Chapter 1	Subháśita Saḿgraha Part 4

I shall tell you today something from the Krśńa-Yajurveda. The subject of discourse will be “Mind, Buddhi and Organs, and Their Relation with Human Beings.” You must have noticed that while explaining a subject a person generally tries to explain it through comparisons, examples, metaphors or allegories. Rice and food have the same meaning in an area where rice is the principal food. Similarly, in an area where wheat is the chief food, there bread means food.

The people of ancient Aryan society often engaged in wars among themselves as well as against the non-Aryans. Among themselves they fought over wealth and prestige and over the predominance of the group of various sages, and against the non-Aryans they carried on cultural crusades. These crusades were finally responsible for the formation of the present day Indo-Aryan culture, a synthesis or compromise among the various schools of thought such as Dravidian, Mongolian, Austric, etc. During the composition of the Vedas these cultural clashes and expeditions for world conquest continued unabated; and during these expeditions the Aryans did not go as angels of peace but as warriors mounted on chariots. That is why examples of chariots were frequently cited to acquaint people with different trends of life of that age.

Here the Sage has compared the mind, body and organs with a chariot and its different parts:

Átamanaḿ rathinaḿ viddhi shariiraḿ rathameva tu
Buddhintu sárathiḿ viddhi manah pragrahameva ca.

In this metaphor the entire body is compared to a chariot: the passenger of this body-like chariot is the Átman or Soul. Like the passengers of other vehicles this Soul-like passenger also does not have to do anything; the Átman is simply the Witnessing Force – He is companionless. This body-like chariot is being driven by the buddhi-like charioteer. Here buddhi does not mean Mahatattva or existential “I” feeling; it means discriminating judgement or conscience. This body-like chariot should be driven by the conscience-like charioteer. Really speaking, people take their body-like chariots to those regions which are congenial to their minds. The charioteer may take the chariot to the abode of God as well as to a wine shop and accordingly the passenger, as the witness will derive the objective impression of things wherever the charioteer will take the chariot. So it is desirable for the charioteer to be perfectly efficient and competent, and for the proper control of the chariot it is necessary for the charioteer to have a rein. If the charioteer fails to keep the rein under perfect control it becomes difficult to drive the chariot properly, and that rein is the Mind. The body-like chariot will surely be badly affected if the mind-like rein is not properly controlled by the judgement-like charioteer.

When unit beings(jiivas) come in contact with any object, they receive an impression of its form and other tanḿatric or inferential waves. These inferential waves, coming in contact with one’s sensory organs through the media of various physical elements, awaken in one a sense of objects. Suppose you are going on your way and suddenly you meet with a man face to face. In such a situation how did you detect the presence of the man? Certainly through the light waves of his form hitting your retina, through the aerial waves bearing his speech, and the sound of his footsteps hitting your ear drum. You must also have had the experience in your life that you did not notice the presence of a man in front of you or you did not hear his voice. Why, what is the reason? It is because at that time your mind was preoccupied with something else. Your buddhi did not engage your mind with the man’s form or voice at that time, and so the contact of the light of his form with your retina, or the impact of his speech on your eardrum remained unknown to your crude or conscious mind (Kámamaya Kośa). Thus it has been said that the passengerlike charioteer takes the body-like chariot to.

Whenever any of the inferential waves emanating from any object catch your attention, instantly an identical wave also forms in your afferent nerves. Thereafter that wave, reaching your ectoplasmic body (citta), causes your mind to be identified with the similar thought. Behind the mind’s acceptance of the thought through the organs and nerves, remains the presence of the static principle. It is static or tamoguńii, because it confines the ectoplasmic body in the bondages of time, space and person. The acceptance of the thought by the mind depends upon rajoguńii or mutative vibrations, whether these vibrations are of the external world or of the internal nerves of the body. This mutative principle is the apparent cause of the static principle and is dependent on sattvaguńii or the sentient principle. This sentient principle is the pure, subjective entity (bhávaka sattá) of the mutative thought waves.

Whenever and whatever thought images are created in the ectoplasm through the static principle, their seeds subsequently remain embedded in the ectoplasm as the saḿskáras [reactions in potentiality or chromosomes]. The nerve cells also remain for sometime as the potential receptacles of similar seeds. The thought acceptance in the mind and the reactive causal (biijátmaka) saḿskáras are both tamoguńii or static, for inertness is the chief trait of both. This basic part of the static and dynamic forces that is inherent in the crudifying, vibrative, purely subjective mind (bhávaka mana) is governed by the part dominated by conscience or discriminating force, which has been called buddhi. (It is not buddhitattva or mahattattva or intellect).

Indriyáńi hayánáhurviśayamstesú gocarán
Atmendriyamanoyuktaḿ bhoktetyáhurmaniiśanah.

As I already said, the passenger of this body-like chariot is the Átman, the buddhi is its driver or charioteer, and the mind is its rein. But the mere existence of these cannot move a chariot. Horses are necessary to give it power and movement. Now, who are the horses? Wise people say that the ten organs are the horses. The charioteer or driver of this ten-horse-driven chariot or ratha is dasharath, the conscience, and the supreme passenger of that chariot is Ráma or Átman. It is these horses that take the chariot towards objects. Running after matter is the characteristic of the organs. When the buddhi is not utilized, the organs run randomly like driverless horses. The remarkable part of it is that the organs always run after perceivable objects. Look into your mind-isńt the unbridled movement of the organs always propensive? The organs go on running until they get something enjoyable for their gratification. When they get it, they are at rest for a time. I would rather call it momentary or apparent repose, because even at that time they do not remain inactive or invibrative; they remain engaged to the process of enjoyment. As their capacity for enjoyment is finite, they have to run, after a while, from one object to another. It is the propensive propulsion of the organs that causes the motivity in the body, for to keep the crude physical body on the move with insatiable desires for gratification is the characteristic of the organs. The contrary path – the introspective or desireless path jeopardizes the very characteristic of the organs; they become absorbed in the subtler stratum, and so the organs do not take easily to the desireless path.

Suppose there is a philosophical discussion somewhere, and singing and dancing going on nearby. The human mind, propelled by the propensive organs, will be more inclined toward the song and song and dance than towards the philosophical discourses. If people whose minds are yet unawakened to the state of spirituality through sádhaná or spiritual practice, attend a philosophical symposium either for show or with the intention of forcibly suppressing their propensities, their minds will surely remain in the dance hall. The reason for this is the natural, pleasure-ward proclivity of the organs.

The “Hadis” tells of a beautiful event. Once a man presented a silk scarf to the great prophet Hazarat Mohammad. But Hazarat Mohammad did not keep that scarf with him, for he said that at the time of his namáj(prayer) his mind repeatedly keep turning from God to the grandeur of the scarf. The eye-catching form of the scarf extroverted his mind through the medium of the sight organ, and proved harmful to his introversive spiritual sádhaná. So you see, the organs run after objects for happiness. They have to, for the preservation of their existence.

In Brahma, the Supreme Consciousness, there is the voice of endless youth – the throbbing of limitless life. In the dynamic momentum of life, upon its contact with the unit mind, the soul or Átman(the passenger of this body-like chariot) regards one or another of the finite, vibrational manifestations of the Cosmic Mind as its own object. Apparently it becomes the perceiver of that vibrational object. Even if you do not involve yourself directly in any scene you meet on your way, still you cannot escape its influence over you – you are sure to be influenced by it. Although the Átman is characteristically inactive, it is nevertheless vulnerable to the impressions of actions and objects. In spite of being alone and companionless, the Atman appears to be objectivated due to the involvement of the mind with objects. It is like a mirror; if you place a flower in front of the mirror, the mirror will also become red; if you place a yellow flower before it, it will turn yellow. Although intrinsically the mirror does not undergo any change, apparently it will look either red or yellow. In the proximity of objects the condition of the Átman, qualified by the mind, intellect and body, is similar to that of the colourless mirror with various objects before it. Thus the Sage has said.

Yastvavijiṋánaván bhavatyayuktena manasá sadá
Tasyendriyányavashyáni duśt́áshváiva sáratheh.

That is, the body-like chariot of a person who is not conversant with Brahmavijiṋána (intuitional science) or whose buddhi-like charioteer cannot keep the mind-like rein under control, does not move properly. Intuitional science in the true science of driving the chariot properly. Disaster is inevitable, if the responsibility fro driving the chariot is given to one who is ignorant of the science of driving.

“Knowledge” is a common or general term. Knowledge is the name of that process whereby the subject(jiṋátá)entirely identifies himself or herself with the characteristic of an object. Vijiṋána (science) means special knowledge. There is still another meaning of vijiṋáná that is, a theoretical explanation of the practical side. The chemistry book, which teaches all about chemical science, about the elements and the laws governing their combination and behaviour under various conditions, communicates knowledge (jiṋána). And the practical book by which you can conduct experiments in the laboratory is called vijiṋána. Here the Sage means that the body-like chariot of the person who has no practical knowledge about sádhaná – whose mind-like rein is not concerned with the buddhi, whose buddhi-like charioteer is incapable of having proper control over the mind-like rein – can never move properly.

The organs of a person whose mind-like rein is not in constant contact with the buddhi-like charioteer, become wayward owing to their unbridled independence of movement, and goad a person to animal-like propensities. They only run after the perceivable objects of the sensuous word: every act of the organs becomes illogical and devoid of reason in the absence of contact with the buddhi; and thus such people are indeed called irrational (avivekii). The state of such an irrational person is similar to that of an animal. Suppose a man passes by a shop. A partially irrational man, who is somewhat guided by his buddhi, may think of shoplifting in the absence of the shopkeeper. Yet due to his partial contact with his buddhi he may perhaps refrain from actual theft out of conscience, or fear of punishment, or public shame. The person who has little or no contact with the buddhi will, however, recklessly commit the actual theft propelled by his animal propensities. This mentality is like that of cows and goats trying to run away with food or grains in the absence of the owner. Indeed, a base animal dwells within such people, although their features look human. Many social elites or many hypocrites who are well established in the higher strata of public life, are brutes of this sort. They feed their individual or party selfishness by taking advantage of the weakness of the human mind.

Moving the body-like chariot becomes difficult if the horses of the chariot are stupid and if the control of the mind-like rein over them is improper or lax. Thus it is of primary importance to have a perfect hold on the mind-like rein and guide the horses properly with its help. The rein should be strong and the horses should become disciplined through proper training. This is the way to gain control over the organs and for this the principles of yama (abstinences) and niyama (observances), ásanas (postures), práńayáma (breath control), etc. are taught in Ananda Marga. The rest of the principles of sádhaná serve to control the mind and the intellect.

Remember, restraint or control over the senses or organs does not mean their annihilation. The meaning of saḿyama (restraint) is not extermination or murder. It means the judicious use or application of one’s impulses. Making more strong and powerful that which you want to keep under your control is not at all harmful, for your loyal and powerful followers will be of immense help in your progress on the path of growth and development. The charioteer holds the rein of the horses; he does not kill them. Killing the horses will render the chariot immobile by the side of the road. Understanding the real meaning of restraint make proper use of it; then you will see that as your sensual desires are moving on the path of cessation with ease, a powerful vibration of energy is created in your mind and it proceeds with irresistible force towards the internal world, towards the Supreme Being. The Sage has said:

Yastu vijiṋánaván bhavati yuktena manasá sadá
Tasyendriyáni vashyáni sadashva ivá sáratheh.

That is, the mind of the person whose conscience or discriminating judgement is awakened and whose power of judgement is intense, always remains linked to the buddhi; the rein remains constantly under the control of the charioteer and so, quite naturally, the organ-like horses remain loyal to the buddhi: they never roam about randomly. But when the horses are untrained – that is, if the organs are faulty – the charioteer will never be able to drive the chariot properly. Thus for the proper functioning of the chariot, well trained horses are indispensable. A sádhaka (spiritual aspirant) should train his or her mind, body, intellect and organs to be directed only towards the supreme benevolence (shreya).

Let me explain to you in detail the characteristics of the organs. They are of three types: sensory organs, motor organs, and práńah(the vital principle or reflex apperceptive organ). There are five sensory organs: eyes, ears, nose, tongue and skin. There are also five motor organs: vocal cord, hands, feet, excretory and genital organs. Ordinarily práńah is not considered to be an organ, because it is actually the cooperative functioning of ten váyus(the dháryas or sustainers). These ten vital vibrations consist of five internal vibrations of práńa, apáńa, samána, udána and vyána, and the five external vibrations of nága, kurma, krkara, devadatta, and dhanaiṋjaya. These vibrations come within the marutattva or aerial factor and so práńah and the ten váyus are not taken as a separate principle.

The characteristic of the sensory organs is to run after external objects. Whenever any inferential vibration or tanmátra emanates from an object, the sensory organs immediately receive that vibration at the gates of the sensory organs and transmit it to the sthirabhúmi of the citta(the apperceptive plate), the site of the mind’s saḿskáras(reactive momenta of deeds). The point where the organs come directly in contact with the mind is the cardinal point of the organs, and it is this point which deserves the name of “organ”.

The characteristic of the motor organs is to act; to establish contact between the organs and external objects. The motor organs carry the idea from the sthirabhúmi of the citta or ectoplasm with the help of the nerves and finally give it an action form. The work of the sensory organs is manifestative. After informing the citta of the existence of a particular object, either the sensory organs have no function at all, or their function comes under the jurisdiction of the motor organs. The exclusiveness of the initial perception becomes substantially impaired due to the influence of the intellect, the motor organs and the vibration of the thought waves(the delight of tasting is a lot greater than that of eating).

The reactive seed or saḿskára of deeds remains quiescent while in a receptacle, for it is static(tamogúnii). But if the vital airs fail to function properly, the sthirabhúmi of the citta is to some extent impaired, and then an unnatural agitation arises in the cittabhúmi. The sthirabhúmi of the citta draws its sustenance from the vital energy or práńáh. At the time of death where the force of práńah wanes due to the agitation in its vibrational force, the sthirabhúmi of the Citta becomes dysfunctional, and neither can the sensory organs carry any idea properly to it nor can the motor organs take any idea from it and activate the body.

The greater the control a person has over the práńah, the stronger and more expanded will be the citta’s sthirabhúmi, and the greater its power of reaction. Citta, the object of the práńah, is static in principle (tamoguńátmaka) due to its passivity. Accordingly the mutative principle is predominant in the motor organs, and the sentient principle in the sensory organs. The object with which the unit entity is concerned through the sensory organs is what we call the knowable (jineya). Whatever makes the unit entity attain contact with the objects through the motor organs is called kárya (action); and the object of práńah is called dhárya or the sustainer, that which sustains. As these dháryas are contacted by the práńáh (the collection of ten vital airs), it is impossible for the práńah to simultaneously hold or reflect on the citta all the objects which are collectively apprehended by more than one sense or motor organ.

When people read anything aloud at the same time that they see, both their organs, the eyes and the tongue, are working simultaneously. The sound waves reach the citta through the medium of the acoustic nerves (afferent nerves) with the help of their vital force. At the same time, the sense of sight or form tanmátras of the letters of the alphabet are reflected on their eye-balls and are also reaching their cittabhúmi or ectoplasm via their optical nerves with the help of that same vital force. It is not possible for one singular vital force to be present at two places at the same time and perform two different functions; so it has to both receive the sound waves as well as visualize the letters of the alphabet separately. If the vital force or energy remains engaged only in visualizing the alphabet, then the sound waves will not properly reach the ears. In such a case, if the readers are students, their sense perception will not be as good as their knowledge of language or spelling. Similarly if attention is paid more to only hearing then the knowledge of language and spelling will suffer. You have certainly encountered many accredited scholars whose every line of script contains countless spelling mistakes. If you investigate the cause, you will discover that these people had and still have the habit of reading books aloud, softly uttering. Similarly, those who give more importance to their motor organs cannot utilize their sensory organs well. Generally those children who are very fond of games are less attentive to their studies. Their vital force being engaged with the practical application of ideas through the medium of the motor organs, it cannot properly apprehend ideas through the sensory organs. But then to attain success in action, the coordination of more than one sensory and motor organ in the same action is most desirable. Similarly, success in the field of knowledge is also accelerated as a result of the coordination and cooperation between several motor and sensory organs. So it is preferable for a student to read books aloud instead of silently, because then two organs become involved with one object and so there is less chance for the mind to become distracted.

According to the predominance of subtle or crude forces we may divide the motor and sensory organs into three groups. The subtle sattvaguńa (sentient quality) is predominant in the vocal organ and tamoguńa (static quality) in the region of the genitals. Vocal organ and hands are sattvaguńii because speech expresses internal ideas externally and the hands give form to subtle inner feeling, or create arts and crafts. The feet are rajogúnii(mutative) due to their kinetic or locomotive characteristics, and the anus and the genitals are tamogúnii (static). According to the five functional distinctions of speech, action, movement, excretion and procreation we determine the individual characteristic of the motor organs. There are functional distinctions among the sensory organs also: the ear receives sounds, the subtlest of the tanmátras, and so it imbibes the greatest amount of sattvagúna. The nose is tamogúnii in the highest degree. The ear and the skin are sattvagunii and the tongue and nose tamoguńii.

Biologically also we find that the more unevolved a unit entity is the stronger are its tamoguńii organs. In extremely undeveloped or unicellular organisms we find no sexual distinction; due to their extraordinary sexual power they disintegrate their bodies into parts (schizogenesis or reproduction by fission) according to necessity, for the maximum propagation of their species. But as the unit entities advance on the path of progress and higher mental development, the power of their organs wanes; and as a result the higher organisms cannot bring forth their progeny singly due to their low sexual potentiality. So in them the distinction of male and female become a necessity.

I have already said that práńáh, the vital principle, is tamoguńátmaka, for in its object, the dhárya, steadiness alone is the predominant factor. For lack of more than one organ under it, the práńa is collectively static. The greater the control one has over this vital principle of práńa, the stronger is one’s power to accept or reject saḿskáras. These [[accepted or rejected]] saḿskáras are perceived in the mind during the still condition of the práńa, wherein it (pra’n’a) finds its fulfilment. You are taking práńa’s help every moment of your daily life. Just as you feel the heat or coldness of things through tactual inference or sparsha-tanmátra, similarly you know their hardness and softness through práńa. Suppose there is cotton and gold of equal temperature. The eye sensory organ will see them, the skin sensory organ will feel their hotness or coldness and the práńa will feel the hardness of the gold and the softness of the cotton. The ear sensory organ will hear the song and the práńa will appreciate its melody. The ears will hear the scandal and the práńa will receive its harshness and severity; and thus hearing will become hurt and feel pain – it will hold anguish (dhárya) in the mind. This capacity of the práńa to hold feelings we call the vital core or marma. The terms “hard” or “soft” that you apply to a person on the basis of your knowledge of the hardness of iron or the fluidity of water are also derived from your práńa-bodha or vital sense. A “hard” man does not mean that the man is hard to touch. A “hard” thought-wave is received by the práńa when the skin-organ touches something hard. You call a man “hard” only when his speech or behaviour creates a similarly hard thought-wave in your práńa through the medium of any other organ. In the same manner you call many people “soft” also, don’t you?

What is this práńa-bodha? I have already said that when the nerve or force of acceptance or rejection of inferences (tanmátras) establishes contact between its object and the sthirabhúmi or apperceptive plate of the citta, then alone does “sense” come into being. All the forces of the world prove their existence in this dynamic sthirabhúmi. The wave by which your acceptance or rejection of the tanmátras takes place, cannot be a perennial one, because its permanence precludes the possibility of sensing. If the eyes could apprehend form waves uniformly and continuously, or the form-waves were themselves continuous and uninterrupted, then due to their lack of division, the object to be “held” by the práńa could not have a place in the sthirabhúmi of the citta. In order to effect breaks in the waves they have to be pulsative and the stream of waves also has to be interrupted by pauses. Energy in motion is not continuous but flows in definite little jumps; thus the stream of energy has been called systaltic or pulsatory in the scriptures. This applies equally to all inferential(tánmátric) flows, and these currents are received during their phase of contraction in sthiurabhúmi or the citta with the help of the práńa. So the more steadiness one can create in the práńa, the firmer and stronger shall be one’s power of receptivity.

The receptive power of práńa finds great scope for expression in a calm mind, with a calm body and calm organs; and its retentive power wanes tremendously during physical or mental restlessness. That is why a restless-minded boy cannot memorize his lessons – he cannot retain them in this práńa. A fickle-minded young man can earn his bread by hard labour, but he cannot take any serious responsibility.

Nityadá hyauṋgabhútáni bhavanti na bhavantica,
Kálenálakśyavegena súkśmatváttanna drshyate.

It is only due to the interim motionlessness in the course of movement that a unit entity can comprehend anything. If one becomes restless, one cannot feel an object in the proper perspective. But there may be at least indistinct knowledge of the object due to a relatively slight calmness that still remains in the restlessness. A person in this state is generally called “bewildered”, in a state of doubtful comprehension. The shorter the period of this interim motionlessness, the greater the speed of motivity and thus also the degree of bewilderment. So you see, all forces, whether receptive or rejective, must be pulsative. When they are not pulsative, then their entities are outside the range of comprehension, and are therefore sensorily untenable and intellectually either untenable or quiescent.

