Chapter 1	Subháśita Saḿgraha Part 1

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

–Rabindranath Tagore

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

Footnotes

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

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

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

Chapter 2	Subháśita Saḿgraha Part 1

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

–Márkańdeya Puráńa

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

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

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

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

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

Varńáshramábhimánena shrutidásye bhavennarah
Varńáshramvihiinashca vartate shrutimúdrańi.

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

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

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

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

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

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

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

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

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

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

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

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

–Tantra

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

Tvameko dvitvamápanno Shivashaktivibhágashah.

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

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

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

–Shruti

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

–Shruti

Yanmanasána manute yenáhurmano mataḿ
Tadeva Brahma taḿ viddhi nedam yadidamupásate

–Shruti

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

–Shruti

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

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

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

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

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

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

–Shiva Saḿhitá

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

–Tantra

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

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

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

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

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

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

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

Prańavo dhanuh sharohyátmá
Brahma tallakśyamucyate
Apramattena veddhavyaḿ
Sharavattanmayo bhavet.

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

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

Etaddhyevákśaraḿ Brahma
Etadevákśaram paraḿ
Etadevákśaram jiṋátvá yo
Yadicchati tasya tat.

Etadálambanaḿ Shreet́hametadálambanaḿ param
Etadálambanaḿ jiṋatvá Brahmaloke mahiiyate.

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

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

Footnotes

(1) Bhagavad Giitá. –Trans.

Chapter 3	Subháśita Saḿgraha Part 1

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

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

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

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

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

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

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

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

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

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

–Tantra

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

Nábhuktaḿ kśiiyate karma kalpakot́ishataerapi
Avashyameva bhoktavyaḿ krtaḿ karma shubháshubham

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

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

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

Relinquishing the Desire for the Fruits of Actions

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

Karmańyevádhikáraste má phaleśu kadácana.

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

Abandoning the Vanity of Performing an Act

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

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

Karmakleshavipákáshaeraparámrśt́ah Puruśa visheśo
iishvarah.

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

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

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

Surrendering all actions unto Brahma

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

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

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

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

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

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

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

Footnotes

(1) Kashiramdas, Mahábhárata. –Trans.

Chapter 4	Subháśita Saḿgraha Part 1

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 5	Subháśita Saḿgraha Part 1

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

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

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

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

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

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

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

Mano Karoti Karmáńi

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Hirańmaye pare kośe virajaḿ Brahma niskalaḿ
Tacchubharaḿ jyotiśaḿ jyotiśtad yadátmavidorviduh

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

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

Sádhaná teaches elimination of this connotative difference.

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

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

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

Difference or Distinction between Truth and Fiction

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

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

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

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

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

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

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

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

Chapter 6	Subháśita Saḿgraha Part 1

Kośa means Ádhára or base. Are the Saptaloka (seven spheres) and paiṋcakośa (five sheaths) separate from the Átman (soul)? Is the relation between them that of the container and the contained? If we say; – Eko Brahma Dvitiiya násti. (There is only one Brahma and no other), then of Ádhára and Ádhrta, which is Brahma and which is not? If either the container or the contained is considered as Brahma does that mean that the other is not Brahma? If it is argued that Saptaloka and Paiṋcakośa are the base of Brahma, then the existence of some other entity outside of Brahma has to be acknowledged. For instance, suppose there is a person in a house. The house and the person exist separately. The house is the container and the person is the contained. Hence, the house is separate from the person. In the Paiṋcakosá, Átman is the contained and the Kośa is the container. Clearly the container must be bigger than that which it contains. There is nothing bigger than Paramátman; hence it cannot have a container. Should we then consider that the Saptaloka and the Paiṋcakośa do not exist? Yes, for the Saptaloka is included in Brahma. Their aggregate is Brahma. The Jiiva is included in the Paiṋcakośa. There is a subtle difference between the Jiiva and Brahma. In the Jiiva there are two types of “I” feeling – one is its mind created by Máyá, and the other is [[its knowledge-filled state – the reflected expression of Paramátmá Himself – that is, its (the jiiva’s) jiivátmá.]] Jiivátman is the real “I” feeling of Jiiva or unit soul. Of the seven spheres, Brahma is unaffected only in the Satyaloka and in the remaining six Lokas, Brahma is affected by Máya. It can also be explained in this way, that the six Lokas are created within Brahma which itself pervades the expressed universe as imperishable Brahma. Brahma has no base. Excepting Satyaloka, the remaining six Lokas are created within Brahma, in the very midst of Brahma. Is it the case then that the light is different from its original source? The Saptalokas are its evolution – these are the manifestation of Brahma – the relationship is not that of the container and the contained. The difference between the Jiivátman and Paramátman exists only so long as there is the “I” feeling of the unit soul. (Jiiva bháva).

What is the relationship between Jiivátmán and Paramátman? What is Jiiva (unit soul?) The base of the physical body is the Kośas. Here, the base is bigger than that which is based upon it. The Kámamaya Kośa is bigger than the Annamaya Kośa. Then the Manomaya Kośa is bigger than the Kámamaya Kośa. The Atimánas Kośa is bigger than even the Manomaya Kośa. The Vijiṋánamaya Kośa is larger than this. The Hirańmaya Kośa is bigger than the Vijiṋánmaya Kośa and the biggest of all is the Satyaloka. All of these aspects are limited to the unit soul and all of them are its bases. Now, what is the relationship between the base and the based? The relationship is that of a subject and an object. For instance, the physical body is the object of enjoyment and the mind is the enjoyer. That is, our body is the object of enjoyment of our mind and the mind remains attached to it. The body is the base of the mind and the mind is intimately attached to its base.

Mahattattva is the pure “I” feeling of the subtlest state of the mind. Every Jiiva has this “I” feeling, and where the Átman assumes special “I” feeling it becomes Jiivátman.

Where the Átman remains as the knower “I” of Shyam Babu, it is called Shyam Babu’s Átman. In every living being all the spheres – right from the Kámamaya to the Hirammaya kośa – are to be meditated upon. The knower behind the meditative power of the mind is the Átman. The relationship of the Átman and the mind is that of a subject and an object. The mind is the thinking subject of the body and the Átman is the knowing subject of the mind. Then, are there really innumerable souls and what is the difference amongst them? The difference is that a soul is taken in different aspects due to the difference in its objects. When there is a singular knowing entity (Saguńa Brahma) behind all minds, then taking the collective view Brahma is the knower of all the knowers in the perishable and imperishable states (i.e. within or without the influence of Prakrti) of the Jiiva. Saguńa Brahma is the knower, the perishable and the imperishable. He who is absolutely perishable and absolutely imperishable is Brahma. The fragmentary or reflected perishable, or fragmentary or reflected imperishable is Jiivabháva. Nirguńa is neither perishable nor imperishable. It’s beyond these. It is absolutely liberated. Does Saguńa Brahma (Collective Imperishable) have no influence over the unit imperishable? Most certainly it has.

Kśaraḿ pradháńam amratákśaraḿ harah
Kśaratmáńá vishate deva ekah
Tasyábhidyánád yojanát tattvabhávád
Bhuyaschánte Vishvamáyánivrttih.

Prakrti is mutable and Puruśa immutable. Brahma is overpowering and as the controller He is called Ishvara or Puruśottama. By being absorbed in Him, people get liberated from worldly attachment. How is liberty attained? What is the object of a Jiiva (unit soul)? Suppose I am Ram or Shyam. Now Ram and Shyam look upon the world with their own respective viewpoints. The mind takes the shape of its object. When the mind makes Him its object, it is transformed into Him. By suffusing itself with Cosmic feelings it attains infinitude and sees the entire universe contained in Him. It has been said in the scriptures: “Brahmavid Brahmaeva bhavati.” (The knower of Brahma becomes Brahma.) When the unit “I” is transformed into the collective or Cosmic “I” then the Atman attains oneness by fusing into the soul of the collective “I.” That is, it unifies or becomes one with the Átman of Saguńa Brahma.

In day-to-day life a person maintains his existence in the physical state. Crude matter forms the object of enjoyment of the mind. On account of the crude matter being its object of enjoyment, the mind itself becomes crude. Humankind’s primary concern regarding food and clothes is the concern of Kámamaya kośa and inevitably the mind is in association with crude objects. In such circumstances, how can there be any opportunity for self-elevation? Animals are constantly associated with crude.

Áhárnidrábhayamaethunaiṋca
Sámáyametad pashubhirnaráńám
Dharma hi teśámadhiko visheśo
Dharmenahiináh pashubhih samánáh.

The mental tendencies of appetite, sleep, fear and sex urge are found among humans and animals. So what is the difference between the two? The distinction between humans and animals is that humans have a sense of Dharma. Human beings practise Dharma, but animals do not. A person who does not pursue the path of Dharma in spite of being endowed with the human form is just like a beast.

Human beings advance from subtle to the subtlest or degenerate from crude to the crudest, according to their own propensity. Many isms are based on the Kámamaya Kośa. In one socio-economic theory, the economic factor is the only factor. But the Kámamaya is only one Kośa. Even trees also possess Kámamaya kośa and that is why they derive their vital energy from the earth, water and air. Where the Annamaya Kośa dominates, all the remaining kośas are dormant. The mind identifies itself with crude objects and therefore has no “I” feeling. For this reason, the Átman is also devoid of perception. While the mind is sleeping in the dormant or latent state, it does not permit the Jiivátman, which is but a reflection of Paramátman, to reveal itself.

