Chapter 1	Ananda Marga Karma Sannyása in a Nutshell [a compilation]

Paramártha is that by which the worldly afflictions are alleviated completely and the effort to attain this Paramártha is Sádhaná. Where the Átman is free from all objects, that is, free from all types of afflictions, it is called Paramátman. As long as the aspirant maintains dualistic feelings, then he or she will say that sádhaná is the process whereby Átman and Paramátman are unified.

Are Átman and Paramátman two independent entities? No, it is not so. Jiivátman, which is bound by its saḿskáras, moves about in the universal waves subject to the changes of birth and death. It does not attain the supreme bliss of its original form. However, it becomes Paramátman the moment it eliminates all its saḿskáras through sádhaná and the efforts of the indwelling unit mind. No difference remains between Átman and Paramátman except that caused by the saḿskáras.

Dvá suparńá sayujá sakháyá samánaḿ brkśaḿ pariśasvajáte
Tayoranyah pippalaḿ svádvattyanashnannanyo bhicákashiiti

Two pretty and identical birds are dwelling in a single tree. One of them tastes the delicious fruit of the tree and the other witnesses it. This is a wonderful Vedic allusion. Here, the bird tasting the fruit is alluded to as the Jiivátman, and the bird which is only witnessing is alluded to as Paramátman. The underlying meaning is that the unit soul is the entity which enjoys all the fruits and Paramátman is the witnessing entity to all the actions and reactions in the world. Jiivátman is under the influence of Prakrti, it is Máyádhiina or controlled by Máyá, whereas Paramátman, in whatever form He may manifest Himself is Máyádhiisha or Controller of Máyá.

Paramátman is the only Supreme Entity. Sat and Satya are equivalent words. Satya is that which is unchangeable. Every finite object is transmuted by the influence of time, space and person, that is, it suffers from consequences, but Satya does not undergo changes in accordance with changes in time, place and person. There are different kinds of customs and rituals peculiar to different climates. On account of the changes in the climates none of these can truly be called Satya. An incident which one day appears as a reality and is considered true, may on the following day be found to be incorrect and far from the truth. Thus it is found that what appeared to a person’s mind as a fact in the past is unreal in the present and what appeared, as unreal in the past assumes a real aspect in the present. Hence none of these worldly realities or unrealities are permanent truths. A single fruit is known in a particular place as a sweet fruit, while the same fruit in another land is a sour fruit due to changes in the soil. A particular object appears to the general public as white, but to the jaundice patient it appears yellow. None of the objects of the universe can be a permanent reality on account of their dependence on time, space and person. Brahma alone is the eternal reality beyond the influence of Prakrti, that is beyond the mind. His abode is certainly above the bounds of time, place and person.

In this manifested universe all the things that we treat as real at first sight are in fact relative truths. All of them bear Svajátiiya or homogeneous, vijátiiya or heterogeneous and svagata or self-differentiations. Relative objects are only identifiable through these differences. A tree, for example, is heterogeneous or vijátiiya to the houses, hills, rivers etc. and amongst the trees there are homogeneous or svajátiiya differences – the mango tree, jackfruit tree, palm tree, etc., and amongst the mangoes, there are differences in varieties – langra, bambai etc. And there are also self or svagata differences in the trunk, branches, leaves etc. of each mango tree. Paramátman is a universal entity and is therefore above these three-fold differences.

This visible world is the mental manifestation of Brahma. He is an unparalleled and all-pervading reality. It has been said in the Shruti:

Sarvaḿ khalvidaḿ brahma tajjalán.

All is Brahma. Everything in the universe has been created by Him, is sustained in Him and absorbed in Him. Tantra also confirms this:

Yato vishvaḿ samudbhútaḿ yena játaiṋca tist́hati
yasmin sarváńi ltiiyante jineyaḿ tad Brahmalakśańaeh

The word Brahma means Great. It is not sufficient simply to call Him Great, since Brahma is He who has the power of making others also great. Through His grace the living beings become absorbed in thoughts of Him and attain Him, that is, Greatness.

Brhattvád Brahma, Brḿhańatvád Brahma.

Yatra nányat pashyati nányacchrńoti nányadvijánti sa Bhúmá.

When a person attains that stage, then they cannot see, hear, or feel anything, they attain the rank of Brahma. But ordinarily people do not attain this state since worldly glamours keep their senses engrossed with different objects. In order to be free from the objects they have to undergo special processes. Where there is an object, the feeling of Brahma is not there. Humankind as a whole has to undergo certain disciplines in order to be free from the objective feelings. These disciplines are termed “Sádhaná.

Human beings are more conscious than all other creatures in this world, but they are also more engrossed with worldly attachments. Through intellectual powers humans invent new items for the sake of achieving pleasure, but everything manufactured is the object of intellect. It is only when these products of intellect present an impediment to the realization of happiness that people make an effort to realize the true knowledge. True knowledge is unchangeable. In the course of one’s research, one finds Brahma at the origin of everything and becomes prepared to attain Him. This is called “Sádhana”.

It is said in the Kathopaniśada,

Návirato dushcaritánnáshánto násamáhitah
Náshántamánaso vápi prajiṋánenaenamápnuyát.

That is, so long as human beings fail to tranquilize their mind by detaching themselves from their desired acts, and thereby purifying their inner self, till then, regardless of how much they may study, they cannot attain Brahma.

There is reason behind whatever we say, because thoughts take their origin in Citta and the mind transforms them into action with the help of the Indriyas. The Indriyas work when the mind works; when the mind does not want to do anything, the Indriyas are also inactive. It is said in the Shástra:

Mana eva manuśyánáḿ kárańaḿ bandhamokśayoh

[Mind alone is the cause for the bondage or emancipation of human beings.]

Thus, the mind is behind all our activities, whether we direct it towards worldly objects or towards Brahma. No action is possible without the mind. The mind has infinite potentialities and controlling these infinite potentialities is sádhaná.

Though the mind is very powerful it has one serious shortcoming. It cannot think of two objects concurrently.

Whenever it thinks it has one single object. Nevertheless the speed of the mind’s action is baffling. While concentrating on a particular work we may also hear others about us [[talking]]. This is due to the fast acting power of the mind, which leads us to believe that the thought currents of the mind are unbroken. For example, while witnessing the pictures in cinema, we also enjoy the dialogue. The activities of the mind can be understood by diligently applying the mind and we see that the mind can do only one thing at a time. Therefore worldly acts and meditation on Brahma cannot be done simultaneously. It is impossible that on one side humans will remain bound up with passion, anger, avarice etc. and on the other, will worship Brahma. The mind must be sanctified for the worship of Brahma. Apathy towards worldly objects through mental purification is not our goal. Living on this world we can[[not]] be apathetic with regard to the world. Our object is to act, but our actions will be such that they will not bind us to the object. Many persons ask: Since both good and bad are causative for bondage, then surely inactivity is to be preferred? No, this is not feasible. So long as we maintain our body we cannot be absolved from action. We must act, whether we will like it or not. Until death we will have to perform the act of respiration.

No attachment to worldly objects will be developed if we observe Yama and Niyama, since every item of Yama-Niyama is part of Brahma Sádhaná through worldly deeds. Hence when you are able to perfectly observe the spiritual practice of Yama-Niyama, your mind becomes absorbed in Brahma – the ultimate goal of this spiritual practice. For example, suppose a woman is extremely occupied in earning money. For her nothing remains in the world except money. In the same way for the aspirant who is absorbed in Yama-Niyama Sádhaná and dedicated to the attainment of Brahma, there is nothing but Brahma. The life of the person devoted to earning money becomes like a desert because everything except money is alien. But the aspirants of Brahma cannot call anything alien since everything is Brahma.

According to the beliefs of the human beings, Sádhaná is not practicable in normal life and it is necessary for an aspirant to sever connections with the home and members of the family. This is fallacious. How can a sádhaka devote himself to Brahma when he cannot even support the four or five members of his family? A person is associated with a family right from birth. Every family is beset with one problem or another. If instead of solving the problems, you leave your home and live in solitude, will you then forget about these problems? Furthermore, while in solitude you will have to think for your food and clothes. Sádhaná is possible only through this physical body, and for the sake of sádhaná it is useless to create unnatural situations by forsaking the home. We can practise sádhaná by practising restraint in whichever situation we are placed. The only thing necessary for practising sádhaná is an ardent desire for it.