The pause period of the systaltic movement is the opportune moment for the acceptance of any sensation or idea. Similarly, the greater the composure in the práńa, the stronger and keener is the power of receptivity. That is why sádhakas take pains to keep their práńa under restraint and control. In the path of sádhaná(intuitional practice) there are two ways to control the práńa: práńáyáma (breath-control) and dhárańá (concentration).

Práńán yamayatyesah práńáyámah
Tasmin sati shvásaprashvásayorgativicchedah práńáyámah.

I have already said that the movement of every mundane force, whether active or reactive, must be pulsative. The period of contraction or cessation is the concluding state of the vital function. When this state of cessation is established permanently in the unit body, the vital functions totally cease. This is the state of death. In such a condition the mind and the other organs are inactive, and so in this long-lasting cessation nothing can be accepted or retained. The practice of práńáyáma is the practice of control of the práńa – of the expansion of the period of pause for the maximisation of the power of concentration and receptivity. The vital expansion of the práńáyáma-sádhaka is also pulsative, the only difference being that the pause is comparatively long. Even in the sádhaná of the introspective concentration (dhárańá) when the sthirabhúmi of the citta is fixed on the object, the vital function is also obliged to gradually prolong the duration of the pause. In that condition the manifestive waves also diminish. Thus whenever people ponder something with rapt attention, the movement of their vital functions gradually becomes more and more tranquil due to the prolongation of the duration of the form waves of their object of imagination.

There are abuses of práńáyáma also. If sádhakas during the period of práńáyáma-induced contraction, indulge themselves merely in the parading of their own petty vanity instead of using that force of contraction for the inculcation brahmabháva (cosmic ideation); that is, if they devote themselves to the expression of their own little egos, they will gradually tend towards crudeness. Even without practising práńáyáma, if people zealously propel their little egos towards worldly enjoyments, they will also meet the same fate. Práńáyáma is exceedingly harmful – devastatingly disastrous – for those without cosmic ideation or Brahmabháva. In common experience we find that whenever people absorb themselves in some work, their power of contraction increases, and the movement of their práńa becomes steady and regulated; but whenever they indulge in any sensuous or crude act, the movement of their práńa becomes remarkably unsteady and agitated. In such a condition their minds are not amenable to comprehension, thought or judgement.

The agitation of the body causes the agitation of the práńa. That is why all concentrative practices should be performed in a quiet posture (sthirásana), so that the practices of práńáyáma and dhyána (contemplation) may progress cohesively. At the time of meditation the repeated movement of the body – now lying, now sitting, now standing – are extremely detrimental to mental concentration. Such a practice defeats the very purpose of spiritual meditation.

Yastvavijiṋánaván bhavatyamanaskah sadáshucih
Na sa tatpadamápnoti saḿsáram cádhigacchati.

One who is not installed in vijiṋána or true knowledge – one who has not received the real esoteric practice of sádhaná– one whose mind is not connected with buddhi – one whose mind constantly wallows in the dirty quagmire of meanness and sin, cannot attain Brahma. O sádhaka! You must forget all your past deeds, all your tales of glory or ignominy, from the memorable moment you start moving on the path of sádhaná or intuitional practice. Do not look back: you have eyes in the back of your head. As indispensable as it is to be cautious and careful, so that the self-created tornado propelling you forward does not dash you down to the ground to ensure your safe journey ahead, you may sometimes throw back a cursory glance and no more. “I am immoral, I am impure, I am a sinner. O lord, save me!” – Do not give indulgence to such a mentality, for as a person thinks, so he or she becomes. If you frequently think, “I am impure”, “I am a sinner”, then a sort of inertness or inferiority complex will take possession of your mind, and as a result your vitality, in spite of all its strength and power, will become incapable of surmounting that obstacle and following its forward path of progress. Therefore I say as long as this sort of inferiority complex remains, it is impossible to attain the final beatitude. It is impossible to attain salvation by sitting back idle and inactive, thinking that some one else is one’s saviour or by reciting prayers like a parrot a prescribed number of times every twenty-four hours. Let me repeat once again: even if your past life was depraved, from now on, from this very moment completely purge your mind of that memory. Let your life begin anew. Take to sádhaná from this very moment. Do not put it off until tomorrow, for tomorrow’s sun may not rise on the horizon of your life.

Yastu vijiṋánaván bhavati samanaskah sadáshucih,
Satu tatpadamápnoti yasmád bhúyo na jáyate.

Learned people know that the requitals or consequences of deeds (karmaphala) are inevitably bound to follow one’s actions, and so they do not waste time uselessly thinking about them. Fortified with courage and instilled with Brahmabháva they face all calamities of retribution bravely. They always consider themselves pure, for they have purged their minds of the past. Those who have tasted even a little of the flowing nectar of Brahma, know that they can never be impure. This constant thought of self-purity greatly helps to exhaust their saḿskáras or reactive momenta, as a result of which the saḿskáras held in the sthirabhúmi of their práńa are gradually destroyed. With the help of sádhaná or spiritual practice the spell of pleasurable and painful requitals ceases both internally and externally. Sádhakas call it the combustion of the seed of action in the fire of sádhaná.

Vijiṋánasárarathiryastu manah pragrahavánnarah
So’dhvanah páramápnoti tadviśńoh paramáḿpadam.

As a result of sádhaná all three organs, i.e., motor, sensory and práńa, gradually attain composure. When all the organs attain steadiness and composure and are absorbed in the bearing of the Supreme Being, we call it the state of samádhi or trance or absorption. Without this attainment of steadiness samádhi is impossible, for without steadiness meditation(dhyána) is not possible and without meditation samádhi is not possible. The practice of meditation is nothing but the proper control over the mind-like rein with the help of a super-knowing charioteer. In the human body there are approximately fifty vrttis or propensities of minds. The degree of intensity of these fifty vrttis depends upon the different glandular secretions of the body. Thus proper functioning of the mind depends upon the different glandular secretions of the body, upon the afferent power of the nerve-fibres and upon the capacity of the nerve cells to vibrate thought. In other words, with the acceptance or rejection of any of the sentiments, both the human body and mind are influenced.

For example, if one thinks of ghosts one thinks of one’s probable danger from them. That is to say, the thought of ghosts is intimately connected with the fear-instinct (bhaya vrtti). Thus it was through the impulse of fear instinct that people in ancient times learned to conceive of ghosts. Even in those blatantly helpless days the primitive people could not remove the idea of ghosts through reasoning due to their limited intellectual power. The remnant of that belief in ghosts still persists in the people of today. [[The minds even of children who have neither come to believe in ghosts in a natural way nor have been beaten]] by the strong, are still made into haunts of imaginary ghosts by their elders, who force into the children’s minds illusions of fear. A strong momentum of fear already exists in the mind of children due to the experience of their past animal lives and their elders try to arouse that impulse anew. The repressed thought of ghosts may indeed arise in the mind of a person of any age in suitable conditions. So the attempt to make people believe in ghosts who have never heard of them or who do not believe in their existence, is grossly unfair. People should be guided to rise above all kinds of fears and ghosts. This not only brings their vrttis easily under control but makes their minds strong as well.

You may have heard that some people after married for second time, “see” the spirit of their deceased wives or husbands. These are but the plays of the mind. After remarriage some weak-minded people who believe in ghosts, keep thinking about their first wives. They keep imagining that their first wives have resented their remarriage and that their spirits will now come to punish them or their new spouses, and their second wives also often think thus. As a result both of them “see” imaginary spirits, believing that they really appeared, and give a start in fright. Sometimes they faint or inarticulately repeat those very things which they had expected those so-called spirits to say and people take for granted that they are possessed by ghosts. In such a condition, as the conscious mind (kámamaya kośa), is wholly or partially absorbed in the sub-conscious mind (Manomaya Kośa), the consciousness of reality becomes impaired. Such people then, heedless of propriety and the respect due to their elders, openly express the imagination of their sub-conscious minds. When the exorcists come to exorcise the “spirit” they try to set right the mind of the patients by making them inhale the smoke of different objects; they try to bring the conscious mind to normalcy and awaken the Kámamaya Kośa by arousing in the nervous system the sense of reality with blows or abuse. To confound and distract the assembled spectators they mumble and mutter a few mantras or incantations. You may have encountered yet another type of demoniacal possession, which does not weaken the conscious mind very much in the wakeful state; but during sleep such strength of mind does not exists, and as a result during sleep, while lying on his back, the person sees nightmare of imaginary ghost sitting on his chest. Dreaming is an act of the sub-conscious mind. In the dream state the imaginary ghost of the sub-conscious mind takes form beautifully and repeats verbatim to him the language of his imagination. In the dreamful state he feels stupefied with fear, due to this excessive stupefaction he starts groaning, and people take it to be demoniacal possession. Thus what is generally called a “nightmare”, is usually the vision of a person whom the dreamer had oppressed in the past and whom the weak-minded oppressor now “sees” after that person’s death. So you see how blatantly harmful it is to give indulgence to fear. All this is in reference to bhaya-vrtti or fear instinct only, but actually this observation is true of every ectoplasmic occupation or vrtti. To attain Brahma you must rise above all ectoplasmic occupations. Without the suspension of the vrttis it is impossible to attain Brahma.

Yogashcittavrttinirodhah.

Now, the question may arise: is not the effort to attain Brahma a mental occupation? No, it is not, for a vrtti or mental occupation is concerned with the petty ego, with the effort to devour everything for the pleasure of the petty ego. But Brahma sádhaná, (divine contemplation or endeavour to attain Brahma) is the effort to dedicate the small ego to the Great Ego, so we cannot call it a vrtti or sensual desire. Sádhaná or meditation is not a vrtti, it is the fullest expression of love itself.

Átmemdriya priiti icchá táre bali kám.
Kŕśnendriya Priiti iccha dhare prema náma.
Kámer tatparya nijá sambhoga keval,
Krśńa sukha-bainchá hay Premete Prabal.

–Caetanya Caritamrta

[Passion is egocentric incline
Passion divine is love divine
Passion’s aim is self-gratification,
Passion for Bliss is Love’s inspiration.]

The person whose body-like chariot is guided by the charioteer of valid cognition, will certainly reach the characteristic bearing of that love-saturated Brahma. The path leading to the characteristic Super-Self is the Sádhaná Márga, which is called Ánanda Márga or the path leading to absolute bliss. That characteristic Love, that Supreme Essence, that absolute Blissful Entity is the Supreme State of Viśńu. In this Supreme State, there is no possibility of any mental function; it is beyond the scope of pleasure and pain. Here in this state lies the final cessation of all the pains of the triply afflicted unit.⁽¹⁾

The cessation of pain is of two kinds – one is momentary and the other is lasting. That which effects a momentary cessation is called Artha(psycho-physical), and that which causes total cessation is called paramártha(spiritual). The lasting cessation of the three kinds of afflictions can only be achieved in the state of valid cognition, attained through sádhaná or intuitional practice; and so establishment in valid cognition alone is Paramártha and sádhaná is the stepping-stone to the lasting cessation of pain. That is why Brahma Sádhaná is the only achievable effort for the unit entity, for it is the highest accomplishment. The tendency of the human organs is directed towards the external world, for it is their characteristic to bring the human mind into contact with the external world. As the quinquelemental crude factors are the objects of their activity, the organs are necessarily materially inclined. We cannot, however, place the organs entirely in the category of crudity, since they are engaged in transmitting the five tanmátras, or inferences or generic essences… sound, touch, form, taste and smell… to the inner realms of the unit entity. If we regard the tanmatric entity, whose inferential comprehension takes place only internally, as purely psychic, then we have to term the organs, the crude bearers of that pure psychic entity, as psycho-physical. Retrieving them from their inert condition, they can be converted into conscious entities to some extent. The mind, or better still the citta(ectoplasm)and Ahamtattva(ego) are far more subtle than the tanmátras, for they define the existence of these inferences.

Indriyebhyah pará hyarthá arthebhyascha param manah,
Manasashca pará buddhirbuddheratmá mahan parah.

The organs are psycho-physical, hence the amount of crudeness in them is more than in the psychic inferences. So the tanmátras or inferences are subtler than and superior to the organs. The seat of the tanmátras is in the citta and so the citta is superior to the tanmátras. The entire functional faculty of material comprehension of the citta and Ahamtattva is dependent on the Mahattattva, the unit I-feeling and so the Mahattattva is superior to both the Citta and the Ahamtattva. Superior to this unit I-feeling is your higher Self, your great “I”, whom you know to be Saguńa Brahma, the qualified Supreme Consciousness.

Mahatah paramavyaktam avyaktát puruśah parah.
Puruśánna paraḿ kiiṋcit sá káśthá sá para gatih.

Greater than Saguńa Brahma is the unmanifest primordial Prakrti(the Operative Principle in equilibrium), for she contains within her the capacity to qualify Saguńa Brahma; that is the qualification of Saguńa Brahma is entirely dependent on her attributional manifestations. But Puruśa is still superior to this primordial Prakrti. Puruśa is the ultimate stage of all evolved objects: He is the supreme rank of Consciousness.

You will not find a bit of immobility anywhere in this evolved world – everything is moving forward. The word Jagat (world) is derived from the root, Gam + kvip, which means “moving”. All objects in this world had to move, [[do have to move, and will always have to move]]. Motivity is indeed their dharma or characteristic. Life throbs in the rhythm of movement and is enthralled in its current. What is destination of its movement? He is the final destination – He is the terminus of all the movements of all the units – their ultimate goal – the final end of the stream.

Eśa sarvesu bhutesú gud́hátmá na prakáshate.
Drshyate tvagryayá buddhá súksmayá sukśmadarshibhih.

All movement terminates in merger in Him – there all existences become motionless. In that motionlessness there remains no seed of reactivation. To reach Him one must follow the path of sadhana, one must practice a particular system. Only by studying philosophy or making big speeches or writing long articles, one cannot attain Him. In order to attain Him the practice of sadhana must be rigidly followed, and practical knowledge must be acquired. Even if there is no knowledge, the practical active sadhana, which is achieved through the purification of the different internal strata of the mind has to be performed. One must bear in mind that one’s entire sadhana depends only upon internal purification: there is not even the slightest scope for any showy demonstration.

The rsi said: –

Yacchedváun manasi Prájiṋastad yacchejjiṋána átmani,
Jiṋánamátmani mahati niyacchettadyacchecchánta átmani.

Absorb the forces of your organs in your vital force, and the dormant potentiality of your sensory power will make you more energetic – more mentally powerful. That is why wise people direct all their endeavours towards this end. Gradually merge this awakened mental force in your intellect, in your subtle sense of ego. In other words mingle your sensory potentiality with your mental potentiality and your mental potentiality with the potentiality of your I-feeling. Then identify all the collective force of your microcosmic intellect with your great I. That is to say, merge all the potentiality of your unit-I, in that of Cosmic-I. People of wisdom, eventually absorbing all their egocentric potentiality in the integrated, calm, non-attributional Entity, attain their deliverance from all evil thoughts and worries. This gradual process of absorption of the unit consciousness in the Cosmic Consciousness or the individual entity in the collective Entity is what is called Sádhaná(spiritual practice). The final attainment of attributelessness in the restful and tranquil Atman is the Supreme target, the ultimate goal. The only duty of one who has attained human body in whom human potentiality is present, is to progress on the path of sádhaná. No one of intelligence should waste even an iota of time. With every respiration your longevity is diminishing. From the day of your birth as an infant you have been speeding towards the funeral pyre. Every moment is taking you closer and closer to death. So I say do not waste your time needlessly.

The sage said –

Uttiśt́hata jágrata prápya barán nibodhata;
Kśurasya dhárá nishitá duratyayá durgaḿ pathastat kavayo vadanti.⁽²⁾

Arise, awake! seek an Ácárya (teacher) of an intuitional science or Brahmavijiṋána and get initiated in the path of Sádhaná. The Kavi(seer of truth) says, this path is impassable, it is as dangerous as a sharp razor’s edge, and so you will have to step carefully. You must proceed very quickly along this inaccessible path, for you have very little time at your disposal. So not stop, go forward, do not look back.

Remember, everyone is entitled to sádhaná. For this, nothing neither pedigree, education, knowledge nor any asset, is necessary except only two things – implicit faith and sincerity. Arouse these two things through your will-power and victory is yours, it must come.

Footnotes

(1) The three kinds of human afflicions are mundane, supramundane and spiritual. –Trans.

(2) Kat́hopaniśad. –Trans.

Chapter 2	Subháśita Saḿgraha Part 4

I will dwell today chiefly on the Káthopaniśad of the Yajurveda. It is a fact that there is an Atman (soul), and also that Brahma exists. Only the people who have never tried to understand anything beyond the sensually perceivable world may say, “If God exists, why can’t we see Him?” A material minded person may ask, “Can you show me God?” Such a question from a common person may make a learned person laugh but this does not answer the question. So it is necessary to make people understand that the answer to the question must be in the code and language consonant with the nature of the matter. So says the Yama to Naciketa.

Eśa sarveśu bhúteśu gúd́hátmána prakáshate
Drshyate tvagryayá budhyá súkśmayá súkśmadarshibhih.

The Supreme Self lies hidden deep within every object. It is impossible for the crude organs to see or understand this deeply caverned Entity. Take ether for instance. Akáshatattva or ether lies hidden in the molecules and atoms of every object. Do you see it with your crude eyes or can you feel its existence through any of your organs? Now an illiterate man may ask a scientist, “You say there is ether. If there is then show me”. It is useless to laugh at the ignorant man. He has to be guided and directed to the appropriate state of understanding its existence. Only then will he accept the existence of ether fully because his intellect and intelligence has risen above the common intellect of the ordinary non-scientific person. Brahmatattva or the spiritual principle is an extremely subtle principle. So to understand or know Him certainly calls for a very subtle and sagacious intellect, as sharp as the point of a needle. The scripture call it Agryábuddhi or pointed intellect. The Yama (the mythological God of Death; philosophically, the Controller) has said that this truth can only be experienced through agryábuddhi. No other bearing can comprehend it. That is why the deeply caverned Supreme Being is not equally reflected on all minds, inspite of the fact that He is present in all entities and is indeed the essence of every entity. It is only when the mental mirror becomes pure with the help of agryábuddhi that the Supreme Entity is properly revealed. This spiritual principle is beyond the comprehension of the crude organs like the eyes, etc.

The power of the optic nerves or of any organ to apprehend tanmátras or inferences is very limited. Take for instance a molecule or an atom of the physical world, which people can easily comprehend with a little mental effort, but which their eyes are unable to see through the media of form tanmátras. In order to see or feel them they will have to take the help of a special kind of instrument, and to learn how to use it they will require a special laboratory training.

In order to realize the all encompassing subtle principle of Brahma also, you will have to focus your mind introspectively in accordance with a special method.

You will have to do regular experiments yourself. One cannot attain Brahma through arguments and reasoning, based on the opinions of different authors, or by opening study circles, or through speeches and lectures. For this you will have to develop your agryábuddhi (pointed intellect) with complete devotion and zeal.

It is through this agryábuddhi that you will realize Him with your entire being. In such an event He will no more remain an imaginable object in the imaginary world; He will come down to you as the perceptible, obvious Entity of the earth. The crude intellect is sufficient for the comprehension of crude objects, but not to enter the domain of subtlety; for that it has to be refined into a subtler one. To understand the subtlest Entity it has to be made extremely subtle and sharp like the point of a needle; all desires and propensities have to be centralized on a point – this is what is known as the agryábuddhi. When the intellect progresses from crudity to subtlety, the mind too becomes subtler and subtler, until finally it attains complete suspension. This very state of suspension is called identity with the characteristic Self. The entity that then remains as the witness of that state of mental suspension, the Átman, is the characteristic Self of the unit. The Witnessing Force behind the state of mental suspension is the Átman.

People in general consider molecules and atoms alone to be the subtlest entities, while scientists at different times have declared different objects to be the subtlest entities according to their respective intellects and investigations. And those very so-called subtlest entities are later declared as crude by the scientist of the subsequent period. You are certainly aware that there was a time when the molecule was considered the subtlest particle. Afterwards scientific investigations showed that the atom was still smaller than the molecule. Now the atom too has lost its position as the subtlest entity. The thread of such investigations taken in the past will be followed in the future also. Scientists will continue to raise their heads proudly in their respective times by refuting and falsifying the so-called knowledge of the past, and the common people will continue to respect them as the “greatest scientists” of their age. But the findings of their researches will not last eternally – they will not even merit appreciable recognition as truth for two or three centuries.

The so-called knowledge or proofs of all these scientists will be utterly destroyed by the scientists of the future. This is quite natural in the case of physical science, for the path of physical science is analytical; its rise and fall are subject to the play of construction and destruction.