Confinement to the Annamaya Kośa tends to crudify a person since it does not allow for psychic elevation. There is some scope for discussion of philosophical controversies, which have arisen with respect to the Mamomaya Kośa, On account of mental difference, different philosophical thoughts have sprung up e.g. Buddhism, Jainism, Islam, Christianity, and so on. Only in spirituality do we find discussions on subjects from the subtle to the subtlest, including the Átman. The mind is the object of Átman. To attain Átman, blend the mind with its original subject. Unify the object with the subject. The relationship between them is the same as between you and your hand. There is only one way to self-realisation and that is to fuse the mind with the knower of the mind and eliminate the crude manifestation of the Átman. How is this possible? It is only possible by the introversion of the tendencies, which can be achieved through knowledge and Sádhaná. It is not possible to be introverted until each and every cell (kośa) is realized. When the mind realizes that the physical body is the vehicle of the mind, then you will know that there is progress in Sádhaná. In other words it is necessary to have perfect conception of each kośa and for this it is necessary to know where one kośa ends and another begins. There are two minds – one immature and the other mature; one introverted, the other extroverted. Only the knowledge of these five Kośas (paiṋcakośas) can be the perfect knowledge. Take a ripe mango, for example. Although the pulp and the seed of a ripe mango remain together they are in fact, separate. Ripeness means perfection.

This is the difference between Dharma and Sectism. Dharma makes each Kośa perfect and enables a person to achieve perfection in Sádhaná. Only through the achievement of perfection are different portions differentiated from the original stuff. Sádhaná is based on philosophy and supported by logic. In olden times people were under the impression that the world was comprised solely of matter and they never thought to go beyond the Kámamaya Kośa. Had they contemplated a little deeper, they would have realized that they were totally mistaken. Similarly, many modern philosophies are solely materialistic. Their propounders did not fully apply their minds and hence they cannot be deemed to be perfect philosophies. Only those philosophies which carry us to the highest levels of the soul by observing every current of the mind are the real philosophies. The rest are only academical logics.

What is sectism, mazhab or religion? Some people encourage us to worship idols, others encourage us to have a dip in the Ganges. All these things are created within the mind and are destroyed there. Happiness and heaven, afflictions and hell – all are mental conceptions in the physical world. They are all destroyed in the Mamomaya Kośa. The proponents’ souls are confined to the Mánomaya Kośa and they are “Bhuktaye na tu muktaye”, seekers of enjoyment and not the seekers of salvation.

Some sects hold that happiness comes after death, but who will enjoy that happiness? The mind, of course. But where does the mind go after the destruction of its vehicle – the physical brain? Who will enjoy the pleasures? The Átman pervades as an indivisible form, as an all-knowing entity. There is no Átman in the grave, nor does the question of its waking up arise. In such sectism the Manomaya Kośa is called the soul, however if there is only the soul, then there would be no fear of pain or pleasure.

Anejadekaḿ manaso javiiyo
naennaddeva ápnuvan púrvamarśat
Taddhávato’nyánatyeti tiśthát
tasminnápo mátarishvá dadháti.

Ordinarily sectisms terminate in the Mánomaya Kośa. Idolatry can elevate a person up to the Átimánas Kośa, but no further. Many persons aspire to achieve happiness by devoting themselves to idolatry. They do not aspire to get absorbed in Paramatman and remain close to Him. Buddhism rises above this, since it also provides for the annihilation of samskára. Annihilation of the “I” feelng is called merging into the Supreme. Buddhism does not recognize the soul, but speaks of annihilation of the ego; but who will annihilate the ego? It is the ego which will obliterate the “I” feeling. So egoism then, must be considered as the subtlest expression of mind.

The subtlest expression of mind is in the Hirańmaya Kośa, which is the first expression of Mahattattva. Establishment in this Kośa in a universal manner is Savikalpa Samádhi. When after emerging from the Samśkara, the Hirańyamaya merges in attributeless Brahma, then this is called Nirvikalpa Samádhi. Those who have attained the Kámamaya Kośa will say that it is not proper to steal since, if we steal, others may also steal from us. This is the trend of thought of the materialists. Their thinking is distorted with selfishness. One should not steal for the sake of keeping the mind pure. That is the correct approach.

The Paiṋcakośas shall have to be perfected, but how is it possible? They can be consummated only through the practice of Yama and Niyama. The Annamaya Kośa is perfected through Ásanas (physical postures). Yama and Niyama Sádhana perfect the Kámamaya Kośa. The Manomaya Kośa is perfected through Pránáyáma. Through Pratyáhára the Atimánasa Kośa is perfected. The Vijiṋánmaya Kośa is perfected through Dhárańá and the Hirańmaya Kośa through Dhyána. Only Dhyána Samádhi gives access to the soul. Pious persons are those who are earnest in their efforts to perfect the Paiṋcakośa. Human existence consists of the five kośas and spiritual practice is eightfold. This spiritual practice is Dharma. That which does not provide for the explanation of the Paiṋcakośa is not Dharma, but sectism.

Why is Aśt́áuṋga Yoga called Dharma? The purpose of Dharma is to attain perfect happiness and perfect happiness is the attainment of the soul, there being only partial happiness in each Kośa. So long as the soul is not attained every Kośa has to be perfected. Each Kośa has to be taken care of. One Kośa cannot be perfected to the exclusion of the rest. Where there is perfect happiness there is Dharma. Everything else yields only partial happiness and is therefore sectism. Sectism leads to preya (superficial and immediate gains) and only Dharma leads to Shreya (ultimate and real gains.) Everything else leads to crudeness. Dharma leads to Supreme Consciousness and only that which upholds and sustains the soul is Dharma. The Dharma of fire is to burn and the Dharma of living beings is to attain happiness. Where there is pursuit of Preya there is Avidyámáya. The happiness of heaven and the fear of hell are creations of the mind. Dharma has no fear since through Dharma one attains the original state. Ánanda Márga alone is Dharma and all the rest are sectisms.

All inspiration for a person practising Dharma is derived from Saguńa Brahma through His grace. For this reason one must be indebted to Saguńa Brahma. The person who does not practice Sádhaná is inferior to a tree, for the tree has no capacity for Sádhaná, whereas the person has. The wise avail themselves of this beneficence. Those who do not are ignorant. You have got divine grace and a human frame, so make use of this grace properly. Do not waste this golden opportunity.

Krśna nam harinám baŕai madhur
Jejan kaśńa bhaje se baŕa catur.
Din gela miche káje rátri gela nide
Nábhajinu Rádhákrśńa carańaravinde.

–Narottamdás

You human beings are fortunate that you do not have to live as stones or trees. The entire universe has the grace of Brahma, but human beings enjoy greater grace. They are endowed with the privilege of practising Sádhaná. It is the special grace of Brahma to appear as Sadguru and teach spiritual practice to human beings. Is it not His special grace when Brahma attracts a person?

When one person attracts the Hirańmaya Kośa of another it is termed Brahmavidyá. The one who attracts the Hirańmaya Kośa of a person is the Supreme Guru.

When the Hirańmaya Kośa of one person attracts the Vijiṋánamaya Kośa of another it is termed Daevii Vidya. When the Vijiṋánamaya Kośa of one person influences the Atimánas Kośa of another it is called Gandharava Vidyá. A person with this capacity is also called Madhyama Guru. Such a person awakens the sentiments of Dharma in the mind of the disciple through sweet sounding Kirtan, etc. If the Atimánasa Kośa of one person attracts the Manomaya Kośa of another it is called Rákśasii or Paeshácika (demonic Vidyá. When the Manomaya Kośa of one person attracts the Kámamaya Kośa of another it is Bhuta Vidya or hypnotism. If the Kámamaya Kośa of one person attracts the Annamaya Kośa of another, it is known as the force of physical attraction. Saguńa Brahma graces the living beings with divine grace. You have been blessed. Use it properly and attain the state of Nirguńa Brahma by annihilating the barrier between the subjective and objective angles of vision. The highest object, the supreme attainment, is to attain the Nirguńa state. The aspirant says:

Nivedayámi cátmánaḿ tvaḿ gati Parameshvara.

O human beings, you are fortunate. The clarion call of the Universal has reached you. Not only has the call come, but you are hearing it and it is vibrating in every cell of your body. Will you now lie in the corner of your house as an inert being and waste your time by clinging to old skeletons and bemoaning them? The Supreme Being is calling you in the roar of the ocean, in the thunder of the clouds, in the speed of lightning, in the meteor’s flaming fires. Nothing good will come from idleness. Get up and awake the clouded chivalry of your dormant youth. It may be that the path is not strewn with flowers and that inferiority complex will be attempting to hold fast your each advancing step, but even then you have to proceed onwards tearing the shroud of darkness. You will tear the thick darkness of despair as you advance in the racing chariot radiant with the Sun’s brilliance towards the attainment of the Supreme state.

Chapter 7	Subháśita Saḿgraha Part 1

The word Bhakti (devotion) means worshiping. For worshiping, both the person who worships and the person who is worshiped must be present. Hence as long as there remains a difference between the devotee and God, there is the opportunity and necessity of Bhakti-Sádhaná.

Bhakti signifies longing for the Supreme –

Sa paránuraktriishvare.

