Chapter 1	Táttvika Praveshiká

Q. 1. Why is happiness sought for?

Ans. Citta or mind is governed by the collection of Saḿskáras. When mind is under the influence of a set of Saḿskáras it can remain in that mental tendency for a long period. Happiness is derived from being able to remain in a particular tendency or form for a long period. For instance, a mind under the influence of evil Saḿskáras is happy only when evil talk is taking place; such a mind will find itself ill at ease in other environments. In other words, a mind which [[is]] under the influence of evil Saḿskáras can exist freely only in evil company; it will feel suffocated in other company and will try to return to that evil company where alone it finds happiness. It is thus evident that happiness can be derived only in such circumstances which are conducive to its collection of Saḿskáras. To exist in any other set of circumstances is not only undesirable but also not even possible; for the set of circumstances which impart happiness are indeed necessary for existence. The mind desires a particular environment to make its existence possible. Since the existence of mind in any other form not in keeping with its collection of Saḿskáras, is not possible thus the mind seeks happiness to preserve its very existence.

Q. 2. What is Dharma?

Ans. Dharma is different from the English word “religion” or the Urdu “Mazhab” which means a system of faith of worship.

Dharma means property or characteristics. It is derived from the Sanskrit root dhr + man: The verb form is dhárańa, to hold and the noun is Dharma, that which “holds” an entity in existence.

Dhryate Dharma ityáhursa eva paramam Prabhu.

–Shivavákya

“That which holds is Dharma.”

Sukham Váiṋchati Sarvo hi Tacca Dharma Samudbhutam
Tasmát Dharma Sadákárya Sarvavarńae Prayatnatah

–Dakśa-Saḿhitá

“Everyone desires sukha or happiness and that is why Dharma came into existence. Therefore everyone irrespective of caste and creed should strive to follow Dharma in all walks of life at all times.”

The property of fire is to burn and this is its Dharma. Fire must follow its Dharma of burning and if it does not, it will be extinguished. Following one’s Dharma is thus necessary for self-preservation.

Q. 3. What is Svabháva?

Ans. Svabháva is derived from the Sanskrit root: sva (“own”) + bháva (“idea”). Svabháva therefore, means one’s own ideas can only be formed in the mind, therefore the Svabháva of a person can be only psychic and not physical. The mind is influenced by various factors, primarily inborn or imposed Saḿskáras. The Saḿskáras of different individuals are different and so is their Svabháva. Svabháva is one’s own psychic creation, it is the habit or nature of an individual. Svabháva unlike Dharma, is different in different individuals and undergoes change, while Dharma is unchanging and is a property common to one and all.

Q. 4. Why is Mokśa necessary?

Ans. Átman is a pure consciousness with no property or characteristic except that of knowing the existence of Prakrti, the creative Principle. Átman cannot perform any function by itself, rather Prakrti which creates Mánas or mind reflects its actions on the Átman. [[The átman is not affected by any of the actions of mind or Prakrti. It only witnesses what the mind is doing; the mind’s actions are reflected in it like reflections in a mirror.]] Just as a red flower placed in front of a mirror makes the mirror look red without affecting the mirror, similarly the actions of mind which form the saḿskáras are reflected on the átman which remains unaffected (anupahata). It is according to these saḿskáras that the individual mind or jiivabháva is created by Prakrti. Prakrti in Its form of dormancy in cosmic consciousness or Brahma is called Múlá Prakrti. When It becomes active and starts influencing the cosmic consciousness and transmuting it into Saguńa Brahma. Prakrti creates the following eight forms: 1. Múla Prakrti, 2. Mahattattva, 3. Ahaḿtattva, 4-8. Paiṋca Bhúta.

When Prakrti is dormant in cosmic consciousness, no indriyas (sense or motor organs) exist, for cosmic consciousness is infinite or ananta and there is nothing beyond or outside It for which the indriyas are required. In Saguńa Brahma therefore, the seven Prakára of Prakrti form the Antahkarańa while in the Átman or unit consciousness only the mahattattva and ahamtattva form the antahkarańa; the rest form vahihkarańa. When the átman is influenced by Prakrti it becomes vikrta or distorted, and the eight forms become sixteen in number, called sodaśa vikrti: the Citta (antahkarańa vahihkanańa), the ten indriyas, and the five tanmantras. These sixteen forms of jiivabháva or unit consciousness plus the eight of Saguńa Brahma and the one combinedly form twenty five tattvas or factors. The citta is a common factor for both the unit and the cosmic consciousness. The function of the citta in the cosmic consciousness is purely internal (antahkarańika).

It is due to this vikrti or distortion in the átman that the mind or jiivabháva is formed. The átman is in fact in bondage due to this vikrti and desires to escape from it. The átman has to perform Sádhaná, but it cannot perform any function by itself; hence it has to seek some ádhára or base through which it can perform sádhaná. Átman can only give inspiration or preraná as it is not capable of performing any function without the help of Prakrti, although the desire to seek freedom from the bondage of its vikrti is very great. Jiivabháva is created by Prakrti in the process of metamorphosis from crude to subtle. Jiivabháva is capable of experiencing both duhkha and sukha (grief and happiness). This characteristic or property of experiencing duhkha or sukha makes it dissatisfied with its present position. It is created by Prakrti and is thus under the influence of Prakrti; yet it tries to escape from the influence of Prakrti, not knowing that Prakrti is its creator, and escaping Her influence would mean destroying Prakrti and also itself with Her. Átman gives the inspiration and the mind perform the sádhaná of struggling against Prakrti. Since both the átman or consciousness and the mind are in bondage and dissatisfied with their position they find it necessary to strive for mokśa.