We should strengthen ourselves by remaining in normal situations and endeavouring to become superhuman. By developing superhuman powers we can awaken the element of eternal humanity amongst us. This eternal human entity alone is Brahma. In order to attain this power, meanness must be shunned, because this is the sádhaná for the Infinite. Feelings of differentiation are a great impediment. The feelings that a particular person is a Muslim, another a Hindu, yet another a Brahman and the fourth a Vaeshya come from mean thoughts. When every living being is a manifestation of Brahma, how can you know yourself, without shedding these differentiating feelings? No one is high and no one is low. Of course, according to one’s virtues and vices one is happy, one is miserable, one is rich, someone is poor, one is a fool and another is erudite, but all human beings. Differentiating feelings are the principal obstacles in the path of sádhaná and an elevated position cannot be attained without annihilating them. There is a story in the Mahábhárata.

Both Yudhisthira and Duryodhana had invited Lord Krśńa to their respective houses for dinner. While on his way there, Shrii Krśńa entered the house of Vidura. At that time the great Vidura was not at his house. Vidura’s wife was of very limited means and became nervous on the sudden appearance of Shrii Krśńa. She did not know how to give a proper reception to Lord Krśńa and there was no food in the house except bananas. Therefore, after washing His feet she seated the Lord and began to skin the bananas, and feed Him as she inquired about His welfare. Meanwhile the great sage Vidura returned home. He saw the Lord Krśńa sitting and his wife, fully absorbed in feelings, feeding Him the skins of the bananas. Krśńa was eating so happily, that it seemed as if He had never tasted a more delicious food. Vidura was greatly pained to notice the folly of his wife and asked: “What are you doing? You are feeding banana skins to the Lord instead of bananas.” Vidura’s wife was taken aback and started apologizing for her faults. Vidura also implored. “O Lord, Thou hast taken a good many banana skins; do kindly oblige this poor woman by taking a few bananas.” But the Lord said, “Vidura! My stomach is full now. These banana-skins had such an exquisite flavour that there could be no superior food. So long as your wife, forgetting all differences, was feeding me, ‘I’ was there, but now that the difference between the banana and its skin has intervened, ‘I’ is not there.” This is a small story, but it is very instructive. There are no differentiations before the Lord. Lord Shankaracharya was an erudite scholar. He has over-thrown Buddhism and revived Brahmanya religion, but there was a lack of full harmony between his principles and practices. Once after having a dip in the Ganges at Kashii, he was returning towards the road and he saw an untouchable walking with a number of dogs. For fear of his body being touched he attempted to bypass them. Then the untouchable said: “O Lord! Is this the result of your principle that there is only Brahma and nothing else? You are known by the name Brahmajiṋáni. The feeling of differentiation is developed even by treating a pariah as mean.”

The Supreme Brahma resides within the feeling “I am” situated amidst the concealed intuition of the mind. Our existence is in him. He exists in the sun-rays. Due to Him the perception of the world is possible. Having created our ego and scattered innumerable toys around us. He has hidden Himself among them. When we come to see Him in all things created by Him, our ego gets lost. The feeling of unit “I” shall be merged in the Universal “I”.

They say that women and Shúdras are not entitled to study the Vedas and acquire Brahma-Jiṋána i.e. Self-knowledge. This is also a differentiation. In India women were the authoresses of the Vedic verses. Therefore, this reasoning is not sound. Veda Vyasa was born into a fisherman’s family and it is he who divided the Vedas into four parts: Rk, Yajur, Sáma and Atharva. Therefore, the idea that women and Shudras are not entitled to read the Vedas is quite fallacious. It is undesirable that any differentiating feeling should abide in the aspirants’ hearts. In the Ajiṋánabodhini Tantra it is said:

Varńáshramábhimánena shrutidásye bhavennarah
Varńáshramavihiinascha vartate shrutimúrdhani.

Brahma is an immutable universal entity. A mother loves all her children. She does not entertain differential interests towards them, whether they are good or bad. Likewise no one is good or bad in the eyes of the Lord. He bestows equal grace on all.

The feelings of weal and woe are creations of the mind. Although the mind is limited, its orbit is vast. The aspirant undertakes spiritual practice through the mind. When the aspirant merges his or her mind in Brahma through sádhaná, he or she attains Brahma. They earn an eternal abode above all weal and woe and they cannot entertain any feeling of difference. They see Brahma in everything. Yájiṋavalkya says to Maetreyii “The Átman alone is the place for bliss. It is expedient to listen to it, to think of and to meditate on it. You will get its light by deep meditation on it. After one knows the Átman, nothing remains to be known”. It occurs in the Muńd́akopaniśad:

Bhidyate hrdayagranthishchidyante sarvasaḿshayá
Kśiiyante cásya karmáńi tasmin drśt́e parávare.

The knots in the hearts of living beings are torn apart once they are united with Brahma, the cause of all causes. All reactions of past actions are annihilated.

Living beings have a desire to attain happiness and to avoid trouble. It is their Dharma to attain happiness and this desire is behind everything they do. Worldly pleasures, however, are born of attachments and do not give permanent bliss. If a person obtains one hundred rupees, he will want one thousand. In this way their desire progressively increases with the attainment of each thing desired. No sensory enjoyment is infinite. Therefore the desire for the Infinite is not satisfied through these finite objects.

Paramátman is Infinite; hence infinite happiness is only attainable on realizing Him, and for this sádhaná is a necessity. Without sádhaná there is no liberation from worldly bondages, Sacchidánanda is attainable through sádhaná alone.

Sádhaná can be practised at home, by family people and it is not necessary to take to the order of Sannyása. The true meaning of the word “Sannyása” is “devoted to truth”. No one can be devoted to truth except through sádhaná. The fact is that the word “sannyása” can only be used in the context of sádhaná

Oh! the followers of Ananda Marga, march along the path of Satya and awaken the Satya hidden in you. Develop the cosmic consciousness that is latent in you. In the same manner as Bhagiratha through his sagacious powers summoned the holy currents of the Gauṋgottarii through the dark mountain-chasms. Through those currents of Satya, enliven your society and carry it along on the path of the infinite ocean of inseparable souls which are awakening on the road to the Supreme Union – the holy confluence of the sea. When this is attained, there will be no mean wanderings or the externalized struggle for existence. There will be one Universal “You” who will forget is own self in the serenity of the serene, the serene, the exaltation of Consciousness and the holy touch of the supremely blessed.

Chapter 2	Ananda Marga Karma Sannyása in a Nutshell [a compilation]

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

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

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

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

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

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

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

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

Saḿyogo yoga ityukto jiivátmá Paramátmanah.

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

Sarvacintá parityágo niscinto yoga ucyate.

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

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

Átmajiṋánaḿ vidurjiṋánaḿ jiṋánányanyáni yánitu;
Táni jiṋánávabhásáni sárasyanaeva bodhanát.

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

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

Átmajiṋánaḿidaḿ Devi paraḿ mokśaekasádhanam;
Sukrtaermánavo bhútvá jiṋániicenmokśamápnuyát.

–Tantra

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

Tadádraśt́u svarúpe’vasthánam.

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

Rtambhará tatra prajiṋá

–Pátaiṋjala

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

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

Uttamo Brahmasadbhávo madhyamá dhyánadhárańá
Japastutisyádadhamá múrtipújádhamádhama

–Tantra

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

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

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

–Rgveda Puruśasúktam

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

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

–Shrii Dvijendra Lal Roy

The Vedic sages also said:

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

Yáke rúp ná-jáy bákháńi.

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

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

–Kat́hopaniśad

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

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

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

Chapter 3	Ananda Marga Karma Sannyása in a Nutshell [a compilation]

What is action? Action is the relative change of position or place of an object. When an object is transferred from one place to another, or when an object acquires a new position temporarily or permanently leaving its former position, we call it an action. When an overweight person loses weight after strenuous physical exercise, it can also be called an action because he or she now occupies less space than before.

No action can be performed in the absence of the will. Will the initial stage of each action, and is thus called the primary action. One may think that actions such as the beating of the heart, sleeping and awakening occur independently of the will, but this is not so. In these actions, too, the will plays a dominant role.

In the mundane sphere some actions depend on the unit will and some on the Cosmic Will. Human beings move according to their individual wills but the wind blows according to the Cosmic Will. Actually, most of the actions which human beings supposedly perform by their own will are directly guided by the Cosmic Will. Some actions are performed by the indirect human will, such as the beating of the heart. When the indirect will ceases to function it should be understood that one’s individual saḿskáras (reactions in potentiality) have been fully exhausted. Under such circumstances a person is sure to die. This death is called the final glorious death (mahámrtyu).

Most people who commit suicide do not have the direct will to survive. However, their indirect will remains partially active, sustained by the desire to be free of the untold sorrows, miseries, and humiliations of this life. Deep within they cherish an indirect desire to acquire a new, dignified life in another world after death. This desire is the work of the indirect will. Their indirect will seeks a way to escape the ignominy of humiliation and build a new and better life in the future. Their will did something in the past for which they must undergo their present humiliation.