The meaning of the word “Paránurakti” should be considered. Rakti denotes Raga or attachment. Anurakti means maintaining attachment with or being attracted by a particular entity after having understood its meaning. Anurakti is of two kinds. The Anurakti for the Supreme Brahma or Infinite Cosmic Consciousness is Paránurakti. The Anurakti for Brahma under the sway of Prakrti or the Anurakti for the crude manifestations is termed Aparánurakti. God is an object for Paránurakti. When the aspirant considers the Supreme Brahma to be his or her own, it is termed Bhajaná or Bhakti.

The two varieties of Anurakti exist only on account of the introverting or extroversial actions of the mind; that is extroversion denotes Aparánurakti, while introversion denotes Paránurakti. The externalizing forces subordinate a person to the sense organs and render him or her crude. Such a person is divested of his or her spiritual force. Paránurakti on the other hand releases a person from the grips of the Indriyas and through sublime meditations establishes him or her in the finer sublimated senses, in the infinite blessedness beyond the bounds of the Universe.

Now the question arises as to whether Bhakti is natural or unnatural for the living beings. All the things we see in the manifested Universe, whether they be conscious or crude, have attraction for one another. This attraction is the Dharma of the created Universe and as a consequence the continuity of the thought projections of the Cosmic Mind is maintained. Therefore, I say that attraction is natural for everything. It is due to the attractions for one another amongst myriads of heavenly bodies oscillating in the infinite space that balance is maintained in the firmament. In every planet or sub-planet, there is the effort for self-preservation. People run and assemble at a place which yields good water, good fruits and fertile lands, because they find adequate materials for self-preservation. The bee flies around the flowers in quest of honey for the sake of preserving its existence. Every entity runs more towards that which is more lasting and secure and which will provide it with greater and longer safety. People run after money because they believe that they can maintain their lives under the shelter of money, that money alone can save them. They do not know that money can provide neither a permanent stability nor securely founded shelter. During the span of one’s life money will come and go several times. At times its glamour will dazzle our eyes and at other times the lack of money will make one cry from hunger. Not only money, but all finite objects have this characteristic. One uses finite objects with the intention of enjoying only one of their portions, then sooner or later the residue will be reached. That which is finite cannot permanently remain the object of your enjoyment or your permanent resort. The existence of all these things is dependent on other things – bounded by the limits of time, place and person.

In philosophical terms the attraction for finite objects is called Ásakti and the attraction for the infinite is Bhakti. Rága or Rakti means both the attraction for the infinite and attraction for the finite objects. “Sakasmae parampremarúpá,” that is, Bhakti is the symbol of love and this love is dedicated towards Iishvara, signified by the letter “ka”. In the vedic language the letter “Ka” means God. God is indescribable. God is the nucleus of the Universe and is supreme love personified.

Sa iishvara anirvacaniiya paramapremusvarúpah.

Puruśa and Prakrti. Where a change in Puruśa occurs on account of the influence of Prakrti, the mind comes into being. The senses and organs are the recipients and the vehicles of the workings of the mind; so the mind is the worldly knower or subject of all worldly acts. The mind is the object of the untainted knowing Puruśa, and Puruśa is its subject or knowing self. When the mind as an object merges into Puruśa as the subject, distinction between the object and the subject ceases to exist. This is the supreme state of the aspirant. However when the mind is guided by Avidyá, that is, when it a seeks enjoyment in the finite objects, then, that externalized energy of the mind is ultimately identified with the crude object. This is so whether this object is a creation of the mind itself or is taken from the crude quinquelemental world.

If the terrific speed which the extroverted person runs after the finite objects is introverted towards the Supreme Being, then he or she can attain Brahma and achieve the Supreme State. The devotee recites:

Yápriitiravivekináḿ viśayesvanapáyinii
Tvámanusmaratah sáme hradayán mápasarpatu.

–Viśńupuráńa

That is, O Almighty, may the attraction which ignorant people bear towards the objects of their mind become an eternal love for thee, through Thy remembrance.

Pure Bhakti cannot be based on finite objects since the very existence of finite objects is derived from extroverted feelings. Nevertheless, I painfully observe that many people confine their love and devotion to finite objects and as a result they do not attain the pervasiveness which love confers. They do not realize that every tiny atom of this vast universe is a creative manifestation of Cosmic Consciousness – God’s grand expression. They spend millions on the installation of idols and do not relent on seeing the afflictions of suffering humanity. They don’t hesitate when killing in cold blood a young goat for the so-called satiation of a goddess.

Vistárah sarvabhútasya Viśńorvishvamidaḿ jagat;
Draśt́avyamátmavattasmádabhedena vicakśańaeh.

–Viśńupuráńa

The world is a changing phenomenon. Therefore, it is unwise to be attached to any object in this ever-changing world. The name and form of objects undergo changes with the change in time and place. The child changes into a youth, the youth into an old person, and the old person into a dead person. Wise people take every object of the world as the expression of one and single Viśńu and are not be affected by pain or pleasure when they witness changes in the name and form of any particular object. Viśńu to them remains Viśńu and they lose nothing.

While practicing Bhakti a person proceeds with feelings ingrained in their saḿskáras, because they derive pleasures out of them. However to proceed in accordance with the saḿskáras will not perfect an aspirant in pure Cosmic feeling.

Bhaktiyogo bahuvidhaermargaerbhávini bhávyate
Svabhávaguńmárgena puḿsaḿ bhavo vibhidyate.

That is, the methods and kinds of Bhaktiyoga, are manifold. A person adopts the process of Bhakti sádhaná according to his own propensities.

Támasika Sádhaná – Saḿskáras inherently for their own implications are Tamoguńii (static) but they manifest according to the past acts, which are sometimes dominated by Rajah (mutative) and sometimes by Sattva (sentient). An aspirant is called Támasika when instead of being drawn to the Rájasika or Sattvaguńii splendors, he or her practices Bhakti after having immersed their Tamoguńii existence in the static force.

Abhisandháya yo himsáḿ dambhaḿ mátsaryameva vá
Saḿrambhi bhinnadrkbhávo mayi Kuryat sa támasáh.

Persons craving for finite pleasures instead of the supreme bliss, under the influence of violence, arrogance or jealousy are Támasika Sádhakas. From amongst the Támasika seekers there are some who do not forget the Supreme even after the realization of their object. Such persons had Rájasika and Sáttvika tendencies in dormant states and in fact were not Támasika Sádhakas.

Rájasika Sádhakas – Those performing spiritual practices with the object of attaining a particular finite object are called Rájasika, The characteristic of Rájasika Sádhakas consists in their being engrossed in realizing their selfish ends and, not in causing detriment to others.

Viśayánabhisandhyya yasha aeshvryamevabá
Arcádavarcayed yo maḿ prthagbhágvah sah rajsah

–Bhágavata

Those worshiping the lord in the crude way with flowers and the trifoliated leaves of Aegle marmelos, worship for the sake of worldly objects, fame or wealth. In fact they long for those objects and not for the Lord. They are Rájasika Sádhakas. A few out of these Rájasika seekers do not forget the Supreme Brahma. Even though they are Rájasika seekers, they have sáttvika feelings to a significant degree.

Karmanirhármuddisya parasmin vátadarpańam
Yajed yásti vá prthagmha sah sáttvikaśh

Those who pursue their practice with the prayer “O Lord, may my Karma be annihilated. Emancipate me from the cycle of Karmas” and those who pursue their practice as their duty or for the fear that people may decry them if they do not do so, are classed as Sáttvika Sádhakas. They are Sáttvika Sádhakas, in as much as they do not seek attainment of the Supreme. However, this Sáttvika Sádhaná is not a superior degree of Sádhaná or the Supreme Sádhaná, because none of the above control the energies of the aspirant and direct them towards the adored, the Supreme Brahma. The aim of the aspirant is channelized in a different direction and he or she carries on with an inferior object. All the three such Bhaktas – Sáttvika, Rájasika and Támasika are Gaońii or inferior Bhakti. Where there is no object other than the Supreme Brahma, it is called Mukhya Bhakti. In Mukhyá Bhakti There the aspirant is free from the three guńas. He or she is absorbed in spiritual practices to Nirguńa Bhakti. In general then, Bhakti can be classified into many groups according to the object in view.

Nirguńa Bhakti: Here the aspirants have no other object. They take themselves towards the Supreme Brahma only by the urge of their own spirit. If questioned as to why the love Him and devotes themselves to Him they say: “Oh, why do I love? I do not know. I love Him just because I like to love Him. Should I not love? He is the life of my life the soul of my soul”. This type of Bhakti is Nirguńa Bhakti.

Vaedhii Bhakti: Where there is no undivided Bhakti for the Lord and the object is only to give a show to others. Today there is a particular festival, the floor will have to be besmeared with cow dung in this way, the Ganges water will have to be sprinkled, the idols will be decorated in royal fashion or in the fashion of a child, the mantras will be chanted, the flowers offered, the leaves of Aegle marmelos will be offered in this way and so on. Such devotions practised within the bounds of externalized usage and rituals is called Vaedhii Bhakti.

Yatra rágánaváptatvát pravrttirúpajáyate;
Shásanenaeva shástrasya sá vaedhii bhaktirucyate.

Rágahiin jana bhaje shástrer ájiṋáy;
Vidhibhakti bali táre sarva shástre gáy.

Támasikii, Rájasikii and Sáttvikii Bhaktis affected by the three Guńas are Vaedhii Bhaktis.

