Chapter 1	Tattva Kaomudii Part 3 [unpublished in English]

Bhaktirbhagavato sevá bhaktih premasvarupinii;
Bhaktiránandarupáca bhaktih bhaktasya jiivanam.

Bhakti or devotion is service to Parama Puruśa. It is love and bliss personified, the very breath of devotee. Now what is meant by devotion?

The word bhakti is defined as bhaj + ktin. Bhakti means “to praise with love”, “to worship someone”. Two entities are required – the one who is eulogized, and the other who eulogizes. Here the two entities are the Lord and the devotee.

Ananda Sútram defines bhakti as “Bhaktirbhagavadbhávaná na stutirnárchaná”. Bhakti means ideation on the Supreme, neither eulogy nor ritualistic worship. Stuti is derived as stu+ktin – which means to praise the one in front. This is nothing but flattery. If a son praises his father in front of him, the father gets angry instead of being pleased. The word archaná has come from the root verb arc. Archaná means to worship a deity with flowers and other paraphernalia like vilva leaves, ganga water etc. In this ritualistic worship, how much genuine love is there. The ritualistic worship with paraphernalia is done in the midst of time space and person. The difference between time place and person brings difference in ritualistic paraphernalia. So in external rituals, the spatial and personal difference between the Lord and the devotee is not obliterated. But with cosmic ideation people advance towards Parama Puruśa a bit by bit. The more the sádhaka comes close to him, the greater will be the degree of devotion. At that time the devotee will realize Parama Puruśa as his or her own, as the soul of souls and will surrender his or her unit existence in the Macrocosmic flow. If human beings cannot surrender themselves at the altar of Parama Puruśa they can never attain spiritual progress in life. Without total surrender, Macrocosmic grace is not attained, and without Macrocosmic grace nothing is attained. Besides this there is no other way, (Nányah Panthá Vidyateyanáya).

Another definition of bhakti or devotion is “Sá Paránuraktiriishvare”. The word rakti means colour, attraction. Anurága means attraction for something. The attraction is of two types: 1) attraction for aparabrahma or finite objects and, 2) attraction for Parama Brahma or the Infinite entity. Attraction is the law of nature, repulsion is negative attraction.

In creation one object attracts another. The sun as the nucleus of the solar universe attracts the different planets and satellites. Similarly the planet earth is attracting various objects lying on the surface of the earth. Just as honey bees rush towards beehives, greedy for honey, the people of country-sides flock to towns and cities in search for food, clothes and accommodation. It is notice that people rush towards those objects or shelters which are lasting and dependable, which can guarantee greater safety and security. The same psychology prevails behind the human desire to possess properties, name and fame, sons and daughters. But unfortunately although these finite objects and entities provide apparent happiness to people, they ultimately bring sorrow and pain. A billionaire undergoes heart rending grief at the death of his only son. No finite object can ensure permanent happiness or eternal peace to human beings. Only the infinite, imperishable, deathless Brahma can be the Supreme object of ideation. “Satyam jiṋánanantam Ánandam Brahma”. Only the people with all the warmth of their hearts move steadily towards the god of their hearts (just as a person, under the spell of Avidyá Máyá, moves towards finite objects can attain Parama Brahma.

In philosophical language, this love for the finite is called ásakti. The transactional relationship of human beings based on ásakti is business and attraction or love for Parama Puruśa is called devotion. The relationship between the Lord and the devotees is the relationship of service. The devotees want to serve the Lord out of pure love, to please Him, and wish for nothing and return.

On a deeper analysis, it is found that human beings have nothing to call their own. They may boast about their intellect, intelligence, power and influence but the real owner of these is Parama Puruśa. By His grace, alone can one utilize or enjoy objects. If Parama Puruśa so desires. He can snatch away all these possessions from humans, And the humans will be unable to do anything about it. After realizing the Supreme truth intelligent people should endeavour to realize Parama Puruśa with the power He has given them.

This realization of the Supreme also depends on His grace. In order to merit Parama Puruśa’s grace, unit beings will also have to do something. Their duty is to contemplate or ideate on Him.

Thákur Rámakrśńa used to say, kr means “do something” and pá means “get something”. It is the birth right of unit beings to attain cosmic grace. Rights and duties are inseparably related. So if one wants to attain cosmic grace, one will have to arouse devotion in one’s heart. The one who feels this devotion is a blessed person. He has nothing else to do. He is sure to realize Brahma with that devotion. The main purpose behind intuitional practice is to arouse and develop devotion.

A person who wants to realize Brahma and has the required devotion in Him is sure to attain Him. But suppose a person lacks devotion, does not perform sádhaná, does not understand philosophy, is an ordinary neglected illiterate villager having no social prestige can such a person attain liberation? Can he attain Paramátmá?

The answer is simple: Yes, certainly he can attain Brahma. To attain salvation is the birth right of all individual beings. Paramátmá makes no difference between educated and uneducated, rich and poor, young and old – no such external difference has any meaning to Him. He is the all-knowing entity. He judges everything by studying the inner sentiments of individuals. Even the most sinful and most virtuous people are equally entitled to salvation in the eyes of Paramátmá.

Paramátmá only considers the inner thoughts and devotional sentiments of people. The intense desire to know Him, the deep urge to attain Him, the intense longing for Him – these are the qualities which Parama Puruśa values.

Now the question is, How can this latent devotion be aroused? One of the ways is through sádhaná and accumulated virtues in previous lives. People of this category are really fortunate, because with that devotion, they will be able to attain Cosmic grace. But suppose one does not possess the accumulated virtue of previous lives – what will happen? Will one’s latent devotion not be aroused? Will one remain deprived of the Cosmic grace? Through one day’s intense longing for Him can one’s supreme devotion be aroused? Yes that is enough to attain His grace. The life of the bandit Ratnákar is a good example of this. The world has witnessed few bandits as cruel as Ratnakar was in his younger days. It is said that in only a few years he took the lives of a few thousand people. But even such a confirmed criminal is not deprived of divine grace. The moment he developed an intense desire to switch over to an honest life, a pure sentient and divine life, discarding his previous criminal ways, he receive Cosmic grace in abundance. This transformation of the ignoble life of the bandit Ratnákar to the devotional life of the holy Ratnákar took place within a few years only. The life of a bandit Ratnákar was worse than that of ordinary men, but because he developed an intense desire to lead a pure spiritual life, he became a noble man. So every person like Ratnákar through pious thought, benevolent deed and constant spiritual practice can become extraordinary. Should such a person still be called sinful or dishonest?

Everyone invariably lived an ordinary life or sub-standard life in the past. This is only natural, because although everyone has become from the same source, yet everyone has come through the process of Saiṋcara and Pratisaiṋcara. Naturally, however black one’s past life might have been one should erase it from one’s mind. Human beings have no control over the past events. They can only build their future by making use of the present. God has put eyes in the front of the person’s head. Hence the sages of the Upanisads say, “Caraeveti, caraeveti,” “Proceed on, proceed on,” make proper utilization of the present and build your future. Direct your propensities all your longings towards Parama Puruśa. Remember that you have none as your own except Parama Puruśa or Viśńu.

Ananyámamatá Viśńormamatá Premasauṋgatá

This intense love, this tremendous attraction for Viśńu is called Haribhakti. One who possesses Haribhakti is a blessed soul.

Candálopi Dvijashrestha Haribhaktiparáyańa
Haribhaktivihiinashca vipro’pi shvapacádhamah.

(A pariah, who possesses Haribhakti is superior to a Bráhmań, but a vipra devoid of Haribhakti is inferior to a pariah.)