The Macrocosmic Will is eternally active behind the creation of this universe. This Supreme Will of Parama Puruśa is termed Shambhúliuṋga in philosophy.

An action which is done independently is called pratyayaḿulaka karma (original action). Suppose one has a desire to go to Calcutta and then actually goes there. This is an original action because to go or not to go to Calcutta depends entirely on one’s will. But an action which one is obliged to perform mechanically under pressure of circumstances is called saḿskáraḿulaka karma (reaction to the original action). In these actions it is the indirect will and not the direct will which functions. The original deed which was performed by the direct will is later expressed as a reaction by the indirect will. Your indirect will forces you to become a tool to restore the equilibrium in the universe which was lost due to your original action.

In sámskáraḿulaka karma individuals have no free will, but are slaves to the dictates of the indirect will. Suppose a person commits a theft by his free will. As long as the reaction of the original action of theft is unexpressed, his indirect will remains in seed form as reactive momenta. But the moment the indirect will finds a congenial environment it expresses itself, resulting in the thief either being arrested by the police, or having to undergo some punishment or humiliation. This is how the thief reaps the consequences of his previous action of theft.

Good reactions to good actions are experienced in a similar way. One will have to reap the consequences of one’s past actions until one’s saḿskáras are exhausted. If one’s previous deeds were virtuous, life will be blessed, but if they were wicked, one will be branded as a sinner. Only when all good and bad reactions have been expressed do the bondages of vice and virtue snap open.

All actions, whether introversial or extroversial, crude or subtle certainly lie latent in individuals in seed form as potential reactions. One day, with the help of the indirect will, they will be expressed in the external world. Suppose one harms someone. The reaction of one’s action will lie in potential form until the proper time and place arrives for its expression.

Even if one does not harm anyone physically, but simply thinks of harming someone, saḿskáras will still be created. Whatever feelings one may have for a person, good or bad, will certainly cause a reaction. That reaction will remain in potential form in the subtle mental sphere until the opportune time arrives for its expression. This is why wise people look upon this universe with an attitude of equanimity and pray for the welfare of all. Sarvesám mauṋgalam káunkśe. People who fail to do this will have to suffer endlessly for their mean-mindedness.

Action is of various types. When the mind, under the domination of avidyámáyá, is tossed by the waves of worldly desires, that is, when it associates itself with crude psychic pabulum, it is called abhilása (desire). When abhilása becomes firmly rooted it is called saḿkalpa (resolve) for attaining psychic pabulum. When the mind functions in collaboration with pránendriya and karmendriya (motor organs), it is called krti (physical action); and when it associates itself with pránendriya and the jiṋánendriya (sensory organs), the mental expansion is called avadhána (advertence). Abhilása, krti and avadhána are all actions.

Avadhána is of three types. When the sensory organs connect themselves to certain objects, but the mind does not accept them, that mental state is called anavadhánatá (inadvertence). For example, a student’s eyes may be reading the pages of a book while his or her mind is diverted elsewhere. Many students cannot learn their lessons due to this sort of inadvertence in study. When the mind perceives an object through the medium of the sensory organs, but does not have any deep knowledge about that object, then that special state of anavadhána is known as álocana jiṋána (sensation). Here the word álocana does not mean serious reflection.

The firmly established sensation which occurs when knowledge is acquired from various sources of an object is called perception (caettik pratyakśa). Perception may also be called coordinated sensation. Suppose three blind people feel an elephant to find out what it is like. The one who feels the legs might think that the elephant resembles the trunks of banana trees, the one who feels the trunk may think that the elephant is like a pipe, and the one who feels the ears may think that the elephant is like bamboo trays. Each one experiences a different kind of sensation. Only when the totality of the legs, trunks and ears is produced as an image in the mind can one acquire a true image of an elephant. The temporary idea acquired about an elephant is called perception.

When perception becomes meaningful, that is, when a particular name is given which corresponds to the nature of things already perceived, it is called conception. The perception of an elephant is only possible when all the parts of its body – legs, trunk, ears, etc. – produce an image of an elephant. When one sees the elephant a second time one thinks, “It looks just like the animal I saw previously. Yes, it must be an elephant.” When this confirmation occurs one can say that one has a concept about something.

When a past perception is recreated in the mind with the help of memory, it is called tattva-jiṋána. Tattvajiṋána can be of various types. In the process of meditation, the crude mind merges into the subtle mind, and the subtle mind loses its identity in the causal mind. When the newly awakened subtle and crude minds return to their active states, they perceive things in a completely different way. This new set of perceptions is also called tattva jiṋána or siddha jiṋána. In fact tattva jiṋána is also a type of action, though it is not included in avadhána.

It was explained earlier that krti occurs when the mind is associated with the motor organs and the práńendriya, and avadhána occurs when the mind is associated with the sensory organs and the práńendriya. But prior to reaching the stages of krti and avadhána the will must be converted into saḿkalpa (determination) or abhilása (desire). Saḿkalpa is more likely to be successful than abhilása. What is saḿkalpa? When the mind is firmly associated with its objects in a relationship of iron-determination it is called saḿkalpa. This vast universe has originated from the saḿkalpa of the Cosmic Mind.

Action depends on desire. The nature of an action is determined by the nature of the desire. Feelings of pain and pleasure occur in the mental sphere only because the vibrations of mental feelings are stored there. Reactive momenta are created out of these feelings of pain and pleasure. Desire originates from the sum total of one’s pain or pleasure. Put in another way, it can be said that desire (vásaná) is one’s total reactive momenta in potential form of all feelings of pleasure and pain. People determine their own course of action according to their inherent desire. It is desire which puts a bridle on people and drives them according to its whims. People rarely attain the results they seek. What they actually attain is determined by the nature of their original actions.

Human beings strive to acquire objects which satisfy their desires and avoid those objects which displease them. They only pursue those things which give them pleasure. Because of this psychology, human beings do not want to listen to bad news, see horrifying images. When they cannot avoid a painful situation they immediately close their eyes. This behaviour is a good example of how action depends on desire. To separate action from desire is impossible. If desire is compared to an earthen pot, then the water inside the pot is comparable to pratyayamúlaka karma. The water inside the pot assumes the form of the pot, that is, the action representing the water takes the same form as the desire representing the pot. The process of withdrawing the water-like karma from the pot-like desire is termed sádhaná (the process of attaining liberation). The action which assumes the shape of the pot-like desires is called karmáshaya (bundle of saḿskáras). The course of human life is determined by the nature of one’s bundle of saḿskáras.

The bundle of saḿskaras gets lighter due to non-original actions. After death this bundle loses its connection with the sensory organs, motor organs, práńendriya and mind. It becomes compact after imbibing a new set of saḿskáras of pain and pleasure. During a prolonged period of unconsciousness or at the time of death, the bundle of saḿskáras becomes even more compact. It can be created in one life or in many lives. Disease, grief and other deep sorrows are merely the reactions of self-created saḿskáras. After reaping such tremendous reactions as a result of the temporary disconnection of the sensory organs, motor organs, práńendriya and mind, a new bundle of saḿskáras is created which brings tremendous change to the fortunes of human beings.

According to one’s desires, original or non-original actions produce pleasurable or painful experiences, or both, or neither. Pleasure occurs when one’s actional vibrations create a congenial sensation which relaxes the nerve fibres, and pain occurs when one’s actional vibrations create tension in the nerve fibres.

By nature human beings long for pleasure and not pain. The action which creates a pleasurable sensation in the mind is called shukla karma (white action), and the vibration which creates a painful sensation is called kŕśńa karma (black action). The action which creates both pleasurable and painful experiences is called shuklakŕśna karma (black and white action), and the action which creates neither pleasurable nor painful experiences is called ashuklakŕśna karma (neither black nor white). Worldly actions are either shukla, kŕśna, or shuklakrśńa. Only an action or reaction related to samádhi, that is, spiritual sádhana, can be called ashuklakŕśna, for spiritual actions take one beyond the state of pleasure and pain. When the actional vibrations become embedded in the domain of desire, that is called saḿskára (reaction in potentiality). The saḿskára is destroyed by those actional vibrations which are equally powerful and opposite to the original actional vibrations.

Every living being which has a physical body has a mind. The átman or soul is the reflecting plate of the mind. As long as the existential feeling of human beings is reflected on the átman, human beings are considered alive. A videhii mana (bodiless mind) cannot function at all because existential feeling does not exist in its mind. The videhii mind only has a bundle of saḿskáras which rests on its spiritual base. This is why the videhii átman does not act as the witness to the functions or existential feeling of the bodiless mind. It remains only as the witness of its bundle of saḿskáras. Thus it is proper to call the átman, pratyak cetana (cognitive counterpart).