Jiṋánamishra Bhakti: If the Sáttvika Sádhaka does not forget the adored even after realization of his or her object, then gradually the Supreme knowledge shines forth within his or her mind. This attainment is known by the name of Jiṋánamishrá Bhakti. This Bhakti also may be classed as Nirguńa Bhakti, but due to the dormant vanity for wealth or knowledge, the supreme state is not attained. This is also called Pradhánibhuta Bhakti. Pradhánibhuta is the highest stage of Gaonii or inferior Bhakti.

Kevalá Bhakti: If aspirants from the very outset instead of devoting themselves to Saguńa Bhakti, realizes the permanence of Nirguńa Bhakti, the questions like “What have I attained”, “Why do I wish to attain?” etc, do not arise in their mind. This is the culmination of Bhakti, it is the highest pitch of Bhakti. If there is undivided knowledge with the object, then there exists one and only one entity, and that is why it is called Kevalá Bhakti. Kevalá Bhakti is not attained by baths, exercises or austerity. Those who have not been blessed with the Divine Grace, even to a small extent, cannot have any realization about it.

Mahat krpayaeva Bhagavad Krpáleshád vá.

The position of Kevalá Bhakti is by all means superior to the Gaonii Bhakti. That is why it is called Mukhyá Bhakti. Whatever progress an aspirant may achieve in Gaońii Bhakti, the distinction between the adored and the adorer, or between the infinite and the finite remains with them till the end. This aspect is known as Mahim Jiṋána in the scriptures. In the presence of Mahim Jiṋána the devotee feels shy in merging in the Supreme Brahma.

Rágátmika Bhakti: There is no Mahim-Jiṋána in Kevalá Bhakti. In this the aspirant runs to get close to the adored with all the zeal of his or her life. They consider the adored to be the life of their life and the soul of their soul. They have no time developing any distinction between the adored and the adorer or the infinite and the finite. The aspirant does not consider himself or herself to be the adorer of Rama but rather the personification of Rama. He or she loves to love, and cannot remain without loving because he or she entertains only this feeling.

Iśt́e svárasikii rágah paramaviśt́atá bhavet
Tanmayii yá bhavet bhakti sátra rágátmikoditá.

The first stage of Rágátmiká Bhakti is known as Rágánugá Bhakti.

Rágátmikámanusrtá yá sá rágánugocyate.

Rágánugá Bhakti molds the aspirants mind into the form of Rágátmiká. The dualistic aspirants who deserve the Rágátmiká Bhakti aspire to be close to Brahma and feel His presence, rather than to merge in Him. This is the zenith of Rágátmika. They do not like to become sugar, rather they love to taste it and say that if they get transformed into sugar, then how would they realize the taste of sugar. The dualists call this stage Gopiibháva or Vrajabháva.

Sei gopii man yár bhávámrte yáy;
Veda-dharma tyaji sei Krśńake bhajay.

It has to be borne in mind that the original meaning of the word “Gopa”, i.e. a milkman, is not applicable. The word “Go” means the sense organs. Only the one who sustains and controls the Indriyas is Gopa or Gopála. The word Gopála also means “giver of bliss”. This Vrajbháva is the proximal stage of Kevalá Bhakti. It is different from Jiṋánamishrá Bhakti since there is no vanity for knowledge nor the show of riches. This devotion cannot be attained through Vaedhii Bhakti.

Sakala jagate more kare vidhi bhakti;
Vidhi bhaktye Vrajabháva páite náhi shakti.

In Ananda Marga, there is no place for Vaedhii for or Jiṋánamishrá Bhakti. Ananda Margis are aspirants of Rágátmika Bhakti, and therefore, they do not desire to terminate their journey in a state of Vrajabháva, whatever else there may be in dualistic Vrajabháva, there is no expression of due reverence for the wish of Brahma or His introversive phase of the creative cycle. Why do people fail to realize the nice opportunity which His grace has offered them? Why will they not merge their “I” feeling into the immortality of the Supreme? By enjoying the bliss of divine attainment as a separate existence the unit mind and all the sense organs shall have to be controlled. Wherever the mind is with the Indriyas, there the apprehension of deterioration exists. That is why the Ananda Margis do not accept staying in Gopiibháva.

Bháva: For the exposition of Bhaktitattva, the use of the word Bháva is indispensable. What does Bháva signify?

Shuddhasattva visheśádvá premasúryáḿshu sámyabhák;
Rucibhishcittamásrńya krdasao bháva ucyate.

–Shrirupa Goswami

Bháva is that whereby the Citta or mind-stuff becomes purged and is chiefly dominated by Sattvaguńa. Where all the ten directions become brilliant with the rays of the sun of love and the taste or anurakti for the Lord gets enlightened, then the Citta develops oneness with Him. As a result of this Bháva, human beings direct their natural attractive tendencies towards the adored. The adored, however is not outside them, but is the life of their life, the mind of their mind and the life master of their entire existence. When this feeling of devotion for the adored awakens the introversion of one’s tendencies, then one becomes absorbed in this Bháva. One attains the state of realizing the self. In Vaeśńava philosophy this running into one’s own self is known as Hládinii Shakti because in this path there is a progressive refulgence of the light of mellifluous realizations.

When there is fear or feeling of crude propensities in the mind, there cannot be pure Anurakti or Bhakti. Devotion generated through fear is no Bhakti at all, rather it is but a lamentable state of mental crudeness. Some pray to the Lord for fear of hell and some for fear of torture and retribution in the next life. They hunger for emancipation from these fears. This betrays a lack of knowledge of the truth and you should not give encouragement to this inferiority complex. Those who accept or know the Lord as their own self have no reason to entertain any fear of Him. This fearless movement towards the Lord is termed Love.

Samyauṋmásrnito svánto mamatvátishyánkitah
Bháva sa eva sándrátma budhaeh premanigadyate.

–Shrirupa Goswami

When the mind attains Supreme serenity and a feeling of affection is developed for all beings then this is eternal peace and the sages call it love. Love cannot be developed for anything mean or finite.

Atmendriya priiti icchá táre bali káma;
Krśńendriya priiti icchá dhare prema náma.
Kámera tátparya nija sambhoga kevala;
Krśńasukhaváiṋcá haya premete prabala.

Love and passion are mutually antagonistic tendencies. The attachment for a finite thing is an expression of extroverted energy, whereas the attraction for the Infinite is an expression of the introverted energy. That is why these two can never co-exist. Therefore the aspirant has to skillfully to transform passion into love. Do you love your son? No, no you don’t love your son. You love Brahma in the form of your son. By loving your son as a son, you cannot love the Lord. Where there is the feeling of son, there is no Lord and where there is the Lord, there is no son. Where you exist He does not and where He exists you are no more.

Yáṋhá kám táṋhá nehi Rám;
Yáṋhá Rám táṋhá nehi kám
Dono ekatra nehi milae,
Ravi rajanii ek t́hám.

Bhakti is of eight kinds: two kinds of Támasika Bhakti, two kinds of Rájasika Bhakti, two kinds of Sáttvika Bhakti, Jiṋánamishrá Bhakti and Kevalá Bhakti. Previously I said that of these eight kinds, Kevalá Bhakti is the supreme. However, Bhakti of any kind is of greater value than no Bhakti at all, because Bhakti regulates the flow of the human mind in one direction.

Ast́ávidháhyeśá bhaktiryasmin mlecche’pi vartate
Sa viprendro munih Shriimán sa yatih sa ca pańd́itah.

A devotee of any of these eight kinds of Bhakti, even though he or she is thoroughly engrossed by superstitions should be considered as a high-ranking Bráhmana, a sage, an ascetic or an erudite.

Cańdálo’pi dvijashreśt́hah Haribhaktiparáyanah
Haribhakti-vihiihnashca vipro’pi shvapacádhamah.

Muci haye’ shuci hay yadi Hari bhaje;
Shuci haye’ muci hay yadi Hari tyaje.

There is no distinction as to one’s eligibility for the Bhakti Sádhaná. All beings endowed with the human frame are eligible for this Sádhaná.

Ánindyayonyadhikryate.

From the worldly standpoint even those degraded castes are entitled to do Bhakti Sádhaná. The great sage Nárada said.

Násti teśu játividyárúpakulakriyádi bhedah.

The highest attainment of Bhakti is the attainment of the Supreme, but in the mind-stuff of the devotees of Vaedhii Bhakti a desire for the pleasures derived from objects is greater than a desire for the supreme Bliss. Just as a mother diverts a crying child by offering a toy, so too the devotees of Vaedhii Bhakti are as if deluded with toys. The mother is obliged to disengage herself from other jobs and embrace the child who throws off the toy. The devotees of Kevalá Bhakti are shrewd like those children. There are three grades of devotees.

1. SUPERIOR DEVOTEES

Shástreyuktao ca nipuńah sarvathá drd́ha nishcayah
Praod́hoshraddho’dhikárii yah sa bhakta uttamomatah.

Those versed in the spiritual scriptures and competent in practices and of firm mind are the devotees of the highest degree.

2. INTERMEDIATE

Yo shástrádiśvanipuńah shraddháván sa tu madhyamah.

Those who have reverence, but have no knowledge of the scripture, are intermediate type of devotees.

3. INFERIOR

Yo bhavet komalashraddhah sah kaniśt́ho nigadyate.

Those who are neither erudite nor earnest are the wretched devotees. Rágamishrá Bhakti or Kevalá Bhakti is attainable only by the highest category of devotees. They alone attain the pervasive evolution of their soul. That is why in the scriptures Nirguńa Bhakti is called the “Puśt́i Márga” while other routes are termed “Mayádá Márga”.