Here lies the fundamental or moral difference between physical and spiritual philosophies, although physical science, in its pervasive sense is a part of philosophy. Only spiritual philosophy is unitive or synthetic. So when one physicist disproves the researches of another, he or she does not violate the nature of physical science; rather it is quite natural for him or her to do so. It is because of this that numerous benevolent achievements have been accomplished in this world. In philosophy whenever there is an effort to enhance the predominance of polemics or sophistry, there too the analytical aspect of physical science is present. The difference between physical science and logicians’ philosophy is that the former has a considerable benevolent aspect but the latter is dark on both sides. Logicians’ philosophy at times weaves a web of logic around matter and at other times it endeavours to find the relation between thought and matter; and then again at other times it plays blind man’s buff in the blind alley of thoughts. Nonetheless the place of logicians’ philosophy should indeed be below that of physical science instead of being between spiritual and material philosophies for it does not appease the hunger of the body, mind and soul of living beings. Rather it creates confusion in the mind and clouds it with the smoke of logic. Tantra has said in reference to these philosophies – “Lokavyámohakáraka”, i.e., they sow the seed of disease in the minds of the people. Spiritual philosophy is synthetic and those who have chosen this path are proceeding with their sadhana of attaining oneness. Hence, experienced scientists on this path cannot even think of destroying the hard earned emerald glow of the experience of other scientists; rather they further heighten the brilliance of spiritual philosophy by blending their own glow with that of others. This is the fundamental difference between spiritual and material philosophies.

The fundamental essence of matter may be called by any name - molecule or atom but the basic cause of matter is nothing but energy, matter is nothing but bottled-up energy. It is the condensed state of the particles of energy that we call matter. It is by no means correct to consider matter as an original substance. To adequately understand matter one must be acquainted with the energy entity. The greater the understanding of energy and accordingly of matter also, the greater is one’s right to use matter as an object of enjoyment. Such people who possess this understanding are indeed called scientists. But those who after thoroughly understanding the energy entity (shakti), direct their spiritual life into the depth and pervasiveness of shakti are known as the worshippers of energy as Mahákaola, as Sháktas. Those who think that the world has evolved out of atoms of energy are very much mistaken. Some say, “The world is made of atoms, and thus there is no place for ghosts in it”. Such a dogmatic declaration is hardly sufficient to disprove the existence of ghosts or spirits of the soul. Ghosts do not exist, it is true, yet to nullify their existence through logic and reasoning an adequate knowledge of psychology is essential; it is not possible to dismiss them so easily with such a brief statement. It is energy alone that is active in this material world? Is there no room for Shiva or Consciousness? Those who regard atoms of energy as the initial manifestations of Prakrti (nature) and want to deny the existence of consciousness beyond them, should know that these so-called atoms of energy are indeed dancing on the bosom of Consciousness Himself.

Have the manifestations of cognition (Prájiṋa) or consciousness (the knowership of sense of existence) that we see today in this tiny world of ours among the different unit entities and organisms and particularly in human beings emerged suddenly out of nothing? Idea or thought cannot emerge from its absence. Something cannot manifest from nothing. About two billion years ago when the world had just come into existence, there was no trace of vegetation or organisms except for so called atoms of energy. The potential of the manifestations of consciousness that we find today in human beings, the undeveloped expressions of consciousness that we notice in the various other organisms and in trees and plants, were all certainly present in those so-called atoms of energy. The potentiality of consciousness, that dormant Shiva, slowly and steadily awoke with the help of the centripetal force of Prakrti (The Cosmic Operative Principle). We cannot consider Shiva or Cosmic Consciousness as being the resultant attribute of energy (Shakti); for although this great Shiva is difficult to discern in matter, where He is lying dormant, when He awakens with all His prowess, all His spatial, temporal and personal bondages of energy (Shakti) are broken and absorbed in that Consciousness. Therefore to call Consciousness the attribute of energy is nothing but gross self-deception.

This eternal game of pervasive Consciousness and energy (Shiva and Shakti or Puruśa and Prakrti)in which Puruśa is unable to shake off the influence of Prakrti and express Himself such a state may be called the “primary atom of energy” (Prathamika Shakti kańá) The primary atoms of energy and matter are absolutely identical. Let the scientist of the different ages call this primary matter or primary energy by any name they please – molecule, atom, electron or etheron, the spiritual Sadhaka is not at all affected. With the awakening of Consciousness that begins in the primary atom of energy, with the help of the inspiration and centripetal action of Brahma, newer and newer trees, plants and organisms evolve, then human intellect evolves, finally the realization of Brahma is attained through the austerity of Sadhakas.

There may be some incongruity regarding the word Shakti. Actually where the two words Shiva and Shakti are used, Shakti stands for the binding force of Prakrti. The atoms of energy or Shaktikańa’s that are generally regarded as the fundamental essence of the created world are not really Shakti in the above sense; they are compound of Shiva (Consciousness) and Prákrta-Shakti (the binding force). The universe is fundamentally the cooperative creation of these atoms of energy. To think that Prakrti is the only cause of the creation of the world would be illogical, for each of the limitless atoms of energy of this universe is created due to the influence of the binding force upon Cosmic Consciousness. So to say that the universe is created out of limitless atoms of energy is tantamount to saying that the universe is the compound image of Mahashiva and Mahashakti, i.e., Cosmic Consciousness and Cosmic Energy. This Shiva-cum-Shakti creation is indeed the psychic manifestation of Brahma. His liilárúpa [[inscrutable form]].

Siyá-Rámamaya sab jaga jáni;
Karau prańám joŕi yugapáńi.

[I realize that the entire universe is pervaded by Sita and Rama;
To them I do my deepest prańáma with folded hands.]

The fierce war that is waged among the molecules and atoms for the predominance of the binding force over Consciousness, gradually wanes in the multi-atomic bodies of superior trees, plants and organisms. As a result, Consciousness becomes increasingly effulgent; the greatness of Shivatva alone becomes more and more conspicuous. In order to elevate the combined bearing of Consciousness and the Binding Principle (which has taken concrete form due to the predominance of the Binding Force) to the spiritual state, the bondage of the Binding Force will have to be withdrawn. Who will perform this act of withdrawal? It is with the help of a thorn that a thorn can be extracted. Consciousness has to be established after removing the mental bondage through mental endeavour, or Sádhaná. Consciousness will provide the inspiration for this and having become sentient (Sattvaguńii) due to the inspiration of consciousness, the mind experiences truth and yearns to merge its remaining portion in Cosmic Consciousness. The spiritual name of this keen-witted mental state is agryábuddhi. According to the degree of development of agryábuddhi we call one person dull-witted or short-sighted and another, keen-witted or sharp-sighted. Those who are incapable of stopping the extroversive tendency of their organs are dull-witted, being constantly preoccupied with external activities. As their objective is physical, their whole mind cannot absorb itself in the supreme bliss of consciousness (Caetanya Samádhi). As a result they constantly bemoan the threefold causes of pleasure and pain, material, psychic and spiritual. So wise people must direct their minds towards the Cosmic Entity. They must withdraw their minds from objects that ensconce themselves in their own characteristic self after introverting all their vrttis or desires. To be ensconced in one’s characteristic self is the supreme attainment of a unit being.

Paráiṋci kháni vyatrńat svayambhú-stasmát paráuṋ pashyati nántarátman;
Kashciddhiirah pratyagátmánamaekśa-dávrttacakśuramrtatvamicchan.

The characteristic of the organs is to run after the external world and drag the unit entities along with them. They subsist on objects and so it is natural for them to run after them. All beings want to preserve their existence to attain happiness. People do not want to die, for they know happiness cannot be achieved after death. This is the main cause behind the dread of death. Thus you will find that those who do not find pleasure or happiness at all in life, and do not see even the remote possibility of any happiness, become weary of their lives and commit suicide, thinking their lives to be a burden. It is because they no longer regard life as a means of attaining happiness that they destroy it. People commit suicide for the same reason that people in normal conditions seek to destroy those factors that are detrimental and hostile to their happiness.

The organs run after crude objects, for they are the source of their subsistence. The organs receive only the “idea” of the crude objects, for they receive everything with the help of the nervous system. The receptive power of the nervous system is limited to a narrow range between two particular wave lengths: the nerves cannot apprehend anything very large or very small. That is why, however hard they try, they cannot understand the Átman (Soul), for the Átman is an entity beyond their scope. They can receive ordinary light but they cannot receive extremely brilliant radiance. They can receive ordinary sound, but on hearing a very loud noise they become absolutely deaf. Similarly anything extremely deep or extremely shallow is beyond their power of comprehension. With the help of the nervous system the organs are unable to comprehend the Átman whose depth and radiance are both immeasurable.

That is why pleasure-seeking persons who are totally subservient to their organs cannot comprehend the Átman, and try to console themselves by denying its existence; they vainly pretend to be wise before others by concealing the weakness of their own propensities.

So those sádhus, those good and honest people who wish to realize the Átman, who wish to ensconce themselves in deathlessness, have to introvert their organs and merge them in the subtler entity. Instead of allowing the organs to be extroversive they have to be made introversive. Seeing the method of operation of the organs, the rśi (sage) said, “It seems that the creator is not particularly pleased with the organs, for actually He desires their destruction”. Merging the organs completely in the mind does not however, mean their annihilation, nor does it mean the destruction of the vrttis or propensities. The underlying significance of this is to bring about a purposive change in their application – a change in outlook.

Parácah kámánanuyanti báláste mrtyoryánti vitatasya pásham
Atha dhiirá amrtatvaḿ viditvá dhruvamadhruveśviha na prárthayante

What will be the result if the movement is towards the crude? Material minded people may say that the movement towards crude is the characteristic movement of the mind. But such a statement runs counter to the principle of movement. An object whose movement appears to be natural, also has reverse movement which is equally natural. Actually speaking, motion is the result of internal impulse or external attraction, or both simultaneously. An object in the air comes hurtling down to earth and people think that this is its natural movement. But is this true? Actually, it is because of the earth’s gravitational pull that its movement is earthward. If it goes beyond the earth’s gravitational pull, then falling to the earth will not be its natural movement. Similarly, an organ’s movement towards an external object may be natural to some, for there exists in them both the psychic inspiration for enjoyment as well as the attraction of the object. But if the psychic inspiration does not indulge in yearning for the object, or if it views it with detachment, then the motion will be reversed, inspite of the object’s attraction. Of course in the initial efforts people have to struggle a little against the crude attraction of objects, at least until they are transformed by the force of their ideal. But eventually this reversal of movement becomes natural.

Crude sensuous desires cannot identify themselves with internal subtlety as easily and quickly as they can with crude external objects; then too, the samśkáras also to some extent stand in the way. Nevertheless, in spite of all these impediments, sádhaná, one’s concentrated effort, finally wins the day, for practice and perseverance conquer all obstacles.

For example, a man with a strong addiction to wine must first force his mind against it in order to leave the habit. That is to say, he has to propel his psychic urge in a different direction, and free his sensuous desires from the attraction of his mental wine. But if, inspite of his strenuous efforts, he comes in contact with the real wine, then in most cases the attraction of the wine will overcome him, due to the importence of his internal inspiration. That is why in the initial state forceful efforts have to be made to change the previous outlook towards external objects; but thereafter things gradually become natural and normal. Those who steal can also say that stealing is their natural occupation. Their minds are naturally attracted towards theft and that is why they steal. The statement of the materialists that the movement of the organs is always towards external objects is the same type. Some may say that introverting the tendencies of the organs may cast them their lives and so it should not be done. This, too, is meaningless, for in reality during the enjoyment of objects the organs attain inertness and yet we do not call it the death of the organs.

Similarly, if the movement of the organs tends towards Absolute Consciousness, they will indeed attain Consciousness. We cannot call this their death. Rather it will cause their entitative purity to gradually reveal itself.

Thus to call organs’ outward movement natural and their inward movement unnatural is absolutely meaningless. However, for the proper preservation of the crude mundane existence it is absolutely necessary to maintain equipoise between the external and the internal. Only running after the crude destroys that equipoise; but neither should one neglect one’s duties in the material world by becoming totally absorbed in the sadhana of Consciousness, denying the so-called crude. It is only by recognizing the bearing of Consciousness Himself in each object and accepting it as a special type of conscious entity that one can properly equate matter and spirit as well as the external and internal.

Humans are mind-predominant beings; this is their greatest characteristic that distinguishes them from other mammals. If they are allowed to read, sleep and eat around the clock, or given the opportunity to read books, deliver speeches and indulge in song, dance and frolics according to their whims, they feel physically satiated but mentally unsatisfied. Their minds will wither prematurely like a worm-eaten bud. No one would like to be a jewel-bedecked, well-fed belle of a harem, but would rather prefer to be a poor bride with some amount of freedom. People want an open sky above their heads and a vast and bounteous earth below their feet, and between the two mind free to roam joy and mirth. They are ready to admit their faults and take suggestions for rectification. They wish to move forward hand in hand with all, tolerating everything except tormenting repression in the name of an “ideal”. Those who believe that merely by appeasing their physical hunger and providing the necessities for the preservation of their existence, that they have acquired all that belongs to the human mind, are very much mistaken.

It is the predominance of mind in humans that distinguishes them from the animals. Then why are their sense propensities extrovertive inspite of their possessing the faculty of discrimination? It is due to the saḿskáras of their animal lives and the acquired experiences of their previous animal minds. Whether the past experiences were happy or sorrowful, the mind does not fear its previous objects as much as the probable severity of things to come. Human beings have no experience of divinity, as in the past they were under the spell of animality. And so their sense propensities are from the very outset inclined towards familiar and well-known animality, and they run after external objects. But having realized the futility of animality through sádhaná, the mind gradually moves towards Consciousness. When the consciousness of their animal identity leaves the mind, by the grace of Brahma, they then realize in the core of their hearts the futility of the goal of their past lives and become eager to reveal this to others.

Seeing the system of sannyásins (monks and nuns), many people think that if the tendency of sádhańa or spiritual practice is towards the Supreme Being, it may perhaps result in the neglect of mundane duties. Some even think that sádhańa is impossible unless one goes to the forest, forsaking hearth and home. All these ideas are incorrect. The success of the sádhaná of human beings, who are a blending of animality and divinity, lies in the reduction of their animality and the unfolding of their divinity. Humans are discriminating beings; sádhaná accentuates this power of discrimination and judgment, and enhances their Consciousness. By transcending the differences in the world of matter through sádhaná, they merge in Cosmic Consciousness (Shivatva). In other words, sádhaná means the establishment of Consciousness through a struggle against inertness – the conversion of the gratification of individual desires into consummate love. Those who do the sádhaná of desire, who knowinlgy direct their propensities (vrttis) towards external objects become crude. Because they fail to utilize the rein of their mind to keep the organs under control, their minds gradually become crudified. Their condition is then degraded to the level not merely of animals, but of matter – of wood, stone, etc. Then with the last remnant of their subtle human mind gradually becoming crude, they can no longer claim to be the glorious humans. Thus the rśi (sage) said that such people are truly torpid.

Actually, such snobbish, pedantic, materialist sádhakas are far inferior to animals like asses, etc. They repeatedly face rebirth and continually bind themselves to the chain of slavery; they can never attain the ultimate liberation. As a result of their crude thoughts, they take the form of animals or straw, trees, etc. Through the centripetal action of introversive prakrti, they regain human bodies, but they again become involved in crude activities and attain sub-human bodies. Thus they fall repeatedly into the eddies of life and death; repeatedly they are caught in the dreadful pit of death. They remain only half-alive, fearing death every moment of their existence. This becomes their destiny. Truly speaking, such beasts in human form are lower than animals. Prakrti, by the law of Nature which keeps animals alive through instinctive impulses, gradually unfolds greater and greater expressions of consciousness within their propensities by means of clashes and counter clashes, and thereby transforms them into higher beings with more developed minds. Due to the lack of manifestation of consciousness and intellectual development animals cannot act independently either to progress or regress. So it is through the centripetal action of introvertive Prakrti (Pará-Prakrti) that they develop gradually without any possibility of regression. But those beasts in human form neglect their inherent higher endowments and are thus lower than beasts, for those who abuse what they possess are even lower than those who do not even possess it.

Therefore human beings must clearly understand their true responsibilities and act accordingly. They must proceed towards perfection by making proper use of their mental endowments and resources. They cannot sit back smugly after realizing through rationality where deathlessness can be attained. In order to be established in it they will have to follow the path of integration and suffering instead of the path of analysis, and absorb themselves in the sádhaná, of the internal instead of the external.

It is not sufficient to merely read or to write about deathlessness; it has to be understood in the heart, by the heart. As long as the call of the great doesn’t reach the innermost recess of the heart, sádhańa remains as dead as the worship of the crude. In order to convey the call of the Great to one’s heart, one’s every physical and mental expression has to be directed slowly and gradually with all one’s sweetness and devotion, to one’s inner being. According to the extent of this introversion people will realize more and more deeply the vastness of their goal as compared to transitory nature of physical entities. They will not then seek in vain the eternal entity (Dharva) in the transitory physical world. Then the transitory entities (Adhruva) will keep on gradually merging in one vast eternal entity (Dhruvatva) and in this process a deep and sincere yearning for the supreme eternal being will awaken in them.

This phenomenal world is transient (adhruva) and unstable. Every wordly manifestation passes through ceaseless change, for all are the centripetal, playful expressions of the inscrutable Cosmic Mind. Nothing is eternally stable. A boy of today will be a youth of tomorrow, and the same youth will be an old man some time later. None of the boy’s forms and features are Dhruva or permanent. Every object of this world is undergoing change at every moment for the change is the characteristic of the universe. Is the earth we see today the same as it was when it separated itself from the sun? The contemporary world has achieved its present form by passing through different forms in different eras such as the Archaeozoic, Protozoic, Tertiary, Cretarian [Cretaceous], Pliocene, etc. Each of these forms came into being, remained for a while, and then disappeared. The very name of the world, jagat, indicates its transitory nature (Gam + kvip = jagat: “that which is moving”). Whatever changes is unstable (adhruva). All adhruvas are extrovertive or out-going entities. To run after them is to gradually become crude.

I told you on Jyaeśt́ha Púrńimá that these continous transformations of unstable entities are always pulsative. The phase of contraction is called dhárya, (that which is held or retained), and the phase of manifestation is kárya. [[Take, for instance, an unstable or transient thing, such as your son.]] He is constantly progressing through changes, and so you are. Neither of your two entities will remain forever. If you regard him as the only support in your life, it will certainly not be wise, for your son may leave the world any day, and you will moan his loss with bitter tears; or you yourself may leave the world, making him an orphan. This applies in the same way to wealth, power, etc. You have no right to enjoy any of them permanently, because all objects are moving along at different speeds according to respective animate and inanimate characteristics and their varying degrees of crudity and subtlety. The speed of one is never identical with that of another. A tamarind tree does not grow at even one-thousandth the speed of a gourd plant. While progressing in the rhythm of movement, the proximity of one entity to another determines their mutual acquaintance or relationship for the time being, and thus someone refers to an object as “my this” or “my that”. The entities appear to enjoy each other as long as they are in each other’s proximity. Therefore, due to their differences in speed, one goes ahead and the other lags behind, and as a result one cannot find the other. Out of an unseen realm they came in contact with each other and into an unseen realm they again lose each other.

Adarshanádápatitah punashcádarshanaḿ gatah;
Násao tava na tasya tvaḿ vrthá ká paridevaná.⁽¹⁾

[Things which come out of an unseen world and come in contact with one another, will once again become unseen to each other;
Nothing belongs to you nor do you belong to anything, so what is the use of lamenting about anything?]

Prior to your birth your affectionate mother belonged to an unseen world as far as you were concerned. Today you have come in contact with her, you have known her as your mother. What a sweet and affectionate relationship of reverence and devotion has developed between you two. Then again some day you may be deprived of this opportunity of moving together – either you will die or she will. In that event one will become a being of the unseen world. The cotton shirt you are wearing was merely a potentiality, dormant in the earth. To you it was in an unseen state. Then it appeared as a fluid flowing through the root of a cotton plant. It took the form of a flower, then a fruit and finally it blossomed, although at that point you would not have recognized it as the previous state of your shirt. Out of that cotton came thread and cloth, and finally it was transformed into a shirt in a tailor’s shop. Only then did it come within the orbit of your vision and now you say, “It is my shirt.” Now you are together with it but someday you will go far away from it. Your proximity to it will increase after a few days. The shirt will be torn and you will throw it into a dustbin. It will gradually rot and become earth again. So you see, something which you think to be yours emerges from an unseen world and to that unseen world it returns. The intermediate stage of proximity is the interlude when it becomes visible. Now, during this short period, will it be wise to regard anything as mine or to regard myself as belonging to something else? The unstable (adhruva) world is only meant for observing and for understanding, not for lasting enjoyment. That is why wise people do not waste their time on unstable things; they worship only the eternal – the dhruva.

How do these adhruvas or transient entities evolve? The physical world evolved as the result of the influence of the Binding Principle (Prakrti) over Consciousness and the varying degrees of its influence account for the diversities in the physical world. So efforts must be made to enjoy the Eternal Puruśa Himself who abides behind this variegated and unstable world, and not His qualified form. In order to understand this eternal entity of Puruśa one must be established in Him, unaffected by the Binding Principle. The Puruśa – who is the Witnessing Consciousness – is your soul (átman). So the wise do not absorb themselves in the glitter and glamour of the fleeting entities of this transitory world. They focus all the zeal of their hearts upon the Eternal Principle that is the original cause behind these moving entities. Ensconced behind every change is the One Who witnesses every transitory entity deep within that Supreme Entity, who is the only entity. The truly wise should contemplate and worship.