Pratiipam vipariitam aiṋcati vijánáti iti Pratyak.

As a rule, the bundle of saḿskáras that is continually formed until the moment of one’s death in this life, is exhausted through saḿskaramulaka karma (non-original actions) in one’s next life. Generally, the bundle of saḿskáras does not fully ripen during a person’s life unless there is a disconnection of the sensory organs, motor organs, práńendriya and mind. Thus the actions performed in one life are not experienced as reactions in the same life.

Generally, reactions start expressing themselves at the end of an actional flow. The moment a football loses its power to rise up in the air, it starts falling down to earth. Similarly the actional flow loses its momentum when it comes, in contact with the vásanábhánd́a (the pot of desires), and from that moment takes the form of reactions. Because of this, one is unable to discern the actions of a previous life which cause the reactions in the present life.

Ordinarily, one’s accumulated reactive momenta ripen at the time of death as a result of the disassociation of the sensory organs, motor organs, práńendriya and mind. These reactive momenta then take the form of reactions in the next life. Human beings fail to realize that it is quite natural for the reactions of past actions to be expressed in this life. Since they cannot see the original actions, they blame God for their fate.

Some people who spend their whole lives engaged in virtuous deeds suffer tremendously as a result of previous original actions. For the same reason, some people who performed wicked actions in a past life enjoy abundant pleasure in this life. When people experience reactions without understanding the nature o their original actions in previous lives it is called adrastavedaniiyakarma, or in short, adrsta (fate).

The mind may become temporarily detached from the sensory organs, motor organs and práńendriya when one suffers from a serious disease, a bereavement, or a fainting fit, etc., or when one’s kulakúńdalinii is awakened due to one’s association with a great person. When this detachment occurs, the bundle of saḿskáras ripens and the reactions of one’s present life start to express themselves. This kind of karma is known as drśt́a vedaniiya karma – good or bad reactions are experienced in the same life as their original actions were performed.

If a liar, a fraud, a bribe-taker, or a corrupt politician happen to reap the consequences of their bad actions in this life, whether they admit it or not, they will realize in their minds that they are being punished for their falsehood, fraudulence and political hypocrisy. These reactions are drśt́a vedaniiya karma. Likewise, people can also enjoy the fruits of their actions in this life. Generally we reap the fruits of actions we performed in the past life. To reap the consequences of actions of the present life is not quite natural, though it is also not unnatural.

Generally one does not reap the consequences of the actions performed in this life itself. If the accumulated saḿskáras of this life are almost similar to the bundle of saḿskáras of past life, that is, if the actional vibrations of both lives are the same, then the reactions of both lives occur concurrently. But if the vibrations of the accumulated saḿskáras of this life are totally different from those of the past life, the two lives’ reactions will not occur concurrently. In the latter case, one will reap the consequences of the actions of the previous life. The actions performed in this life will form a new bundle of saḿskáras. When this bundle is mixed with the bundle created in the previous life, an altogether new bundle of saḿskáras is formed. Hence the bundle of saḿskáras varies from person to person.

The bundle of saḿskáras of a saint is not the same as the bundle of saḿskáras of a sinner. If a saintly person does something bad, there will be a clash between the vibration created by the evil deed and the vibration of the original bundle of saḿskáras. This will cause a severe disturbance in the nerve fibres. The hand of a person accepting a bribe for the first time trembles. A man who commits armed-robbery for the first time becomes so mentally agitated that he cannot resist returning to the scene of the crime, and is thus caught by the police. However, when a confirmed criminal commits such an offense, the vibration of the evil deed is in perfect harmony with the vibration of the bundle of saḿskáras, causing no disturbance at all in his mind or body. For this reason, wicked people continue committing crimes without being caught by the police. If a good person persists in following a bad path, in that case, in the absence of internal conflict, the possibility of a violent tension in his or her nerves gradually decreases.

There is yet another circumstance in which people may reap the consequences of their actions in the same life. If people continue to perform actions without interruption their karma becomes drsta vedaniiya. With the help of Vidyá a link is formed between the self and the mind. When the mind is influenced by the sentient principle, the self (soul or atman) reflects on the mind; when the mind is influenced by the static principle it gets embroiled in the mundane world; and when it is influenced by the mutative principle it reaps the consequences of its actions. When people are goaded by the propensity of mundane enjoyment they become desperate for uninterrupted pleasure, and end up drifting in the flow of the static force. As this unrestrained flow is not resisted by any opposing force, it directly hits the vásaná bhándá (pot of desires) causing a mutative reaction.

Human beings undergo reactions according to the nature of their original actions. If someone harms a sick person, a saint, a person who has taken shelter with someone, or a honest person, he or she will immediately undergo a reaction of the same intensity. This is because sick, infirm and saintly people never obstruct the original actions of wrongdoers. Whatever the original actions of a person may be, good or bad, reactive momenta are bound to be created Until all these potential reactions are expressed, liberation or salvation is impossible.

Yávanna ksiiyata karma shubhaiṋcáshubhameva ca,
Távanna jáyate mokśonrám kalpashataerapi.
Yathá laohamayaeh páshaeh páshaeh svarńamayaerapi
Tathábaddho bhavejjiivo karmábhishcá shubhae shubhaeh.

“Until all the reactions of actions, good or bad, are exhausted a person cannot attain salvation in hundreds of lives. Just as people bound by golden or iron chains feel the pains of bondage, similarly people undergoing good or bad reactions will have to accept them.”

As long as one has a physical body, one cannot be free from action. Thus spiritual aspirants must be ever-vigilant to ensure that new reactive momenta do not enter their vásanábháńda. Through proper Cosmic ideation (Brahmacarya), sádhakas can keep their vásanábhánd́a filled with the ideation of Consciousness. They may have to undergo their past saḿskáras, but because they constantly ideate on the Supreme, no new bundle of saḿskáras will be created. Moreover their old saḿskáras will be exhausted more quickly.

We often notice that after initiation a sincere sádhaka suddenly experiences tremendous pain or pleasure. The initial stage of a spiritual aspirant’s life is quite troublesome. Those who suddenly feel tremendous happiness become so absorbed in this blissful state that they completely forget their ideology, and those who suffer immense torture sometimes leave the path of sádhaká due to their inability to face such difficulties. A true sadhaka must remain unaffected by both pain and pleasure. It should be understood that only through pain and pleasure can one’s sámskáras be destroyed and a new karmáshaya dominated by Consciousness be created.

The way to fill the vásanábhánd́a with Consciousness is to practice astáuṋga yoga (the eight-limbed yoga). This has been divided into three stages. First, one should free one’s mind from the influence of the práńendriya and motor organs and lead it towards Consciousness. As a result of this, the karmáshaya becomes flooded with more and more Consciousness. And through the practice of ásanas and práńayáma, one should increase the degree of control of the mind over práńa. During the first stage of sádhaná the human mind and body become increasingly pure. This is known as anubhava.

After becoming pure in mind and less conscious of the body an awareness dawns in the mind that “I am not this body.” This awareness is called prájiṋa. Sentient prájiṋa is known as prasaḿkhyána. The effort to make prájiṋa sentient is the second stage of sádhaná. In this stage, when the karmáshaya is filled with Consciousness, the possibility of a spiritual aspirant’s rebirth is destroyed for good. Burnt seeds never sprout. However, even though it is burnt, the seed still exists.

Even though karmáshaya is filled with Consciousness, the vásanábhánd́a has to be offered at the feet of Parama Puruśa. Complete surrender is indispensable. The only way to merge the vásanábhánd́a into Consciousness is to ideate on Parama Puruśa and forget everything else. To think of plurality is to stumble towards crudity, whereas to ideate on the Supreme One is to march towards Consciousness. This ideation on the Supreme Entity is called puruśakhyáti (ensconcement in the Supreme Cognitive Faculty). This results in one’s individual identity, one’s vásanábháńd́a, merging in Parama Puruśa. One will become Him. All one’s actions and reactions will merge in Parama Puruśa. Parama Puruśa is the Supreme Shelter. Támáhu Paramá gatih.

Chapter 4	Ananda Marga Karma Sannyása in a Nutshell [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 5	Ananda Marga Karma Sannyása in a Nutshell [a compilation]

As you know, in the first shloka of the Giitá it has been said –

Who said? Dhritarastra said. What did he say? Who is Dhritarastra? Dhrta means “holding” or “holder”, dhárańkárii or dhartá, and ráśt́ra means “structure”, “framework”. So dhrtaráśt́ra means “the holder of this physical structure”, “holder of this physical framework”. Who is the holder of this physical structure? The mind. When the mind gets dissociated from the physical body, the physical body ceases to function, it starts decomposing. So Dhrtaráśt́ra uváca means “The question came from the mind,” “the mind asked.”