The more the aspirants of Kevalá Bhakti advance toward their Iśt́a the more they remain oblivious of their little self and attain the qualities of Iśt́a

Mádhava Mádhava anukhana souṋari, sundarii Mádhava bheli.

While constantly ideating on Mádhava, Radha calls herself Mádhava.

The devotees of Kevalá Bhakti perceive only Brahma. To them the entire universe is Brahma to them all activities excepting Brahma Sádhaná are insignificant and valueless.

Rám nám ek auṋka hae sab sádhan hae shúńa;
Aunk binu kachu hát nehi aunk rahe dasha guń.

Therefore, O devotees remember the Lord’s name else all your efforts will be reduced to cipher. Under all circumstances and during all activities, cling firmly to His name. The Dharma of your childhood is to read and practice Brahma Sádhaná. The Dharma of youth is to earn money and practise Brahma Sádhaná. The dharma and of your old age, when you become incapacitated for all physical activities, is only to practise Brahma Sádhaná. Prahláda says:

Kaomára ácaret prájiṋo dharmán bhágavatániha
Durlabhaḿ mánuśaḿ janma tadapyadhruvamarthadam.

The wise practise Dharma Sádhaná right from infancy because a human life is rare and rarer still is the human life perfected through Sádhaná.

Brahma is the dearest of the true devotees and therefore, every item and everything related to Brahma is dear to them.

Yei nám sei Krśńá bhaja niśt́ha kari;
Námer sahit áchen ápani Shriihari.

The true devotees love the world, the society and everything around because they perceive each and every manifestation of the artful Prakrti with one universal spirit. They also love the finite, since it is also a portion of the Universal. They perceive worldly pleasures as divine bliss varied by time, place and person. They keep their mind-stuff absorbed in the eternal currents of the divine flow. Such devoted aspirants are the only true enjoyers or rasika and their object of enjoyment is the Supreme Brahma.

The Veda says: Rasah vae sah.

Only the knower of the Supreme Nectar is the enjoyer. If the divine bliss is viewed with a vile selfish motive, it turns into poison. If viewed with expanded vision, then it is attained in terms of divine bliss. Those who enjoy the Supreme Eternal are alone the true enjoyers, the true aspirants.

Poet Candidasa says:

Rasik rasik kahaye sakale rasik kehai nay,
Bháviyá gańiyá bujhiyá dekhle kot́ite got́ika hay;
Jemati diipiká ujare adhiká bhitare anal shikhá,
Pantaunge ásiya paŕaye ghuriyá maraye pákhá.
Jagat juŕiyá temati ghuriyá kámánale puŕi’ mare;
Rasajiṋa ye jan se karaye pán viśa cháŕi amrtere.

The aspirants of Bhakti should surrender their all to their adored. Everything objective is centered inside the mind. Hence if the mind itself is surrendered to Brahma, everything automatically becomes surrendered.

Ratnákarastava grhaḿ grhinii ca padmá
Deyaḿ kimapi bhavate Puruśottamáya
Ábhiiravámanayanápahrtámánasáya
Dattaḿ manah yadupate tvamidaḿ grhána.

Oh, Lord, the Universe is Your abode, the Supreme Prakrti herself is Your consort. You have everything. Then, O Puruśottama, what will I offer to You? O yes, I remember one thing. Your true devotees have stolen away Your mind. That is why You have need of one thing. Your mind is lost O Lord, and I offer my mind to You. Do grace me by Your acceptance.

Chapter 8	Subháśita Saḿgraha Part 1

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 9	Subháśita Saḿgraha Part 1

A finite entity requires a base for its existence. The base shall not only preserve its “I” feeling in physical form, but it shall also nourish the same every moment with vital energy for that entity. The subtle entity requires a base in exactly the same manner as a physical entity – the base is simply the subtle form of the physical entity.

The subtle entity with which we are always intimately concerned is the mind. The base or vitality of the mind is the collection of objects which have been contemplated, accepted or discarded. These objects in their basic states are external physical, but the mind enjoys them in their internal impression, as mental forms.

The mind of a certain individual enjoys a particular finite object either for a long time or slowly according to its saḿskáras. After enjoying a particular object just for a short time it wants to turn to another. The mind cannot forever enjoy any finite object because the finite objects have both a beginning and an end. In that eternal movement, that which has a beginning certainly has an end too. You will not be able to enjoy it for all time. The long hands of death certainly will snatch it away. People fail to comprehend this. They treat those things as pleasant which, according to saḿskáras, they retain in their mind for some time or which they enjoy slowly. They treat this slow speed as pleasure and call it happiness.

The minds of some people remain absorbed in the thought of money for a long time. They surrender the fragrance of their lives at the altar of money. Others treat the achievement of fame or having a child as the principal object of their lives. They do not hesitate to lay down their life to have a son or to achieve fame. When the mind cannot enjoy a particular object for a long period, or enjoys it hurriedly, then such an experience is called a painful experience or pain. For example you cannot look at a decomposed corpse for a long time. Similarly, after a brief talk you will dispose as quickly as possible of a person who causes you pain.

Therefore, whether an object is pleasant or painful, its finiteness cannot be your permanent object. You and that object are bound to separate. The mind is needed for one’s preservation and for its own preservation the mind needs a safe shelter, as can hold it throughout eternity. Human beings always crave for a safe shelter. Is it not so? Will you build your house on quicksand? No, you will construct your house on the firm foundation of solid earth.

People always seek a solid base to preserve their mental potentialities till eternity and to give them vital energy in the struggle with temporal factors. Is there a solid base in this world? That which is finite cannot be the base of your life, because it will be used up and will leave your mind unsheltered. Thrusting you in the abyss of darkness, it will pursue its course on the unending path. Therefore, no one except Brahma, the beginningless, endless and infinite can be the object of your mind and the base of your life. How then in this manifested Universe, where there are multitudes of finite objects can we start a life based on Brahma? The answer is that you adopt Madhuvidyá. Instead of seeing the finite and superficial objects as finite look upon them as the finite expressions of the Infinite or the permanent. Then the attraction for Preya and love for Shreya shall all fuse into one.

Vishvajaner páyer tale dhúlimay ei bhúmi,
Sei to svarga bhúmi;
Sabáy niye sabár májhe lukiye ácho Tumi,
Sei to ámár Tumi.

–Rabindranath Tagore

Do you love your son? It is perfectly right that you should, however, when the son dies, you will experience great pain. Is it not so? The son is Preya, a finite entity. He cannot live till eternity. He will depart and make you weep. But if you treat your son as the expression of Brahma in the form of your son, then you will never fear losing him because Brahma cannot be lost in any span of time. He is present around you in all the ten directions.

Eśa ha devo pradisho’nusarváh
Púrvohajátah sa u garbhe antah;
Sa eva játah sa janiśyamánah
Pratyauṋjanáḿstiśt́hate sarvato mukhah.

–Shruti

O Human beings, in that state, no finite object can colour your mind. You will be beyond all colours or Varńátiita. Then you will be able to give proper treatment to any finite being that you may come in contact with. Give proper treatment to the expression of Brahma in the shape of your father by serving him and paying attention to his comforts. Give proper treatment to the expression of Brahma in the shape of the earth by cultivating it and increasing its fertility. If you give such proper treatment to the different objects, they will not be able to degrade your mind. This is called true Vaerágya.

Vaerágya does not denote renunciation, desertion or escaping to the Himalayas after leaving one’s spouse, child and family. Ananda Marga staunchly opposes such an escapist mentality. According to Ananda Marga, the practice of Dharma by means of Vaerágya is a part of family life. Those who harbour the sentiment of running away and leaving everything behind are labouring under a defeatist complex. The thief, who for fear of the police, the debtor, who for fear of the creditor, the afflicted, who for inability to put up with afflictions, are all amongst those who take recourse to the so-called Vaerágya. Such Vaerágiis do not have the fortitude to face the setbacks of this world. They try to hide their cowardice under tall talks. Even when they accept the order of the so-called Vaerágya, the worldly attractions do not abate in their mind. Therefore, pursuing an incorrect interpretation of the term, they insistently practice Tyága (abnegation). Consequently most of them fall from their path.

“Vaerágya” is derived from the word virága. The word “Rága” denotes attachment. The practice whereby we develop detachment from finite objects, i.e. the discipline whereby the mind is not influenced by the attractions of worldly objects is Vaerágya Sádhaná. The true Cosmic Entity is only revealed to people with this Vaerágya. This Cosmic Entity alone is the basic shelter of the human beings. It is a strong foundation which shall not, at any time forsake them leaving him forlorn. In this very Cosmic shelter you can establish yourself fearlessly for all time to come.

Bhoge roga bhayaḿ guńe khala bhayaḿ, rupe tarunyá bhayaḿ;
Kule cyuti bhayaḿ máne daenya bhayaḿ vitte nrpáládbhayaḿ.
Bale ripu bhayaḿ, shástre vádiibhayaḿ, káye krtántád bhayaḿ;
Sarvaḿ vastu bhayánvitaḿ bhuvi nrńáḿ vaerágyamevábhayaḿ.