Svapnántaḿ jágaritántaincobhao Yenánupashyati
Mahántaḿ Vibhumátmanaḿ matvá dhiiro na shocati

The one who is ensconced as the witness of all three states - wakefulness, dream and sleep – is the Supreme Puruśa, the Puruśottama. Those who have known Him have known everything; and who have attained Him have attained everything.

He is the Supreme Seer of all the roles of the drama that are enacted in the internal mental world in the two distinct conditions of the mind – wakefulness and dream. Without the witness-ship of the conscious Entity the existence of objects is not substantiated. Then again, when the mind is in its unconscious or causal state, i.e., when the sense of objects does not explicitly exist, even there He remains in His witnessing state. He witnesses all the roles enacted on the psychic stage and by witnessing every attitude and pose of the mind, its simplicity and duplicity, the Supreme Seer confirms the existence of that psychic stage. And even when no scenes are enacted on that stage during sleep, He is still witnessing and confirms the existence of the performance-less stage. He is the witnessing Entity of all conditions – performance or no performance.

Iikśyes shrńomi Jighrámi Svádayámi Sprshámyaham
Iti bhásate Sarvaḿ nrtyashátástha diipavat.

He is like the chandelier in a ballroom. The chandelier remains the witness of all the performances of the dancers on the stage. Not only does it maintain its witness-ship but due to its light the spectators are able to see and understand the stage and the choreography of the dance. And when the dancers do not perform, the chandelier continues to witness that stage, and thus existence remains intact. Although the vast, all-pervading radiant Entity, the Átman, manifests all mental or physical loss and gain, yet He remains aloof from and unaffected by them. So those intelligent people who have realized Him and attained Him, also remain immune from all kinds of favourable and unfavourable waves of tanmátras (sensible and supersensible inferences); they remain above pleasure and pain. Transitory objects (adhruva) come and go, but those intelligent people are unaffected, like Rajarsi Janaka, the sage-king of Mithila, who said, “Mithiláyám pradagdháyám na me nashyati kiiṋcana”, “I lose nothing even if the whole kingdom of Mithila is ruined by fire.”

Ya Imaḿ madhvadaḿ Veda átmánaḿ Jiivamantikat
Iishánambhútabhavyasya na tato vijugupsate

Organisms live through pleasure and pain. Where no organism exists, there neither pleasure nor pain exists. The witnessing entity of both the existence of the microcosm, its actions and their consequences (karma and karmaphala) is that vast Consciousness. The waves of the Cosmic Mind with the pervasive witness-ship of the vast Cosmic Consciousness, have been prescribing consequential forms of pleasure and pain, blows and counter blows to the microcosmic mind.

If there was no witness-ship of the Supreme Spirit then Time, Nature, Destiny, Will, [[Accident]], the world, or any of the activities of Prakrti that we can think of could not have existed at all, and so the cycle of action and reaction could not have evolved. It is on account of the witness-ship of the collective consciousness that the collective mind, as the action-performing agent, allots to the microcosm pleasure or pain as the reaction to past actions (bhogapavarga). Requittals of actions of any variety are perceived by the mind alone, not by the body, for the subtle waves of action and reaction cannot be received by the body, but only by the mind, and because of this capability the mind has the capacity of comprehension and cognition, which the body has not.

Of course, the body does undergo some change due to the crudity or subtlety of mind. For example, the nerves of a person with a criminal bent of mind become strong and his or her hair becomes thick and stiff. As a result, neither the body nor the mind is greatly affected by the shocks and blows, the criminal will surely endure. The person inclined towards consciousness, however, becomes physically and mentally soft. As such a person’s skin and body are relatively thin and soft, the receptivity of the body and mind increases and the comprehension and sensitivity of the mind are considerably enhanced. These phenomena fall within the scope of physiology and psychology.

But is the mind’s experience or perception of pleasure and pain the same in all circumstances? No. As consciousness develops, its perceptions also change. When the mind is unmanifest in the state of superlative inertness, the sense of pleasure and pain is also non-existent, and when the unmanifest mind is in the state of superlative consciousness, the sense of pleasure or pain is also non-existent. But the entity which, in conjunction with the mind, undergoes pleasure and pain, cannot experience cognition if it has no manifestation of consciousness. So this conscious Átman alone is substantiating the existence of every organism, imbibing the sense of pleasure and pain. Truly speaking, whatever may be the past or future, everything is inspired by the Átman everything is taking place within its psychic sphere and will continue to do so for all time to come. From the standpoint of subtle philosophical judgement, this very Átman is the world’s Iishána (Shiva) or Controller. One who is installed in this Iishána loses not only the sense of body but also the sense of mind, and so the microcosm and its deeds and feelings or doership, its distinctions and differations, secret and non-secret, are lost.

Here it is necessary to explain something about body and mind. Like the Charvakists, many people think that the mind is an attribute of the body itself; it is born with the body and it dies with the body. Such people also think that the mind and the soul are the same.

Caturbhyo khalu bhútebhyo caetanyamupajáyate
Kińvádibhyah sametebhyoh dravyebhyo madashaktivat.

That is to say, as the result of the combination of four elements, the fifth element, Consciousness, comes into being; just like wine prepared by the combination of ingredients like leaven, grapes, etc. (Charvaka did not recognize Ákashabhúta or ether, for it is not visible to the eye, he did not know that Ákashabhúta could be realized in some other way).

Charvaka’s observation is absolutely wrong. He should have known that the potential of that created entity was already inherent in those ingredients which combined to form it. The potential of a banyan tree is imbedded within the banyan seed, and that potential is expressed with the help of water, earth, air and light. The chemical combination of inedible sodium and chlorine produces Sodium Chloride or salt, a necessary edible for human beings; but there is no cogent reason to call it an extra element for the potential of sodium chloride was inherent in that very poisonous sodium and chlorine, and found expression under favourable conditions. Similarly, what we call Consciousness is not something strange that appears from nowhere and is distinct from everything else. It exists in unmanifested form in every atom of every object. What is manifest is the material force or Prakriti. Under favourable conditions that unmanifest, quiescent Puruśa gradually awakens due to the momentum of the centripetal force of the Macrocosmic Mind by means of various clashes and frictions. The corpse-like Shiva (Consciousness) lying under the feet of Shakti (Material Force or Energy) is gradually transformed into the wakeful Shiva; and this awakening of Shiva makes the Material Force more rhythmic. Wherever and to whatever extent its rhythmic bearing takes an orderly shape, giving up its irregularity, there and to that extent the psychic entity has found expression.

We must recognize this psychic entity, segregating it from so-called matter. This psychic entity too is made of Consciousness like matter, but the material force has less influence upon it than upon matter for it constantly shines in the reflected radiance of Consciousness.

The feelings of pleasure and pain are experienced in the psychic body. The sense-wave that is congenial to the entitative wave is what we call happiness, and that which is antithetic to it is sorrow. This sense or reflection is a psychic action which finds expression with the help of the brain. Actually the mind is an entirely independent entity which is made of subtler stuff than even ether. The brain is a crude object, which is essentially the resultant of the combination of a few fundamental elements like hydrogen, carbon, etc. Of these fundamental elements some are solid, some are liquid, some luminous, some aerial and some ethereal. Truly speaking, if we call the mind the mechanic, then we will have to call the brain the machine. The mechanic does different jobs with the different parts of the machine. Similarly the mind, too, expresses itself in different parts of the brain through different kinds of sensory functions or thought-waves.

It is wrong to think that memory is an attribute of the brain. Memory remains in the mind (citta) as a potential reaction (saḿskára), and is expressed only when the imaginative power works through the medium of the cerebral nerve-cells. No matter how great the power or potential of the mind may be, it cannot do anything at all without the help of the brain, for the saḿskáras (reactive momenta) which determine the separate existence of microcosms, cannot find expression without the help of the brain. That is why, although the bodiless átman witnesses the accumulated saḿskáras; it is unable to perform any kind of crude or subtle act in the absence of the brain. For the átman to come as a spirit and accept the after-death offerings like funeral cakes (pińd́a) or sesame seeds with water (tilodaka) is absolutely illogical and contrary to reason.

The primary feeling is received or comprehended in the unit-mind through the medium of the nerve-cells and so recently experienced vibrational impressions of feelings necessarily remain in particular nerve-cells. There are different kinds of nerve-cells in the brain to receive different vibrations, and each of these nerve-cells has a particular kind of sensibility and activity. The internal reason why the unit beings have no particular difficulty in remodelling the newly-acquired or newly-created ideas in the mental stratum, is that the vibrations of the nerve-cells remain in an almost undisturbed state for some time. Of course there is an external cause as well. The causes of these newly-created or newly-acquired ideas remain almost undistorted for a long time, and thus help them to reappear on the canvas of the memory. With the passage of time the impressions of the feeling in the nerve-cells also become dimmed and the relative positions of those activating causes of events also undergo change even in the external world. When that happens, the act of reawakening those events on the canvas of memory becomes the function of the mind instead of the brain.

Of course, the brain is an idea-bearing instrument. If you see a white cow now, you can easily say after five minutes that the cow was white, because the sensation of the cow that has etched its image in your nerve-cells still remains quite clear, and so neither the mind nor the brain will have any particular difficulty in activating the memory by reproducing the thought-waves from it. But after the lapse of a few days, if you are asked about the cow you will not be able to answer so easily because the impressions of the feelings in your nerve-cells will then be dimmed. Then the mind will have to extricate with much difficulty the idea of the cow from its accumulated saḿskáras – an act which is entirely dependent on its mental power.

For the performance of various mental functions like memorizing, thinking, perceiving, the application of crude vrttis, and the recollection of distant events, a worldly instrument is necessary and that instrument is the brain, whose various parts help the mind in various ways. It is not proper to say that every human feeling is lastingly recorded or outlined in one or the other parts of the brain. If this were true, the brain would have to be very large and new cells would have to be continually created in order to cope with the progressive demands of feelings and sensibilities every moment. So it has to be admitted that the lasting abode of feelings is the mind, not the brain. Even in the absence of impressions in the nerve-cells, the mind can revibrate its accumulated saḿskáras in the nerve-cells at will as many times as it likes, by means of its own force, and can also create similar impressions in them. As long as these mentally created impressions remain undistorted, memorization will be easy. When asked what you have eaten today, you may reply at once; but when asked what you ate the day before yesterday, you will take quite some time to answer. But after you reply once, if you are asked again a little later, “What did you eat the day before yesterday?” – you will be able to answer very quickly.

Both mind and brain can be diseased. If the brain suffers from any sort of abnormality as a result of a fall or injury, the mind, although healthy, cannot function properly.

There are many victims of brain disease who are called lunatics in society. When one’s vital force wanes after a few days’ illness, the brain becomes sluggish, and even an extremely wise and learned person becomes incapable of thinking deeply about any subject. Then again the mind may be distorted. You are overjoyed when you receive an object, which is congenial to your samskáras, but conversely some objects fill your heart with disdainful revulsion. A particular air of music, a particular touch, a particular colour, or the taste of something spicy or bitter, fills your heart with annoyance. But another person may not have such reactions, and perhaps you do not always have the same feelings either. The smell of [[iṋyáppi]]⁽²⁾ may be intolerable to Indians, but to the Burmese it is delightful. It cannot be said that they tolerate it just because their nervous systems are used to that smell. They love [[iṋyáppi]] as it is a source of enjoyment to them – they have that saḿskára in their minds. To love or not to love actually depends upon the mind, not upon the brain. The instinctive reaction or revulsion that we see in a Hindu at the sight of beef, or in a Moslem at the sight of pork, is indeed psychological. A mad Hindu or a mad Mohammedan will easily eat that denounced meat, for, on account of their defective brains they will not be able to recall that instinctive reaction. There are a thousand and one instances of mental aberration or perversity in human and animal societies.

The unit ego not only has no brain but, from a subtle philosophical standpoint, has no mind either. The “I” feeling that exists in the mind finds its substantiation only through a particular vibration emanating from the nerve-cells. In the absence of these nerve-cells the independent “I” feeling is personal or impersonal, is a psychic function either of the unit-mind with brain, or of the Cosmic mind without brain. The supramental, subtle Macrocosmic Entity (Bhúmá) or Átman, however, is not in any way dependent on the nerve-cells, but is only responsive to the thought-waves (Saḿvedaná) of the mind. As the result of the impact of a thought-wave upon Him, He appears to be dyed with the color of that thought, yet characteristically He is immune to everything.

Cognitive responsiveness is the characteristic of the Omniscient Psychic Ego, and it is through this cognitive responsivity that the existence of the mental perception is substantiated. In the unexpressed state of the mind (in the microcosm, in the functionless state of the brain, and in the Macrocosm in the absence of “avikalpa” – see Subháśita Saḿgraha, Volume II) the responsive action also does not take place for lack of thought-waves.

When the cardiac function stops and the nerve functioning also ceases, we call it “the death of the body”. Similarly, when the nerve-cells of the brain and along with them, the cognitive, activative and sensory thought-waves of the mind also stop functioning, we call it “the death of the mind”. When the thought-waves stop and the telepathic action also stops, we call the jiivátman videhii átman or the bodiless soul, although that jiivátman (the subjective counterpart of the microcosm) has to remain as the witness as long as there is a mind or saḿskáras. To call any átman bodiless is philosophically untenable, until the mind or saḿskáras are totally destroyed and salvation is achieved.

I have already said that the brain is necessary only for the microcosms, not for the Macrocosm (Bhúmá). Here the question may arise, how does the Macrocosm perform the functions of the mind? Why is a brain not necessary for Him? A brain is necessary to determine the sense of ego as well as to direct the propensities of the sensory and motor organs. But to meet the necessity of One whose sphere of ego-comprehension is immeasurable due to Its vastness, is beyond the capacity of any finite quinquelemental brain. Secondly, the five factors of which the brain is made, are created from the mind-stuff of this very Great-I and so for the Macrocosmic Mind, due to the absence of brain, none of the crude quinquelemental factors can work as the receptacle. If this is the case, then how does His mind flow? There Puruśa Himself is fully manifest as the mind, with the help of the Material Force (Prakrti). From beginninglessness to endlessness – from timelessness to timelessness – the subjectivity or mind-like form that the Material Force has been imposing upon Him, is what we call His imagination (kalpana), in which lies His potential to express His volition or purpose. The yogi in his determinate trance of absorption (savikalpa samádhi) drifts afloat his or her own mind-entity on these psychic waves of Puruśa. As this manifestation which we call His psychic manifestation is created in the original Puruśa due to the influence of primordial Prakrti (His Operative Principle) it is entitatively imperishable, even though it undergoes many diverse forms, and every form is individually perishable.

There is yet another reason why He has no brain. It is only necessary to have a brain in order to accept external ideas and project internal ones. The question of projecting anything from within or taking in anything from without does not arise for the One outside whom nothing exists. All His psychic occupations find their expression through His own internal psychic vibrations.

I have just told you that the responsive bearing of the Átman does not function in the absence of mental thought-waves and that is why we term as “dead” the mind devoid of thought-waves that once bore the identity of the unit being. Often, due to the improper functioning of the vital airs of the body, the nerve-fibres temporarily stop controlling the body. At that stage the nerve-fibres do not become completely inactive and as a result the mind remains intact in its causal state. In the presence of the causal or unconscious mind (kárańa-mana) the telepathic bearing of the átman (soul) also remains active as before. A medical examination might declare such a man dead. As cremation of the dead is in vogue in Hindu society, there is no way of knowing if the person actually died or was still alive in the causal or unconscious mind – for even half-dead people are burnt as if dead. But in countries where burying the dead is in vogue, it has sometimes been found after opening the coffin that the person had come back to life again, but eventually, after struggling hard to stay alive, had courted actual death in sheer helplessness in the darkness of the grave. Thus where there is even the slightest expression of the mind, the telepathic átman has to be there, and on account of His existence, all kinds of physical and mental activities find their substantiation. The mind is greater than the body, and the átman is greater than the mind. Although the átman is not directly active, if His presence alone is the determining factor behind actions, then it will not be unreasonable at all to call the Átman the controller (Iishana).

The One, due to Whose presence every act of the body and mind is performed, is the Átman. He is the sovereign Master of this body-like house. Without exerting Himself, He is present as the Master of all. It is due to His presence that His “housewife”, Prakrti (His Operative Principle) arranges for servants and takes work from them according to necessity. He does not have to do anything; but without Him the whole framework would break into pieces and that is why He is Iishana – the Controller. Whatever the activities, whatever the events, whatever the spatio-temporo-personal expressions, all are taking place within Him. He is the Iishana of all, past, present and future. Everything is at His fingertips. Truly speaking, every relative factor is evolved, retained and dissolved in His body due to the influence of Prakrti.

From the standpoint of dispassionate judgement none of these can be accepted as truth in any particular condition. Whatever words I am uttering at present cease to be of the present immediately following their delivery, and pass into the womb of the past. And for the person at a distance who has not yet heard those words through the media of aerial or ethereal waves, they remain in the darkness of the future. To a person hearing my words at a distance of ten cubits they are “present”; to the person twenty cubits away they are “future”; and to me they are “past”. Whatever is past, present and future for the unit entity, is for Brahma one indivisible wave. He is the Supreme authority of past, present and future – the Supreme Master of time. One who has the time factor in His grasp, is verily the Cosmic Controller, Iishana – your own soul – He is you. You are not an ordinary, poor, miserable creature. Stand erect, casting off all weakness and impurity. Stand erect, the way a prince brought up in the home of a candala (a low-caste person), when he discovers he is not a candala, holds his head high and expands his chest with dignity, throwing himself into the task of establishing his honour and prestige in the kingdom of his heart. Tear away with an iron hand all the mental distortions and weaknesses of fear, hatred, jealousy, etc. from your mind and establish it upon your gem-studded throne.

Manasaervedamáptavyaḿ neha nánásti kiiṋcana
Mrtyoh sa mrtyuuṋgacchati yatha naneva pashyati.

The Yama said, “Naciketá, you are that Iishána.” But merely saying that you are Iishána is of no avail. If anyone calls you a millionaire, merely hearing this does not actually make you the owner of a million rupees. So simply uttering the word “millionaire” is not enough. You must be in a position to receive recognition as a millionaire. Merely boasting with an inflated chest that “I am Iisháná” or “I am Brahma” does not mean that one has attained the state of Brahma. You must have heard the story of the Vedantist jackal. Listening to the discourses of the panditas (erudite scholars), the jackal too started preaching in his own society that he was not a jackal but the living Brahma, to be adored and revered by all. The state of those who having read a few pages of a book, dream of salvation without doing any sádhana, is similar to that of the Vedantist jackal. Actually mere talk is of no avail; establishing oneself in consciousness is what is important. To think oneself an MA is useless. Only after striving hard and passing the MA exam does the sense of being an MA become established in the mind, and will the talk of being an MA be justified.

The Yama said, “Characteristically the unit entity is Iishana”. This truth remains only within the bounds of language – no intrinsic significance can be attached to it until the unit entity is fully established in this truth or fully realizes it. What must one do to become established in this truth? What is the way? The Yama said, “One who has earnest zeal and devotion should learn the method of spiritual practice from a capable acarya or preceptor, so that this supreme truth may be realized by a sádhaka (intuitional practitioner) as the highest attainment”.

Now the question may be asked, “Can it not be attained through one’s self-effort alone, without going to an acarya”? Suppose you are very thirsty. If there is a pond nearby, in that case you may quench your thirst with a handful of water from the pond or by digging a well with a shovel. You will certainly not adopt the second method, for before you have dug the well you may die of burning thirst; it may be impossible for you to find the equipment needed to dig the well. Even those who can secure the equipment, can do so only by taking help from others. Of course, one may procure iron-ore from the mine, smelt it into iron and then make a shovel, cut a branch of a tree and make a handle out of it and then dig a well – in such a case no help has been taken from others but it does involve a good amount of risk, for after digging the well you find the water salty or brackish, completely unfit for drinking.

So, you will have to go to a capable ácárya and learn Brahmavidyá (intuitional science) and strictly follow what the experienced ácarya teaches you. If you wish, you may ask the ácarya why you must do this and that, but do not try to indulge in your own whims and caprices Properly follow the method of sadhaná and you will surely progress, victory will certainly be yours. After meditating according to the instructions of the ácárya, the knower of Truth, you will feel that in this observable world there exists but One Entity. You will see one, indivisible Puruśa radiant before your eyes everywhere – only One Entity, not more than one. The narrow and fragmented vision will then be lost. Fools fight over the Bay of Bengal and the Arabian Sea, but the geographer knows that both are but the regional names of the one Indian Ocean. Those in whose crude, subtle and causal states flow the graceful manifestations of the one and the same Puruśa day in and day out, see only Him in everything. They transcend the restlessness of the mortal world and become established in deathlessness.

Puruśa alone is the Indivisible Cognitive Entity. Being under the influence of Prakrti, we sometimes see Him as a son, sometimes as wife or husband, sometimes as fame, sometimes as learning. Actually behind each of these expressions the fundamental entity is One. It is like necklaces, earrings and the bracelets of gold. You look upon each of them from different angles and create a particular history or tradition for each one. You also make use of each of them in various ways – wearing one on the hand, the other around the neck and so on. But when you go to a goldsmith’s shop, the goldsmith views all of them as gold, not as separate items. He does not think of their names, whether earrings, bracelets or necklaces. He fixes the value of the gold only, weighing them on the scales minus their dross and alloys. Become a true goldsmith of this type. Learn to distinguish the actual substance beyond the superficial names. By properly practicing the method of sádhaná as explained by the ácarya, the capacity to distinguish the original substance will also be awakened in you. Follow the path of sádhaná and see for yourself, casting away all your fears, shame, doubt and hesitation.

Those who look at things with an individual outlook, viewing only their diverse forms, to whom the names alone are all-important, run after things under the influence of their sensual propensities. They are nothing but slaves of their sensual proclivities. For the fulfilment of their ungratified desires, to exhaust their saḿskáras, they have to take birth after death again and again. The final death – the death which is the sweet flow of eternal good – that nectarean super-death, does not want to come to them. The death of true sádhakas is super-death and so they do not fear it for to them it means not death but endless life by unbolting every lock on the doors of their bondages; and so in death the sádhakas merge their unit lives in the Supreme Life and attain Supreme Bliss. The Supreme Life is indeed Brahma, which is the only sustainer of the characteristic existence of every entity.

Agniryathaeko bhuvane praviśt́o rúpaḿ rúpaḿ pratirúpo jagáma
Ekastathá Sarvabhútántarátmá rúpaḿ rúpaḿ pratirúpo bahishca

In this observable world one notices the wonderful performances of the forces of lightning, light, sound and heat. The peculiar plays of these forces certainly bewilder people, but the scientist who is aware of the truth, knows that energy is only one. The same material force or energy is manifested differently in different states. This material force is not only active as a force alone, it is also the crude state of matter. This so-called material force comes into being as the result of the influence of the triple-attributive Prakrti over Puruśa. Just as energy, taking innumerable forms in this universe, goes on functioning in them, similarly, one and the same Átman remains ensconced in every form as the witness, and also as one of its components. The Átman is not only present as a component and witness in the energy-created forms; He is also present as the all-witnessing Entity outside them as well. He abides not only in the creation but also outside it as the knower. He is even in the Objectless Cosmic Principle where knowledge, known and the knower have become one.

Váyuryathaeko bhuvanaḿ praviśt́o rúpaḿ rúpaḿ patirúpo vabhúva
Ekastáthá sarvabhútántara ḿa rúpaḿ rúpaḿ Pratirúpo bahishca.

Take air for instance; its justification lies in its blowing. Truly speaking, whatever has the capacity of carrying or blowing anything is called air in the pervasive sense. The vibrational force whereby the microcosm or unit-mind receives or projects inferences (tanmátras) is really nothing but air. Thus the intrinsic meaning of air is práńa. The English words, “force” or “vital energy”, may both be used in the sense of práńa. It is with the help of práńa or vital energy that you hear, taste, smell, walk or see. The same vital energy, ensconced in the body, goes on performing different functions. It is with the help of this vital energy – which is the collective state of the ten-fold manifestations of differently active airs – that the different kinds of forms of the microcosmic world are maintained. Similarly, one Supreme Being, externalized in different bearings, is keeping intact the structures of various forms as their sole witness.

Súryo Yathá sarvalokasya cakśurńa lipyate cákśuśaerbáhya dośaeh
Ekastathá sarvabhútántarámá na lipyate lokaduhkena báhyah

He is like the sun. The sun is the eye of the entire world. How does the knowledge of external objects occur? It occurs when the light waves, emanating from those objects, hit your eye-balls. What is the source of light-waves that carry the form, tanmátras, of these objects? The sun. The sun is the apparent cause of each of the latent forces of this solar system. So by whatever light you see objects, its chief cause is the sun, and so the sun is the greatest eye of the solar system. You could not have seen or visualized anything with your eyes, if there were no sun-begotten lightwaves (or any other transformed force-waves from the sun). Without the help of the all-seeing eye of the sun our worldly eyes cannot function at all. But suppose you are unable to see an object due to any eye-disease, will you then blame the sun for it? No. In that case your eyes are to be blamed; the sun is innocent. The flaw in your eyes does not jeopardize the sun’s all-seeingness.

Similarly, in spite of Supreme Brahma being the Supreme Director of all minds and the superlatively brilliant reflector on all men’s plates, if your mental plate is faulty and if due to this His expression is not beautifully manifest in your heart, then the fault lies with you, not with Brahma. Just as an ocular defect does not implicate the sun, similarly a mental defect does not implicate Brahma. If you perform a mean act, meanness will come in your mind. If you look at ignoble things, ignoble sentiments will be awakened in your mind. The sun, however, has nothing to do with these flaws; it will remain as pure as ever. It is the father of all eyes; to it all objects will remain the same.

Similarly, no fault of any individual can touch the Parama Puruśa (the Supreme Being), the Soul of all entities, Who has been irradiating every individual entity. If at all anybody or anything is to blame, it is the reflecting unit-mind. Pleasure and pain are enjoyed and endured in that very unit-mind. So, inspite of Brahma being very intimately associated with the unit entities, He does not become involved in any way with their pleasure or pain, and yet He has been constantly showering His boundless kindness on microcosms without discrimination or reservation. He is the Lord of limitless mercy. If the unit entity can understand but a particle of His generosity, all ignominies of the unit mind will be immediately eradicated – and yet people do not try to understand it. To understand His generosity is indeed what is called sádhaná. If you do not do sádhaná, the fault is yours. Do not try to incriminate that Ocean of Mercy, the Parama Brahma, on account of your own pleasure and pain.

Eko vashii sarvabhútántarátmá ekaḿ rúpaḿ bahudhá yah karoti
Tamátmasthaḿ yenupashyanti dhiirásteśáḿ sukhaḿ sháshvataḿ netaraśam.

He is the Lord of all. This creation, this universe, is completely under His control, is being controlled by His mere nod. Not a single lapse can be found anywhere. With the One Who is the authority or controller there are normally two more factors: one is the system of control and the other is the controlled object. The rhythmic gracefulness of His playful creation is this crude, subtle and causal universe. Through His sportive flow, He continues to create this heteromorphic world. But, inspite of His being the Creator of many, He himself however, is One, He is unique. The Infinite Entity is never more than one, or else His characteristic Self is jeopardized. He is infinite, and characteristically He abides in the Átman (Soul). He is the Supreme Knower – the Supreme Witness of even those Jiivatmas (unit souls) that are ensconced as the knowers of the unit-minds. Truly speaking, inspite of His all-pervasive witness-ship, He is not completely spiritually fulfilled. The reason is that the unit minds are but the individual unit-forms and the cruder expressions of His own Great Mind, and the unit-Átmans, or so-called individual souls, are reflections of Him on countless unit mental plates. That is why the “He” of subjectivity (kartrbháva), the unit-mind in objective status (karmabháva), the observable world, and the unit-Átmans are, spiritually speaking, nothing but His own manifestative distinctions.

He certainly abides in you, watching your every act. He is very near you. Just as the shadow remains attached to the sun’s ray, similarly He keeps Himself in closest contact with your entity. “Cháyata pao brahmavido vadanti”, i.e., the knowers of Brahma say that He remains with the unit entities, just as the shadow remains with the sun’s ray. One who is carefully introspective by dint of sádhaná (intuitional practice) certainly attains Him, and attaining that eternal sea of bliss, enjoys everlasting happiness. Eating a rossogolla, a delicious sweet, you become happy; but no matter how great a stock of rossogollas you have, some day it will be exhausted, won’t it? To attain lasting happiness from rossogollas, you need an unlimited number of them, but this is not possible, for nothing in this evolved world is limitless. Only He is unlimited, so it is only by attaining Him that unlimited happiness can be attained. No matter how much you enjoy Him, He can never be exhausted. Those who crave for unit objects to attain happiness, can never attain unlimited happiness – never.

Nityo’nityánám cetanashcetanánámeko bahúnám yo vidadháti kámán
Tamátmasthaḿ yenupashyanti dhiirástesáḿ shántih sháshvatii netareśáḿ.

The things that we think to be eternal in the world are not actually so. “Eternal” means only that which is established in its own characteristic bearing – which has no stigma of relativity in its spatio-temporo-personal bearing. The only eternal entity is Puruśa. In common language what we call conscious entities are not really so; they are only the crude minifestations of Consciousness. The unchangeable Witnessing Consciousness that lies behind the manifested, externalized states of consciousness or behind these apparently conscious entities is Puruśa Himself. Behind these “transient” and “inanimate” entities which are commonly accepted as “eternal” and “conscious”, abides the one and only truly Eternal or Conscious Entity, who by virtue of His own will and Consciousness, has been evolving these various transient and inanimate objects, and constantly providing each of them with various necessities according to their longings and needs. For each living organism born in His Psychic Body at any time, He keeps suitable food and other things necessary for that organism’s existence. In the ancient world shrubs and forests were created before the birds which feed on them. Since babies need milk, it is provided beforehand in the mother’s breasts. Prior to the advent of any kind of organism, he creates the suitable atmosphere and environment for it well in advance.

He does not do anything by whim. Every act, every thought-wave of His, is meaningful. Not even an ant’s life is useless in His world. He carefully makes all the provisions necessary for the preservation of an ant, and those provisions precede the ant’s advent. The Yama said, “Naciketa, try to know Him. Knowest thou what He is? He is thee. Those of calm intellect who see Him within themselves alone attain eternal bliss. To them alone belongs Abiding Peace.”

Tadetaditi manyante’nirdeshyamparamaḿsukham;
Kathaḿ nu tadvijániiyáḿ kimu bháti vibháti vá.

How can we know this Brahma, the repository of endless happiness? Naciketá says, “Is this Brahma a radiant entity? Is He effulgent in every object? Does He express Himself in every microcosm?”

Na tatra súryo bháti na candratárakam nemá vidyuto bhánti kúto’yamagnih
Tameva bhániamanubháti sarvaḿ tasya bhásá sarvamidaḿ vibháti.

He is very radiant. Do you know how radiant He is? His radiance is beyond the power of your sensual comprehension. You cannot conceive of His radiance. A glow-worm is a bright object, but you can hardly see it on a full-moon night, for the moon dims its radiance. The moon is very bright, but during the day you cannot see it properly, for the sun pales its brightness. The sun is the brightest object in the solar system, but His effulgence outshines even the sun’s radiance. The sun, moon and stars lose their individual lustre in His. Even the dazzling brilliance of lightning, not to speak of fire, is absolutely dull before His effulgence. It is not an easy task to apprehend his extreme radiance. For this, vigorous sádhaná is indispensable. Imagine how wonderfully radiant He must be, before whom the moon, the stars, the lightning, the fire – all become pale. If you cannot see even the sun with your bare eyes, imagine what a tremendous amount of sádhaná is necessary to see Him.

It is with His radiance that every object is radiant. None of the objects has any radiance of its own. The moon is bright with the sun’s brightness, and the sun is bright with His. The sun is not jyotisvarupa (characteristically self-effulgent), it is He alone who is jyotisvarupa. In His radiance there is depth but no severity, there is sweetness but no harshness. Observe His calm brilliance in the firmament of your heart. Shunning all inferiority complexes, move on the path of sádhaná. The only purpose of your being a human being is to do sádhaná. The life of one who does not do it passes in vain like a tree struck by lightning.

Krśńa bhajibár tare saḿsáre áinu.
Miche máyá-baddha haye vrkśa-sama haenu.

[To worship Krśńa to earth had I come
Overcome by Máyá, like a tree I become.]

That is why I say, Do not waste your time. Make proper use of your energy while there is still time. Know and understand your characteristic self, lest you should bewail -

Brthá janma gouṋáyaluṋ hena Prabhu ná bhajaluṋ khoyáluṋ soha guńanidhi;
Hamár karama manda ná milala eka bunda premasindhu rasak avadhi.

Let not your life go in vain. Make proper use of your intelligence and intellect. Transform yourself from human to divine, and offer that sádhaná-earned divinity as an oblation to the eternal bearing of the Supreme Puruśa.

Footnotes

(1) Mahábhárata. – Trans.

(2) Sauce of decomposed fish, buried in the ground for three months. –Trans.

Chapter 3	Subháśita Saḿgraha Part 4

I will speak today mainly from the Kat́hopaniśad, yet paiṋcakośas (the five layers of mind) and saptalokas (the seven realms of existence) will occupy the major part of my discourse. Proper knowledge about these five layers and seven realms helps sádhaná a great deal.

Human beings are generally acquainted with their kámamaya kośa (conscious or crude mind), and manomaya kośa (sub-conscious or subtle mind). The fact that kárańa mana (unconscious or causal mind) remains awake during sleep, and dormant or unexpressed, or seemingly unexpressed, during the wakeful and dreamful states, is not sufficiently known. This act of knowing is not even one of cognition at all but of sensation, and this takes place mainly through the sub-conscious mind. That is why in this state of mind, wherein only the unconscious (kárańabháva) exists, it becomes almost impossible for human beings to know or understand anything. But of course it would be possible if they could illumine the dark world of their unconscious minds through the radiance of their own Átman (soul). This focusing of light is the Sádhana of the Soul, for by this the unconscious mind gradually attains the characteristic state of the Átman and is absorbed in Cosmic Consciousness.

The unconscious state of the mind cannot be attained by the cruder expressions of mind. It is realizable only through cognition, not through the sensations of the crude or subtle mind. The particular cognitive act whereby the unconscious or causal mind is adequately objectified, is nothing but the radiation of the effulgence of the Átman. Here the object and subject remain intact. The attributional expression of the object and the subject must exist in the jiivátman (unit consciousness) or Saguńa Brahma (Cosmic Consciousness), or else their entitative existence will not be substantiated. Kárańa-darshana or the seeing of the unconscious mind is but a part of the seeable, sight and seer-ship. Yet I am not including this in the category of sensations of the mind, for the similarities of propensities (vrtti-sárupya) that exist in the act of sensing are not in it. Herein lies the chief difference between the cognitive act (Jiṋána-Kriyá) and the sensation (bodha-kriyá).

In the sensation when the citta (ectoplasmic sphere of the mind) becomes identical with the objects as the result of their association with the organs – it is called anubhúti, or “feeling”. “Anu” means “after” bhúti means “becoming”. When the form of an object is materialized in the mind through the instrumentality of the sense organs it is anubhúti. When this relationship with the objects becomes deeper resulting in the citta completely identifying itself with them it is called “realization” or upalabdhi (upa means “near”, and labdhi means “to get”). When this proximity with objects becomes still and deeper, when the mind-stuff becomes almost completely identical with them, the expression of the individual “I” feeling then becomes very indistinct. In that state, the sense of individuality almost disappears – the seeable and the seer become almost one, but not completely. This state is called labdhi or substantial attainment. Anubhúti, upalabdhi and labdhi are the different stages of perception of mind.

Whatever be the sensory act, success depends upon the citta’s acceptance of ideas, i.e., on the ectoplasmic simulation of ideas. What we generally call the causal or unconscious mind is also a blending of the three attributes, sattva, raja and tama, which are part of the citta (ectoplasm) in the pervasive sense. It is for this reason that the seeds of the reactive momenta (saḿskáras) are stored in the causal mind. In order to fully visualise the unconscious mind or causal mind, one’s identity must remain unaffected from its ingrained saḿskáras. With the expression of the saḿskáras the crude and subtle minds get agitated and it becomes impossible for the saḿskára-laden unit beings to reach the stage of tranquillity of the causal mind. So, as I was saying, in order to know or comprehend the causal mind one must transcend the inertness of the microcosmic mind. At this stage the Ahaḿtattva (doer-I) is bound to merge in mahattattva (existential-I). In that event the unit mahattattva will then have no alternative but to temporarily identify itself with the Cosmic Mahattattva.

In order to understand the causal mind fully, the unit entities have to give up their unit citta completely. Whatever the Mahat takes as the object of the Cosmic Mahat, it will not get the unmanifest bearing of the Great Citta as its own object. For both the causal entity of the unit being and the unexpressed Citta-entity of the Great, there must be the effulgence of cognition (prajiṋá). There is absolutely no scope for major or minor expressions of upalabdhi and labdhi, or bodha-kriyá (sensation).

How is the attainment of the cognitive force (prajiṋáshakti) possible, which is capable of apprehending the primary cause of the universe as its object? Is this attainment called sambodhi (highest intuitional power)? No, I would not call it sambodhi, because sambodhi is the fullest expression of intuition itself, and the infallible knowledge of cognition (Prajiṋá) is beyond the realm of the apperceptive mind. Can that force of consciousness (citi-shakti) be acquired through intuitional practice? Yes, it can be acquired by dint of intuitional practice. Cognition is the result of the total of all upsurging movements of the mind or intellect, which is possible through sádhaná alone. The sense of oneness between cognition and the sensory organs remains in the bodhi-citta of non-sádhakas. Here I have deliberately used the word bodhi-citta, for there is no equivalent word capable of explaining the ultimate manifestation of the ectoplasmic potentialities.

Human beings confuse their petty I-feelings with their actions and knowledge in such a way that they cannot think of any agency other than their own ego as the doer of their acts. Seeing the organs’ reception and projection of objectivities, they think that the performance of that reception and projection is dependent upon the inspiration of their own egos alone. Confounded by their extroversive propensities they cannot understand that without the help of prajiṋá (cognition) the very existence of (kárya) cannot be substantiated, what to speak of karana (instrument of action). The omnitelepathy of prajiṋá is the only factor for determining kárya, kárańa and the psychic faculty. The second phase of Avidyá (the force of microcosmic distraction) that creates a confusion between the Witnessing Entity and the witness-ship is called asmitá (egotism).

Drk-darshanaktyoŕekátmate vásmitá

–Pataiṋjali

When people perceive something through the mind, they think that their sight or perception alone is the factor which determines the existence of an object. This sort of foolish presumption is called asmitá. Such people cannot understand that not only behind their cognition but also behind their sensation there exists the radiant reflection of an Effulgent Entity. This radiance is reflected not only in the crude and subtle but in the causal entity as well, and is the perfect semblance of His characteristic identity. Ignorant people cannot think of anything beyond what little light reflection they see on their own unit entities; their sense entities remain confined within that very limit. And that is why the ignorant materialists do not want to recognize anything beyond his observable world. This flagrant disregard on their part is not mere arrogance but Himalayan ignorance.

There are three stages of the mind – wakefulness, dream and sleep. In the wakeful state (kaosikii satta) all the layers of the mind remain more or less manifest – and it is possible to distinguish between the witnessing entity and the witnessing faculty. During the dream state since the conscious mind (kámamaya kośa) is asleep, the difference between them becomes less apparent; and in the inertness of sleep the two become as though lost in darkness – the object and the human being lose their identities in the darkness. Since the seeds of saḿskáras that remain in the unconscious mind as the sustainer of the ego have no actional expression in spite of their cognitive reflection, there is no measuring rod for the unit being to determine the difference between cognition and the instruments of action (prajiṋá and kárańa).

So you see, as long as the cognitive faculty (prajiṋá-bháva) and active expression of the layers of mind (kaośikii-bháva) maintain their distinctive specialties, their separate identities have got to be recognized; if not, we may infer that a person is blind even though he has eyes – he has lost the brightness the cognitive flame in the darkness of inertness. But when his identity is established in the world of effulgence, overcoming the illusory effect of the layers of mind, then there remains only the cognitive bearing. The ectoplasmic stance (cittabháva) merges completely into ahaḿbháva and ahaḿbháva into mahatbháva. That is the unit becomes fully suspended in the state of cognitive bearing. The agent, the action and the instrument of action all attain the supreme bliss of the cognitive bearing. And so, in spite of the existence of distinctions among the three ( knowledge, knowership and knowable; or deed, doer and done) in the six lower lokas, nothing is apparent or manifest in the satyaloka except pure Consciousness.

Although instrumentality and cognition abide in the lower six lokas separately (and this sense of separateness is the only criterion of this flow of creation), yet the infatuated unit mind makes a confusion of the six lokas, prajiṋá and kárańa. If this combination were conducive to the establishment of cognition, one would have nothing to say – for that indeed is sádhaná. But human beings get confused – they ignore prajiṋá and think kárańa to be everything.

The Liila Bháva of Parama Puruśa (His changing or metamorphic bearing) is an expression of His Nitya Bháva (eternal bearing). Due to false vision or ignorance, however, (asmitá means false vision; the tendency to equate prajiṋá with kárańa) humans lose the capacity to realize that the Eternal Entity is eternally present behind the metamorphic stance. The greater the influence of the sensual propensities, the greater the importance allotted to kárańa, and the greater the disregard for prajiṋá. Due to the subtlety of the power of sensation, the scope of expansion of mind will increase. The intellectual development will also increase, and the intuitional faculty will manifest more and more, and the restlessness of the human mind will be transformed into a state of tranquillity. Satyaloka or the Abode of Truth is the ultimate state, of the highest state of tranquillity (supramental state of witness-ship beyond the scope-of the mind). In philosophical language it is called Brahmaloka or the abode of Brahma.

Yathádarshe tathátmáni yathá svapne tathá pitrloke
Yathápsu pariivadadrshe tathágandharvaloke cháyátapayoriva Brahmaloke.

[[Supreme Cognition]] is perpetually reflected as the effulgence on the unit entity’s mental plate. The more one’s mental mirror is clear, the more it is free from impurities, and the more brilliantly and fully it receives this spiritual radiance. Those unit beings who purify their existential “I” (Mahat) through intuitional practice, enjoy the sweet bliss of His touch. If Mahatattva is impure, His reflection is not properly received. Thus those sadhakas whose minds are crude and inert are not able to apprehend even a iota of His sweet essence. That is why at the time of happiness their illusion-dulled mental waves seek to remain in smug oblivion, disregarding Him; and at the time of sorrow they unduly find fault with Him, failing to understand His merciful dispensation that exists behind that sorrow. [ Just as in a dirt-free or less unclean mirror you can see an original object very well and in the event of more dirtiness the knowledge of object becomes hazier, exactly so is the case with self-visualization of Átman in the mental mirror. In wakefulness, i.e., in the Kámamaya Kośa (conscious mind) reception of Self-reflection is extremely difficult as a rule, but in a dreamful state, i.e., in the Manomaya Kośa (sub-conscious mind) its comprehension is somewhat easy. So is the case with Pitrloka or Atimánasa Kośa (Supramental mind). In the Gandharvaloka, i.e., Janarloka or Vijiṋánamaya Kośa (Subliminal mind) His reflection is indistinct and frail like the reflection in water. Even in Devarloka, i.e., in the Hirańmaya kośa (Subtle causal mind) or Tapaloka (The Penultimate Sphere) His bearing is not clearly reflected. He is properly apprehended and realized in the Brahmaloka, where He is clearly and resplendently manifest. Just as a shadow beside sun-ray or sun-ray beside shadow is clearly understood, similarly perspicuous is His clearness or manifestness in the Brahmaloka. Greater the influence of Prakrti (the Operative Principle) or Avidyá (Force of microcosmic distraction), the greater the impurities. This is the reason why the lower layers or Kośas are comparatively less capable of expressing His greatness than the higher ones.

The reflection of the Puruśa that surges on the unit’s entitative intellect – in the cells or sheaths of the unit-mind, is indeed the Jiivátman or the subjective counterpart of the microcosm and the Puruśa Who is clearly manifest and characteristically ensconced in the Brahmaloka – where God and man have no distinction – where the mind has not awakened, is the Paramátman or the Supreme Soul. In the transparent [[black]] sky the moon abides in its own characteristic bearing and is reflected on the water below. The “water-moon”, although identical with the moon above, has no intrinsic individuality of its own. If any distortion comes in the real moon, the moon of the water will also have similar distortion. But initial distortion cannot come to the latter, for it is completely a shadow entity. Nevertheless if this shadow-entity can be seen and understood clearly, one can have an idea of the real moon therefrom, that’s all; but the real moon cannot be attained thereby. So one can indeed know the Paramátman by knowing the Jiivátman or Him by knowing the “I”, but it does not mean the attainment of Him or getting ensconced in Him thereby. And so fullness of knowledge may come from the smaller trances (Samádhis) but not ensconcement in Brahma or Consciousness. The water-moon is not properly and clearly seen or understood due to waves or impurities in the water. Similarly due to the existence of the waves of propensities or the impurities of the Saḿskáras or Chromosomes on the mental canvas, the reflection of the Paramátman thereon (i.e., Jiivátman) is not properly understood. That was why I said: In the lower Kośas or cells where the propensive expressions or impurities of the Saḿskáras are greatly in evidence, the Átmabháva or characteristic Spiritual Self is unmanifest. However, it is the Boddhámánas concerned (the apperceptive mind) – no matter to which Kośa it belongs – that apprehends the reflection of the Puruśa. This Boddhámánas, being directly vulnerable to propensities, becomes impotent to buck up and vivify its own capabilities. Therefore a Sádhaka (spiritual aspirant) has to free his mind from the impurities through Sádhaná (spiritual austerity). This purgation of the mind – this freedom of the mind from the impurities, is indeed liberation. The Buddhitattva of a liberated being is never smitten by any assault.

To convert the mind into the real mirror, every kośa has to be made transparent and crystalline. The attitude of the lower kośas has got to be sublimated into the higher Kośas and then again the higher Kośas have got to be made still more transparent by dint of Sádhaná – by dint of the penetrating projection of the Sentient Force and merged in the still higher Kośas. Thus through the medium of Kośa-wise Sádhaná the higher the Loka a sádhaka attains, the fuller will become his entire entity with the Divine Radiance – Divine Bliss. After the last trace of impurities being wiped out from the buddhitattva, the Átman that will come to light in that purified buddhi or intellect is alone [[called]] Puruśottama, Who is the Nucleus of Cosmic Subjectivity, the Saguńa Brahma – the Subjectivated Shiva, for in His catoptric, or reflect[[ing]], pure intellect, the “petty I” has no quarter. ] And when the sádhakas transcend the illus[[ory]] bondage of their buddhitattva [existential “I”] and race towards the ultimate reality unhindered by any reflection on the mental plate, their intellects and indeed their whole identities merge in Consciousness in its pure form. That [[un]]reflected⁽¹⁾ Átman is [[alone called the pure Nirguńa]]. This state [[is the unchallengeable position in Satyaloka – this state is Consciousness Itself.]]

The process of perception that occurs due to the association of the organs with external objects is just an undulated expression of Citta. The part of the Citta where such vibrations take place is called the Kámamaya kośa or conscious or crude mind. In the wakeful state this kámamaya kośa keeps itself immensely busy. Although the sphere of the kámamaya kośa is quite large, it has no tranquillity due to the influence of the ever restless organs. And so the microcosms however hard they may try, never attain perfect peace and beatitude through the sádhana of kámamaya kośa alone, with a mind inclined towards the gratification of the sensual propensities. Can perfection be attained by a higher kośa above it, i.e., manomaya kośa (Sub-conscious mind). No, it cannot, for the memory, comprehension and imagination of the manomaya kośa, be they original or pertaining to saḿskáras, bear the stamp of petty “I”-ness; and this very pettiness of the ego stands in the way of attaining perfection.

None of the higher kośas can hold the citta pervasively and for that very reason none of them is capable of imparting Macrocosmic Bliss to the microcosm. Whatever are the waves in the unit-citta, in reality they do indirectly agitate every kośa, although they are directly under the sway of the kámamaya and manomaya kośas according to their circumstantial distinctions. This agitation is not the vibration of the infinite; it is the fevers and frets of the unit-citta. Spiritual sádhaná is indeed the sádhaná of bringing stability to the unit-citta. This merges in its immediate subjective part; and then losing the ego, merges in the entitative “I”. Every string of the microcosmic citta resounds with the hitherto unheard divine melody and the microcosm loses everything of its own. There remains only the Divine. Sádhaná is the process of stabilising and becalming the citta.

In this sádhaná of stabilising the citta the meaning of progress is to gradually cleanse every kośa of its impurities. When kámamaya kośa is stabilized, the citta will follow the dictates of the manomaya kośa and will not be swayed by the lower propensities, by sensual proclivities. Then again, when manomaya kośa becomes tranquil the citta will be free from the influence of kamamaya kośa. It will then merge its own entity in the atimánasa kośa – the supramental mind. In other words, it will exhaust the remaining saḿskáras. It cannot perform any original action (Pratyayamúlaka) without citta-suddhi, (mental purification) because these non-original actions keep the lower kośas active. Thus one must continue with sádhaná ceaselessly with a view to gradually establishing harmony and equilibrium in the kośas one after another. The moment the indistinct sensibility of the hirańmaya kośa (subtle causal mind) is free of the least vestige of impurity, the sádhaka shines with the dazzling radiance of the Satyaloka. That is an auspicious moment for a sádhaka as it is unification between Átman and Paramátman.

Action is of two kinds – original and reactive (pratyaya múlaka and saḿskára múlaka). It is due to original actions that saḿskáras accumulate. The saḿskáras are exhausted through reactive actions. In the case of original actions the unit entity enjoys some freedom but not in the reactive actions. Original actions, whether in the external world or in the world of thought, are performed in the wakeful state. In most cases the thoughts in a dream are the tightly-woven expressions of the dreamers’ saḿskáras. In the dream state the kámamaya kośa and even the manomaya kośa have no direct authorship, so original action is not possible. But the reason that this dream state is subtler than the wakeful state is that in the dream state, the lower kośas completely sublimate themselves to the higher kośas: it becomes impossible for them to indulge extroversively in original acts driven by the sensual propensities. The unconscious or causal mind, however, remains in its original stance even in the dream state. That is to say, in that state the normal characteristics of the atimánasa kośa (supramental mind), the Vijiṋánamaya kośa (subliminal mind) and hirańmaya kośa (subtle causal mind) are not impaired.

The dream world is directly concerned with the atimánasa kośa, and from this atimánasa kośa the manomaya kośa germinates. Because the atimánasa kośa is the creator of the manomaya kośa it is called Pitrloka (supramental sphere). Due to the incessant expression of saḿskáras, this pitrloka also does not remain in a state free of impurities, and for this reason the divine effulgence cannot be properly reflected in this loka. The loka just above it, the Vijiṋánamaya kośa or janarloka, being involved with the I-feeling (asmitá), also has impurities. Although it enjoys a very elevated position, yet it is not free from the possibility of downfall. In this loka the mind does experience the semblance of bliss, but the unit may also degenerate into inertness, driven by the saḿskáras – although both these eventualities take place unknown to the unit itself. So [[one who has]] made even the least acquaintance with this loka – whether [[that person does]] good or evil acts – develops a rather self-forgetful nature. This very loka is also called gandharvaloka in Sanskrit. The semblance of happiness, that arises out of music or other fine arts, belongs to this loka. Let us call it in English the “subliminal sphere”. This loka lacks perfection due to the influence of asmitá. So people may attain the semblance or suggestion of happiness by cultivating only the fine arts, but they can not fully establish themselves in Bliss Divine; for this Brahma Sádhaná is indispensable.

The loka above this where the hirańmaya kośa (subtle causal mind) is established is what we call devarloka. When sádhakas merge their petty I-feeling from the realm of the devarloka (where this “I” feeling is not very much evident) – into the bearing of the Great, they establish themselves fully in Saguńa Brahma (Qualified Consciousness – the collectivity of Paramátman, Macrocosm and Microcosm). In this loka, if the whole of the I-feeling (asmita) ia shattered and merged in Puruśa, the unit attains total identification with Nirguńa Brahma (Unqualified or Objectless Consciousness). This loka is the Satyaloka – this indeed is the Brahmaloka. The one who is established in this loka is alone the Bráhmańa (Brahman).

Saguńa or Nirguńa – whatever be the goal or aspirations of the sádhakas on the path of sádhaná, they must avoid the fragmentary pursuits of their organs. So the spiritual aspirants have to properly understand intrinsic tendencies of the organs, or else it is impossible to bring them under control. Sádhakas must know how the organs and their tendencies have been evolved and why.

Indriyánám prthagabhávamudayástamayao ca yet.
Prthagutpadyamánánaḿ matvá dhiiro na shocati.

The human body is made of five fundamental factors, which are controlled by Práńa (vital energy). Práńa is controlled by the mind. So, Práńa and the mind are respectively the direct and the indirect controllers of those fundamental factors. The different seats of the mind for controlling the fundamental factors indirectly are called plexi (cakras). In these cakras the práńa is active. The nucleus that exists in the centre of these cakras bears the controllership of the mind.

The main controlling station of the citta and mind is located in the sixth plexus – the pituitary plexus (ájiṋá cakra). This plexus also indirectly controls the other fundamental factors. The right petal (the acoustic root of which is Ha) controls the aparávrtti (propensity of extroversiality) of the human mind. In this it is assisted by the right subtle nerve current (the piuṋgalá), which primarily controls the left portion of the body and secondarily the right portion.

The left petal of pituitary plexus (whose acoustic root is kśa) controls the force of spiritual inclination or parávrtti. With the help of the left subtle nerve of id́á it primarily controls the activities of the right portion of the body and, secondarily, the activities of the left portion.

But whether the Práńa directly controls the cakras, there too the mind has to remain with it. A part of the mind remains intimately and pervasively associated with Práńa that controls the múládhára cakra. Thus the five kośas or layers of the mind – kámamaya, manomaya, atimánasa, vijiṋánamaya and hirańmaya – chiefly control the five subtle energy centres or cakras – the múládhára, svádhiśt́hána, mańipura, anáhata and vishuddha cakra respectively. Ájiṋá cakra does not directly control any fundamental factor, but by its spiritual power controls the psychic force. Those who are engaged in bringing this seat of knowledge under control are the true sádhakas. For them alone the Divine Sphere remains open.

The perfect sádhaná is the sustained effort to completely identify every kośa with the inner self, thus the more sádhakas progress on the path of sádhaná, the more their cakras and propensities (vrttis) are gradually controlled by the higher and higher kośas. But the sádhakas must not stop here. At the final stage of their sádhaná even the stance of ájiṋa Cakra, even their entire mind entity – has to be taken to a higher state of existence, the Brahmaloka, and merged in the Puruśa Bháva or Cognitive Bearing. It is in the Sahasrára Cakra (pineal plexus) that sádhakas establish themselves in the true blissful state and transcend the bondages of pleasure and pain. That state is the ultimate state of attainment for microcosms, it is the original stance of Brahma. There exists neither you nor He, the two become One. It is by means of sádhaná that this supreme rank is attainable. So you see, the destiny of human beings is in their own hands. You are certainly capable of controlling yourself. Here “yourself” means your propensities – the demons within you.

Bear in your mind that the controlling point of each cakra is located in ájiṋá cakra. But it is with the help of the crude nerves that the kośas control the different cakras as well as the propensities belonging to them. Even without the nerve-fibres it is not impossible for the kośas to function; but in the absence of the nerve cells the unit-mind is unable to express its inner thoughts. Thus the mind of a dead person or disembodied soul being detached from its physical base, loses its capacity of contemplation. Thus it is impossible for a bodiless mind to entertain hopes or desires, or to become involved with any entity or any crude object, or to frighten or help anyone. Ghosts and spirits are the products of the human beings’ flighty imagination – the fantastic fancy of an idle, timid mind. The greater the control you achieve over the kośas through your sádhaná, the more your organs will become submissive to you. Just as people’s internal thoughts and knowledge go on developing as they become established in their higher kośas due to their control over the mind and the organs, similarly, when they are unaffected by the external influences, all their vanity, inertness and superstitions rapidly disappear. The impact of external objects leads to psychic perversion whereas the impact of subtle, internal ideas due to introspection manifests a synthetic mind in which intuition comes to the surface. In the final phase the prajiṋá mánas (intuitional mind), the abode of saḿkalpa and vikalpa, free from the psychic bearing, ultimately transforms itself into cognitive bearing (prajiṋá).

The organs have their origin in the mind. It is because of the mind’s association with external objects that the organs are created. The mind moulds a particular organ to the extent it likes to acquire the limited worldly objects, but ultimately becomes its slave. Some creatures which depend upon sound to locate their food, strengthen their ears with immense zeal. Similarly, according to necessity, some creatures strengthen the organ of touch, some the organ of sight, and some the organ of smell. Thus some organisms have evolved bodies which emit a strange hypnotic light, which causes their prey to run into their clutches; others kill their prey first with their poisonous secretions and eat them afterwards at their convenience, and so on. So you see, the organs are really the expressions of the mind, and for this reason they thrive wholly on tanmátric or inferential acceptance or projection, and these tanmátras are entirely related to the five fundamental factors. The sound-tanmátras on which the ears are dependent are waves of the ethereal factor (ákáshabhúta); the tactual tanmátras on which the skin is dependent are the waves of the aerial factor (marut-tattva); the sight organ is dependent on the form tanmátras, which are waves of the luminous factor (tejastattva); the olfactory organ is dependent on taste tanmátras, which are the waves of the liquid factor (apatattva); and the organ of smell is dependent on smell-tanmátras which are the waves of the solid factor. But the witnessing Átman, the Cognitive Puruśa, is not dependent on anything, and thus is Absolute Truth. Had there been no sound, the mind would not have felt the necessity of the ear-organ, and so the it would not have evolved – it is entirely dependent on the sound-tanmátras and ákáshatattva (ether). So since the organs are dependent upon the fundamental factors for their existences, they are only relative truths.

Whatever is relative truth we may call Padártha (matter). What do we understand by Padártha? Pada means “rank”, and artha means “meaning” or “significance”. So none of the Padárthas are absolutely pervasive: they appear in certain conditions and in certain conditions they disappear, and so they are not the absolute supreme truth. Sádhakas must endeavour to realize the Characteristic Self – that Supreme Being. They must do the sádhaná of the Absolute, not the sádhaná of the organs or the senses. The organs are not the Svarúpa or characteristic Self; they are only attributes of temporal, spatial and personal factors. An attribute which exists today will disappear tomorrow, and thus cannot be regarded as Svarúpa. The thing upon which the attributes are ascribed is indeed the Svarúpa. The sense attributes carry the identities of the unit entity in a number of ways, such as the seer, the hearer, etc., but what will happen if there is no witnessing entity behind the faculties of knowing and seeing? In the absence of that witnessing entity, the Supreme One, everything will appear to be non-existent.

So the organs, which have their origin and dissolution, are totally dependent on that Absolute “I”, that Svarúpa, which has to be realized through sádhaná. By knowing Svarúpa human beings will be freed from all kinds of mental distortions such as pleasure and pain. The ensconcement in the Absolute I means that the introversive and extroversive tendencies (Saḿkalpa-Vikalpa) of the mind disappear. The sádhaná of the senses or organs cannot give any satisfaction or happiness neither in this world nor in the world beyond.

Indriyebhyah paraḿmano mánash sattvamuttamam,
Sattva dadhi mahánátmá mahato’vyaktamuttaman.

No state lower than the ensconcement in the Supreme I is capable of imparting peace or doing any good to the unit beings. Not even the existential feeling, which in philosophical language is called buddhitattva (pure “I”) – can be recognized as the ultimate truth. It is an established fact that the mind is greater than the organs, for the mind is their creator and controller. And the sentient intellect or the pure sense of ego is greater than this subjective and objective mind, for the mind exists because of the sentient intellect of the dynamic momentum. Greater than this sentient intellect is the great Átman or hirańyagarbha (the Subtle Cosmic Mind), for Hirańyagarbha’s imagination is responsible for the creation of the sentient intellect and its reflection on unit consciousness. That is not all. It is through the medium of this imagination of the Hirańyagarbha; that the crude, subtle and causal factors as well as reflected consciousness (Ábhása-Caetanya) are constantly rotating. So the greatest of all the expressional bearings that abide in time, place and person, is Hirańyagarbha. But the unmanifest Prakrti, the Primordial Operative Principle, is still greater than this Hirańyagarbha, for the existence of the Hirańyagarbha depends upon the manifestation of this unmanifest Prakrti. But is this unmanifest Prakrti the ultimate truth? No, She is not.

Avyaktáttu parah puruśa vyápáliuṋga eva ca,
Yaḿ jiṋátva mucyate janturamrtatvam ca gacchati.

Puruśa, the Supreme Consciousness, is far greater than this unmanifest Prakrti. In Parama Puruśa, when that unmanifest Prakrti is manifested, the collective name given to Puruśa and that manifest Prakrti is Hirańyagarbha. The Puruśa who is the witness of the manifest Prakrti in Hirańyagarbha is also the witness of the unmanifest Prakrti in Nirguńa state (Objectless Consciousness). That is to say, in Nirguńa the object (the unmanifest Prakrti) of which He is the witness, remains implicitly absorbed in His own stance (bháva). When the attribute is merged into the source of His attribution, one attains the non-attributional stance. Hirańyagarbha is attributional in the stage of individual association, (ota-yoga) and non-attributional in the stage of pervasional association (prota-yoga). In some philosophies the words shuńya or vajra-shuńya are used to describe this non-attributional stance. Here shuńya does not mean “nothing” in the literal sense; it means to be filled with something. The reason why the nirvishesa is called shúńya is that it is devoid of Prakrti’s expression. It is this expression which substantiates the existence of matter in the micropsychic sphere by being the support or fulcrum of the mind. Vajrashúnya (absolute void) having no support to offer, remains beyond the cycle of subjectivity and objectivity (saḿkalpa-vikalpa). The sphere of existence or non-existence can not touch it. Those who think shúnya means “emptiness” are mistaken – there exists no theory or principle such as savisheśa or nirvesheśa in the above sense of shúnya. The shúnya that is used in pratiikiikarańa (symbolization) is also not meant in the negative sense, for it is ten times more meaningful than a numerical cipher.

Truly speaking, by shúnya the philosophers generally meant non-attributional stance. So said Ácárya Shaḿkara –

Yathá shúnyavádinaḿ shúnyaḿ
Brahama brahmavidáḿstathá.