And you know, without the help of the viveka, the conscience, the mind is nothing but a blind force. The mind is a blind force if there is want of conscience, if there is want of viveka. What was Dhritarastra? He was janmándha [born blind]. He could not see, because the mind is a blind force; to see, the mind requires the help of the conscience. Sam – ji + al = saiṋjaya. Saiṋjaya means “conscience”. Dhritarastra asked Sanjaya, that is, the conscience:

Dharmakśetre Kurukśetre samavetáh yuyutsavah;
Mámakáh Páńd́avashcaeva kim akurvata Saiṋjaya.

[“O Sanjaya, now that my children and the children of Pandu have gathered on the battlefield of Dharmakśetra, of Kurukśetra, eager to fight, what is taking place?”]

Bho Saiṋjaya vada⁽¹⁾ [“O Sanjaya, tell me”]. Asmin Dharmakśetre Kurukśetre [“On this field of dharma, on this field of the universe”] yuddhárthaḿ [“for war”] samavetáh [“gathered”] mamapakśiiyáh [“my party”] mámakáh [“my people”] Páńd́avaschcaeva [“and the Pandavas”] Páńdupakśiiyaca [“and the Pandava party”] te kim akurvata [“what are they doing?”]. Bho Saiṋjaya vada [“O Sanjaya, tell me”].

“O Sanjaya, say, in this battle of Dharmakśetra and Kurukśetra, when two belligerent parties came – that is, my party and the party of Pandu – what did they do? O Sanjaya, you can see; O conscience, you can see,” said the blind mind, Dhritarastra.

Now this fight is going on between the evil force and the good force. They are the two belligerent parties, and they will be belligerent forever. Now, a good man is to strengthen merit, a good man is to strengthen the puńya shakti [virtuous force] and fight against the pápa shakti [sinful force] both within and without.

What is Dharmakśetra? This physical body is dharmakśetra, because in this physical body you are to perform dharma [and kśetra = “field”]. Without a physical body nobody can perform dharma, and that’s why it is said that even the gods will have to take human structure, human framework, if they want to perform dharma. And certainly you are blessed beings, because you are in human structure; you are certainly fortunate, because you are in human framework. So this is dharmakśetra.

And Kurukśetra. What is Kurukśetra? The root verb kr + the imperative hi: that is, imperative mood, second person. Kuru means “do” – the imperative mood. Kurukśetra means the field that is always saying: “Do something, O man, do something. Don’t sit idle – do something. Be engaged in [[work]]”. That field is kurukśetra. So what is kurukśetra? This world is kurukśetra. You have come, you have to do something. So “In this world, kurukśetra, and in this physical body, dharmakśetra, what were Páńdupakśiiya [the Pandavas] and Dhritarastra’s Kaoravapakśiiya [the Kaoravas] doing? O Sanjaya, let me know.”

Samavetáh yuyutsavah [“gathered eager to fight”]. In this physical world, and within this physical structure, two belligerent parties have appeared, one belonging to Pandu and the other belonging to the Kaoravas. Now who are the Pandavas? Páńd́u + śńa = Páńd́ava, “pertaining to páńd́u”. Páńd́u means “[the path to] Self-realization”: Átmajiṋánam, or vedojjvalá jiṋána – “I am He, He is I” – this idea is called pańd́á. One who has acquired pańd́á is called a pańd́ita – Ahaḿ Brahmásmiiti buddhih támitah práptah pańd́itah. And one who is a seeker for knowledge, that man seeking knowledge, moving towards knowledge, moving towards acquiring this supreme knowledge, is called páńd́eya. In North India, you know, there is a title Páńd́eya, Pánd́ejii? The original word was páńd́eya.

Now, Páńd́upakśiiya means five phases of internal development, five phases of exaltation, starting from the supreme negativity, the kulakuńd́alinii, and proceeding towards the supreme positivity, the controlling point of the pineal gland. This movement is divided into five phases, from the crude to the subtle. The lowermost is – what? Sahadeva, that is, the crudest base. Then the next final one is Nakúla. Na means “not”, and kúla means “bank”, “coast”, “shore”. Yasya kúlam násti nakúlah means apatattva, or jalatattva, the aquatic structure, the aquatic sphere.⁽²⁾ Then Arjuna. “Arjuna” means “energy”, indra, kriyáshakti, in the navel portion of the body. Then comes pavanaputra Bhima, the gaseous portion, the anáhata cakra.⁽³⁾ Bhima was called “Pavananandana”, that is, “Controller of Air”, the controller of the aerial factor. Then comes the vishuddha cakra,⁽⁴⁾ that is, the controlling point of the ethereal structure, the ethereal plane – that is, Yudhisthira – “that which maintains the balance”. Ether exists, but it does not come within the scope of the sensory organs. Yudhi means “in battle” and sthira means “fixed”, “stationary”. That is, the entity that maintains its balance even in war is yudhi + sthira = yudhiśt́hira.

These are the five Pandavas, that is, five phases of human development, starting from the supreme negativity and moving towards the supreme positivity. The fight is between this sádhaná márga [path of spiritual practice] – the movement from the lowermost point to the uppermost point – on the one side, and, on the other side, mámakáh, that is, “my party”. “My party” means the party of Dhritarastra.

Now, who are the parties of Dhrtarastra? Dhrtaráśt́ra, as I said, means the blind mind that cannot see anything without the help of conscience, without the help of the saiṋjaya, without the help of the viveka. The blind mind functions in ten directions – púrva, pashcima, uttara, dakśińa, urdhva, adhah, iishána, váyu, agni, naerta – with the help of ten indriyas;⁽⁵⁾ so its movement, that is, the internal and external movement of the blind mind, will be ten times ten, that is, one hundred directions. That is, the blind mind, the depraving mind, the degenerating mind, functions in one hundred directions. That is why it is said that Dhritarastra had one hundred sons. On one side there are five Pandavas, and on the other side there are one hundred Kaoravas. This is the fight between merit and demerit, puńya and pápa, good forces and evil forces. This fight is going on within each and every physical structure, in each and every family, in each and every village, town, country, and in the entire Cosmos. But the blind mind cannot see properly, cannot understand it properly. It will have to take the help of the saiṋjaya, the conscience, to know all these things, to know the details of the fight – the fight that takes place between these two belligerent parties. Bho Saiṋjaya kathaya – so Dhritarastra says: “O Sanjaya, please let me know what has been the result of the fight.”

Footnotes

(1) After quoting the shloka as it appears in the Bhagavad Giitá, above, the author now proceeds to give a prose Sanskrit paraphrase. –Trans.

(2) For further explanation of the name “Nakúla”, see “Spiritual Lessons of the Giitá – 3”. –Trans.

(3) The fourth psycho-spiritual centre, or plexus, located at the mid-point of the chest. –Trans.

(4) The fifth psycho-spiritual centre, or plexus, located at the throat. –Trans.

(5) An indriya is a sensory or motor organ, together with its respective nerves, nerve fluid, and site in the brain. –Trans.

Chapter 6	Ananda Marga Karma Sannyása in a Nutshell [a compilation]

“Karma Brahmeti, karma bahu kurviita”. Work is Brahma and as such do more and more and still more work. In the Vedas it is said that in this visible world, human beings attain Parama Puruśa in the form of action. Hence one should do more and more work. A person who is indolent, and fears work, and is completely seized by lethargy is only a burden to the earth. In the Vedas, there is mention of a special character Rohit. Rohit was a great scholar, but by constant perusal of the scriptures he had become a greatly indolent person by the end of his study. He even stopped moving. Such kind of inactive people cannot do any good work for society: rather they become a burden to society.

Rohit’s father was not learned, but he was wise. He advised his son, “Look Rohit, everything in this world has originated from action. What is action? Changing the position of objects is action. Whatever has happened in this universe has taken place by changing the position of various objects. Whatever beauty and attraction there is in this world, it is all due to the changing of position of different objects. When the human beings leave this world, this truth remains. The reason is that human beings do not remain in one state for a long time, nor are they able to do so. One who has become old thinks, ‘Well, I am old, it is better I should leave the world.’ Afterwards, though, when something of this world attracts him again, he says, ‘Well, I should continue living in this world for a few more days.’ Behind this attraction of the world, the science of action is at work. Hence, one who fears work and wants to keep away from work is an inanimate and inactive entity. Whether such people remain or not on this earth matters little”. So Rohit’s father said to him, “When a person works tirelessly, so much so that the perspiration flows from head to toe, their entire body becomes beautiful. Those people have no equal in the world. Even Indra, the king of the gods, longs for the friendship of such a person”.