Q. 5. Why átman is called Citi-Shakti?

Ans. Átman is incapable of performing any function by itself, but is called citishakti or force of consciousness. The átman or consciousness can only provide inspiration or preraná; that is the only action it can perform without the help of Prakrti and while under the influence of Prakrti. That is the only contribution of átman towards the endeavour to free itself from the bondage of Prakrti.

How does the átman give inspiration? The átman is compared to a magnet and the mind to iron; the átman attracts the mind towards itself like a magnet. The attraction makes the mind struggle against Prakrti and strive to merge with átman. The inspiration that the átman gives to mind is the form of this attraction. The question therefore arises that if the átman is like a magnet and the mind like a piece of iron, why should the mind not be always attracted towards átman – and why should it be necessary for mind to struggle in sádhaná to escape the influence of Prakrti? The mind is not always attracted towards átman only due to its saḿskáras. If a piece of iron is full of impurities it will not be attracted by the magnet, or even if it is attracted, it will move towards it only very slowly, depending on the degree of impurity in it. The mind of an individual is constituted according to the saḿskáras of the person. If the influence of the saḿskáras on the mind is very great it will not be much attracted by the átman and the inspiration that the átman will be able to give to the mind will be limited only to making the mind aware of the need to fight against its saḿskáras. The saḿskáras in a mind are created by Tamoguńa because saḿskáras, like Tamoguńa, are static. When the saḿskáras of mind are so great that the mind itself becomes dominated by Tamoguńa, there the inspiration from átman is not able to do anything and the mind goes on working under the influence of Prakrti. Since the contribution of átman in sádhaná is to attract the mind towards itself, this attraction can only be completely successful if the mind is free from saḿskáras. But the átman is not able to make the mind free of saḿskáras as it has no power to work. The freedom from saḿskáras has to be obtained by the mind itself. The sádhaná or the struggle against Prakrti, the mind seeks to free itself from the saḿskáras which are created by the tamoguńii influence by Prakrti. The mind’s role in sádhaná therefore, is limited only to the effort to remove all saḿskáras. This effort is inspired by the power of attraction of the átman, it is because of this force of consciousness that the átman is called Citi Shakti. The other name of the átman besides Citishakti are; Puruśa, Caetanya and Shiva.

Q. 6. Why did the Supreme Consciousness create the universe?

Ans. Nirguńa Brahma has no qualities but the influence of Prakrti transforms some portion of Nirguńa Brahma into Saguńa Brahma, that is, having qualities. Nirguńa Brahma is not devoid of Prakrti nor is Prakrti outside It, for It is Ananta there is nothing beyond or outside It. Prakrti remains in Nirguńa Brahma in the form of Múla Prakrti, in a latent or dormant stage and like the power of germination in the seed of a plant.

When Múla Prakrti becomes active in the infinite Saguńa Brahma it manifests itself into the following eight Prakáras: Múla Prakrti, Mahattattva, Vyoma (ether), Váyu (air), Agni (fire), Jala (water) and Prthivii (earth). Múla Prakrti, although manifesting itself in these forms remains as Múla Prakrti in Saguńa Brahma. These manifestations of Prakrti are from subtle to crude; and the final manifestation Prthivii is the ultimate in crudeness, since it includes the qualities of all the other forms. In other words there is no further stage of crudeness which the Prakrti can adopt in its manifestation from subtlety to crudity. It should be clarified here that all these manifestations of Prakrti are within Saguńa Brahma, which is also infinite or ananta. Since there cannot be anything beyond or outside Saguńa Brahma, all these manifestations take place within It. These manifestations, except Múla Prakrti, of which these are the different forms, are called antahkarana of Brahma as they all function with It only and have contact with anything outside. However the antahkárana in the unit consciousness comprises two vikrti only, mahattattva and ahamttattva; the rest are vahihkarana or outside. In both the individual and the Cosmic mind the citta is the portion of mind where the thought waves occur; thus all the cruder manifestations of Prakrti occur as thought waves in the citta of Brahma. The universe is thus created in the Citta of Brahma as thought waves of It, imagination (Kalpaná), proceed from subtle to crude, from Vyoma or ether to Prthvii or earth. As stated above, Prthvii is the crudest manifestation, and thus there is no scope for these thought waves to adopt any cruder metamorphosis; the only course left for them is to go back to their source. The crude thought waves therefore embark on their journey and have to pass through more or less the same stages through which they passed on their original journey from subtle to crude. This portion of the cycle of thought waves in their return journey is completed through the different forms of unit beings from solid matter to plant life, from plant life to animal life, from animal life to human beings and finally back to the cosmic consciousness again. It thus seems that there would be a time when all the thought waves will come to an end, when they will all return to their source. Such a time can only come when Saguńa Brahma attains mokśa (Nirvikalpa Samádhi). In fact, Saguńa Brahma would have attained nirvikalpa samádhi long ago, but due to the presence of tamaguńii citta, Its saḿskáras which are the result of tamoguńa have not been completely exhausted, and hence the cycle of thought waves continues as long as the saḿskáras are not completely exhausted, their result (prárabdha) will have to be undergone. The creation and maintenance of the universe is nothing but the requital or bhoga of the saḿskáras of Saguńa Brahma.