A Vaeśnava poet has said,

Muci haye shuci hay yadi hari bhaje
Shuci haye muchi hay yadi hari tyaje

[An unholy person becomes holy if he ideates on Hari. A so called holy person becomes unholy if he does not ideate on Parama Puruśa, Viśńu.]

Now who is Viśńu?

Vistárah sarvabhútasya Viśńorvishvamidaḿ jagat;
Draśt́avyamátmavattasmádabhedena vicakśańaeh.

–Viśńupuráńa

The derivative meaning of Viśńu is all pervading, i.e. the entity who pervades everything from molecules to atoms to the greater creator Brahma is Viśńu. He is sarvabhútantáratmá, i.e. He lies quiescent in and every entity. To one who will run towards Him with undiverted attention, with deep devotion and pure mind Parama Puruśa will spontaneously reveal Himself. At that time the individual existence of sádhaka will be merged in Parama Puruśa. Even the thoughts and feelings of the sádhakas, the very function of the nerves, veins arteries will be controlled by the Macrocosmic mind.

There are some people who give indulgence to inferiority complex and fear complex. But when we know as a matter of logic that every individual can attain the highest stance of spirituality by dint of sádhaná can become an elevated person through culture of devotion, then why should anyone be afraid or hesitant?

Human beings are the progeny of the almighty Lord. Why should His children suffer from any weakness – inferiority complex or fear complex? Weakness is sin. So one must shake off all sorts of weakness and fearlessness, irresistible. Therefore you have no right to hate yourself, if you hate yourself, it means you are hating God.

On the basis of some characteristics, bhakti or devotion is divided into a few categories;

1) Nirguńá Bhakti: Where the sádhaka without any motive runs towards the goal out of his intense love for Him, the psychology is: I do not know why I love my Lord, but I love Him because that gives me joy. I love Him for, I feel that he is the life of my life, the soul of my soul.

2) Vaedhi Bhakti: Where there is no exclusive devotion for the Lord but the sádhaka observes some ostensible vows, sprinkles cow dung and holy ganga-water, decorates the idols with gorgeous apparels and ornaments, offers flowers and bilva leaves, and chants mantras it is called vaedhii bhakti. Whatever might be in this brand of bhakti, there is the lack of expression of simplicity of the devotee’s heart.

3) Jiṋánamishrá Bhakti: when a sentient sádhaka does not forget Parama Brahma even after attaining the highest fulfilment, then self-knowledge begins to unfold itself in the devotee’s heart. This category of devotion is called jiṋánamishrá bhakti. Although this is a kind of nirguńa bhakti, yet it contains a slight vanity of occult power and knowledge.

4) Kevalá bhakti: When one is identified with the goal there remains only one entity. This is called kevalá bhakti. This category of devotion is not attainable by one’s individual effort. One can attain it by the grace of great personalities or Parama Puruśa. This is the highest stage of devotion. In this devotion the sádhaka remains oblivious of the differences and distinctions. This is called mahimna jiṋána. As long as the sense of differentiation will exist, the sádhaka will hesitate to be one with Brahma.

6) Rágátmiká Bhakti: When the śadhaka will say, “I love Him because I feel pleasure by loving Him; I love him because I cannot remain without loving Him” – this is the stage of rágátmiká bhakti. The stage prior to the stage of rágátmiká bhakti is rágánugá Bhakti. The difference between the two stages is that in rágánugá Bhakti, to get pleasure is the main thing but in rágátmiká, to give pleasure to the Lord is the main thing. In Ananda Marga, there is no place for vaedhii bhakti or jiṋánamishrá bhakti. Here every sádhaka is a follower of rágátmiká, but they will not stop there. In the process of strengthening their devotion through sádhaná one will attain kevalá bhakti. For the one who has attained the kevalá bhakti what else is left unattained? While depicting the state the sádhaka attains bhakti. Nárada says,

Yallabdhvá pumán siddho bhavati, amrto bhavati, trpto bhavati.

Yat prápya na kincit vánchati, na shocati, na drśt́i, na ramate, notsáhii bhavati,
Yat jiṋátvá matto bhavati, stabdho bhavati, átmárámo bhavati.

–Nárada Bhaktisútráńi

That is, in bhakti human beings become siddha (successful) and overcome death and all kinds of hankering; They cherish no other desire, conquer grief and hatred, do not get elated with joy, give up all initiatives to gain any material object, and remain absorbed in deep inner bliss.)

Every human being is entitled to the above mentioned stage of devotion. Therefore O sons and daughters of immortality, you are the sons of the almighty Lord, you have the potentiality of infinite knowledge, power and valour. How can you fall victims to weakness and staticity, inferiority complex of any sort? Your sure bright future is in your hand. So do not waste your time and vain. Awaken your latent devotion by dint of hard penance, and with the bonds of profound devotion, Make Parama Puruśa your own. You are not a small or insignificant human being, you are the very child of Parama Puruśa. It is your birth right to be established in the immortality of infinite life. Keeping this supreme fixed in your memory, proceed to the supreme goal with utmost devotion, and you are destined to attain the greatest fulfilment.

Chapter 2	Tattva Kaomudii Part 3 [unpublished in English]

The universe is born out of Macrocosmic imagination. Every entity of this universe, manifest or unmanifest, is maintained in the vast Cosmic Mind. So the Cosmic Consciousness is the primary cause of everything. And not only is He the primary cause. He is also is the witnessing entity.

I exist because He exists and wants me to exist. No other entity except the Supreme One should be contemplated upon. He is the Supreme Destination of every finite entity.

When due to ignorance, microcosms think that there is something more besides Paramártha it is called the non-integral outlook. Conversely, when they feel in the core of their hearts that there is nothing within or without except Paramártha, and that whatever exists is nothing but His imagination, that is called the integral outlook.

To attain savikalpa, nirvikalpa, and samprajiṋáta samádhis the development of an integral outlook is essential. Whenever there is a decline in spiritual culture in the world the cause is a lack of spiritual aspirants and qualified preceptors. In this modern world developed and effective spiritual science is freely available, but there is certainly a lack of inquisitive spiritual seekers and qualified teachers.

Qualified spiritual teachers are those with a developed integral outlook and a capacity to impart it to their students. Unfortunately so many so-called spiritual teachers are inculcating defective and narrow ideas in the name of spirituality to serve their own self-interests. Some of them even enter meaningless controversies such as whether God has a form or not, or is black or white, etc. Some even try to teach their disciples that there are as many as 300 million different gods and goddess! Others cite mythological stories to explain that certain gods bestow their powers on the faithful disciples, but other gods mercilessly punish the detractors. They jump at every opportunity to take advantage of the sentimental weaknesses of their credulous disciples, and in the name of spiritual training create obstacles on the path of spiritual progress by relating all kinds of cock and bull stories about heaven and hell. These “religious merchants” with their non-integral outlook, want to divide humanity into different groups (Indians, Germans, Russians, etc.) or into communities (Hindus, Muslims, Arya Samajis, etc.) Obviously blind religious supporters cannot form an integral view of the world. Rather they say, “Well in spite of having distributed so much food and water to the poor, and having undergone such severe penance, we still haven’t been blessed with God-realization.” This is an utterance of one with a non-integral outlook. Parama Puruśa cannot be attained by such people.

Parama Puruśa looks deep into the inner thoughts and feelings of human beings. He is omniscient, forever watching throughout the creation those who are meditating upon Him with undivided attention, and those who have been patiently waiting with an unwavering mind to realize Him. These are expressions of those with an integral outlook. Only such people, irrespective of caste, colour, creed, community, national or geographical barrier, etc. can look upon each and every human being as their own kith and kin. They are free of all discrimination. They even treat the animals and plants as being intimately related to themselves.

To attain any object of this mundane world human beings usually depend on the mind, intellect and sense organs. The capacity of the sense organ is extremely limited. How can these organs, which are incapable of perceiving the subtle ethereal factor, perceive Parama Puruśa, who is so many times more subtle than the five fundamental factors. In fact He is beyond the power of human comprehension.

Yato váco nivartante aprápya mamasá saha
Ánandam bráhmana vidván má vibheti kutashcana.

“Brahma is not attainable either by mind or words. He is only attainable through blissful cognitive bearing.”

Brhacca taddivyam acintyarupaḿ súkśmáccatat súkśmataraḿvivhati
Dúrát sudúre tadihántike ca pashyatsvihaeva nihitaḿ guháyám.

He is Brhat or immeasurable, beyond the capacity of the sense organs, beyond perception and intellect, He is Mahadeva, for each and every vibration and sensation (deva) of this universe emanates from Him. Sarva dystanátmakah akhańd́a cidaekarasah. That is, He is the nucleus of all vibrations and sensations. He is the embodiment of an unbroken flow of cognition. Because He is the Supreme Source of all emanations, He is called Mahadeva. He is the subtler than the subtlest; He is too subtle to be grasp by unit beings. He is so far that the human mind cannot conceive the great distance; yet He is so near that the human mind cannot conceive the proximity.

The most secret place of the human being is within the existential feeling (mahattattva) or “I” feeling. Parama Puruśa is the witnessing entity of this “I” feeling also. That’s why elevated people try to realize the Supreme Entity in the innermost cavity of their hearts with an integral outlook.

Tanurdarshamgúŕajmanupraviśt́aḿguháhitaḿ gavahvareśt́hampuranam
Ádyátmayogádhigamema devaḿmátvádhiiro harśshokao jaháti.

The Supreme entity is durdasha. In the case of Parama Brahma human beings cannot see Him as easily as they can see the external objects with help of their eyes because He is “Ańorańiiyán mahatomahiiyán.” That is, He is smaller than the smallest, yet greater than the great. To see subtle molecules and atoms one requires the help of scientific instruments. Just as one requires an intellectual and scientific vision to conceive of atoms, one needs a spiritual vision to know the Supreme Entity. To attain Him human beings have to take recourse to shravana (constant hearing), manana (constant ideation) and nididyásana (constant meditation). The Supreme Entity is Gurha, that is, He is lying hidden in the innermost recess of the human entity. To attain Him one must penetrate deep within oneself, and for that the development of an introversial outlook is essential an extroversial outlook will be no assistance. What we call inanimate matter with our extroversial vision is actually a conscious entity if analysed with an integral outlook.

He lies in the innermost core of all objects in His original stance. If one could visualise the original form of the Supreme Entity all the apparent external differences would vanish into nothingness. In fact, the fundamental spirit of intuitional practice is to realize the Supreme Unity in the midst of diversity.

He is Guháhita for He remain hidden in the most secret regions of the human mind, where He observes one’s hidden thoughts and feelings. He is the most Ancient One, existing beyond the scope of time, space and person. Such an Absolute Entity cannot be realized by a person with a crude, mundane outlook. To realize Him one must direct all one’s sentiments and propensities – in fact the entire psychic flow with its integral outlook – towards one’s inner existence. Only on this path of supreme synthesis can human beings attain the Supreme Entity and transcend the bondages of pain and pleasure, old age, death, etc.

The sages of the Upanishads say,

Náyamátmá balahiinema labhyah na medhyah na bahumah shruteme.

The Átman cannot be attained by the immoralist or the materialist. And the one who listens to learned discourses or reads the scriptures in the hope of realizing the Átmán with the help of keen intellect will surely be disappointed.

How can one know the Átmá? The answer is, by performing spiritual practice (sádhaná) with devotion and sincerity. For human beings spiritual practice in individual life is mandatory. Without sádhaná one cannot expect to make any progress. If one learns the secrets of spiritual practice from a learned preceptor and practices regularly one will realize intuitively the existence of the Supreme Cognitive Faculty guiding the entire creation; that the vast play of creation and destruction is being enacted at His bequest. One’s narrow vision will be lost. One who does not have a deep knowledge of geography may argue that the Bay of Bengal and the Arabian Sea are different oceans. But one who is well-versed in geography will say that they are two different local names of the same Indian ocean.

The cognitive faculty is the only integral entity. It is due to the static influence of the Operative Principle (Prakrti) in Consciousness (Puruśa) that different emanations have occurred. Yet the original stuff behind this plethora of emanations is the same. The apparent diversities of the universe are similar to gold bangles, gold necklaces and other items of jewelry made of gold. People treat their items of jewelry in different ways, they love relating the history of each one, and wear them in various ways. But to a goldsmith, all the ornaments are nothing but gold – he is not concerned with their different names and forms, he is only concerned with the actual value of the gold.

In the case of energy, we see that the same energy is manifested in different ways – light, heat, sound etc. The diverse manifestation of the same energy may surprise an uneducated person, but to an experienced scientist, energy is one material energy expressed in various ways in different situations. Just as material energy works in various ways and forms, similarly the Átman, who is the material cause of all created objects, and the witnessing entity of all, is installed in various entities. When the knower, the knowable and knowledge are fused into one, He still exists as the non-attributional entity.

Agnir yathaeka bhuvane praviśt́o
Rúpaḿ rúpaḿ pratirúpo jagám
Ekastathásarvabhútántarátmá
Rúpaḿ Rúpaḿpratirúpo vahishca.

Although human beings are the progeny of Parama Puruśa, the human mind can move in two directions – towards the finite or towards the infinite; towards shreya (permanent bliss) or towards preya (illusory happiness).

As human beings have passed through so many animal lives in the process of pratisaiṋcara to attain the human life, the material objects of enjoyment easily drag their minds towards preya. But preya only brings temporary relief to human afflictions before it throws them into the dark pit of misery. Human beings are by nature short-sighted and remain engrossed in the temporary pleasures of the present, for which they unnecessarily waste their valuable time and energy. For a patient of beriberi, the use of salt is prohibited, but in the pursuit of temporary satisfaction he or she may use salt, even while knowing that it is harmful. The result is a more serious attack of the disease. Human beings read in books since their childhood that to tell lies is a sin, yet they do not hesitate to lie for their own petty self interest. Dishonest government employees know in their heart of hearts that it is illegal to take bribes, yet for small gain, they take money from others out of greed. In consequence they have to suffer tremendously. Whatever is done with a narrow outlook is bound to meet with afflictions in the future.

Intelligent people seek the permanent cessation of misery. This attainable only on the path of shreya, not preya. Thus before accepting any object, they analyse calmly and dispassionately if it is shreya or preya. By verifying the characteristics and symptoms of objects they will be able to discern shreya from preya, and follow the path of shreya even though it may bring temporary sorrow to them.

The story goes that the tyrannical king Hirańyakashipu wanted to murder his own son due to devotion to Krśńa. First he tried to impale him on a sharp trident, but that didn’t work. Then he throw him into a tub burning oil, but even after that he was alive. So in a last desperate attempt he threw him off a mountain top, but to no avail. The devotee was unaffected by these tortures and was ultimate victorious. When Maharśi Yájiṋavalkya wanted to offer abundant wealth to Maetreyii, his wife, she refused to accept it saying, Ná haḿ namirtá syam tená haḿ kiḿ kunyáḿ. “What shall I do with that which will not establish me in immortality?”

Whatever is finite is limited by nature. The attraction for finite entities is káma, and the attraction for the Limitless Entity (Brahma) is prema. Those who are preoccupied with preya are guided by the small “I” – their mental expansion remains a far cry. Many so-called scholars are obsessed with their petty prestige, but one day that sense of prestige will crumble into dust. But shreya is infinite. It has no beginning and no end, it is an unbroken flow of pure and serene bliss stretching from beginninglessness to endlessness. This is the Bramha of the sádhaka. People who are under the illusory spell of avidyamáyá leave the benevolent path of shreya and rush headlong towards the deceptively alluring preya. But preya, after giving them only temporary happiness, like a flash of light, will throw them into the darkness of despondency, and they will stand like the scorched shell of a tree struck by lightening in the desert lamenting the endless drought.

Yáṋhá kám táṋhá nehi Rám;
Yáṋhá Rám táṋhá nehi kám.

Where there is a longing for physicality there is no absolute Consciousness, and where there is Consciousness there is no longing for physicality. Hence enlightened people will choose the benevolent path of shreya for the highest fulfilment of human life.

Krśńanám bhaja jiiva ár sab miche;
Paláite path nái yam áche piche.

Krśńanám harinám baŕai madhur
Yei jan Krśńa bhaje se baŕa catur.

[O human beings, take the name of Lord Krśńa. All other entities are unreal. If you forget the Lord where will you go? The God of death is waiting just behind you. The name of the Supreme Entity is the sweetest. Wise are they who take His name.]

Chapter 3	Tattva Kaomudii Part 3 [unpublished in English]

Once, when asked about his identity, Shankarácárya said:

“Manobuddhyahaḿkáro cittáni náham.
Na ca shrotra jihve na ca ghráń netre
Na vyoma bhúmirńa tejo na váyuh.
Cidánanda rúpo shivo’haḿ shivo’haḿ.”

[“I am neither mind, nor buddhitattva (‘I am’ feeling), nor ahamtattva (‘I do’ feeling), nor citta (done ‘I’). Similarly, I am neither eyes, nor ears, nor nose, nor tongue, nor skin; neither ether, nor air, nor fire, nor liquid, nor solid. Then what am I or who am I? I am Shiva-Consciousness bliss personified.”]

“Yatra jiivah tatra shivah”. The science to convert the microcosmic stance into the Macrocosmic stance is spiritual practice. Spiritual science “yoga” has been defined as – “Saḿyogo yogo ityukto jiivátmá paramátmanah”. To unify Jiivátmá (unit consciousness) with Paramátmá (Supreme Consciousness) is what is known as yoga.

Are the unit consciousness and the Supreme Consciousness two separate entities? No, they are not. But as long as the unit consciousness is under bondages, it moves around in the cosmic cycle of creation due to the play of life and death of the microcosms. When the objective mind, through constant sádhaná, exhausts all its acquired reactive momenta, it becomes one with the Supreme Consciousness. In fact the only factors separating the jiivátma from Paramátma are it saḿskáras (reactive momenta) and upádhi (extra qualification). Paramátma is the only unchangeable entity. “Sat” (that which exists) and satya ( truth or veracity) are synonymous. Satya is that which undergoes no metamorphosis with the change in time, space and person. Each and every finite object is continually changing, but Brahma or Satya is infinite, continuous and eternal. He is above all spatial, temporal and personal differences. Human beings, through sádhaná, will have to rise above these differences and establish themselves in the realm of Supreme Veracity. When they cease to take finite entities as their mental object, and direct their entire psychic potentialities towards Parama Brahma, then they attain such an exalted mental state, by His Grace, that they are unable to hear or feel anything. They attain the Supreme Stance. To attain this stance abhedajiṋána (non-discriminatory knowledge) is indispensable, and then only with His Cosmic Grace.

Any action, whether for self-preservation or spiritual practice, is not possible without the grace of the Supreme. But His grace does not come automatically – to merit it human beings must perform virtuous deeds. Only simple, beautiful and unblemished actions can please Him, and cause Him to shower His blissful Grace on the spiritual aspirants. In our daily lives we notice that a mother often gives some toys or food to her child before she attends to her household duties. After playing with its toys for a while the child suddenly remembers its mother and cries out loud to attract her attention. She may still be very busy, but when she hears her child crying she stop whatever she’s doing and finds out what’s wrong. To stop her child crying she may give some more sweets or toys. But if it continues to demand the mother’s presence she is compelled to keep it on her lap and gently caress it. Similarly, a sádhaka ardently calls Parama Puruśa, His attention is bound to be drawn; and by His grace He will allow the sádhaka to attain liberation.

Parama Puruśa is non-discriminating – He makes no distinction between the virtuous and the sinful. It’s only the society which discriminates between the two. Both the virtuous and the sinful are His progeny, so both are equally dear to Him.

The concepts of virtue and vice originate in the human mind. Due to the influence of certain propensities, the notion of vice occurs in the mind, causing people to commit acts of sin in the external world. As soon as the influence of those negative propensities is removed from the mind many pious thoughts – the honest desire to do good to others arise in the mind. When the so-called sinners earnestly call the Supreme One and surrender themselves at His altar out of devotion, they no longer remain sinners. By the grace of merciful Parama Puruśa they rise much higher than ordinary people. The lives of the bandit Ratnakar and Aungulimál are clear testimonies of this fact. Within a short one and a half hour span what a great change took place in the heart of a bandit who had mercilessly killed over one thousand people without the least prick of conscience. The rogue Ratnakar was transformed into the illustrious poet Valmiki. Does anyone have the audacity to call Valmiki a bandit? Hence the wicked and the virtuous are equally entitled to attain salvation. The merciful Lord has given clear assurance that His shelter is also for the so-called sinners by saying,

Apicet sudurácáro bhajate mámananyabhák
So’pi tu vinirmuktah mucyate bhavabandhanát

[Even if the sinner of the sinners meditates on Me with undivided attention I will also liberate him.]

Parama Puruśa, the Supreme Cognitive Faculty, is consciousness personified. He is not bound by the bondages of relativity. Invariably microcosms are in triple bondages. In some minds the bondage of the relative factors is so great, and the mental outlook so narrow, that if a person happens to be a native of Bihar he will think that West Bengal is a foreign country. For narrow minded people even a place 20 miles away from their home is treated as a foreign land. But a person who is free from the triple bondages and has thus become one with the Macrocosmic Mind has attained the non-discriminatory knowledge (abhedajiṋána).

This knowledge functions both internally and externally. When the unit mind becomes as expansive as the universe, it becomes one with the Cosmic Mind. And when the unit mind becomes one with the unit consciousness (jiivátmá), attaining the state of mindlessness, the unit consciousness and Supreme Consciousness ( Paramátmá) become one. The microcosm which is established in the Supreme Stance (Brahma bháva), becomes Brahma Himself. “Brahmavid brahmaeva bhavati”.

While describing this state the mystic poet Ramprasada said,

Prasád bale, “Yá chili bhái, tái habi re nidenkále,
(Yeman) jaler bimba jale uday, jal haye se misháy jale.”

[Prasád says, “You will be, O brother, what you are, just like water bubbles, which, on rising to the surface of the water, become water again.”]

Spiritually-realized people are respected as mahapuruśas by the society and placed on the high pedestal of honour and reverence in the society. In philosophical terms, these people, having traversed the path of saiṋcara and pratisaiṋcara have ultimately reached their cherished desideratum. That’s why they are the venerable members of society. It’s a matter of deep regret that some mean-minded people, due to acute ignorance, are inclined to criticize or censor these honourable and adorable personalities. To do that is as good as criticizing the Supreme Entity Himself, and is thus highly reproachable. All the great personalities of the world have attained the highest spiritual stance through intense spiritual meditation.

Those who impatiently preach to their followers, “Our God is the only God – others are false”, encourage communal differences directly and indirectly. Such defective teachings, such baneful exhortations, have caused many bloody battles in the name of religion. Even today we find a reoccurrence of this distressing situation. The self motivated and wicked intellect of a handful of religious leaders is at the root of these abominable incidents. One should always remember that all the great personalities of the different religious communities deserve equal respect. They are the collective glory of the human society. We may have built new path of movement for the progress of the society according to the needs of a particular age – a path which may be somewhat different from the one on which the great personalities trod – but that does not mean that we will not extend our respect to those venerable personalities.

Now the question is, how can people acquire this non-discriminatory knowledge? The answer is, through the practice of Iishvara prańidhana and abhidhyána. There are several interpretations of the word “Iishvara”. According to some, “Iishte yah sah Iishvarah”. That is, the one who controls everything is Iishvara. According to Maharsi Pataiṋjali, “Klesha karma vipákáshayaeraparámrśth Puruśa visheśa Iishvarah”. That is, the entity which is not assailed by klesha (afflictions), karma (reactions), vipáka (serving of reactions), and áshaya (bundle of unserved reactions) is called Iishvara. Whatever these definitions of Iishvara may be, here, by Iishvara, we mean the Supreme Controller of the universe, the Supreme Object of ideation for all living beings. Hence Iishvara prańidhána means to let the entire psychic energy flow towards Iishvara as the object of Supreme ideation. And dhyána means anudhyána. When sádhakas feel that the object of meditation – which is their life and soul – is trying to escape, they immediately run after Him and try to catch Him. This is called anudhyána.

Prańidhána and anudhyána together are called abhidhyána.

Tasyábhidhyánád yojanát tattvabhávád bhúyashcánte Vishvamáyámivittih

Through abhidhyána the unit mind remains continuously absorbed in the ideation of the Supreme Entity and finally merges in Him and consequently overcomes the influence of Vishvamáyá the creator of numerous differentiations. At this point the sadhakas finally attain non-discrimatory knowledge. To attain this stage worldly knowledge, social position, and skin colour are of no importance whatsoever. Even the different systems of worship, sacrifice, incantation, ostentatious devotion are insignificant. In psycho-spiritual practice the mind plays a vital role – the external rituals have no place. Just because a person has a holy dip in the Ganges and then puts on a sacred garment does not necessarily mean that he or she has attained that non-discriminatory knowledge. The water may cleanse the body, it is true, but how can it purify the mind and the soul? Fishes are having a holy dip in the Ganges every day. Does that help them to attain non-discriminatory knowledge? Hence the external observances, the ostentatious display of holy beads and coloured foreheads are not the means to attain divine knowledge.

Although all the great personalities are equally venerable yet different individuals have love for different personalities. The great devotee Hanuman was well aware of the fact that Náráyańa, the husband of Laxmi, and Rámachandra, the husband of Siita, were the same entity. Even then he was more attracted towards Rámachandra because, as he said,

Shriináthe Jánakiináthe cábhedo Paramátmani;
Tathápi mama sarvasvah Rámah kamalalocanah.

“I know Náráyańa and Ramachandra are basically one, yet to me the lotus-eyed Ramachandra is dearer.”

The state of non-discriminatory knowledge is called samprajiṋáta samádhi.

First let us analyse the difference between samprajiṋáta and savikalpa samádhi. Samprajiṋátá is derived as sampra – jiṋá + kta. The derivate meaning of the word is “proper and excellent knowledge.” And savikalpa is derived s+vi-kalp+al. During the state of savikalpa samádhi the sádhaka has a feeling that there is a second entity besides Paramátma. Hence this samádhi is called savikalpa samádhi.

The human mind, performs primarily two kinds of actions – saḿkalpátmaka and vikalpátmaka. When one decides, to do something it is called the saḿkalpátmaka state of mind, and when the samkalpa or resolution is materialized in the practical field, it is called vikalpátmaka action. During the state of samprajiṋáta samádhi, the unit citta is converted into Cognitive Faculty and thus the vikalpátmaka action of mind is suspended, although the samkalpátmaka state of mind is still quite active. But during the state of savikalpa samádhi, the samkalpátmaka state of mind remains only nominally active. And during the state of nirvikalpa samádhi both the samkalpátmaka and vikalpátmaka states of the mind are completely suspended. In that state of complete mindlessness, the sádhaka’s mind cannot function in any way, either in the individual sphere or collective sphere; and as one loses psychic vitality the nerve cells, nerve fibres and sense organs also stop functioning.

(On 14th May, 1970, at Ranchi jagrti, a certain sádhaka experienced this type of nirvikalpa samádhi in the presence of about twenty-five other sádhakas. That concerning sádhaka first sat in siddhásana with the spinal chord erect, and then began to practice dhyána on all the cakras – múládhar, svadhistána, mańipur, anáhata, vishudha. During that period he had a unique experience. He felt within that his dear object of meditation was dancing with two skulls. Thereafter, he raised his mind to ájiṋa cakra and began to practice dhyána in the prescribed dhyána mudra. Next, when he concentrated his mind on lalaná cakra, the function of the ten sense organs of his body was suspended. The sádhaka lost his mind in the Cosmic Mind and became one with the Cosmic Mind. He looked peaceful and serene.)

It was noted in the aforesaid instance that his indriyas and unit mind totally lost their power of functioning. And in the total absence of the mind-entity the unit mind can have no notion of duality. “Tasya sthitih amánasikeśu”. This is why this samádhi is called nirvikalpa samadhi. “Átmani mahadahaḿ cittánáḿ prańáshe nirgunásthitih nirvikalpa samádhi vá” (Ánanda Sútram).

Some sádhakas’ minds, the moment they reach the pituitary gland, stop functioning. The minds of some sádhakas cross all the cakras, rising in gradual ascendancy from the lowest cakra, and ultimately reach the sahasrára cakra. This is the highest state of realization in the spiritual sphere. When the unit mind goes beyond the jurisdiction of the indriyas, and the seeds of reactive momenta have been completely destroyed, it becomes altogether non-existent. In that state of complete mindlessness the jiiva gets completely merged in Shiva. The mind, after reaching the sahasrára (pineal plexus) does not return. And due to the obliteration of spatial differences the sádhaka dies a physical death.

Páshabaddho bhavejjiivo páshmukto bhavecchivo.

But the minds of those whose saḿskáras are not yet completely burnt up, descend again after remaining in a trance for a certain period. Some sádhakas’ minds, after reaching the stage of kalá, stop functioning. Under natural circumstances these sádhakas remain without any external body-consciousness for about five or six hours. If the mind rises still higher, they can remain unconscious for 24 hours.

Nature of the post-trance state: After the samádhi or trance is broken, two completely different pictures of the different worlds present themselves before the sádhaka. In the inner life he or she experiences an unbroken flow of bliss – an endless ocean of bliss, with external tranquillity and indescribable sweetness. On the other hand, the outer world appears to be dry, desolate and unsubstantial. In the inner life, he feels the most intimate contact and sweetest touch of the loving Father, but in the outer world, he or she feels detached from the original abode – the abode of eternal bliss. So this world of inferences appears to be dry and dreary. One feels difficulty in adjusting with the external world. The pangs of separation from the Lord affect one’s mind. As a result, sometimes one bursts into laughter, sometimes one breaks into sobs. To normal people his or her behaviour appears to be abnormal, but actually it reflects a very high stage of spiritual attainment. Soon afterwards, he or she attains the non-attributional stance – the highest state of spiritual attainment. Attaining this highest stage, by the Macrocosmic Grace, the sádhaka establishes himself in the original stance of the Supreme Entity – Parama Brahma.

Chapter 4	Tattva Kaomudii Part 3 [unpublished in English]

Ya eko Jálavániishata iishaniibhih
Sarvánloká niishate iishaniibhih
Ya Evaeka udbhave sambhave
Ya etadviduramtáste bhavanti

Behind the creation of this universe is a great magician who is creating and controlling this universe. In fact, whatever has been created, and whatever will be created, is due Him alone. One who realizes this truth attains immortality.

Eko hi Rudrah na dvitiiyáya – Only the one Parama Brahma, the Singular Entity is exists. There is no second entity. The plethora of objectivities surrounding us is only the creation of the psychic conation of that Supreme magician. Before creation He was the Singular Entity. When he wished to be many the extroversive (Saiṋcara) and introversive (Pratisaiṋcara) flow of creation started under the crudifying influence of Prakrti – the emanent principle of Parama Puruśa.

“Eko’haḿ bahu syám” Now I am one but I shall be many. The variegated expressions of the universe are nothing but the diversified manifestation of that Supreme One. The inanimate world; the animate world of plants, animals, and human beings; the mind, vitality, and intellect are all expressions of the same Supreme Entity. In the philosophical treatise of Ananda Marga, “Idea and Ideology,” it has been said that the singular Self is the rudimental cause of all diversities; that is, the essence of all physical and metaphysical diversities is the Supreme One – the noumenal cause of this phenomenal world. One fundamental entity has been creating and controlling the crude, subtle and causal worlds. In due course all created entities finally dissolve in Him. He is the material cause and He is the efficient cause, and at the same time He is the witnessing force of every object. Human beings should completely merge themselves in that Supreme Singular Self.

Parama Puruśa is the original fundament of this universe. The entire universe originated from Him, is maintained in Him, and finally will dissolve unto Him. The crude, subtle and the causal universe is only the projection of the Macro-psychic imagination. Due to the influence of Prakrti, which was manifested by the will of Parama Puruśa, the five fundamental factors – ether, air, fire, liquid and solid – emerged in the flow of Macrocosmic imagination. This entire colourful universe is a condensed form of countless inferential waves. Prána or life occurred as a result of internal clash and cohesion within the material structure. Subsequently, at different stages of evolution various unicellular living beings emerged, and finally human beings with a developed brain evolved. In the process of evolution from an unknown point the vast creation of nebulae, the solar world, stars, planets and satellites; creepers, shrubs, trees, flowers and foliage; rivers, clouds, oceans, hills, forests and meadows; and towns and cities took shape. But the original cause is the One infinite, omnipresent, omniscient entity – Parama Puruśa. People sometimes wrongly think that time, nature, destiny, accident, the fundamental factors or unit consciousness are the fundamental cause of creation. But on deep analysis one can only conclude that none of them can be recognized as an original cause of creation, because each is limited. Materialists accept this perceivable creation as the absolute reality, and deny everything beyond the scope of the senses.

This betrays their deep ignorance. They do not want to understand that matter is absolutely dependent on time, space, and person for its existence. Matter comes out of energy and energy comes out of Idea. And Parama Puruśa is the metempirical entity. They do not want to recognize the Supreme Causal Factor from whom countless vibrations are emanating and in whom all entities finally dissolve. In reality whatever we normally accept as a fundamental material cause of this colourful creation – whether the molecule, atom, electron or etheron – is only the expression of energy. Moreover, energy itself is not an original entity, but a particular manifestation of the static influence of Prakrti the emanent principle of Parama Puruśa. So, to know the fundamental factor of an object, one will have to know Brahma, the composite of Shiva and Shakti. And one who has known Parama Puruśa the nucleus of all vibrations, has merged into Parama Puruśa. Brahmavid Brahmaeva Bhavati. Microcosmic bondages will be removed, doubts and confusion will vanish and an unending stream of pure bliss will flow in one’s mind and heart. Each and every dust particle, and every molecule and atom will appear to be as sweet as honey to such a realized person.

Idam mánuśasya Sarvesáḿ bhútánám
Ayamátmá Sarveśám bhútánáḿ
Madhvasya Átmánah Sarváni bhútáni madhu.

To a person who visualises that blissful Supreme Entity in every microcosm, everything in this creation appears to be blissful. As this entire universe is the manifestation of the Supreme Entity, everything is equal to such a person. Just as everything is sweet as honey to the Átman, to a self-realized person everything of this world is blissful. Nothing should be ignored or neglected. In the external world there are apparent diversities, but internally there is one singular self. The Supreme Entity is One, but He manifests Himself in various forms. Apparently there is a vast assemblage of numerous multiplicities in the outer world, but in the inner world there is only one Supreme self. In the outer world there is a continuous flow of analysis, while in the inner world there reigns a final synthesis. While working in the external world one must not forget this.

Seeing the diversities of the expressed universe empiricists conclude that whatever is visible is real. Thus they deny the existence of the Transcendental Entity. If they refuse to accept an unchangeable entity as the prime cause of the causes of different objects in this relative world of mobility, their conclusions will prove to be self-contradictory. That’s why the followers of spirituality affirm:

Sa Brahmá Sa Shiva Sendrah so’kśarah Paramah Svarát́;
Sa eva Viśńuh Sah práńah sa kálágnih sa candramá.

He is Brahma, the creator and the One who permeates each and every molecule and atom of His creation. He witnesses everything. He is Shiva or Consciousness. He is Indra, the Supreme Lord of this universe. He is Aksara for He undergoes no metamorphosis. He is Avaya, the undecayed One. He is Svavat, the self-effulgent One. He is Viśńu, for He lies covert in every entity. He is the life force of everything. He exists and hence other entities have their entitative existence. At the same time He is the destroyer of all entities and hence the epithet “Kalagni”. And as He remains enthroned in the human heart in the form of Buddhitattva, he is also called Candramá.

Saeva Sarvaḿ Yadbhútaḿ Yacca bhavyaḿ Sanátamaḿ
Ji matvá taḿ mrtyatyet hanyah pantháh vimuktaye.

Whatever exists in this universe is His manifestation. Whatever has been, whatever is and whatever will be is His manifestation. Whatever people can or cannot think of inside or outside the creation is all within Him. The seed of all tanmátras, the sprout and this vast fruit tree in the form of the universe are all His manifestations.

Hence realized people are never confused at the sight of the endless diversities of nature. Rather, the unity behind this diversity is more discernible to their divine vision. What appears to be many in the outer world is internally one. This is the divine sport of Parama Puruśa. Intelligent people understand the self-contained eternal stance of Parama Puruśa behind the changing forms and fully establish themselves spiritually. The wise through sádhaná, ardent devotion and sincerity will move along the path of supreme synthesis and merge in the original stance of Parama Puruśa. They will realize that they are neither the mind nor the indriyas, nor the tanmátras, but an unending flow of consciousness and bliss.

Sacedánandarupo Shivo’haḿ Shivo’haḿ.

Chapter 5	Tattva Kaomudii Part 3 [unpublished in English]

This creation is apparently composed of many entities, but fundamentally, there is one entity the one and the same Supreme Entity pervades all the created objects of this universe.

Eko’haḿ bahu syám. The cosmic will of Parama Puruśa was materialized by Prakrti resulting in the creation of multidimensional and quinquelemental universe.

This manifested world of inferences is composed of five fundamental factors – ether, air, fire, liquid and solid. Not only inanimate matter, even human beings are made of the same fundamental factors which are themselves created due to the influence of prakrti. Prakrti is the immanent principle of Puruśa.

“Shaktih sáh shivasya shaktih.” Ultimately we discover the Single Entity which is beginningless, endless, omnipresent, colourful, placid and tranquil. All the innumerable finite entities, with their individual names and forms, have originated from that one Supreme source. The fire, water, sky and earth; the birds and animals; the worms and insects; the body and mind; the sense organs; knowledge and intellect; in fact all visible and invisible, crude and subtle, manifested and unmanifested objects emanates from Parama Puruśa alone.

Why are those so many differences amongst the animals, or amongst the human beings, why are there so many struggles. The answer is that these differences and struggles are all due to the influence of Máyá. Máyá’s influence has all caused thee and the undifferentiated Puruśa to be metamorphosed into many. Maya is the cause for the differences between one and another, one age and another, and one person and another. The moment the veil of Máyá is removed, truth manifests itself in all its radiance, and all the external differences merge into internal unity.

The same saḿskáras cannot live in two separate entities – they want to be fused in one. So if one’s individual saḿskáras could be withdrawn and then infused into two separate structures, they will certainly become one. Ráma and Shyáma are two different entities because each has a different set of saḿskáras. Shyáma doesn’t act or think like Ráma, and Rama doesn’t look like Shyáma. If their separate saḿskáras are removed there will ultimately exist one soul and one mind.

Suppose there is pot of water in the pond. If the pot is broken, there remains only one entity – water. Likewise, if the individual saḿskáras are removed the internal entities will be fused into one. This may sound a little strange, but it is a fact.

(On 12th May 1969, at Ranchi jagrti, the following incident took place. While two sádhakas were meditating their individual saḿskáras were removed and the same set of spiritual saḿskáras were infused in them. Immediately they rushed to each other and embraced so tightly that it was impossible to separate them. They lay unconscious, locked in one anothers grasp. They felt a deep bond of love for each other – they had no sense of discrimination – and their bodies begun to shiver. As they have the same saḿskáras they wanted to become one. Since both of them had the same feeling, the same life, the same of mind and the same soul, why should they want to remain in the separate bodies? In the physical sphere, spatial gap between two separate entities cannot be removed altogether. Thus externally it still appeared as if there were two bodies, but internally they are one. Had nothing been done they would have remained in each other’s embrace until the very last moment due to their identical saḿskáras. But separate samskaras were infused in them – in one the vrtti of anger was infused in one of them, and in the other the vrtti of shame – and they immediately continued with their meditation as before).

Different people have different saḿskáras – some carry the vrttis of anger, shame or hatred, while others are the victims of fear and attachments. Due to the variations in saḿskáras there are differences in the nature of human beings. Some people are calm and peace-loving by nature, some are honest and some dishonest. Some people are artistically creative and dream of imitating the great poets Rabindranath Tagore or Milton, whereas others dream of sailing the seven seas to discover new lands like Columbus or Vasco da Gama.

The differences in people’s thoughts, ideas, manners, customs, dress and food habits are all due to the varying saḿskáras. The moment the individual saḿskáras are removed, the mind loses its existence and only the soul remains. It too, becomes one with the universal soul, like a drop of water merging into the vast ocean.

Thus the fundamental entity is one. Outwardly he appears to be many. Ekaḿ sad vipráh bahudahá badanti. The Supreme entity is the only one unchangeable entity. The intellectuals or vipras have given Him various names. The saḿskáras of all individuals could be withdrawn in one moment if Parama Puruśa so desired. But He does not because it would stop His entire creative flow and lead to the dissolution of this world.

The diversities and variations of the universe are due to the veil of Máyá. Remove it and you will see this diversity vanish in a second like camphor, leaving the One Supreme Entity. Neither this material universe nor any living beings will remain. Saguńa Brahma, the creator, and Puruśottama, the Witnessing Entity, will both be non-existent. The process of Saiṋcara and Pratisaiṋcara will be suspended and the variegated expression will cease forever. In a word the entire creation will be dissolved.

To continue the flow of His divine play, it is not desirable that all entities of the vast universe should attain the Supreme stance at one time; neither is it the natural process. Thus human beings must strive to attain individual salvation. If Parama Puruśa is pleased, they will surely succeed in their efforts.

Chapter 6	Tattva Kaomudii Part 3 [unpublished in English]

Parama Puruśa is the only goal of human life. Sádhakas who realize this truth and channelize all their thoughts and longings towards Parama Brahma are bound to be blessed with devotional sentiment, and will finally reach the high stage of devotion. According to the degree of devotion aroused due to practice of Iishvara prańidhána or dhyána sádhakas attain different kinds of samádhi. Some devotees believe the highest goal of spiritual life is to become one with Parama Puruśa, because they think that as long as they have their physical existence, they will have to save their individual minds and sensory organs. At this stage if the unit mind runs towards the crude pleasures of life, misguided by the extroversial indriyas, then the unit being will surely degenerate. But there are many sádhakas who prefer to remain close to Parama Puruśa and experience cosmic bliss (Brahmánanda) instead of merging with Him. They say, [[“Ciinii hate cái ná re man, Ciini khete bhálo bási” – “I do not wish to be sugar, I wish to taste sugar.”]]

In Vaeśńava philosophy, this bháva is called gopiibháva or vrajabháva. The attraction out of special love is called rágánugábhakti. Unlike jiṋánamishrá bhakti, rágánúgá bhakti is devotion of vanity, of occult power and knowledge, and unlike vaedhiki bhakti, this kind of devotion has no ostentatious display. The type of samádhi which the sádhakas of rágánugá bhakti attain in the process of ideation on their goal is known as rágánugá samádhi.

During the state of rágánugá samádhi sádhakas usually sit silently in meditation. They take deep breaths and during each breath make a violent “hunkar” sound. In rágánugá samádhi the unit mind retains its existence and feels blissful owing to the close proximity of Parama Puruśa.

(On May 10th, 1969, at Ranchi Jágrti, a certain sádhaka had the unique experience of rágánugá samádhi. First the sádhaka concentrated his mind on the different cakras in the different parts of the body, and in the process of dhyána on ájiṋá cakra (pituitary plexus), he went into samádhi. During samádhi the above mentioned symptoms were visible).

Rágánuga bhakti leads to rágátmika bhakti in the next stage. “Rágátmikámanusrt́a yásá Rágánugácayate”. Many sádhakas does not want to stop at vrajabháva or gopibháva. They argue that to stop at gopibháva and to decide not to merge in Brahma means to show proper regard for the extroversive and introversive flow of the Cosmic imagination (Saiṋcara and Pratisaiṋcara).

Brahma in His flow of Saiṋcara and Pratisaiṋcara has been leading the entire creation on the path of evolution. Each and every molecule and atom will have to merge itself in Brahma one day. The attainment of salvation of molecule – which is an expression of Saguńa Brahma – means that a certain portion of His infinite saḿskáras (however meagre that portion might be) is exhausted. So is it not proper to make the fullest utilization of the opportunity which Saguńa Brahma, out of His grace, presents to human beings to be established in Parama Brahma? When sádhakas have a strong desire to be established in Parama Brahma and direct all their psychic thoughts and feelings toward Him, there arises a devotion called rágátmika bhakti. When the sádhakas enter into samádhi while ideating on their goal with that devotional sentiment, it is called rágátmiká samádhi.

(On May 10, 1969, at Ranchi jagriti, a sádhaka attained rágátmika samádhi. He sat in dhyánásana and with his mind concentrated on each cakra, and began to do dhyána on the supreme object of ideation. He realized that each of his cakras is being controlled by his Iśt́a. Not only that he felt also that his Iśt́a is perceptibly present in his blood, nerves, indriyas, etc. He began to take deep breaths. After remaining in that state, he started to roll on the ground. In this samádhi there is less physical calmness than in rágánugá).

Each and every object of the universe, whether animate or inanimate, is emanating countless vibrations. The Macrocosmic Mind is the controller of these vibrations. In the case of living beings, the Cosmic Mind controls everything directly, and in the case of non-living entities, the individual manifestations of the Macrocosm control everything. The wind blows, the water flows, the stone rolls, and the leaves flutter – each of these inanimate objects has a unit mind, but a dormant one. They cannot create vibrations by themselves; the Cosmic Mind creates vibrations for them. In the case of living beings, although the controller is the unit mind, the unit mind is actually the limited expression of the Cosmic Mind, and thus they are bound to follow the dictates of the Cosmic Mind.

The purpose of the spiritual practice of a sádhaka is to transform the unit mind into Cosmic Mind. The mind of a non-sádhaka is guided by extroversial propensities. As the sádhaka’s goal is Parama Puruśa he or she will have to invariably direct the mind towards Parama Puruśa. When the unit mind merges its limited identity into the vast cosmic entity, we call it “self surrender”.

As a result of surrender the smaller “I” of the unit mind is guided by the bigger “I”. The feelings of mundane pleasure which are produced in the nerve cells and fibres are controlled by the small “I”. But the spiritual vibrations produced in the human body are created and controlled by the Cosmic Mind. The small “I” is concerned with mundane pleasure whereas the big “I” is concerned with spiritual bliss. The small “I” differs from individual to individual but the big “I” is the same in all. The purpose of sádhaná is to convert the small “I” into the big “I”. Metaphorically speaking, the bigger-I is the moon⁽¹⁾ in the sky which is related to everyone through every generation. Physical vibration is crude whereas mental vibration is very subtle. The difference between mental happiness in connection with physical vibration and spiritual happiness in connection with psychic vibration is clear. The pleasure derived by eating a sweet is physical – to attain it one must go to a sweet shop. But for spiritual happiness, a constant endeavour is required. The mind must be concentrated on the object of meditation – all the psychic thoughts and feelings should be directed to Parama Puruśa. A relationship of deep love must be established with Him so that there remains only one thought in the mind: that there is no other entity other than Parama Puruśa. The type of samádhi that a sádhaka attains with such a devotional sentiment is called bháva samádhi. Sitting in dhyánásana he began to practice dhyána on múládhára cakra. As soon as he connected his mind with the Cosmic Mind he felt the sweet waves of cosmic bliss. Then he took his mind to deeper realms, practicing dhyána in svadhistána and mańipura cakras. At this stage he directed all his psychic energies to Parama Puruśa. Now only one thought was dominant in his mind: “Only Parama Puruśa exists and no other entity.” Then while doing dhyána on anáhata cakra he had a feeling that Parama Puruśa was his own. At this stage the sádhaka remained absorbed in limitless bliss. Waves of bliss constantly flowed through the glands, nerve cell and fibres causing him to remain totally oblivious of the external world).

During samádhi the vibrations created in different parts of a sádhaka’s body are not controlled by the unit mind but by the Cosmic Mind. There is a feeling of indescribable bliss throughout the body which causes the sádhaka to shiver continuously. Bháva samádhi can be experienced in any of the four lower cakras. But as soon as the mind rises above the anáhata cakra a higher samádhi is experienced.

Footnotes

(1) In Indian lullabies the moon is referred to as the maternal uncle of everyone in every generation. –Trans.

Chapter 7	Tattva Kaomudii Part 3 [unpublished in English]

Each and every object of this universe, whether animate or inanimate, is emanating countless vibrations. The Macrocosmic Mind is the controller of these vibrations. In the case of living beings, the mind controls everything directly, and in the case of non-living entities, the Macrocosm controls everything. The wind blows, the water flows, the stone rolls, the leaves flutter – each of these inanimate objects has a unit mind, but only a dormant one. They cannot create vibrations by themselves; the Cosmic Mind creates vibrations for them, but in the case of living beings, although the controller is the unit mind, the unit mind is also the limited expression of the Cosmic Mind, and thus they are bound to follow the dictates of the Cosmic Mind.

The purpose of the spiritual practice of a sádhaka is to transform the unit mind into Cosmic Mind. The mind of a non-sádhaka is guided by extroversial propensities. But a sádhaka’s goal is Parama Puruśa so a sádhaka will have to direct the mind towards Parama Puruśa. When the unit mind merges its limited identity into the vast cosmic entity, we call it “self-surrender”.

As a result of surrender the smaller “I” of the unit mind is guided is guided by the bigger “I”. In the case of mundane desire for pleasure, name, fame etc. the feelings that are produced in the nerve cells and fibres are controlled by the small “I”. But the spiritual vibrations produced in the human body are created and controlled by the Cosmic Mind. That is, the small “I” is concerned with the mundane pleasures whereas the big “I” is concerned with spiritual bliss. The small “I” differs from individual to individual but the bigger “I” is the same in all. The purpose of sádhana is to convert the small “I” into the bigger “I”. Metaphorically speaking, the bigger “I” is the moon ⁽¹⁾ in the sky which is related to everyone through every generation. Physical vibration is crude whereas mental vibration is very subtle. The difference between mental happiness in connection with physical vibration and spiritual happiness in connection with psychic vibration is clear. The pleasure derived by eating sweets is physical – to attain it one must go to a sweet shop. But for spiritual happiness a constant endeavour is required. The mind must be concentrated on the object of meditation, all the psychic thoughts and feelings should be directed to Parama Puruśa. A relationship of deep love must be established with Him so that there remains only one propensity in the mind the intense desire for Parama Puruśa. The type of samádhi that a sádhaka attains with such a devotional sentiment is called bháva samádhi.

(On May 10th, 1969, at Ranchi jágrti, a sádhaka experienced bháva samádhi. Sitting in dhyánásana he began to practice dhyána on Muládhára cakra. As soon as he connected his mind with the Cosmic Mind he felt the sweet waves of cosmic bliss. Then he took his mind to deeper realms, practicing dhyána in svadhistána and mańipura cakras. At this time he directed all his psychic energies to Parama Puruśa. Only one thought was dominant in his mind – only Parama Puruśa exists and no other entity. Then while doing dhyána on anaháta cakra he had a feeling that Parama Puruśa was his own. At this stage the sádhaka remained absorbed in limitless bliss. Waves of bliss constantly flowed through the glands, nerve cells and fibres causing him to remain totally oblivious of the external world).

During samádhi the vibration created in different parts of a sádhaka’s body are not controlled by the unit mind but by the Cosmic Mind. There is a feeling of indescribable bliss throughout the body which causes the sádhaka to shiver continuously. Bháva samádhi can be experienced in any of the four lower cakras. But as soon as the mind rises above the anáhata cakra a higher samádhi is experienced.

Footnotes

(1) In Bengali lullabies, the moon is likened to a benign entity which is related to everyone generation to generation. –Trans.

Chapter 8	Tattva Kaomudii Part 3 [unpublished in English]

The human heart is the abode of higher psychic propensities. The feeling of pain, pleasure, devotion and bliss have a deep impact on the heart. When human beings remained engrossed in crude sensual pleasure they are deprived of spiritual bliss, but the moment they start imbibing cosmic ideation, the cosmic sentiment grows stronger in their hearts. Thereafter, the more they ideate on Iśt́a and superimpose cosmic ideation on every action and thought, the more the devotional sentiment is strengthened. At this stage the sádhakas feel the existence of Parama Puruśa deep in their hearts and pervading throughout the entire world. In consequence a deep dharmamegha is created around the anáhata cakra, bringing intense bliss to the sadhaka’s mind

The type of samádhi sádhakas experience with that sweet bliss within is called dharmamegha samádhi. Usually in this samádhi sádhakas cannot remain still in meditation but fall on the ground.