One who has lost the dharma of movement is virtually dead. The real nature of a living being is dynamicity. Staticity is the sign of death. Hence one who has lost the dynamicity, one’s rhythm of forward movement degenerates, gradually losing one’s human qualities. Ultimately they regress towards animality, steeped in vice. So don’t be like Jada-Bharata, like an inanimate object. The only aim of your life should be to move ahead. So go on working, fulfil your responsibilities by working, and continue working, even while dying.

The fortune of a person who is sleeping also sleeps. Here “sleeping” does not mean sleeping in the worldly sense. Its real meaning is to remain drowned in darkness, that is, the physical body is of a human being, but his activities are not like those of a human being. Even the psychic thoughts are not like those of a human being. When a person arises from sleep, his or her fortune also arises. One who has risen up will find that one’s fortune has also stood up. And when a person begins to move purposefully towards one’s goal, one’s fate also begins to move. So don’t behave like a fool, Rohit. Go ahead, go ahead, go ahead. The sole mantra of your life should be to go ahead.

Kalih shayáno bhavati saiṋjihánastu Dvápara;
Uttiśt́han Tretá bhavati Krtaḿ sampadyate carań.

What are these “Yugas” – Kali Yuga, Dvápara Yuga, Tretá Yuga and Satya Yuga? The suffix “ghaiṋ” is added to the root Verb “Yuj” in Saḿskrta, and the word “Yuga” is formed. “Yuga” means a particular period of time. If one object nears another object, that is known as one yuga. The word “yuga” originates from the root-verb “yunj”, which means “critical juncture”, that is, a special change of time from one special period to another period. In Saḿskrta this is known as “Yugasandhi.”

Human history reveals that humanity has moved forward in this way. The first chapter of human history was the dark age the age of the shúdras; then came the Kśatriya (warriors) Age followed by the Vipra (intellectual) Age and finally the Vaeshya (capitalists) Age. Each of these transitions from the previous era to the next one was “yugasandhi.” In the same way, these four stages of human life – Kali, Dvápara, Tretá and Satya – are critical junctures.

Kali Yuga is described in the scriptures as the human condition when human life, human thoughts, human existence remain clouded with darkness so that all sense of discretion is lost, One in this state is described as sleeping. However when one’s consciousness is aroused so that one begins to feel what one should do, what is proper, what they have to do for the human society, this is known in the scriptures as Dvápara Yuga. When after arising from sleep and opening their eyes people look about themselves and think that they have to rise up, that they must not be inactive, that they have great responsibilities which have to be discharged properly, then this, in the language of the scriptures is known as Tretá Yuga. When they actually start moving ahead then this is known as Satya Yuga.

This is the explanation of Kali, Dvápara, Tretá and Satya Yuga. There are other explanations also but those are not acceptable since those are mythological and not connected with logic: and rationality. So Rohit’s father said, “Rohit, go ahead”. Likewise I say to you “Go ahead with your work – in this lies your good and also the good of the society. Not from today, but from this very moment, jump into the world of action and pave the way of your well-being”.

Chapter 7	Ananda Marga Karma Sannyása in a Nutshell [a compilation]

The fundamental idea behind action is expressed in the following sloka: “Karma brahmeti karma bahu kurviita”.

The fundamental idea behind knowledge is: “Satyam jiṋánam anantaḿ Brahma.”

But the main underlying idea of devotion is:

Bhaktirbhagavato sevá bhaktih premasvarúpinii
Bhaktiránandarúpa ca bhaktih bhaktasya jiivanam.

On the paths of action and knowledge, Parama Puruśa is the goal, the entity to be realized, and there is a definite cult to attain Him, to realize Him. But on the path of Bhakti (devotion), it is the goal itself and not a cult. This is the fundamental difference between devotion on the one hand and knowledge and action on the other.

Bhakti is neither a cult nor an applied science; rather it is the highest stance of a cult. Those who follow the paths of action and knowledge say, “I want to realize the Supreme Entity.” But the idea in the devotee’s mind is, “I want to serve Parama Puruśa.” That is, the idea of service is predominant in Bhakti. This is the meaning of the first part of the sloka:

“Bhaktirbhagavato sevá.” “I don’t want anything from You, I don’t want even to know You, I only want to serve You.” Herein lies the excellence, as well as the superiority of Bhakti.

“Bhaktih premasvarupinii.” The awakening of devotion causes the aesthetic sense – the feeling of beauty that is dormant in one’s heart – to express itself fully.

“Bhaktiránanda rupáca”. What is bliss (Ánanda)? Bliss is the completely balanced state of mind, the highest state of human life. One who experiences bliss is not affected at all by feelings of happiness or sorrow. This sort of mental state, Ánanda or bliss is unassailed by feelings of happiness or sorrows. The bliss that is expressed through both “Ananda” or Bliss-subjectivity and objectivity is known as devotion.

People may say that there is a gulf of difference between subjectivity (internal feelings) and objectivity (external expressions). Why, then, are such contradictory adjectives used about the devotees? The reason is that the unit beings are both individually and collectively associated with Brahmananda (Cosmic Bliss). That is why in the state of devotional bliss there is no difference between subjectivity and objectivity. In the case of Ananda both these terms are used.

“Bhaktih bhaktasya jiivanam.” What is life? It is the expression of vital energy. Because of this expression, the inferential vibrations of the world get scope for reflection. This life is one of reflecting entity. For devotees, devotion alone is life, the expression of their vital energy. Where there is no devotion, when the devotion gets exhausted, the throbbing of their lives also stops. That is why devotees cannot even think of surviving without devotion, devotion is the very expression of their life.

For this reason I said that devotion is fundamentally different from action and knowledge. If we put action and knowledge on one side of a scale, and devotion on the other side, the scale will tilt in favour of devotion. Educated, intelligent and clever people consider the path of devotion to be superior. Devotees, on the other hand, consider the paths of action and knowledge to be those of the fools.

Chapter 8	Ananda Marga Karma Sannyása in a Nutshell [a compilation]

Dhritarastra is asking Sanjaya, the viveka [conscience]: Asmin Dharmakśetre tathá asmin Kurukśetre⁽¹⁾ [“On this field of dharma, on this field of the universe”] yuddhártham [“for war”] samavetáh [“gathered”] mámakáh [“my people”] arthát mámapakśiiyáh [“that is, my party”] Páńd́aváh arthát Pańd́upakśiiyáh [“the Pandavas, that is, the Pandava party”] te yuddhártham [“for war”] samavetáh [“gathered”] kim akurvata [“what are they doing?”], bho viveka kathaya [“O Sanjaya, tell me”].

What is meant here by Dharmakśetra? As has already been stated, dharmakśetra means this physical body. Dharma sádhaná [spiritual practice as expression of one’s dharma] is not possible without a physical body. People may have performed good deeds in this life and their souls may have reached a higher level, but if they happen to die before attaining liberation, their progress is thwarted, is stopped, until they receive a new life. Because, as has been mentioned, sádhaná is possible only when one has a physical body. That is why the physical body is called dharmakśetra. This point was thoroughly explained to you the other day.

I also said a few words about phonetics. The Rgvedic pronunciation of kśa is k + śa; while the Yajurvedic is k + kha. Bengali, Assamese and some other languages are guided by Yajurvedic rules. So they pronounce it ka + kha. But k + śa and k + kha (both represented in Bengali by ক্ষ) are equally correct: according to the rules of Bengali pronunciation, k + śa is incorrect, while k + kha is correct – but in Sanskrit both are recognized as correct.

The battle is going on, however, not only within the dharmakśetra, the physical body. After all, where is this dharmakśetra, this physical body? What is its location? It is located in the kurukśetra. And what exactly is the kurukśetra?

Nothing in this world is static; everything is in motion, is dynamic. Not to be in motion, not to move, is an impossibility. Even if something wants to stop moving, it will not be able to. Because motion is the sign of existence. Absence of motion implies the fallacy of non-existence. A question, however, may be raised: “Why must everything be in motion?” The answer is simply this: This universe is the Macropsychic conation of Parama Puruśa. Hence every cittáńu [ectoplasmic particle] moves exactly according to the vibration of the flow of His thought. Now, this flow of His thought moves in a rhythmic pattern of expansion and contraction through the pattern of uha and avoha. Out of this vibration does the world of matter take its shape and undergo transformation. Hence nothing in the world of flux can remain motionless, or still. Some kind or other of transformation it has to undergo. It had to move on in the past, and will have to do so in the future also. Hence, nothing is fixed in this world. Thus this world of creation is in a continuous process of forward march. The basic idea of this world of creation thus is “move on.”

If anybody in this universe wants to remain in a fixed position, that person’s desire will never be fulfilled. Because here movement is dharma, is práńa dharma.⁽²⁾ In order to ascertain if a person is alive, we first feel the person’s pulse. The beat of the pulse is the sign of life.

In the ancient Vedic age there was a great scholar, Rohit by name. Having learned a lot, he began to think: “What is the sense in my working? It makes no difference whether I live or die; everything will reach a state of total inertness in the end.” Thinking in this way, he stopped doing any work – but, we can presume, did not stop eating.

Anyone having an elementary knowledge of grammar knows that “to eat” is a verb; even “to sleep” is a verb. While Rohit was sitting like a mass of inert matter, his father (who was not known to be a man of letters) told his son: “Listen, Rohit, the fulfilment of existence lies in moving on. When people are in motion, when they labour and move ahead – to move ahead is also work – drops of sweat trickle down their cheeks. The sublime beauty that brightens their faces at that moment is indescribably unique. Even Indra the king of the gods wants to make friends with such a person, and to have that person as his companion. He thinks that he will be fortunate if he can do so. So always bear in mind that your greatness, your magnanimity, lies in your actions, in your urge to act, on your path of progress. So Caraeveti, caraeveti – ‘Move ahead, move ahead.’”

When a person is asleep, overcome with lassitude, that person’s fortune lies sleeping as well. But the fortune of someone who has awakened, awakens with him. The fortune of someone who has stood up, stands up with him. And the fortune of someone who has started to move, also moves ahead. So move ahead, move ahead.

Kalih shayáno bhavati saiṋjihánastu Dvápara;
Uttiśt́han Tretá bhavati Krtaḿ sampadyate carań.

“A person overcome with lassitude, who abstains from work and is unwilling to move, is living in Kali Yuga; one who has just awakened from slumber is in Dvápara Yuga; one who has stood up is in Tretá Yuga; and when one has started moving, then Satya Yuga has come in that person’s life.” Krta [in the shloka (couplet)] means Satya Yuga. “So move ahead, O Rohit, move ahead.”

So work you must. Those who want to abstain from work, justifying their inactivity through abtruse logical arguments, not only become overcome by materiality themselves, but do harm to society as well. Society becomes paralysed. So it is not that such people harm only themselves, they harm the entire human race as well.

So work has got to be done here in this saḿsára [world]. What is the world incessantly saying? Kuru, kuru, kuru – “Do something, do something, do something.” In Sanskrit the root verb kr, plus hi for the imperative mood, second person, and singular number, becomes kuru. Translated into Bengali it will be karo, and the corresponding imperative word in English is “Do”.

Now, the dharmakśetra, the human body, within which you have your being – where does that dharmakśetra exist? In this saḿsára. The real name of this world is kurukśetra, because it is always telling you Kuru, kuru, kuru – “Go on working and working and working. Don’t sit idle. Don’t let your existence fall under a curse due to your indolence. Move towards success through your works.” So the real name of that kśetra [field] which constant advises you in this way is kurukśetra. Kurukśetra thus stands for the manifested world around us, the saḿsára, where you exist in your physical body (which is your dharmakśetra). Now, Dhritarastra, the blind one, is asking the wise Sanjaya, the conscience: “On this kurukśetra of the world, in this dharmakśetra of the physical body, now that my party (the Dhritarastra party) and the Pandava party have assembled for battle, what will the outcome be? O all-seeing Sanjaya, O all-seeing viveka, O discriminating reason – blind am I, I cannot see. But you, O viveka, you can see. So tell me Sanjaya, once they assembled for battle, what did they do? Tell me, O Sanjaya.”

Footnotes

(1) Having quoted this shloka as it appears in the Bhagavad Giitá two days earlier (see p. 90), the author now proceeds to give a prose Sanskrit paraphrase. –Trans.

(2) See “Práńa Dharma” in A Few Problems Solved Part 6 or Prout in a Nutshell Part 6 or Ananda Marga Philosophy in a Nutshell Part 4. –Trans.

Chapter 9	Ananda Marga Karma Sannyása in a Nutshell [a compilation]

According to Lord Krśńa, neither action, nor reaction nor the sense of doership devolves on the Supreme Soul (Paramátman). All these follow certain laws of nature.

Let us first examine whether Parama Puruśa, without whose permission not even a blade of grass can move, has any role to play in relation to action, reaction and the sense of doership; whether He Himself does anything in this connection.

It is said that doership, action and reaction are performed by nature. But what is the philosophical definition of “nature”? What is ordinarily called “nature” in English is called “Svabháva” in Saḿskrta. What is the normal state or form of “Svabháva”. Svabbava is the style adopted by Prakrti for her operation. That is, Svabháva is not an objective entity, it is only an actional flow, a special style of action.

Now the question arises, what is Prakrti? In “Ánanda Sútram” it has been said: “Shaktih sá Shivasya Shaktih.”

Prakrti belongs to whom? She belongs to Parama Puruśa. Now Prakrti, who is sheltered in Parama Puruśa, operates both directly and also through others according to Her style of functioning. It is of course a fact that Parama Puruśa does not do anything directly; rather He gets things done indirectly through the vast operational system He has created.

It has been said before that Prakrti is a force dependent upon Parama Puruśa. Her only work is to keep Parama Puruśa satisfied. The only aim of Prakrti is to satisfy and give pleasure to Parama Puruśa. What should be the aim of Prakrti? Her only thought is, “I shall satisfy Parama Puruśa, I must please Him.” That is why Prakrti always remains engrossed in the thought of Parama Puruśa, and, as a result, is gradually transformed into Parama Puruśa Himself.

Mádhava, Mádhava Anukhańa Souṋari
Sundarii Mádhava Bhelii

Vidyápati said, “Thinking of Mádhava (Krśńa) every moment, gradually She herself became Mádhava”. By constantly ideating on Mádhava, Rádhá gradually merged into Mádhava. This is why different scriptures and renowed philosophers have proclaimed, “Prakrti sá nitya nivrttá”. In other words, Prakrti gradually dissolves each and every moment. As a result of constant ideation on Parama Puruśa, portions of Prakrti gradually merge in Him.

As Prakrti is also infinite, Her absolute merger is not possible. Prakrti is a perpetually dissolving entity. Every moment a certain portion of Prakrti gets metamorphosed into Parama Puruśa. So, when Prakrti is constantly being transformed into Parama Puruśa and is also dependent on Him, Parama Puruśa may say, “I am absolutely unconcerned about doership, action and reaction.” Parama Puruśa may certainly say that neither is He involved directly in these affairs, nor does He do anything, and He continues to do everything through the vast operational system which He created. It is of course true.

What is understood by “Kartrttva” of an action? The literal meaning of “Kartrttva” is authority, that is, I am the proprietor or owner of a particular action, and everything there shall move according to my will. This feeling, centering on “I”, is called “Kartrttva”. Parama Puruśa never wants that there should be this “I”-centered feeling towards the small worldly objects. He will never permit this to happen. It occurs primarily because of the influence of Avidyámáyá. That is why if Parama Puruśa says that He does not do anything directly, it is not a false statement.

Now we must consider “Karmáńi” or action. What is action? The relative change of position of an object is called action. Suppose there is a certain object to my left. When I move this object and place it to my right, then the object is displaced. This displacement is called action. Whatever exists in this Cosmos is within the all-pervasive mind of Parama Puruśa – there is nothing outside Him. Hence the question of spatial change in relation to Him does not arise. Everything bappens within His mind. For this reason, what Krśńa said about action is true, because action or inaction lies only within His mind. So it was correctly said that Parama Puruśa does not directly do any action.

Now let us consider the experiencing of reactions. Wherever there is action, there is reaction. A famous scientific principle says, “For every action there is an equal and opposite reaction provided the three fundamental relative factors – time, space and person – remain unchanged.” That is, every reaction can also be called a kind of action. If we call “an action” “Pratyaya múlaka karma”, then the reaction of the action would be called “Saḿskára múlaka karma” (reactive momenta). If an action is accomplished within the mind of Parama Puruśa, then its reaction shall also occur there. For this reason, Parama Puruśa never experiences or undergoes reactions.

Yet that Controlling Entity, without Whose wish, without Whose order not even a blade of grass can move, cannot possibly remain absolutely aloof from action, reaction and the sense of doership. He has thus created an operational system as per the necessity and he has delegated the responsibility to it. In addition, He maintains a strict vigil over this system regarding the determination of appropriate reactions to actions.

He strictly observes the amount of ego functioning in each unit being. When human beings undergo the reactions of their bad actions or ego, it is impossible for Parama Puruśa to remain neutral or silent. Rather He feels sorry when He observes ego in people and wonders where they derived it from. Is there anything which human beings can call their own?

Parama Puruśa feels happy when He sees the reactions to good actions: good fruits for good actions. But when He sees the miserable conditions resulting from bad actions He feels distressed. He thinks, “Why should humans indulge in bad actions? The reactive momenta are expressing themselves according to the operational system – people must experience the reactions of their actions. I am helpless in this regard.”

The sun rises in the east – it is an infallible law of Parama Puruśa. How can He order the sun to rise in the west? He will not, because it is a law given by Him. If one violates the laws made by oneself, everything will be totally destroyed. The good fruits of good actions and the bad fruits of bad actions are both bondages. So intelligent people must work, and while working they should ideate, “I am the machine and Parama Puruśa is the machine-operator. I don’t need the good fruits, I don’t want them. Rather I am prepared to undergo the results of my bad actions and offer the fruits of my good actions to Parama Puruśa.”

Human beings should live in this world with this ideation. In order to survive in this world, one must work. The aim of life is to work. And while working one should think, “I must do good work without attachment to the fruits thereof. I wish to surrender those fruits at the feet of Parama Puruśa.”

Chapter 10	Ananda Marga Karma Sannyása in a Nutshell [a compilation]

Since ancient times the mind has had to undergo transformations as a result of its association with different objects on it. Accordingly each object was given a particular name. This associative resultant transformation was in turn dependent upon transitory factors like time, space and person. Suppose you see a white object. The moment it comes within the range of your vision, the rays of light from that object are reflected on the retina of your eyes; at the same time the reflection is also transmitted deeper. In fact, the visual sensation is not subjected to the eyes only. It is the mind that actually perceives everything with the help of the visual organ. And in reality eyes are simply the gateways of organ. The real organ is situated at a particular point within the brain from where the act of vision is completed. Human mind in consonance with the vibration occurring in the brain recognizes the white, red or black colours of objects. There is a “positive” movement connected with this process of conception. Suppose one has a sensation of an object of white colours. Then that vibration of white colour received externally in brain, will naturally give rise to a sympathetic vibration within the mind. That vibration is certainly a “verb” in nature – neither noun nor adjective. When it is movement it is verb. White colour – vibration has an acoustic vibration like the sound of dhab, dhab, dhab. What type of white we say dazzling white (in Bengali dhab dhabe shadá). This acoustic vibration of dhab, dhab, dhab, is actually a verb from which the word dhabala in sanskrit has been originated. From that acoustic root verb namely dhab in sanskrit is formed. Verb means, action. By adding suffix “al” and “la” and “da” with the root verb dhab, we get the word dhabala which means receptacle of the verb dhab. The words like dhaul, “dhaura”, dhauri (dhauri in Bhojuri) have originated from the word dhabala. A large portion of Rarh (Western portion of West Bengal) was known as dhabalabhum or dhalbhum even in recent past. Dhabala Deva was the king of that Dhabalabhum State. Therefore originally all words in any language are actional faculties that’s verbal in nature. Action (Karma) is the prime cause of all existential entities and inertia is the root cause of their annihilation. That is why I say you are to march ahead with the highest aspirations and this will bring you to the highest state of all-round fulfilment.

Now what is the import of the word Karma (action)? In Sanskrit this word is derived from the root verb Kri with suffix “man”. Here suffix “man” has been added. A suffix is that form of word which is added to a root verb. In Sanskrit, the suffix is termed as “pratyaya” whereas prefix is called as upasarga. A prefix is preceeded to a root verb, making it more expressive with newer significances. And the function of suffix (pratyaya) is to give the proper sense of each word. Hence each verb is rendered in a particular manner when suffix (pratyaya) is added to it. Each suffix is selected with this viewpoint. For example, there is a root verb Patha (to read) in Sanskrit. In order to denote the sense of completion of act of reading, we write in Sanskrit “pathitam pustakam” (The book has been read). But suppose you are teaching a student. In that case, the word pathita (to teach) is derived from the root verb “path”, using a different suffix “nich” and “kta”. In the same way the word pathitum (denoting) patha dhatu, suffix tum-Pathitub. Similarly, when you are personally involved in work you say in Bengali Korchi (I’m doing). But when you get the same work done by somebody else you say Karacchi (done by others). There are same expressions in Hindi also – i.e., mei Karuwata hom (I get the work done by some third entity). In this way there are three forms of conjugation in Hindi – that is Karná, “karáná Karuána”).

Now what is our main duty on this earth? It is to undertake different activities upon ourselves as far as practical. There are innumerable tasks but human capacity is limited. Therefore, you are bound to seek cooperation from others in many activities. Suppose you are thirsty. Do you start digging the surface your self, then draw a glass of water from the bucket and drink? Certainly not. You normally quench your thirst by drawing water from someone’s well. Or you may take help from others in making a well. You may also seek the services from others, to draw water from the well, instead of doing yourself. Clearly the human beings cannot do everything themselves. So many tasks are to be completed with coordinated cooperation from all. The work which is not singularly possible is to be materialized with the help of others. Either do your job yourself or get the same done – but keep on doing. This rule is universally applicable for each human being.

All activities are basically for the welfare of the entire humanity. It is impossible in practice that one is full of vital energy but is effortless – doing no work. It is also not possible that one performs action but is not having vital energy time, totally effortless is impossible in practice. Similarly one who is very much in the midst of work but having no vitality at all is also a myth. The true definition of Karma (action) is the relative change of position of an object. That is a particular object has changed its location from one place to another at a given time. How does this change occur? The faculty which causes this trans-shipment of objects is Karma (action). Karma is the greatest amongst all great qualities for human beings. It is by the quality of their actions that a person gets recognition and admiration. So perform your duties exquisitely. An ideal person always performs their duty perfectly as well as invoking the efforts of others whenever necessary.

No one likes to do repetitive work always. So, participation is sought. The methods of work are also different for different persons. The excellence of a person is determined according to efficiency of these methods. Remember you are to accomplish properly the unfulfilled task on hand. One Shiila amongst the eight Shiilas of Buddhist Philosophy is Samyak karmánta, i.e., the perfect finishing of a job. This signifies that whatever may be undertaken by a person must be completed meticulous and flawlessly allowing no room for any defect to remain. Finish should always be perfect.

Chapter 11	Ananda Marga Karma Sannyása in a Nutshell [a compilation]

It has been said that Bhágavat Dharma stands on four legs. The first leg is Vistára (expansion) and the other legs are Rasa (flow), Sevá (service) and Tadsthiti (establishment in the Supreme Entity). Love for the Great, causing one to move ahead towards Him is the basis of “Vistára”.

Suppose you see a hill before you. First you will have to look towards its peak, and then proceed gradually towards it. The search for the Great and the movement towards Him is the natural wont of all living beings, but particularly of human beings. That is why “Vistára” is the first leg of Bhágavat Dharma.

Within each person lies an inner, hidden desire that “I shall move ahead towards the Great and I will attain Him.” Pressed by this ideation, human beings forge ahead towards Parama Puruśa. They have a firm conviction that “I shall attain Him. I must attain Him.” This desire is the very essence of Dharma, this is what prompts people to practise Dharma.

Some people say that there is a difference of opinion amongst the various Dharma (religions). In reality, however, there cannot be any difference of opinion in Dharma, for Dharma is one for the entire human race. That Dharma is the endeavour to attain Parama Puruśa.

Dharmasya tattvaḿ Nihitaḿ guháyám.

That is, the theory of Dharma, the essence of Dharma, is embedded in the word “guhá”. That is, the sense of “ahaḿ” (doership) of a person is lying quiescent or hidden in the sense of “I am.” In Saḿskrta this sense of “I am” is called “guhá.” That is why under no circumstances can there be any difference of opinion amongst various Dharmas or any mutual ill-feeling in relation to Dharma. If someone says that there is Dharmic difference between such and such person, I shall call that talk improper. Those who speak in such a way are ignorant of Dharma.

The external desire of the human mind depends upon the theory of expansion (vistára). That alone is Dharma. That is why Dharma is for each and every human being; indeed, it is for the whole universe. The one Dharma for this earth and the entire cosmos as well, is to love Parama Puruśa and to rush towards Him because of that love. Dharma was one in the past, today it is also one, and even in the future it shall remain one.

People derive peace from this Dharma. That is why it is the duty of every human being to practise Dharma in each sector, in each stratum of life, and then to organize the entire human society with Dharma as its base.

Under no circumstance can there be any Dharmic difference. Rather Dharmic people love all because to them everyone is the progeny of Parama Puruśa and this cosmos is His creation. That is why it is verily the duty of every Dharmic person to establish a relationship of love and affection with each being created by Him and to express that love by serving society.

You shall always remember that you have come into this world for the practice of Dharma and to generate friendship, love and affection in the human society. Those who stick to the path of Dharma shall be victorious for eternity.