Call Him Shúnya or Puruśa according to your choice – He alone is the Supreme Entity. As soon as unit beings, know Him they free themselves from all kinds of bondages and become established in Him, in that sea of Divine Nectar. Puruśa is Aliuṋga (unqualified or non-attributional). The saguńabháva or the qualified state that is active in the microcosm and Macrocosm due to the activity of the Binding Force is called Liuṋga Puruśa or Operative Puruśa and its base is called Liuṋga-Deha or operative body.

“Liuṋgate gamyate yena talliuṋgam” – “That which causes [[this flow, this]] continuity of the imaginary world, to remain unbroken is known as Liuṋga.” “Layaḿgacchati yasmin talliuṋgam”. That in which all objects get lost is called liuṋga. In this sense the epithet Liuṋga may also be given to Saguńa Brahma. Shiva means Consciousness. So the word, Shiva-Liuṋga, means Liuṋga-Puruśa. Those who propagate the worship of a particular part of the body in the name of liuṋga-pújá (phallus worship) fail to realize the depth and significance of Dharma. Such a vulgar interpretation is most undesirable. Only Aliuṋga Puruśa, the Supreme Puruśa, is the absolute principle. And to be established in Him one has to return one’s identity, created by Prakrti’s influence, to Him, the Original Cause.

Na saḿdrshe tiśt́hati rúpamasya no cakśuśá pashyati kashcanaenam
Hrdá maniiśá-manasábhikirpto ya etadviduramrtáste bhavani

When you qualify an object you say that it is either round or square, white or red, etc. These figures and colours merely indicate the forms and features of the object, and are necessary to recognize it with the organs of sight, the eyes. For every organ the respective signs of the objects have to be taken into account according to their relative inferential factors (tanmátras). But Puruśa has neither form nor tanmátra, because each of the tanmátras is evolved by Prakrti, the Operative Principle. No physical or attributional consideration, nor even any name, can be given to Savisheśa or Nirvisheśa, for a name is also attributive. Yet a symbol has to be ascribed to Him in order to understand Him. And this terminological bearing has to be understood through one’s mental endeavour, not through tanmátras. Efforts have to be made to merge one’s thoughts in Him. He is Great – this alone describes Him because others become Great when they are merged in His thought. This indeed is His identity, His significant epithet. No other name would be suitable for Him.

Brhattvád brahma brḿhańattvád brahma

“Brahma is Great and He makes others Great too.” Puruśa has no length, breadth or width – He is beyond the senses, He cannot be seen with your eyes. He is non-material. He has to be understood by the proper application of the fundamental intellect or buddhitattva. When one succeeds in bringing the buddhitattva, which is normally agitated by the waves of the emotions, to a state of serene composure by applying the internal force of the agryábuddhi (pointed intellect), then alone will the radiance of the effulgent Puruśa be reflected on the mind. This intellect is the subtlest part of the mind, a part of hirańmaya kośa. It is from this layer that the subjective and objective seeds start to arouse their germinative potentialities. These potentialities find greater scope of expression in the Vijiṋánamaya kośa and become manifested in the atimánasa kośa. The proper application of intellect leads to proper progress in sádhaná. Sádhakas who make proper use of their intellect (Maniiśá) in the scriptures are called maniiśii or the people of intellect.

Yad́a paiṋcavatiśt́hante jiṋánáni manasá saha
Buddhishca na viceśt́atitámáhuh paramáḿ gatim.

When the ears stop receiving tanmátras from ether, the skin from the air, the eyes from the luminous factor, the tongue from the liquid factor, and the nose from the solid factor, the collective bearing of the five organs becomes merged in the mind. This is the initial stage of pratyáhara or retractive yoga. Thereafter, when the mind and these organs attain oneness with the intellect (buddhitattva), the intellect, due to the absence of Ahamtattva and Citta also ceases its egoistic function. The intellect then merges in the Jiṋa-shakti (cognitive force). At that stage the witnessing bearing attains the characteristic objectless witness-ship. This is called Paramágati or Parama Yoga.

What is yoga? There are three definitions:

1) Yogashcittavrttinirodhah: Yoga is the state of cessation of ectoplasmic occupations or mental modifications.

2) Sarvacintá parityágo nishcinto yoga ucyate: Yoga is the state in which the faculty of the mind completely stops functioning and the Supreme Witness remains in His characteristic witness-ship.

3) Samyogo yoga ityukto jiivátma paramátmanah: Yoga is the state in which unit consciousness merges in Cosmic Consciousness, and becomes one with the Original Entity.

All these three are similar. Buddhi has no active role in any of them.

Táḿ yogamita manyte sthirámindriya dhárańaḿ
Apramattastadá bhavati yoga hi prabhavápyayao.

Supreme bliss and yoga are one and the same thing. At such a stage all propensities, all entities, become calm and tranquil. Common people are normally madly preoccupied with mundane objects according their saḿskáras. Their organs continually run after one object or other with an intense desire for self gratification. But the state of Yoga is a state of the tranquillity of the organs. In such a state the sádhakas remain calm and tranquil. In this sádhaná of absolute composure, sádhakas have to be fully established in self-restraint through the attainment of nirodha (the cessation of all mental functions). This can only be achieved by surmounting the four lower states of citta: restlessness (kśipta), infatuation (mud́ha), distraction (vikśipta) and concentration (ekágra).

One’s sense of reality often becomes distorted in a paroxysm of rage (kśipta), and a sort of mental inertia occurs. This is also a type of crude samádhi in which all the propensities of the irate person are absorbed in the object of anger.

Mudhabhútni samadhi, or the trance of infatuation, is a little higher than this. This is a state of mental stupefaction which results from excessive infatuation, causing a person to lose all common sense. All the propensities of the infatuated person become absorbed in the object of infatuation. This sort of samádhi may even occur in the mind of the most common person if he or she is suddenly fettered tightly by this overpowering bondage. In the Mahábhárata it is said that Jayadratha was a victim of such samádhi due to excessive fear.

Vikśipta samádhi occurs when the mind is engrossed in an elevated thought one moment, and the very next moment suddenly returns to its meaner propensities. Those who do not follow Yama and Niyama (codes of self-restraint), those who endeavour to attain God without the sádhaná of saḿyama (self-control); are troubled by a multitude of distractions. If they absorb themselves in singing spiritual songs (kiirtana-bhajana), their mental proclivities are temporarily focused on the Divine One. Their bodies show signs of spiritual awakening, tears flow from their eyes, and they attain the trance of subjectivity (bháva samádhi). But immediately after the kiirtana-bhajana session has ended their unrestrained and incontinent minds race towards mean propensities with an even greater momentum. That is why such sádhakas are very dishonest, depraved and deceitful, and even go so far as to defraud their own relatives. Most people are a little wary of such bhajana singers. People lacking self-control do enjoy a little transcendental happiness by forcing their mental flow towards the auspicious name of God, but soon after the end of the divine singing (náma kiirtana) their dammed up minds burst and race towards the crude world with redoubled speed, and they become even more inclined to scandal-mongering and rude behaviour. You may have noticed how blatantly those bhajana singers indulge in abusive language at the least provocation. These are symptoms of the distractions of the citta.

When all the vrttis of the citta are focused on a single point it is termed the state of concentration (ekágrabhúmi). This, however exhalted, is not the ultimate state. The ultimate state is reached when the mind transcends all citta-vrttis (mental propensities) and merges in the object of contemplation (dhyeya). To reach that ultimate state one has to pass through the four stages of pratyáhára yoga: yatamána, vyatireka, ekendriya and vashiikára.

The first stage, yatamána, is the state of perseverance. The state in which pratyáhára is sometimes effectual, and sometimes not is called vyatireka. The state in which all vrttis are absorbed in one sentiment is called ekendriya, and the state in which one accepts the superiority of the Puruśabháva and surrenders all mental modifications to Him is called vashiikára-siddhi or vashiikarańa (the ultimate attainment of self-control). Vashiikarańa is the total subjugation of the six subtle energy centres (śatcakra) and six lokas. It is the true attainment of pratyáhára yoga.

Vashiikára-siddhi is only possible for those sádhakas who follow the principles of yama and niyama and perform Brahma sádhaná. Those who do not, do immeasurable harm to themselves and the entire world by the strength of their kśipta, mudha and vikśipta samádhis having attained some degree of control over their organs through the process of yoga sádhaná. In the absence of the sádhaná of self-control they use their mental power for the petty selfish ends. After practicing yoga or Tantra sádhaná for a while these immoral individuals begin to harm others for the sake of their own petty egoistic aggrandizement, and eventually end up in the blind alley of inertness. So I entreat you to follow the right path. The same yoga of self-control which is so beneficial for both individuals and the collectivity, is so dangerous when it is devoid of morality. So everyone must be strict in following the principles of yama and niyama.

Naeva vácá na manasá práputuḿ shakyo na cakśuśa
Astiiti vruvato’nyatra kathaḿ tadupalabhyate.

Those who are not established in self-control cannot attain Brahma – their Brahma remains confined to books and tall talks. They can never expand their minds to absorb spiritual knowledge. But the knower of truth realizes that Brahma is not attainable by words, nor even by reasoning, for the mind is itself a relative truth, is an ideating entity dependent upon various theories. When the pointed intellect (agryábuddhi), attained through concentration, is merged in its subject, Brahma, then alone does He appear. Only when relativity is transcended does spirituality burst into radiance. It is futile to attempt to apprehend this Transcendental Entity – who exists beyond the scope of time, space and person – with the help of the crude organs. Union with the self is union with Brahma. Illuminating this sentiment is the firmament of one’s heart, one has to realize Him; and the one who realizes Him announces thunderingly: “He exists!! Listen, human beings. The words ‘He exists’ are much truer than ‘I am’ or ‘You are’. Oh sons and daughters of immortality of the divine abode, hear me. He exists. I have known Him, I have touched Him with my soul, I have understood Him with the core of my heart.”

Vedáhametaḿ puruśaḿ máhantaḿ áditya varńaḿ tamasah parastád.

But those materialists who run like mad dogs after crude enjoyment, who cannot think of anything beyond their physical pleasure, are incapable of transcending the perceptible aspects of the Cosmic Energy. They can never understand the transcendental source of the Cosmic Energy, the primary seed of all causes of action, the witnessing principle of the Supreme Puruśa. They lack the large-heartedness required to understand Him, and attempt to hide their deficiencies by unnecessarily spreading a web of dialectics.

Astiityevopalabdhavyastattvabhávena cobhayoh
Astiityevopalabdhasya tattvabhávah prasiidati

Those who seek to attain Him in their hearts, in the molecules and atoms of their sense of existence, realize Him through the attainment of divine truth. Whether in matter, spirit, space, existence, non-existence, or transcendality – He exists everywhere, sometimes qualified, sometimes unqualified. It is He upon whom the mind and the thought, and the organs and their propensities depend. Spiritual sádhakas know upon whose merciful favour all intellectual feats and eloquent expressions of the ego depend – they know that this is His qualified stance. And when they have nothing to call their own, when all their inspirations and aspirations are dedicated to the source of their existence, then what remains in them is nothing but His unqualified state. Every bearing of His qualified and unqualified states is properly realized when they attain Him through the sádhaná of devotion.

Yadá sarve pramucyante kámáyesya hrdi shritáh
Atha martyo’mrto bhavatyatra brahma samshnute.

What is the internal state of the sádhakas who attain that stance? You know, passion of desire is of two kinds: saḿskára múlaka (consequential) and pratyaya múlaka (original). The seat of expression of both these is the heart. When the mental propensities reach the stage of cessation through sádhaná all the desires of the heart, whether original or consequential, disappear. The reactive momenta (saḿskára dhara) of those who have reached this stage, even once, no matter what course their reactive momenta take, have only one [ passion (Rati) left in them and that is, Brahma-rati or passion for the union with Brahma. Love alone remains as the Praeti (the only longing). ] At that stage sádhakas attain deathlessness right in this mortal world. They see nothing but Brahma. For the eyes of those in whom a singular longing for union with Brahma has awakened (Brahma praeti) this mundane world appears as the Brahma Loka, the Abode of Brahma – everything is He, everything is He.

Yadá sarve prabhidyante hrdayasyeha granthayah
Atha martyo’mrto bhavatyetávaddhyanushásanam.

What happens in such a state? The jiiva shakti, or the microcosmic force which is called kulakuńd́alinii (coiled serpentine), pierces through the six cakras and reaches the lotus of the sahasrára cakra, and thus becomes one with Him. There are fifty vrttis in the human body situated in the different glands of each cakra. As the kulakuńd́alinii passes through a particular gland, the vrttis connected with it cease to function. In the absence of the vrttis, after the six cakras are pierced, the kuńd́alinii, or fundamental negative force of the unit body, merges in the Supreme Force of Shiva or Cosmic Consciousness. In that state the sádhakas merge their entire entities in the Ocean of Divine Nectar, even while remaining in the mortal world. This is the essence, the last word of all scriptures and philosophies.

Footnotes

(1) [[And unreflecting. –Trans.]]

Chapter 4	Subháśita Saḿgraha Part 4

The people of ancient times used to employ all their energy for the gratification of their gross propensities (vrttis). But eventually they noticed that even through the persistent application of their individual and collective forces, their propensities were not fully fulfilled. It appeared that some unseen and greater force was playing with them every moment, thwarting all their efforts. Gradually they understood that, no matter how strongly they tried to impose their individual and collective might, their capacity was limited for their field of action was confined to the relative factors of time, space and person. What is that entity to whose inviolable decree they were ultimately compelled to submit? What are His characteristics? Who is He? No matter how developed the intellect or how pervasive its force, it is so difficult for us to fathom the immeasurable vastness of that Entity.

People unable to attain their objects of desire, bang their heads against the wall in utter frustration. Yet sometimes desired objects come to them whether they had wished for them or not. They accept this as their fate. But fate does not depend on anyone’s whim, for if whim were everything, the seed of the microcosmic longings would have withered, but it has not. Thus people began to think that fate is nothing more than the reactions to their past actions. But as they cannot see their or understand their original actions, they call it their adrśt́a (destiny). But in spite of human beings having attained a certain amount of freedom from the Supreme Controller (who allots the reactions to actions) even then they are at His total mercy. They are like footballs which can be kicked in any direction according to the desire of the players. This dependence on Parama Puruśa is essential for movement and inspiration. While seeking the original source (Praeti) of this inspiration, the thoughtful people of the distant past cultivated intuitional science (Brahmatattva). The subtlety of thought of those contemplative, progressive people lead them gradually from the world of matter to the world of ideas, and from the world of ideas to the world of consciousness. In the world of wisdom they were the first rśis, the first torch-bearers of the illuminating flame of knowledge. They eventually succeeded in using their intellectual faculties to penetrate the sphere of Consciousness. As a result of the constant churning of their intellect human beings learned Brahma-vijiṋána or intuitional science.

Lay people went to those rśis to illuminate the dark recesses of their minds with their bright light. And those wise people, in this process of answering each complex or simple question, eventually became masters of the intuitional sciences.

The questions of the lay people were:

Kiḿ kárańaḿ Brahma kutah sma játá
Jiiváma kena kva ca sampratisthah;
Adhiśt́hitáh kena sukhetareśu
Vartámahe Brahmavido vyavasthám.

“What is Brahma? What is the fundamental cause of our existence? What sustains our life? On what foundation does our existence stand? What is our base? Why is life a passing experience of pleasure and pain? O knower of Brahma, provide us with proper answers to these questions”.

Kálah svabhávo niyatiryadrcchá
Bhutáni yonih puruśa iti cintya
Saḿyoga eśáḿ na tvátmabhávád
Atmápyaniishah sukhadukha hetoh.

There is an unending number of questions in the human mind. “Do the solutions of the above problems lie in the time factor? Is time the final answer? Is it the absolute truth? It appears that the first cause of creation is hidden in the womb of time. So time must be the original cause, the absolute factor? Is this not so? Whatever took place, whatever is taking place and whatever will take place is within the periphery of time, is it not? It must be the temporal factor (kála shakti) which has been giving birth to the universe as the Universal Mother (Vishvajananii); which has been preserving everything in its rhythmic and cyclical movement; and which, with its frantic dance, raucous laughter, and gnashing teeth has been destroying the world with its formidable power. The inscrutable play of light is nothing but a momentary flash upon its features. Belching darkness out of darkness time alone is the sole, well-established entity. O rśi tell us, is not time alone the Absolute Entity?”

The knower of Brahma replies, “No, time is not the Absolute Entity.” Time is only a relative factor, which is entirely dependent on the mutual relationship of place and person. Time is but the mind’s measurement of the motivity of action. When there is no motivity of action, or when there is motivity of action but no mind to measure it, there is no time. To say that time is beginningless and endless is also incorrect. How can I accept that the universe was created in the womb of beginningless time, and that in the womb of endless time the universe will disappear? The mind (pátra-mana⁽¹⁾) in which measurement exists did not exist before the creation, and thus there existed no imagination to measure time. The place and person upon which time depend are also relative factors. This evolutionary panorama revolves around the relative interdependence of the three relative factors time, place and person.

Thus time, which is entirely dependent on place and person, can never be the Absolute Factor. During sleep or in a senseless state the relation between place and person is not properly manifest, and so time becomes non-existent for that period. In order to realize that a period of time has lapsed between going to sleep and waking up, one has to study the environmental changes. We have formulated the solar year, solar month and solar day on the basis of the earth’s rotation around the sun. Similarly, the lunar year, lunar month and lunar day have been determined on the basis of the rotation of the moon around the earth. If the earth has not moved around the sun, or the moon around the earth, or if the stars and planets had not followed their respective movements, time would never have existed. Unlike Tom, Dick and Harry; or citta, ahamtattva and mahatattva; or Puruśa, time is not a well manifest factor; it is neither non-matter nor is it totally independent of matter. Even if we were to call time non-matter, we would still have to admit that time is dependent on objects. The symbolization of time is impossible because it is non-material. Moreover, it is impossible to form an idea of time without thinking of objects as its existence is dependent on objects. If we say “a hundred thousand years ago” at once we indirectly think within ourselves that this incident occurred after an object like the earth rotated around an object like the sun a hundred thousand times. So no matter how we measure time, backward or forward, we have to bring it within the count of kalpas (mythologically, one day and night of Brahma – a period of 432 solar years of the mortals) or yugas (era), years or months, and these kalpas, yugas and months are solely and wholly dependent on objects. In the absence of objects these concepts of time would have been non-existent. I have already told you that the objects upon which time depend are also not the ultimate factor.

Direction (such as east, west, north, south) is not the absolute factor either. From afar the moon looks like a small dish but nearer it looks like a continent. Thus space too is not a stable entity. By the shortest route Bhagalpur is to the east of Monghyr but by the long route, which takes one around the whole world, it is to the west of Monghyr. So direction is also not an absolute factor. The person factor is also far from absolute – people’s nature and characteristics are so different. Time is not a fixed concept because it is dependent on changing entities. The news of the world of yesterday is “ past” to us, “ present” to some other planet, and “future” to yet another planet. Past, present and future, upon which the expansion of time depends, are imagined according to the differences in place and person. So in reply to this natural question of the human mind, the rśis or seers of those days said, “Time can never be accepted as the primordial cause of creation.”

“Is nature (svabháva) the fundamental cause of the universe?” The rśi says, “No, nature does not have original authorship.” Nature is only the flow of the three immanent principles (sattva, rajah and tama) of Prakrti. It is an evolutionary flow and thus on seeing just one stage of it we can infer its previous and subsequent stages. Being aware of the trends of nature, we can study the tendencies and behaviour of living beings, plants and inanimate objects: what their individual characteristics are, how they evolved, what their potentialities are, how they will develop, etc. This study is what is called science. When this study is concerned with the material world, we call it physical science.

Nature is not the original authority or doer-entity, but is the dynamic waves of the centrifugal and centripetal movements (Saiṋcara and Pratisaiṋcara) of Prakrti. It can at best be the determinant of the intrinsic characteristics of objects, but not their primary cause. Nature is a certain law, a certain procedure, but not the creating force. Nature cannot be accepted as the supreme authority.

So what is the primary cause of the world? Is it destiny (niyati)? The rśi says, “No, not even that.” Niyati is derived from the root ni – yam + ktin, and means that which controls the subsequent actions. As one sows, so shall one reap. The amount of reactions to be undergone by the unit entity is equal to the total actions previously performed. Destiny is the totality of unrequited reactions of actions performed. Its reactive momenta are called saḿskáras. In this observable world the saḿskára-ridden unit entities cannot go beyond destiny’s influence. Destiny keeps them so tightly in its grip that they think it is the controller of their fate (bhágya-niyanta), as though it had already determined their path of progress. But destiny cannot be the absolute factor, for if you do not exist, if you do not act, destiny cannot exist either. Being dependent upon your doership for its existence, it cannot be the supreme controller.

Now another question arises: Is this cosmic creation accidental? The rśi says, “No,” there is no such thing as an accident. Behind every event that takes place in the universe there is the law of causation. Kárańabhávát káryabháva – there is no effect without a cause. Truly speaking, whatever we take to be an accident is nothing but an incident whose preceding cause we are unable to see or understand properly. So the word “accident” is meaningless and to call this universe an accidental creation is simply to camouflage one’s ignorance.

“Are the five fundamental factors the primary cause of this universe? Has consciousness evolved out of matter?” “No”, says the rśi, “Matter or the five fundamental factors cannot be the absolute authority.” None of them has the power or capacity of self determination – each one of them has to proceed through clashes and conflicts at the behest of some unseen power. Even in the very crude sphere these five elements have to proceed according to individual or collective human intellect. A little analysis will reveal that the five elements have no authority or doership in any of their conditions. They are always preoccupied with activities. An entity with functional obligations can on no account be the primary cause or absolute controller.“

“Is jiivátman then the supreme factor?” “No”, says the rśi, “not even that.” Jiivátmá is only a cognitive force (jiṋátrshakti), not an authority. Cognizance is possible of a cognitive force, not of the creation. Since the attributes of a knowing entity ( jiṋátr sattá) are absent, it can never be the creator. The Átman is the knowing entity, not the creating force, and so jiivátman also is not the absolute authority.

“Is creation accomplished through the union and mutual cooperation of two or more of the factors like time, nature, destiny, accident, elements or jiivátman?” The rśi says, “No”. With the exception of svabháva or the Operative Prakrti none has any direct contact with Puruśa. Cosmic creation is not possible as the result of the union of nature (svabháva) or Prakrti, or actional force (karma shakti) with the Puruśa, or jiivátman or cognitive force. The expression of the Karma-shakti (actional flow) in the jiṋánashakti (cognitive force) of the jiivátman no doubt gives rise to the “I” feeling or the manifestation of the mind, but that petty ego, due to the smallness of its sphere of activity, does not have the capacity of creating the universe, nor is it able to contact the creative cosmic force. The microcosmic subjectivity (jiivátmabháva) cannot accept the world of objectivity with complete indifference. Thus the contact of matter with jiivátman cannot be accepted as the absolute factor. The conjunction of matter with jiivátman merely transforms objects into vehicles of enjoyment. And the result of this enjoyment is invariably addiction. Jiivátman is aniisha ( one having no controlling power) and so it has to take shelter in others. This is why the microcosmic subjectivity (jiivátmabháva) becomes partially or fully attached to different entities. This attachment is the greatest characteristic of an entity having no controlling power. Jiivátman is not iisha but aniisha – not the controller but the controlled entity, and thus cannot be the cause of creation. It is because of this aniisha that unit beings have to undergo the mental distortions of pleasure and pain, and become assailed by virtue and vice as a result of environmental influences and struggles. That which is constantly being buffeted and battered every moment cannot discover the absolute factor. The rśi says that you cannot discover the primordial factor in this way. In order to find it you will have to reach the Cause of all causes (Adikarańa) – the Supreme Cause which itself has no cause. This causeless factor is the final answer to all queries - the culminating point of all contemplation and deliberation. Theoretically, this Supreme factor is certainly difficult for the common people to know for they have to proceed backwards along the path of causation. But if sádhakas evolve their intellects from crudity to subtlety it will be possible for them to reach the non-causal Factor. The rśi says,

Te dhyánayogánugatá apashyan devátmashaktiḿ svaguńaernigúd́hám
Yah kárańáni nikhláni táni kálátmayuktányadhi t́ishatyekah.

The rśis have realized this Supreme truth through the practical cult of dhyana (meditation). By withdrawing the vrttis to their causes and by moving from crudity to subtlety, they have realized the Supreme Puruśa and His emanent power, Paramá Prakrti. They have realized that the quintessence of all essence, the knowledge of all knowledge, is that Supreme Puruśa Himself. After attaining Him the necessity to look for any cause disappears. Moving towards subtlety only on the strength of their manifest power they have realized the Supreme Force (Paramá Shakti) the Supreme Operative Principle (Paramá Prakrti Tattva). The Supreme Puruśa that they have realized in their meditation and the Paramá Prakrti that they have attained in their contemplative vision are indeed identical and inseparable. Parama Puruśa through the medium of His Prakrti or Operative Principle is the Primordial Cause of the creation of the world. Truly speaking, had it not been for His Operative Principle He would not have been able to evolve the universe. Puruśa permits Himself to be influenced by this Attributional Force (Prakrti) and appears in the role of Saguńa (Qualified Puruśa) but when this Attributional Force does not find expression, Puruśa cannot be qualified. The Supreme Consciousness (Puruśa), together with the Supreme Operative Principle (Prakrti) is the Absolute Authority of the manifested universe.

Time, nature, destiny and accident are born in Him and sheltered in Him. He alone is the Supreme Creator, the Supreme Shelter of all. The apparent cause of the factors we call relative truths (time, space and person) is the jiivamánas (the unit mind) and the cause of this jiivamánas is the Qualified Consciousness (Saguńa Brahma) in conjunction with Paramá Prakrti.

Sarvájiive sarvasaḿsthe brhante
Tasmin haḿso bhrámyate brhmacakre
Prthagátmánaḿ preritáraiṋca matvá
Juśtastatastenámrtatvameti.

No matter what the entities may be, and no matter what the mainstay of their lives, crude or subtle, all are created within Him and within Him all are destroyed. The flow of relativities goes on unabated through the media of creation, preservation and destruction. Where there is no such flow of relativities the question of life and death does not arise. Unit beings in quest of a support for the fulfilment of their wishes and desires, run after one or the other of these relative truths. They move practically within the vast Cosmic circle without recognizing its fundamental nucleus. In their limitless pursuit they lose all their mental resources immediately after attaining them. They are unable to recognize Puruśottama, the nucleus of Eternal Peace. Drunk with desire for material objects they do not even attempt to recognize Him. In the hypnotic spell of their pursuit they remain smugly oblivious of the fact that on a certain auspicious dawn in the past they emerged from the original source with which they still have an unknown, yet intimate relationship today; that they still have the same Átman as the Supreme Creator. Nevertheless, His limitless mercy continues to be showered upon them incessantly and indiscriminately. Only when they run to Him, attracted by His divine grace, enchanted by His sweetness and benevolence, will they attain real deathlessness. Whatever the unit can or cannot imagine He holds in His Macrocosmic mind ( Bhúmámánas).

Udgiitametat paramaḿ tu brahma
Tasmiḿstrayaḿ supratiś thákśaraiṋca
Atrántaraḿ brahmavido viditvá liiná
Brahmańi tatpará yonimuktáh.

The Supreme Truth that the rśi’s realized through their contemplation could not be confined within a specific name. He is Great – enormously Great. His vastness is immeasurable, having no length or breadth. He is Brahma. If one has to define Him, one cannot use other word except this. That is the why the rsi’s called Him Brahma.

Jiiva (microcosm), jagat (world) and Iishvara (Lord) are established within Him. As microcosm (jiivabháva) He is being controlled, as Iishvara He is controlling and as jagat He is providing the link between jiiva and Iishvara. It is not that jiiva, jagat and Iishvara alone comprise His bearing. Transcendentally He abides as the Akśara (intransmutable), and as the Nirakśara (perfect placidity, perfect objectlessness). The Brahmavid, knowing this Brahma loses his identity in Brahma, and merging in Him becomes Brahma Himself, and attains eternal emancipation from the shackles of life and death.

Saḿyuktametat kśaramakśaraiṋca vyaktávyaktaḿ bharate vishvamiishah;
Aniishascátmá vadhyate bhoktrbhávát jiṋátvá devaḿ mucyate sarvapáshaeh.

This Brahma comprises the joint bearing of Kśara and Akśara (perishability and imperishability). The manifest bearing metamorphosed through His psychic action, is called His Kśarabháva, and the non-manifest bearing that remains as the witness of all psychic metamorphoses is His Akśarabháva. The word Akśara means that which does not undergo any metamorphosis. In these two bearings of Kśara and Akśara consistency and coordination between both the subjective and objective realities is being maintained. Brahmic or Cosmic manifestation is the accomplishment of that coordination by the Supreme Being. But where there is no manifestation, there is no question of subjectivity or objectivity – there He is Nirakśara. Nirakśara is identical with Avyakta (unmanifest). But where kśara and akśara exists in combination, there the akśara, in His witness-ship of kśara, can remain in both bearings – one bearing (kśara) in the unit mind (khańd́a-mánas) and the other (Akśara) in the Cosmic Mind (Púrńá mánas). The central point or the nucleus of the Cosmic Mind, the Akśara, which is vaster than the endless sea, is known as Puruśottama. Puruśottama is the Supreme Master (Parama Bhartá – Bhartá means feeder) of this kśaŕakśaratmaka or changeable and unchangeable world-entity. All the manifest objects (vyakta) look unto Him for their expressions. The expressible potentials of the unexpressed entities (avyakta) also get opportunities for their manifestation through His generosity. It is with the cooperation of the vyakta and avyakta and kśara and akśara that this Brahma Cakra or Cosmic Cycle is comprised of manifest and unmanifest, perishable and unperishable entities. And since Brahma Cakra is dependent on the Supreme Puruśa, we may say He is the sustaining force of the unchangeable character of Akśara, the Supreme Witness of individual minds. When His Supreme Stance is modified Akśara undergoes a slight qualification, but Puruśottama as the witness of the individual minds remains unaffected. When the pleasure-seeking unit mind blindly runs after unit-objects, Puruśa also gets smitten by the same mental attributes. He appears to be as if in bondage. But when the unit mind shuns its attraction for mundane objects and accepts that Supreme Puruśa as its only pabulum, it gets an opportunity to become one with the Cosmic Mind, giving up its finitude. With the attainment of the witness-ship of the Integral Mind it becomes one with the Puruśottama. In the absence of bondage of enjoyership (Bhoktábhava) the unit mind attains emancipation from all kinds of fetters.

Jiṋájiṋao dvávajá viishaniishávajá hyeká bhoktrbhogyárthayuktá;
Anantashcátmá vishvarúpo hyakartá trayaḿ yadá vindate brahmametat.

Although both jiivabháva and Shivabháva (microcosm and Macrocosm) are but the entitative variations of the Unborn Consciousness, the microcosm has no knowledge of its characteristic Self, unlike the Macrocosm which is all-knowing. The microcosm is the shadow entity of the Macrocosm and so it is assailed by bondages of limitation. It is deprived of the bliss of freedom, for power abides in the original, not in the shadow, and is thus compelled to emulate what the original entity does. So one is Iisha (Controller) and the other aniisha (controlled). Both of them imbibe a dynamic self-created force which is Prakrti. Prakrti creates the bearing as bhoktrtva (enjoyership) and bhogyatva (enjoyability) in the microcosms. It is through Her grace that the microcosm preserves its finite existence. But the Macrocosm, the Blissful Entity, is not subject to this Prakrti, to the waves of Her binding principles (Prákrtabháva). Saguńa Brahma is the composite of these three: microcosm, Macrocosm and Binding Principle. And Puruśottama who abides as the witness of all three is not Himself the doer, although this heteromorphic universe is evolved out of Him.

Kśaraḿ pradhánaḿ amrtákśaraḿ harah kśarátmanáviishate deva ekah
Tasyábhidhyánád yojanát tattvabhávád bhúyashcánte vishvamáyánivrttih.

The kśara-akśara distinctions are present in the body of this vast Brahma. Kśara is evolved by the influence of Prakrti; Akśara (or Hara) is not transmuted by Prakrti but is conjoined with Prakrti the Knowing Entity. Apart from these two (Kśara and Hara) there is another Conscious Entity, Puruśottama, who transmutes Himself within His own imagination, who continues His imaginative flow through Kśara and Akśara. (which is beyond the domain of Kśara). In His imaginative flow Kśara changes its names and forms at every moment but the Akśarabháva, although constantly assailed by Kśara, undergoes no change and remains as the witness of kśara. Puruśottama, however, remains unassailed by the combined flow of Kśara and Akśara. When sádhakas, in quest of Him, channelize all their propensities towards Puruśottama, they become united with Him and attain His greatness. At that time all the bondages of finitude are ripped apart and the charms and illusions of the world lose their power of allurement. They then attain liberation.

Jiṋátva devaḿ sarvapáshápahánih kśiińaeh kleshaerjanmamrtyupraháńih;
Tasyábhidhyánat trtiiyaḿ dehabhede vishvaeshvaryaḿ kevala áptakámah.

What happens when sádhakas succeed in the quest to know Puruśottama and gets united with Him? All bondages are snapped. When one loses all attachment for pettiness the bondages which create pettiness also perish. With the dissolution of the unit-mind, that is, with the attainment of mental expansion, suffering also gradually wanes – even the bondage of life and death is broken, for life and death belong to the finite, and so does the fear of them. The Great Brahma is beyond the scope of life and death and so the one who becomes completely identified with Him also remains unassailed by their ceaseless play.

The occult power that Sádhakas first attain on the spiritual path after understanding Him a little is not the ultimate goal. Still higher than that, surmounting even that barrier, when sádhakas become free of attachment to occult powers, when even the residue of their existential feeling disappears is the state of excellence when one becomes Him after knowing Him. This state is called savikalpa samádhi or the determinate trance of absorption. In such a state the ego becomes infinitely pervasive. But the next stage, which is the absolute bearing, where the existential I-feeling is compelled to lose itself in His extraordinary radiance, is called nirvikalpa samádhi (state of total absorption) or Kaevalya (oneness). The word kevala means “only”. So the state in which there remains only one sentiment, only one bearing, when the pure Conscious Entity is beyond knowledge, knowable, and knower, is called Kaevalya or absolute identity with the Divine Essence. Only when sádhakas are absorbed in the state of total absorption in Him (Brahmabháva) and lose themselves in ecstasy, do they attain Kaevalyasthiti (ensconcement in Oneness). So the poet said,

Rúpa nirakhiyá nayana bhulila cinite nárinu ke

[Seeing His endlessly beautiful Form, I was charmed But my mind could not fathom His depths.]

There being neither duality nor any existential feeling the three aspects of seer, seeable and seen also merge in the Characteristic Cognition.

Etajjiṋáyaḿ nityamevátmasaḿsthaḿ
Nátah paraḿ veditavyaḿ hi kiiṋcit.
Bhoktá bhogyaḿ preritáraiṋca matvá
Sarvaḿ proktaḿ trividhaḿ Brahmametat.⁽²⁾

Parama Puruśa is the only knowable entity for unit beings. If anything is be known at all, it is He, and He alone; if anybody is to be ideated upon, it is He, and He alone. He is the only immutable entity. There is nothing at all to know beyond Him - knowing Him is knowing everything. The seed of whatever is manifest or unmanifest in the universe is embedded in Him. He is the panacea for all ailments.

Philosophically, Brahma has three bearings: Bhoktrbháva (microcosmic bearing), Bhogyabháva (object of enjoyment), and Prerayitrbháva (Controlling Authority). Wise people say that Brahma is the composite of these three bearings. Claiming its own authority the microcosm wants to enjoy the quinquelemental objects (which it forgets are the Macro-psychic creation) with the help of its unit-mind. The Controlling Authority is the coordinating link between the subjectivity and the objectivity. Its inspiration the microcosmic to dissipate its finitude. With the strength derived from sádhaná the microcosms accelerate towards the Supreme Controller. When they attain oneness with Him, their quinquelemental objects of enjoyment become non-existent. In the absence of the enjoyer-microcosm and the enjoyable, the Controlling Authority merges in the non-attributional Brahma. Human beings should always remember that their entire existential faculty depends on the grace of this Supreme Controlling Authority. It is due to His grace alone that they get the opportunity to continue spiritual practice. They could never know Paramártha without His divine grace.

Tvameva mátá ca pitá tvameva
Tvameva bandhushca sakhá tvameva
Tvameva vidyáshca draviińaḿ tvameva
Tvameva sarvaḿ mama devadeva.

Know that Puruśottama, that Supreme Controlling Authority. Try to attain Him alone. He has not delegated His absolute authority, His formidable power, to anyone else, for He has to carry the burden of the collectivity of the universe – He has to bear the seal of qualification even though He is non-attributional. Know that Supreme Father. Extort His kindness through your strength and devotion. What is the secret of receiving His kindness? Do what pleases Him, abide by His wishes rigidly, float your life on the actional waves of His choice, and He is bound to smile on you – He will be compelled to. Snatch away His kindness on the strength of your devotion. He will put a garland of victory around your neck with His own hands if you go on performing your deeds like a hero.

Svadehaḿ arańiḿ krtvá prańavaincottarárańim
Dhyánanirmathanábhyásád devaḿ pashyennigúrhavat

How should you carry on with your work? You must make proper use of the human body, mind and soul that you possess through His grace. Make cent per cent use of the treasures – however meagre you think they may be – that He has bestowed upon you. Do not avoid work out of fear, do not misuse your body, mind and soul or allow your capabilities to lose their power. Use your own body as one woodflint (arańi) and the cosmic sound (oṋḿkára) as the other woodflint (uttarárańi). The cosmic sound is emanating every moment from the actional waves of the Cosmic Mind and thus finds expression in every action. Just as friction between two flints to produce fire, similarly, the friction between your body (as one flint) and your intuitional practice (as the other flint) enables you to visualize that divine effulgence and become unified with Paramátmá in the form of oṋḿkára. In other words this divine effulgence was lying latent in both the body and oṋḿkára, and through the constant friction of the intuitional practice bursts into blazing brilliance. He lies hidden in you and in you every minute particle of this universe in both His individual and pervasive associations. Cherishing a strong desire to know and understand Him, think of Him, ideate on Him, meditate on Him – You will certainly attain Him.

Tileśu taelaḿ dadhiniiva sarpirápah srotahsvarańiiśu cágnih
Evamátmátmani grhyate’sao satyenaenaḿ tapasá yo’nupashyati.

Do you know how He remains hidden in everything? Just as oil remains hidden in a sesame seed. If you look at the sesame seed you will see only the seed and not the oil, but crush it and the oil will emerge. He abides in everything, but you cannot see Him, for you look with a superficial vision. Do sádhaná, meditate, powder down your mind, and He will appear. Ghee (clarified butter) exist in milk, but can you see it? Churn the milk and the ghee will appear before your eyes. Look at the dry mountainous river and you will see nothing but sand. Is there no water in it? Take a little trouble, remove the sand, and you will find its bosom full of sweet water. Look at a piece of wood. You can’t see any fire in it, can you? But the fire-potential is latent within it. Take a little trouble, rub two pieces of wood together and the fire will ignite. Similarly, you are unable to see that Great Puruśa within you; you cannot understand that He permeates every secret core of your molecules and atoms. Churn your self with truth and meditation and He will blossom forth within you.

Sarvavyápinamátmánaḿ kśiire sarpirivárpitam
Átmavidyátapomúlaḿ tad brahmopaniśat param.

He is all-pervading. Do not think that He abides in a number of particular entities only. He exists equally in everything. Ghee exists in milk, but is it restricted to any particular region of the milk? No, the ghee permeates throughout all of the milk. The so-called high and low, rich and poor, Brahmin and untouchable, man and woman, old and young, Russian and American are all His manifestations – He abides equally in all of them. Do not look down upon any of them – none is an object of your contempt or hatred. If you despise even the smallest or meanest entity, remember that you are despising Parama Brahma Himself.

Can human beings claim any credit for the attainment of the Supreme Entity? Sádhakas can be likened to businessmen who conduct their affairs with others’ capital. They have acquired the epithet sádhaka, but actually the power of sádhaná has been bestowed upon them by Parama Puruśa. Probe deeply into all spiritual knowledge and you will see only Him. It is He who provides you with the intellect and strength to do sádhaná. Surrender yourself to His will. Shake off your load of self-conceit. Lighten the burden of your life and float yourself on the waves of His will. It is He who is teaching you the sádhaná in the guise of a Guru (preceptor); it is He who is strengthening your knowledge and faith in the guise of a philosopher. You are plundering His mercy in everything day and night. Go on working as a machine, leaving the doership to Him. How little can your poor intellect comprehend or analyse His unfathomable sport (liilá)! So, instead of trying to comprehend or analyse keep the bearing of that inscrutable juggler aglow before your eyes.

Sáp haeyá kát́are bándá
Rojhá haeyá jhád́o
Kata kerámat jána re bándá
Kata kerámat jána
Tumi májh dariyáy
Jál pheláiya
Dángáy baesyá t́áno

[As a snake you bite someone
And as a snake charmer you cure the snake bite.
How many tricks do you know?
You throw your fishing net in the river
And draw it in sitting on the bank.]

So I repeat, do not try to analyse that Supreme Entity with the pride of your petty intellect. Do the Sádhaná of attaining Him with the ardent devotion of your heart and all your discrepancies and limitations will end. Remember, where “you” is “He” is not and where “He” is, small “you” is not. He is your final destination. Don’t let your desires and propensities go astray except towards Him. Let all your longings float on the waves of His grace.

Bhanai vidyápati sheśa shamana bhaye
Tuyá vinu gati náhi árá
Ádi-anádika nátha kaháyasi
Ava tárańa-bhára tohára.

All the Vedas describe Parama Puruśa. Make Him the goal of your life. He is your Supreme Terminus. He is the Supreme Authority.

Footnotes

(1) Mind of a person. –Trans.

(2) The word Brahmametat used in the sloka is grammatically incorrect. It should have been “Brahma etat”. Maybe the rśi used Brahmametat for the sake of metre.