Q. 7. Which of the three qualities – Sattvaguńa, Ragoguńa or Tamaguńa – is predominant in Brahma?

Ans. The whole universe is created by the Brahma manas or cosmic mind. When the unit beings were created from the cosmic mind the practice of sádhaná was given to them to free themselves from bondage. The idea of the cosmic thought waves to inspire the unit being to perform sádhaná for the upliftment of all, can only come from a source in which a Sattvaguńa, the sentient principle predominates.

Brahma attracts all entities towards itself. This attraction, too, is with the intention of liberating all beings. Brahma created minds in the unit beings to enable them to perform sádhaná. The mind has the characteristic of taking the form of its object. If the mind did not possess this characteristic then its attraction for Brahma would not have been of any use; It is this dharma or characteristic of the mind and its attraction for Brahma, that ultimately helps it to attain liberation. Brahma does all this only for the welfare of all; the thought waves of Brahma by which the mind in unit beings is evolved, in the unit beings have only the intention of doing good to all. Only that entity in which Sattvaguńa predominates can perform actions for the welfare of all; thus Brahma cannot have any other quality but Sattvaguńa as its predominant quality.

These thought waves of Brahma are unending and the cycle of these waves goes on without a break.

Sarvájiive sarvasaḿsthe brhante tasmin haḿso bhrámyate Brahmacakre;
Prthagátmánaḿ preritáraiṋca matvá juśt́astataste-námrtatvameti.

–The Vedas

Where such a constant action is occurring, rajoguńa (the mutative principle) must also be present. But it has to take a second place, for the thought waves are not just occurring only for the sake of action, without any purpose; the purpose is the welfare of all, which is motivated by sattvaguńa and not rajoguńa.

Such thought waves which evolve minds for the unit beings to perform sádhaná, require the presence of Citta in Brahma. Citta is created by the influence of tamoguńa, the static principle. Thus tamoguńa is also present in Brahma but it occupies a very unimportant place: It has no other influences on the actions or thought-waves and thus it occupies a very insignificant position compared to the other two guńas.

Q. 8. What is Dharana and Dhyána and what is the difference between the two?

Ans. Citta has the characteristic of becoming like its object. For example, when Citta is in contact with a tree it becomes like the tree. To do this citta has to depend on external sensations which convey that shape to the citta with the help of the indriyas or organs. Citta performs two types of functions: gráhaka and vikshepaka. The gráhaka function is performed with the help of the five jiṋánendriyas or sense organs with their afferent nerves, which carry sensations of external objects to the citta; then the citta takes the form of the sensations carried by the nerves. The second function of Vikshepaka is performed with the help of the five karmendriyas or motor organs and their efferent nerves, which transform sensations into physical action.

Thus the citta takes the forms of the image or sensation which is carried to it with the help of the sensory nerves. The property of citta to become like its object is called dháraná which means “to hold”: the citta holds an image and becomes like that. The image is carried to the citta from external sensations, and since these sensations are not continuous, the image which is formed on the citta is also not continuous. There is always a gap between two successive images, but due to the rapid succession of the images, the gap is not perceived. It is just like the images of the cinema screen which appear to be continuous and constant; but when the film is examined it is seen that the images on the screen are formed from a succession of many different pictures. In Dhárańá, citta becomes like that with which it comes in contact in the external world through the sensations; since the sensations of the external object are not continuous, the image in the citta is also not continuous. Thus Dhárańa is not dynamic, for individual images which are formed on the citta, are all static and will not remain unless immediately followed by another image.

Dhyána is also a state of citta like Dhárańá, but since dhyána can never be of any external object so the citta does not have to depend on external sensations. The object in dhyána is always internal and so citta can take its form without the help of any external sensations. When there is no necessity of external sensations, there is also no gap between one sensation and another; and the form which the citta adopts in dhyána is continuous. Dhyána is thus not static but a continuous process; and this continuity cannot be broken because the citta exists in the same state and takes the same form throughout the period of dhyána. Since the form is the same throughout, no gaps exist as in dháraná, and there is no succession of individual static images either dhyána is compared to the continuity of a stream of oil which flows without any apparent movement. Taela dhárá vat ekatánatá: “Meditation or dhyána is a constant remembrance, flowing like an unbroken stream of oil from one vessel to another.”

The result of action in dhyána is inaction. The process of dhyána is so continuous that all capacity of action is exhausted in maintaining this continuity, and the resultant therefore is inaction. When there is a cessation of action, the mind ceases to exist, and that is called samádhi. Samádhi is also called karma samádhi – the actionless state when all karma ceases (karmanásha).

There is another action – the attractive power of Parama Puruśa. This attractive power which originates from Parama Puruśa will always remain; but as the object of the attraction is the mind, and when the mind itself does not exist, this attractive power will also not exist. Dhyána, therefore results in the complete loss of action.

Dhárańá and Dhyána are therefore quite different from each other although both take place in the citta. Dhárańá is process of the citta taking the shape of external objects, while dhyána concerns internal objects only. Dhárańa is static, while dhyána is full of dynamic form. Dhárańá is non-continuous and momentary, while dhyána is continuous. Dhárańá may result in action, but dhyána results only in the cessation of actions. Dhárańá is purely a creation of citta and is tamoguńi or static, where as dhyána is full of dynamism and is rajoguni or mutative by nature. The resultant cessation of action in dhyána shows that its final goal is Sattvaguńii Samádhi through the principle of sattvaguńa.

Q. 9. What is Ádhára?

Ans. Everything which is limited, which has particular shape or quality, needs an ádhára or base. It is only because of its ádhára that one unit or individual is different from another. The ádhára of two different individuals are not the same – they are different. The ádhára of an individual depends on its saḿskáras.

The ádhára like everything in this universe, is evolved from the cosmic mind or Brahmamana. Upon being qualified by the influence of Prakrti, the cosmic mind is metamorphosed into this universe into this universe of five fundamental factors. And the ádhára also is evolved from the cosmic mind according to the saḿskáras of the individual. Brahma required no ádhára as it is not limited. It has no demarcation lines. An ádhára is required only in units which are demarcated and distinguished from one another. Thus Brahma has no physical body: it has only a mental body or Mánasadeha. This manasdeha of Brahma is evolved due to the influence of Prakrti, which Brahma becomes full of qualities and acquires the three guńas – Sattva, rajah and tamah. It is because of the influence of these guńas of Prakrti that the body come into existence. The effect of the three guńas are as follows: Sattva or the sentient principle gives the knowledge of existence; Rajah or the mutative principle commands the energy which brings about activity; Tamah or the static force is the stationary result of action, which makes things crude.

The effect of these three guńas is not uniform but different in different spheres. For instance, in this universe the influence of tamaguńa is greatest on the objects created from the five fundamental factors. But whatever may be the predominant guńa, all that exists even in this universe of the five fundamental factors is derived from the cosmic mind, and this universe is in fact the physical body of the cosmic mind.

None of these three guńas can exist alone: all the three exist together in all entities, but in the different proportions. For instance, in the physical world tamah is dominant, rajah is less and sattva is least. We have discussed this universe, the physical body of the cosmic mind. Apart from this purely physical sphere which we see with our eyes, and where tamah is dominant, there are other spheres or lokas of the cosmic mind as well. It should be explained here that the cosmic mind means citta only and does not include Mahattattva and ahamtattva which are also formed as a result of the influence of Prakrti on Brahma. The cosmic mind has the following seven lokas, from crude to subtle:

1. Bhúrloka – the physical world exists within this loka: it is the crudest manifestation of the cosmic mind. All that can be seen in this universe is located within this loka. In unit beings, this loka is in the form of the physical body and is called annamaya kośa, that is, the layer composed of food. In this loka, tamah is dominant, rajah is less; and sattva is least.

2. Bhuvarloka – this forms the crude or lower mental sphere of the cosmic mind. All the actions which are apparently performed by the physical body are actually governed by this crude mental sphere. This loka in the human mind is called the kámamaya kośa or the crude mind, which controls all the actions of the body. This sphere is therefore limited to all the actions connected with the body. Here tamah is dominant, sattva is less and rajah is least.

3. Svarloka – this is the pure mental sphere on which sukha and dhuka are experienced; it is also called Manomaya Jagat, Manomaya Kośa in individuals. It is in this sphere that the saḿskáras exist. According to mythology, after the death of the physical body or Annamaya Kośa, people go to svarga or naraká, heaven or hell. The fact is that the saḿskáras which determine the individuality of unit being situated in this svarloka. The Christian and Muslim ideas of heaven and hell and also svarga in Hindu Karmakandi Jaemini Partná, were derived from the fact that the saḿskáras which determine the requitals of actions exists exits in this loka. In reality no kośa will remain after death. The saḿskáras remains as the object of the átman. Thus the ideas of heaven and hell of the Hindu, Christian and Muslim mythologies are completely false, because after death there remains no mind at all to experience heaven or hell.

In svarloka, rajah is dominant, tamah is less and sattva is least.

4. Maharloka – This is the supramental sphere, also called Atimánas Kośa in individuals. In this loka the saḿskáras are first manifested, although they exist in the Svarloka. In the same way, an idea of an event can exist somewhere while the actual happening occurs at a different place. For instance, one may think, “If I go there I will fall ill”. Similarly saḿskáras originate from this loka but are actually experienced in svarloka where sukha and dukha are felt. The desire for sádhaná also exists in this loka. In this loka, rajah is dominant, sattva is less and tamah is least.

5. Janah loka – This is also known as vijiṋánamaya kośa in individuals. In the English language no state beyond the supramental has been described, and hence there is no word in English for it. In this loka, vijiṋána, viveka and vaerágya are dominant. This exists in every person but it is overshadowed by the predominant Bhu and Bhuvar lokas. In this loka, sattva is dominant, tamah is less, and rajah is least.

6. Tapah Loka – This is also called Hirańmaya Kośa in individuals. In this loka, sattva is dominant; rajah is less and tamah is least. This loka vijiṋána is hardly in evidence, and even the feeling of existence, the feeling of “I” is latent. But the actual existence of “I” is still present.

Hirańmaya means “made of gold” – this state is as pure and radiant as gold.

7. Satya Loka – all the three guńas are present in this loka but they are dormant. In this loka only Parama Puruśa exists; the guńas exist only in dormant state just as in Nirguńa Brahma. Thus, in this universe there are seven spheres of Sapta Lokátmaka. Six of them possess qualities while the seventh is the state of Nirguńa Brahma, without any qualities.

The unit consciousness or jiiva needs an ádhára: without any ádhára it would merge in the ocean of Brahma. The water in a bowl placed in a pond retains its individual identity only until the bowl is broken – then the water contained in it loses its individual identity and merges in the pond water which surrounds it. Hence as long as the saḿskáras are present, an ádhára is necessary to maintain one’s identity. Without any ádhára the átman will merge with Brahma. The five kośas plus the physical body are as follows: Annamaya Kośa – This crudest layer is the physical body which is made of the five fundamental factors and is dependent on food for its maintenance. This is the crudest shell around átman. In this Kośa tamah is dominant; rajah is less and sattva is least. This annamaya kośa is derived from the Bhúr loka of the cosmic mind.

Kámamaya Kośa – This crude mental body is derived from Bhúvar Loka of the cosmic mind; it operates the body and is subtler than the crude physical body. In this kośa, tamah is dominant, sattva is less and rajah is least.

Manomaya Kośa – is derived from the next higher loka of the cosmic mind, the Svarloka or Manomaya loka which is the pure mental body of the cosmic mind. It is in this loka that saḿskáras is experienced, and also pleasure and pain. In the Manomaya Kośa, rajah is dominant; tamah is less and sattva is least.

Atimánas Kośa – this layer is derived from the Mahar loka or supramental body of the cosmic mind. It is in this kośa that the saḿskáras originates. The difference between the good and the bad saḿskáras is also seen in this Kośa. Here Rajah is dominant; sattva is less and tamah is least.

Vijiṋánamaya Kośa – This layer is derived from Janar loka of the cosmic mind. In this kośa exists the knowledge of existenc, the knowledge of “I”. Here also vaerágya and viveka are found, and this kośa the desire for sadhaná arises. Here sattva is dominant; tamah is less and rajah is least.

Hirańmaya Kośa – in this kośa the body even the knowledge of “I” is not much in evidence the consciousness of individuality is present, ill defined and unclear. This is the subtlest layer of mind around the átman. In fact feeling of “I” is reflective in this kośa only because of its close proximity to the vijiṋánamaya kośa. Here sattva is dominant, rajah is less and tamah is least.

Hirańmaye pare kośe
Virajaḿ Brahma niśkalam

–Vedas

This kośa is derived from the Tapah or Hiranmaya loka; its name means “made of gold” and hence it is as pure and beautiful as gold. The Satya Loka which is the finest loka in the cosmic mind and where Brahma resides does not exist in the form of a kośa because kośas are limited while satya is unlimited and imperishable. Satya loka cannot therefore be part of any limited and perishable body formed of five kośas. In Satya loka the átman alone exists; only due to the influence of Prakrti five kośas or realms come into existence.

In Brahma due to the influence of Prakrti, the universe of seven lokas or saptalokátmaka jagat are formed, while in the unit consciousness, the five kośas come into existence. In other words, in Brahma there are seven realms or seven lokas while in the unit entities there are five layers or kośas. One body composed of the five fundamental factors, ten indriyas and five tanmátras make up an individual’s Brahmáńd́a (literally “universe”).

Tayorvirodho’yam upádhikalpito na vástavah kashcidupádhireśah.

–Viveka Cúŕámańi

In fact, there is no difference between átman and Saguńa Brahma. The only difference is the title; The brahmáńd́a of both is the same.

Iishádya Máyá mahadádikárańam
Jiivasya káryaḿ shrńu paiṋcakośam.

–Viveka Cúŕámańi

The effort to remove this difference in this title is sádhaná.

Etávupádhi para jiivayotayo
Samyag nirásena parona jiivo;
Rájyaḿ Narendrasya bhat́asya khet́aka
Stayorapo hena bhat́o na rájá.

–Viveka Cúŕámańi

A man may be called a king or he may be called a wrestler; but if these titles are withdrawn he will be just like any other person. [[In the same way there is no difference between the unit consciousness (jiiva) and the Supreme Consciousness (Paramátmá).]]

The only difference is the title, and in fact that the individual consciousness has a limited Brahmáńd́a while that of the Supreme Consciousness, Paramátman is infinite. The title is given to the unit consciousness because of its ádhára.

The brain is the physical ádhára (base) of the mind. Just after the death of the physical body (or a few minutes or hours before this death) the brain stops functioning and thus mind also stops functioning for lack of proper ádhára. This inactive mind, called Niriisána Mánas or Bijátmakatmánas (“mind in its seed form”), then leaves the body in several stages:

1st stage: When the five váyus or vital airs become deranged the physical body ceases to function. Its saḿskáras take shelter in the kámamaya kośa, and the lifeless body decomposes and finally dissolves back into physical world or Bhúr loka.

2nd stage: The disfunctioning of the brain first effects the kámamaya kośa. The inactive kámamaya kośa along with its collective saḿskáras then take shelter in the manomaya kośa.

3rd stage: The inactive manomaya kośa along with its saḿskáras and those of the kámamaya kośa take shelter in atimánas kośa.

4th stage: The inactive Atimánas kośa along with its saḿskáras then take shelter in vijiṋánamaya kośa.

5th stage: The inactive vijiṋánamaya kośa along with its saḿskáras and the inactive aham takes shelter in the Hirańmaya kośa.

6th stage: The inactive Hirańmaya kośa along with the inactive aham and mahat and the saḿskáras leave the body. These saḿskáras in the inactive or dormant mind become the object of the bodiless átman.

Mokśa – When the saḿskáras of a sádhaka or a spiritual aspirant are exhausted the inactive or dormant mind merges into the unit consciousness and the unit consciousness merges into the cosmic consciousness. This the state of Nirvikalpa Samádhi. Nirvikalpa Samádhi, when it becomes permanent it is called Mokśa or salvation.

When the inactive or dormant mind merges into the cosmic mind, it is called Savikalpa Samádhi. Savikalpa Samádhi, when it becomes permanent, it is called Mukti or liberation.

Q. 10. What is Truth or Satya?

Ans. Truth is that which never changes: it always remains in the same condition throughout eternity. Satya is not only unchangeable throughout eternity but it is also unlimited: there is nothing beyond it. Satya also does not change from place to place: it remains the same whether in one place or another. Thus Satya is not affected by time, place and person; it is Kálátiita, Deshátiita and Pátratiita.

There is no difference in the portions of satya within itself; it is an unbroken undifferentiated continuity. There is nothing outside it, and so there is nothing else which is different from satya, and there is nothing else which is like satya. Thus Satya has no vijátiita, svajatiita and svagat differences. Satya is different from relative truth. Relative truth is something which appears through a particular time of place or to a particular person. It may not appear to be true for all time or at all places or to all persons. For instances the size of the moon is a relative truth, it may appear to be of one size if seen from the planet Earth but if seen from another planet it will seem to be of different size. This is called relative truth or Asatya.

Historical events are also relative truth. An incident which happens on Earth in the last century is a historical event, but as the light from Earth will not have reached another planet for a hundred years, on that planet the event has not yet occurred. Thus historical events also depend on time, place and person and are changing from time to time, place to place and person to person. This cannot be called absolute truth or satya.

Relative truth and falsehood are only shadows of satya; they can be mistaken for satya but if put to the test, they clearly reveal themselves as asatya. Sádhaná is the only way to remove the shadow of Asatya and reach Satya – to become trikálajiana, the knower of past, present and future. For such persons there is no difference in anything because they see satya in everything. By dissolving the mind one can become trikalajiṋa and attain satya. But as long as the mind is present, one cannot know Satya, because the mind is limited and cannot realize an absolute entity.

It is said that kale or time is eternal, but this is an incorrect statement. Time is only a mental measurement of the motivity of action. Where there is no actions there cannot be any measurement. Since actions are performed by the mind they are dependent on the existence of the mind which itself perishable and relative truth; hence time also is a relative truth. Time is dependent on place and person, hence it cannot be absolute truth or Satya. If place and person do not exist, time also will not exist. The unit entity wants happiness, but relative truth will give only temporary happiness which will disappear in the course of time. Hence to desire or strive for relative truth, something will disappear with time, is foolishness. One’s sádhaná or effort should be only for that which is beyond time, and satya is the only thing beyond time.

Q. 11. How are the Kośas or layers of existence influenced?

Ans. The crudest of the five kośas is the annamaya kośa or physical body. It is not capable of doing anything by itself: it is lifeless by itself. Those organisms which have no consciousness and which are lifeless, are only annamaya kośa. The other kośas, even the átman are also there, but they are all in a dormant condition, and thus the object cannot perform any action. The annamaya kośa can perform actions only when it is influenced by kámamaya kośa or crude mind. The kámamaya kośa is a lifeless thing, just as a stone is dormant; and thus if any action is to be performed by a stone it must be influenced by the kámamaya kośa of another entity. When a stone is thrown, the action is performed by the influence of the kámamaya kośa of the person who throws the stone. Similarly, the physical body which comprises the annamaya kośa cannot perform any function without the influence of the kámamaya kośa. All the actions that the body performs are carried out by the influence of the kámamaya kośa. Without this influence the body will remain a crude, lifeless object.

Just as annamaya kośa performs all the actions by the influence of the kámamaya kośa, the manomaya kośa can also influence the kámamaya kośa. When the manomaya kośa of one person influences the kámamaya kośa of another person the kámamaya kośa of the influenced person makes its annamaya kośa work according to the dictates of the manomaya kośa of the other person who is influencing it. For example, when the manomaya kośa of one person wills that another person should see seven o’clock on his watch, when actually his watch shows fifteen minutes past seven, the kámamaya kośa is influenced, and this makes the annamaya kośa of the influenced person see the time to be seven o’clock on his watch. This influencing of the kámamaya kośa is called Bhútavidya in Sanskrit, in English it is called hypnotism.

Similarly, manomaya kośa or pure mental body can also be influenced by the Atimánasa kośa. This is known as Paeshácii Vidyá in Sanskrit; there is no English equivalent. By means of this influence a person can convert mental force into physical force and carry out physical actions by mental force only, without the use of the annamaya kośa of another person. When vijiṋánamaya kośa of an individual influences the atimánasa kośa of another person or persons it is called Gándharva vidyá. By this influence other persons can be enchanted and attracted. This is the influence which is expressed in arts like music, dancing, painting, etc. In music and dancing the annamaya and kámamaya kośas of others are attracted, while in painting the attraction is purely mental; hence painting is said to be a higher art than dancing and music. This influence can hold any audience spellbound if used in speech, music, dancing or painting. When vijiṋánamaya kośa of a person is influenced by the hirańmaya kośa of another is called Daevii vidya. It is by this influence and also by Gandharva vidyá that lesser Gurus guide their disciples. Gandharva vidyá is used in this way in the form of kiirtana and bhajana, etc.

When satya loka or átman of one person influences the Hirańmaya kośa of another person it is called Bráhmii vidyá and when the átman of one person influences the átman of another person it is called Brahmii Ákarśańa or Krpá. It is by means of these two, Bráhmii vidyá and Bráhmii Ákarśańa or krpá, that Sadgurus guide their disciples. From the above description of how kośas are influenced it is evident that the process is purely mental: it is a result of the activity of mind that the kośas can be influenced. It should not be forgotten here that the mind has the characteristic of becoming like its object. If these processes of influencing the kośas are used for crude objects, then the mind will also become crude and will ultimately lose its finer faculties. As a result the finest kośa will no longer be able to influence the cruder kośas, and the greater portion of the mind will become crude. To use the mind for influencing cruder objects is thus the very opposite of sádhaná or spiritual practice, in which all the cruder manifestations move towards finer and subtler realms. The use of these influences or vidyás on crude objects not only deprives one of the powers which might have been developed, but degrades the mind to a lower kośa, and degenerates the mind from subtler to cruder spheres.

Q. 12. What is Karma and Karmaphala?

Ans. Karma is any action. In the physical world when we see any action being performed, we say that a kriya is being performed. But behind every kriya there is a reason for the performance of such an action. Karma can be purely psychic or it may be psychic and physical. No action can be performed without psychic influence: any kriya or action performed by the physical body is always influenced by the mind. For instance, even the feeling of pain in the body cannot be present if the mental influence which registers the sensation in the mind is absent. Hence every action is psycho-physical, no action can be purely physical. Every physical action has a reason for its performance – and that reason is the psychic influence or wave which is called Samvedana. It is because of this samvedana that the physical body performs an action which we call kriyá. So for every action there is a saḿvedana; and for every saḿvedana there is a reason or kárańa. Kárańa is also of two types: the root cause or Múlakárańa and subsidiary cause or apátah kárańa, Ápatah kárańa is further divided into two types: Upádana kárańa (the material cause) and Nimitta kárańa (the efficient cause).

For instance, when a man sets fire to a house, there may be a reason behind his setting the fire, but to the immediate spectators the cause for the burning would be the fire and the hand which kindled it. Here fire is Upádána Kárańa and the hand is Nimitta Kárańa. Actions or kriyás and saḿvedana travel in waves. At one end of the wave where the action is complete, the immediate cause appears to be the nimitta kárańa. If one thinks beyond this, the cause appears to be the upádána kárańa. Still further analysis will show that the immediate cause was the subsidiary cause or ápatah kárańa; and thus the root cause or Múla kárańa was something different. The Múla kárańa for all actions are the saḿskáras of a person. These saḿskáras give rise to saḿvedana and then the saḿvedana is converted into psycho-physical actions. The other causes which appear to be the immediate causes, are only due to the wave-like motion of the saḿvedana and kriyá, which makes the subsidiary cause, and then the upádana and finally the nimitta kárańa, to appear to be the main causes.

Just as the upádána and nimitta kárańa appear to be the main and immediate causes when an action is performed, so the updatta karyá and naemittika kriyá appear to be the main action performed, so updatta karyá and naemittika kriyá appear to be the main actions performed. It is said that every action or kriyá has a reaction or pratikriyá. This reaction is physico-psychic and gives rise to a práti-saḿvedana, or psychic reaction. That is psychic reaction to every psychic action. These psychic reactions or práti-saḿvedana give rise to the saḿskáras of a person. It has been said earlier that saḿskáras are the Múla kárańa or root causes of action. It is quite often observed that a child suffers from some disease without any apparent fault on her part. The disease is attributed to her being affected by the germs of that disease, and thus the germs appear to be the cause. In fact, the saḿskáras of that child give rise to the saḿvedana or psychic action which then activates the germs of that particular disease in the body. The múla kárańa or root cause for the suffering of the child is saḿskáras, due to which saḿvedana arises and ultimately brings about the disease. It is therefore wrong to think that the child is suffering without any reason and for no fault of its own.

This wave of action and reaction, whether psychic or psycho-physical, goes on, and the saḿvedana manifests into physical action or kriyá. Physical reaction results ultimately in psychic reaction which may result in the formation of saḿskáras. The combination of psycho-physical and psychic action is called karma. Karmaphala is the result of an action in the form of a reaction. Karmaphala to the observer is the reaction itself as seen immediately after an action; for example, the apparent Karmaphala of putting one’s finger in the fire is that the finger gets burnt. This is the immediate physical reaction and not the final Karmaphala. This physical reaction or pratikriyá will give rise to pratisaḿvedana or psychic reaction and this may form a saḿskára, which then becomes the Múla kárańa or root cause for further psychic or physical actions (saḿvedana and kriyá). In fact, the karmaphala of the previous karma will be experienced only then. So just as nimiita and upádána kárańa appears to be the main cause, the immediate reaction of an action appears to be the result while it is only a physical reaction, and the actual result or phala will be experienced later on. Karma and karmaphala travel in a wave and at one stage one becomes the kárańa for the other. This wave is unending, until karma ceases absolutely, karma and karmaphala are the kárańa or causes for each other, which travel in a never ending waves, until the karma and along with it, the formation of saḿskáras finally ceases.

Chapter 2	Táttvika Praveshiká

The following are the important religions or faiths prevalent in the world at the present time: Buddhism, Shaḿkara [Darshana, or Philosophy], Pátaiṋjala [Darshana], [Kápila] Sáḿkhya, Judaism, Christianity, Islam, Árya Samája and Marxism. These can be arranged into the following groups according to their similarities: (1) Buddhism and Shaḿkara Philosophy; (2) Pátaiṋjala Philosophy and [Kápila] Sáḿkhya; (3) the Semitic faiths comprising Judaism, Christianity and Islam; (4) Árya Samája; and (5) Marxism. The outstanding principles and beliefs of the faiths within each group can be discussed together,⁽¹⁾ except for those of the Semitic faiths, which are not discussed.

Buddhism and Shaḿkara [Darshana]

Ástika [theistic] Indian philosophies unanimously believe that átman [unit consciousness] is a continuous flow of jiṋána [knowledge of consciousness]. This is called vinána in Pali. There is a continuous flow of jiṋána, or in other words jiṋána itself is a flow (praváha). Every object in the universe has its own flow and wave, or dynamic force. According to Hindu Yoga Darshana,⁽²⁾ Paramátman [the totality of all the unit consciousnesses] is an infinite flow of jiṋána.

Ekaḿ jiṋánaḿ nityamádyantashúnyaḿ
Nányat kiḿcit varttate vastusatyam;
Tayorabhedo’smin indriyopádhiná vae
Jiṋánasyáyaḿ bhásate nanyathaeva.

–Shiva Saḿhitá

[One eternal knowledge without beginning or end: there is no other supreme truth. And when the upádhi, or special power, of the indriyas, or organs, to receive or transmit inferential vibrations is suspended, and the external world and the internal world become fused into one, there remains only the knowledge of One Entity.]

Bhagaván [Lord] Buddha did not use the word átman, hence there was a difference of opinion among the bhikśus [Buddhist monks] after his death. Three conferences were held – at Vaishali, Puspapur and Patliputra – after his death to compile the Tripit́aka [three groups of Buddhist teachings], and as a result the Tripit́aka was compiled in the following three parts in Pali: (1) Vinaya, or the practical side; (2) Sutta, or the theoretical side; and (3) Abhidhamma, or the philosophical side. All these parts combined together were known as the Tripit́aka, and were called the Buddhist shástra [scripture].

Those bhikśus who patronized or supported the [strict] sannyása márga [path of renunciation] were not prepared to accept anything more than what was laid down in the Tripit́aka, and hence they were called Sthaviravádiis or Therávádiis⁽³⁾ [followers of the southern school of Buddhism]. Those who were influenced by Nyáya⁽⁴⁾ were called Mahásaḿghikas [followers of the northern school of Buddhism].

The word páli originated from pallii, which [in adjectival form] means dehátii, or "rural", "rustic" or "unsophisticated". As Bhagaván Buddha preached in the common language of village folk, Hindu pandits named his language bhákhá [colloquial language]. Pali was also known as Pátalii Bháśá [bháśá = "language"]. Common people could not follow Sanskrit, which was the language of the pandits only.

Later on the Mahásáḿghikas called themselves Maháyániis, and they called the Sthaviravádiis Hiinayániis. But the Hiinayániis called themselves Therávádiis. In India there was no state backing for Hiinayána except during the time of [the rulers] Kanishka, Habishka and Vasishka, and hence Hiinayána could not flourish. Maháyána had state backing, and naturally had a larger number of followers. The philosophy of the Hiinayániis could only be preached in Ceylon [Sri Lanka], Burma [Myanmar], Siam [Thailand], Java, Borneo, etc., whereas the philosophy of the Maháyániis was propagated in India, Siberia, Japan, Tibet, etc.

There are four kinds of philosophical doctrine [discussed later in this chapter] among the Maháyániis. The reason for this difference of opinion is átman and its object. