they do not do Parama Puruśa’s work, then who else will do it? Thus devotees are greater than both jiṋániis and karmiis, people of knowledge and people of action. People of knowledge seek their Lord in books and not through practical realization. The scriptures say,

Anubhútiḿ viná muŕho vrthá brahmańi modate
Prativimbitashákhágraphalasvádanamodavat.

[Foolish people without any God-realization wrongly feel that they have attained Brahma; their elation is pure vanity. It is they who taste the reflection of a fruit in a pond and claim they have tasted the real fruit.]

People of knowledge do not enjoy the real fruits, they enjoy only their reflections. The Lord of the people of action is like a steamroller – an animate machine. Unless one is endowed with devotion, one cannot realize the Supreme Entity. Devotees feel that their Lord is their constant companion. They feel, “I am one with Him”.

People of knowledge know that Parama Puruśa is beyond the scope of word and thought – aváuṋmanasogocara – and hence they can never reach Him. People of action are almost like mechanical objects. But the sole intention of the devotees is service to God. For this one will have to come in the close proximity to the Lord. One will have to touch Him. The samádhi of the people of knowledge is a theoretical samádhi, whereas the devotees’ samádhi is one of realization. Devotees are happy even when the Lord threatens to punish them because they know that the Lord cannot punish them without touching them. So punishment is also a kind of boon for them.

It is through service that devotees come in contact with Parama Puruśa. To render service to Parama Puruśa you should sing kiirtana loudly. This can be nicely illustrated with an analogy. Suppose a mother has three children – a jiṋánii, a karmii, and a bhakta. The jiṋánii reasons, “Mother is cooking in the kitchen. I will see her in my spare time.” A karmii thinks, “What’s the necessity of meeting her? I will just try to satisfy her through service.” But the bhakta, instead of thinking, will burst into tears. Parama Puruśa in the form of the mother will have to come close to the devotee. The bhakta applies his or her intelligence to come in contact with Parama Puruśa and attain Him. What is the relation between the devotees and their Lord? It is said in the scriptures,

Tvamiishvaráńáḿ paramaḿ maheshvaraḿ
Tvaḿ devatánáḿ paramaiṋca daevatam.

You are the Lord of this universe, so you are Maheshvara. You are the Supreme Source of all the occult powers, so you are Mahádeva. You are the Lord of all Lords; You are the original and everyone else is a copy. You are the real King; the rest are theatrical kings.

Suppose there are two young boys – a prince and a farmer’s son. The prince becomes a king, but the farmer’s son merely plays the role of a king in a play. You are all the children of Parama Puruśa, and thus you are His princes and princesses. You should never allow any inferiority complex to dominate your minds. Always remember the Supreme Truth that you are the powerful and beautiful children of Parama Puruśa. You are destined to be victorious.