Chapter 10	Subháśita Saḿgraha Part 1

Today’s subject is “Yajiṋa and the Fruit of Yajiṋa”. The word “Yajiṋa” is formed by the root “Yaj” and the suffix “na”. It means actions. Whatever a person does, we can call it a yajiṋa. What is the origin of actions? Where is the unmanifested potentiality of action? The doer of an act is the mind. Before doing an act a person thinks of it and the thought gets manifested as corresponding vibrations or sensations in his mind. Those mental vibrations are then transformed into the actions in the external world. That is, when after thinking about doing an act, the hands and feet begin to move, then the action being done is called an act or kriyá. Vibration exists in the mind or Sublime level and an act exists both in the crude and sublime levels, because all vibrations are not necessarily transformed into acts. Whenever there is an act, then the existence of a precedent thought is a certainty. That is why Karma or Yajiṋa is called psycho-physical.

Human beings cannot exist even for a moment without doing an act. Salvation means the eternal emancipation from this very Karma or Yajiṋa. Ordinarily Yajiṋa is of four kinds: Bhúta Yajiṋa, Nr Yajiṋa, Pitr Yajiṋa and Adhyátma Yajiṋa. Of these four Yajiṋas, the first three, namely Bhúta, Nr, and Pitr Yajiṋas, are psycho-physical, that is, both mental and physical, but Adhyátma Yajiṋa is one hundred percent internal. The origin of Bhúta, Nr and Pitr Yajiṋa is in mental vibrations and they take shape in the physical world. The actual origin of Karma, however, is in the arena of the mind. Suppose I donated ten rupees to a particular person. This is called Nr Yajiṋa. In the first instance I gave the donation mentally, and when this mental donation took the shape of a physical act, then I practically made the donation. As soon as the thought of giving the donation occurs in the mind, the physical act of donating flashes before the mind, that is, the act actually originated in the mental domain. Adhyátma Yajiṋa, on the other hand, originates in the domain of the soul and terminates in the soul.

(1) Bhúta-Yajiṋa: Bhúta Yajiṋa means services rendered to any created entity of the manifested world. For example, watering trees, serving cattle, undertaking scientific explorations and doing anything for the sake of welfare. In Saḿskrta, Bhúta means that which has been created. It does not mean ghost or spirit. The Saḿskrta synonym of the English words ghost and spirit is “Preta”.

(2) Nr Yajiṋa: Nr Yajiṋa is action for human welfare. In fact Nr Yajiṋa is a part of Bhúta Yajiṋa because human beings are also created beings, I will explain Nr Yajiṋa later on.

(3) Pitr Yajiṋa: Pitr Yajiṋa means remembering the ancestors and the sages. As long as a person possesses the physical body, he remains indebted to his ancestors. Those who are capable of working for their own emancipation, as well as of the society by virtue of the knowledge acquired through the austerities practised by the sages, are indebted to the sages. Sages are those who are helping and who have helped human society in numerous ways, such as the invention of new subjects. You enjoy the fruits of the inventor of railway engines. Is it not a fact that present intellectual currents originated from the fountain of their wisdom? Many people say that science is detrimental to civilization and an impediment to civilization, that the old world was indeed good. They forget that science also existed in the old world and, although it was very undeveloped, the people had adopted it according to their standard of wisdom and knowledge. We are progressing on the road constructed by them. We proceed and extend these roads by cutting down the jungles and the hills. Their bullock carts have given us the incentive for our railways and cars. We have converted the yachts constructed by them into submarines. That is why I say that there is no fault in the development of science. Time is also not to blame. The fault rests with us. Science does not tell us to use nuclear energy in destructive ways. To do so is to use science to establish our animality. Those who have invented destructive weapons with the help of science are not sages, because their Sádhaná does not contribute to the welfare of humanity. On the other hand, those sages who have looked to the well-being of humanity certainly deserve our revered memory. To pay homage to them is Pitr Yajiṋa.

(4) Adhyátma Yajiṋa: I have already said that Adhyátma Yajiṋa is one hundred percent internal. The impetus for Adhyátma Yajiṋa comes from the soul and this impetus becomes operative in the mental province. The mind performs the sádhaná and the Karma also terminates in the province of the soul. That is, the ultimate goal of mental sádhaná lies in the province of the soul. Adhyátma Yajiṋa is a liberating sádhaná and the remaining three, Bhúta, Nr and Pitr yajiṋa are both liberating and subjugating (Nivrtti Pravrtti).

Nr Yajiṋa is of four kinds: (a) Shúdrocita, (b) Vaeshyocita, (c) Kśatriyocita and (d) Viprocita. To serve the world by the physical body, to make others happy by one’s own sacrifice, or to alleviate the afflictions of others, for example by example by nursing the patients, comes within the scope of Shúdrocita sevá.

The services rendered by supplying food, money, etc. are termed Vaeshyocita sevá. Protecting others, even by risking one’s life is Kśatriyocita Sevá. Viprocita Sevá is to give expression of Adhyátma yajiṋa by imparting the spiritual knowledge you have gained. Instil in others the earnest desire to follow the path of virtue – only then will you justify your existence as a social creature.

Shúdrocita sevá is the backbone of society. Those who undervalue Shúdrocita sevá cannot render Vaeshyocita sevá. In the same way, one has to become a Shúdra, in order to be eligible for rendering Vaeshyocita-sevá. Exactly in the same way, one has to become a Shúdra, a Vaeshya and a Kśatriya in order to be eligible to render Viprocita Sevá. Hence only those who possess these four qualities are Vipras.

Although the excellence of all the different services is equal, Viprocita sevá is particularly glorious because it is directly related to Adhyátma yajiṋa. But it must be remembered that the value of a particular service depends on time, place and circumstances. Suppose a wayfarer is in distress in a lonely place and is about to die. In this situation viprocita sermons are entirely useless. While Shúdrocita sevá, i.e. nursing will be of great value. What will you do for a man who is dying of starvation? Will you nurse or preach sermons? Food must be arranged for him. In this circumstance Vaeshyocita sevá is of great value. In another situation, some men are attacking a helpless person. In this case neither sermons nor nursing is needed, nor is food to be offered; there you will have to render Kśatriyocita service. In this situation, Kśatriyocita Sevá is of greater value and other services are entirely meaningless.

Shúdrocita service is meaningless to a drunkard, so is Vaeshyocita, because giving money to him gives impetus to the addiction to drinking and does not encourage him or her to give it up, If you give the drunkard a beating then he or she will leave the place and go elsewhere to get a drink. Therefore, a drunkard has to be treated firmly with Kśatriyocita sevá and with Viprocita sermons. They must be emancipated from this bad habit by good counsel. The problem can not be solved just by simply inflicting punishment or enacting laws to close the liquor shop. In such circumstances the drunkard will seek to satisfy his or her bad habit in secrecy and consequently the whole society is affected. Thus we see that all the four types of services are important in particular circumstances. Still the effect of Viprocita sevá is stable whereas the effects of other types of service is not.

At the time of rendering service, you should feel that object of service is Náráyańa or God and that you are a spiritual aspirant. With such feelings there is no room for conceit. Conceit causes the fall of human beings. To get rid of conceit we will have to regard the object of our service as Náráyańa.

When you render service to anyone you must mentally address them with sincere devotion. “O Lord, O Náráyańa! Oblige me by accepting my services. You are merciful to me, and for this reason you have appeared before me as a living being to offer this very precious opportunity of rendering service to You.” By maintaining such sentiments, conceit will not arise in you, nor will you be bound by the reactions of your actions. The principal cause for bondage to the fruits of actions is conceit or the yearning for fame. Suppose a certain man donates one thousand rupees to a particular institution. The next day he looks anxiously for his name in the newspaper. If his name does not appear in the paper, then with an air of conceit he brags amongst his kith and kin. “I have donated a thousand rupees, but I do not desire recognition and therefore I have not published my name in the paper.” The desire for fame exists in a concealed form in that man’s mind. Clearly, he did not make the donation with the spirit of service. However, when you perform acts with the ideation that the person served is Náráyańa, there is no possibility of arrogance or the desire for fame growing in your mind. Then you will realize that through the grace of Náráyańa you have been given the opportunity of serving Náráyańa. Our hands and feet are not ours, they are His, and by serving Himself with those hands and feet, He sports with Himself. Such an action is an action without attachment. Only in this way can one attain salvation from the bondage of Karma. You must feel that the person served is Brahma. The person served is a finite manifestation of Him. Never, even by mistake, take the object as a human being. A devotee in ecstasy says:

Yáṋhá yáṋhá netra paŕe
Táṋhá táṋhá Hari sphúre.

Wherever I look Hari is visible. To attain this stage is the consummation of the aspirant’s efforts. By working with ideation of Brahma, you will gradually be able to perceive Brahma in everything. Why should ideation of Brahma or Hari be adopted? Before realizing this you will have to understand what Bháva signifies.

Shuddhasattvavisheśádvá premasuryáḿshu sámyabhak
Rucibhishcittamásrńya krdasao bháva ucyate

–Shrii Rúpa Gosvámii

Bháva is where the mind is sanctified. All the ten directions are brightened by the rays of the sun of Love, and love is developed for the Supreme Brahma. The mind develops gentleness or tenderness. This is the aim behind treating the objects of service with ideation of Brahma.

The development of ideas in a person’s mind takes place in three ways: direct imposition, indirect imposition and spontaneous idea.

Direct imposition: Suppose you are playing the role of Sháhjáhán in a certain drama. Though your mother tongue is Saḿskrta you speak in Persian. In that situation you have consciously thought, “I am Sháhjahán”, and having influenced the mind accordingly, you behave in that manner. Here your own personality is masked by that of Sháhjahán. This is known as direct imposition of ideas.

Indirect imposition: Here you do not knowingly assume any idea, but are influenced and hypnotized by another person. You act unconsciously. Your personal exclusiveness is drowned in the currents of another’s ideas. Under directions of a hypnotist, you will take sand for sugar and find it sweet as well.

Spontaneous idea: In this case, the ideas spring from within and only the true ideas get expressed. This occurs while you are in Iishvara Prańidhána. Initially the feeling of “I am” certainly exists in the aspirant’s mind. He or she feels that “I am practicing Sádhaná for a realization of Brahma.”

In the method of Sádhaná prescribed of Ananda Marga, this feeling of “I am” having been developed and expressed spontaneously is then transformed into feelings of Brahma. This spontaneous idea is not easily understood by those who do not practice Sádhaná. For this very reason, more often than not, non-aspirants are overtaken with false apprehensions since they do not know the transcendental currents of happiness in which the Sádhaka is drifting. You don’t have to take the idea “I am Hanuman”, or “I am Rádhá”. Adhyátma yajiṋa is performed entirely in the mental arena and there is no necessity of any experiment or imposition.

But in Bhúta, Nr or Pitr Yajiṋa, experiment or imposition is necessary. One has to feel that the object of service is Náráyańa. If you do not adopt this feeling your efforts are in vain. It should be remembered that the reaction of an action is intimately connected with the action itself and when you perform an act you have got to bear its brunt.

The Giitá says: “Karmańyevádhikáraste má phaleśu kadácana.”

You are free to act, but you are bound to undergo the reaction. The moment you do an act you acquire the possibility of its reaction. Simultaneously with the performance of an act is being done, the seed for its reaction is also sown and its consequences have to be undergone. There is no escape from it. It is not within your right to get rid of it or to escape its fruits and consequences. You have a right only to the action. Just by wishing you may or may not do an act.

What we call Saḿskára is the reaction of Karma in potential forms, that is, it is the seed of the reaction to an action. The completion of a Yajiṋa lies in its offerings. Karma and Yajiṋa are the same and the accomplishment of the four varieties of Karma lies in offering one’s dearest thing, that is, in offering one’s own self. Ráma Yajiṋa signifies offering or surrendering unto Ráma. Viśnu Yajiṋa has a similar significance. The word Vishnu means all-pervasive. For this reason the accomplishment of Viśnu Yajiṋa lies in merging oneself into the Supreme Entity. Those who offer clarified butter in Yajiṋa are misguided. They think that by offering ghee in the fire, it will rain. Still today people are following such blind superstition. Science tells us that when ghee is offered in the fire, the ghee is burnt and the unburnt carbon particles evaporate in the form of smoke. Everyone knows that ghee is basically the chemical composition of hydrogen and carbon and that the water vapor generated by burning ghee is negligible. Therefore, what will be the magnitude of the cloud formed by burning even one thousand tons of ghee? It is an utter misuse of ghee. The proper use of ghee is to feed it to the weak so that they may have a good health. If you want rain you should perform Bhúta Yajiṋa. Scientific research comes within the purview of Bhúta Yajiṋa. Manufacture artificial clouds and make use of them wherever rainfall is needed.

O Sádhakas! Justify Ráma Yajiṋa by offering yourselves unto Ráma or Paramátman. Accomplish your Maháviśńu Yajiṋa by merging the arrogance of your “I” feeling in the all-pervading Paramátman. For this you need not go begging from door to door. Adhyátma Yajiṋa is an internal affair and money has no use. Only in the case of Bhúta, Nr and Pitr Yajiṋa are crude physical things needed and not in the case of Adhyátma Yajiṋa. By this the mind gradually obtains enlightenment and there is no need to entertain the idea of Ráma or any similar idea.

It is necessary to adopt a special sentiment in the case of Bhúta, Nr, and Pitr Yajiṋa, the sentiment that you will not be attached to Karma because the arrogance of your “I” feeling will not have any opportunity to arise. By Lord’s direction, you are serving Him, being a part and parcel of his manifestation. By maintaining such sentiments arrogance cannot arise. You know that the results of your actions will conformity to your intentions. If you submit the subjective feeling of your actions to the Lord, the reactions also appertain to the Lord. However, while taking this sentiment, one has to see that it is born out of love and not out of fear. Fear does not generate love. There is no service where love is absent and your Bhúta, Nr and Pitr Yajiṋa become meaningless. The sentiment must be surcharged with Prema or Love. What is Prema?

Samyauṋmasrńito svánto mamatvatishayáunkita
Bháva sa eva sándrátma budhaeh prema nigadyate.

–Shrii Rúpa Goswamii

Love must be selfless. Suppose you rear hens, you feed them rice and of course you love them also. If takes one of your hens you may fall out with him and even come to come to blows with him. But is that selfless love? Love must be untarnished, free from all caprice. How will love be untarnished? While rendering services you should think that you are serving for his or her comfort and well-being. This will make your service selfless and your love untarnished. Services rendered with a selfless motive are not without blemishes. You feed the hens for your benefit. You are motivated by the thought that one day this hen will lay eggs and you will earn money by selling them.

Nija sukha lági ye kare piriiti,
Se jáni’ garala kháe.

Inculcate divine sentiment by saturating love wherever you have to perform Bhúta Yajiṋa, Nr yajiṋa, and Pitr yajiṋa. It is meaningless to love out of fear. Where there is no love, there cannot be complete surrender of the self and the yajiṋa is fruitless.

Karma, tapa, yoga, jiṋána,
Vidhibhakti japa dhyána,
Ihá haite mádhurya durlabh,
Keval ye, rágmárge,
Bhaje Krśńa anuráge,
Tá’re Krśńa mádhurya sulabh.

–Caetanya Caritamrta

People’s life becomes mechanical, if they are overwhelmed with the sentiment that they must do such acts, must perform such yajiṋa, must rise in this manner and sit in this manner and get up in this manner and so on. Such a person is not happy and this type of ritualism cannot be called real Karma. To serve others at one’s sacrifice is called penance. In the absence of love any service or penance is for show and is therefore fruitless. All ritualistic devotion, sham penance, counting beads etc. are meant only for public show and true love and the Supreme goal are lost from sight. Brahma cannot be attained through actions, since the sweetness of joy is lacking in such ritualism. On the other hand the divine bliss is easily attainable to those who base their Sádhaná on love.

One has to see appreciate how the consequences of actions are annihilated through service. Where there is the arrogance of “I” feeling, then the consequences exist with the actions. Where the “I” is the doer then the same “I” is the receiver of the consequences. In detached actions the “I” is not the doer and is not therefore liable to reap the consequences. In an unattached action there is no bondage of the consequences because whatever the person does is consigned to Brahma, and therefore, the consequences of the actions are also consigned to Brahma. In other words, both the actions and consequences appertain to Paramátman. You should regard yourself as an instrument of Náráyańa and go on doing your work in a detached manner. Where a person is suffering from pain, you may ask whether they are only reaping the consequences of their actions and whether in these circumstances it is proper for you to serve them. The answer is very simple. I should not even think that he or she is reaping the consequences of actions. My purpose is to decide the intention with which I will act. I will have to think that in the pursuit of a particular design, Paramátman is suffering distress and in this way, He is giving me an opportunity to render service. Out of His grace He is obliging me by accepting my services. Náráyańa’s designs are inscrutable, so you must look upon the distressed with divine sentiments.

Just as vibrations take the shape of actions, so too counter vibrations bear exact opposite consequences of these actions. The nature of consequences is shaped by the tune of the nature of the intentions to act or vibrations. Then in the physical world the consequences of such an action are treated according to the status of the doer, irrespective of the magnitude of the action and is in consonance with his or her mental endurance. If there be no pain from a cut in the hand, that is, if the mind does not feel the consequence, the action then is not punitive. For those free from a debased mind and accomplished in universality the question of unitary suffering of the consequences of actions does not arise, since such individual do not work with unit feelings.

Where action yoga, penance or knowledge is affected with feelings of distinctions, arrogance is bound to come into play and individual distinctions are created. When an act is dedicated to Paramátman, its consequences are also dedicated to Him. The unit is neither the doer nor the bearer of the consequences. What is it to you then?

Occasionally, an affectatious vanity is seen in the aspirant which is not meant for his or her personal end, but rather for the sake of Paramátman. This is called Sáttvika vanity. The vanity associated with selfless service is not derived from the mean unit “I” feeling, but from the feeling of Universal “I”. Rádhá says,

Bandhu tomári garave garavinii hám
Rúpasii tomári rúpe.

“I pride in You. This beauty that Rádhá has belongs to You. It is your beauty which has given comeliness to Rádhá. Is it not that I receive the inspiration to act from you? You are the doer and You alone are the enjoyer.”

You should act precisely with this sentiment. The more a person works with feelings of detachment, the greater is his or her Godward speed and the more the “I” feeling is annihilated. The Unit “I” feeling will be completely annihilated by the time you are completely established in the divine feeling. Detached actions are the fight against the unit self and for the attainment of the Universal “I”. The Unit “I” will go on abating in proportion to the decline of arrogance. By the same proportion, the mind’s sphere will get enlightened by refulgence of the Universal Self. That is why the followers of Ananda Marga must tread the path of action without detachment. Along with Adhyátma Yajiṋa, Bhúta, Nr, and Pitr yajiṋa also have to be performed and then the true sacrifice of the self in the fire of Brahma is accomplished.

The feelings of “I” or self work just like a mirror. The original entity is Paramátman or Cosmic Consciousness and its reflection in the mirror is the Jiivátman or unit consciousness.

Yathá darpańabháva ábhásahánao
Mukhaḿ vidyate kalpanáhiinamekam.
Tathá dhiiviyoge nirábhásako yah
Sah nityopalabdhi svarúpehamátma.

–Hastámalak

Where there is no mirror there cannot be any reflection. Where there is no mirror of the “I” feeling or Mahattattva or Budhitattva, there is no Jiivátman as the reflection. After annihilation of the ego, the condition in which one lives, is the initial form. He alone is the life of lives, the soul of souls, namely the Lord. Genuine spiritual practice is that which does away with the mirror of Buddhitattva and enables Jiivátman, in the shape of the reflection to get absorbed in Paramátman – the original entity. For this the inevitable requisite is detached action.

Yajiṋa is performed to achieve emancipation from the consequences of action and to annihilate the Unit “I”. The fourfold services enumerated under Nr yajiṋa can be easily be performed by anyone. Every human being gets more or less opportunity for rendering services. If a poor man thinks that he cannot render Vaeshyocita type of service because he is devoid of money he is wrong. The charity of a few paise of the poor has the same value as a thousand rupees from a millionaire. Indeed the charity of these few paise is greater. Lord Krśńa attached greater importance to a handfuls of grains from Vidura than to the sumptuous royal dishes of Duryodhana. Even so, everyone should render service to the world in accordance with their capacity and work for the welfare of the living beings to the best of their ability. Perform viprocita type of service by projecting your convictions to others as best as you can. Let every person perform the four kinds of service as much as possible. Adhyátma yajiṋa is an internal yajiṋa and ultimately it terminates in Paramátman, the original self. Therefore, your Sádhaná should be with a detached sentiment. All types of Yajiṋa begin and proceed in an externalized manner, but ultimately they will reverse their course towards the inner self and will gratify your innermost entity on the jewelled throne attained by your birthright. Remember, no one yajiṋa is inferior to another.

As long as you exist, you have got to perform Yajiṋa. The moment you cease from discharging duties, either due to incapacity or wrong choice you will fall into an abyss. You should not let this happen. It is your dharma to move from narrowness to vastness, from greatness to divinity. To allow yourself to fall into an abyss is against the characteristic of your existence. You long for eternal bliss and endeavour for eternal life. You are associated with that unending vitality in the blood circulation of your arteries and veins and in the rhythmic throbbing of your heart. You have been listening day and night the voice of eternal youth. Can you ever imagine remaining inert matter in an inactive state where there is no yajiṋa? Even in the state of supreme realization you will be infused with boundless knowledge. O human beings! be established in the radiance of divinity and the splendour of valour and chivalry, because yours is the path of revolution. Your path is not the path of extra caution and scheduled movement. You are the traveller of a rugged path. You are travellers of an impregnable path. You have to march ahead proudly with the flag of Marga upright. You have no time to stagger or to look behind.

Chapter 11	Subháśita Saḿgraha Part 1

Nirguńa Brahma is eternal without beginning or end and Saguńa Brahma also is eternal without beginning or end. Many people believe that when Saguńa Brahma is within the infinite Nirguńa Brahma, then the former is indeed finite. This mistaken belief arises because people have no conception of the infinite, or have the capacity to conceive of it. If four is deducted from ten the remainder is six. Both four and ten are finite and the remainder six is also finite. However, if anything finite or infinite is deducted from the infinite the remainder is still infinite. So if the boundless Saguńa Brahma is taken from the infinite Nirguńa Brahma, the remainder is still the infinite Nirguńa Brahma.

Púrńamadah púrńamidaḿ púrnád púrńamudacyate
Púrńasya púrńamádáya púrńamevávashisyate.

That is to say, this is infinite and that also is infinite. The perfect has given rise to the perfect and if infinite be taken from the infinite, the remainder also is infinite.

Saguńa Brahma is the nucleus of knowledge in the form of Puruśottama and His mental state is His object. Is Puruśottama infinite or finite? For the reasons for which Puruśottama is established in the subjective-feeling, for those very reasons His knowledge aspect is not destroyed. He is not under the bondage of Máyá (Prakrti) and whatever is beyond the bounds of Máyá is beyond the bounds of time, place and person. Hence Puruśottama is independent of time, place and form and is therefore infinite.

The question we are considering is whether the mind of Puruśottama, the Cosmic mind, is finite or infinite. Mind has three aspects: Mahattattva, Ahaḿttatva and Citta. Because Sattvaguńa is expressed only in Mahattatva there are no limiting boundaries in the Cosmic “I”. Giving shape to a thing after rendering it finite is effected by Tamoguńa.

In the Ahaḿtattva, that is, wherein the state of Saguńa Brahma only Sattvaguńa and Rajoguńa can exist, and no Tamoguńa, there can be no limitations giving rise to crudeness of physical forms. So the Mahatattva and Ahaḿtattva portions of the Cosmic mind are infinite, that is to say, the Cosmic mind is infinite. Is the Cosmic Citta, the crudest manifestation of the Cosmic mind, finite or infinite? When Citta has been created under the influence of Tamoguńa, it is undoubtedly bounded by the limitation of time. Just as with the idea of oneness. He acquires the form out of the five fundamental factors for specific objects, or for the sake of sustaining the existence, accepts or discards them, so also the entire Cosmic mind assumes a particular shape, the boundaries of which are formed by the unit mind. The only difference between the two is that the component of the unit mind is only the reflection of the Cosmic mind. This quinquelemental world is the crude manifestation of the Cosmic mind. The Cosmic Mind is the creator of the sublime form of the unit mind and forms the medium of the individual for feeling of pleasure or pain.

Though this quinquelemental world is very large and extensive, it is not infinite because it is simply the collective evolution of the Cosmic Citta, created by the help of Tamoguńa. Without doubt it is limited. Just as each of the planets, the stars and the heavenly bodies possesses a particular shape, so also their sum-total is not shapeless, because they are all the results of the mind-stuff of the Cosmic mind. One day the scientists will also understand this reality and recognize the validity of the sages’ words. This extremely vast Cosmic mind stuff, which resembles the oval shape of the solar world is known as Brahmánda (Ańd́a means egg).

Regardless of how vast it is, the visible universe is finite. But is the potentiality of the Cosmic mind also limited? When the Cosmic mindstuff merges into the state of Nirguńa Brahma, will the Saguńa Brahma also attain Mokśa? No, it will not. Even though all the manifestations of the Cosmic mind-stuff are limited, the mind-stuff is not finite. The origin of Saguńa Brahma is beyond the limits of time. Whatever Saguńa Brahma has done in the form of Prajápati, since eternity and without beginning has accumulated never ending saḿskáras. The original actions of these reactions have not been performed by any individual finite mindstuff. Rather innumerable mind-stuffs have been formed and destroyed, and to suffer those reactions innumerable mindstuffs of Brahma will in the future be created and destroyed. In the limited mind-stuff of Brahma, regardless of how vast it is, all reactions have neither been expressed or pulsated nor can they ever be so. As His Citta wanes, His unexpressed or unvibrated samaskáras to on creating new mind-stuffs in His Cosmic mind to making Him bear the consequences of His actions.

As today’s galaxies gradually evolve into stars and planets and ultimately get merged in Nirguńa Brahma the highest attainment of Sádhaná, so too new luminous bodies, new atoms and electrons and new electrical bodies will be created.

For this reason I say that the present Cosmic Citta is limited, but the Cosmic mind-stuff is infinite and will continue throughout eternity. When we discover that the Cosmic mind is the innumerable expressions of the mind-stuffs in their totality, then we are correct in calling it infinite.

Remember that your personality will also advance through transmutation like all other entities. The total extinction of the Cosmic mind will never occur. You have no cause to fear any final dissolution of the universe.

Those who think that Brahma has something to gain by the attainment of emancipation by a living being are mistaken. What is the decease in the size, of the cosmic mind-stuff when one person attains supreme redemption? Again, that person will be created out of the unmanifested saḿskáras. For the sake of reaping His saḿskáras, Brahma continues to imagine and will continue throughout eternity. Brahma may be happy about the redemption of a unit living being, but it is no help to Him in attaining salvation.

It is expedient for human beings to be ever grateful to Him, since by His grace He has equipped them with the requisites for sádhana. He constantly showers His grace without reservation even on those persons who make no effort for salvation and who gradually degrade themselves. Even though you calumniate Brahma and deny His existence, yet He will not be displeased with you. He will not thrust you on the path of destruction. His imposing countenance of forgiveness will for ever remain, and He will forever go on directing you to the ways of salvation. Who else is your genuine friend and compassionate companion?

Tvameva mátá ca pitá tvameva
Tvameva bandhushca sakhá tvameva;
Tvameva vidyá dravińaḿ tvameva
Tvameva sarvaḿ mama Devadeva.

Do not disregard this enlivening love of your supreme friend. Do not allow any of His gifts to go unused. Pay heed to His words with a steady mind. Do not forget how much He has done for you, how much He is doing and how much ready He is to do anything for you.

When the aspirant advances a little on the path of Sádhaná then His grace becomes more and more refulgent. The aspirant’s mind is perfused with feeling of love. The waves of bliss start stirring up his or her mind. His or her voice is choked by the influx of emotions and through lips zealous with sentiment, through the tilting body and tearful eyes, one and only one soundless voice recites. It recites the feeling of solitary self-surrender to Him, of complete dependence on Him – “Brahma krpáhi kevalam.”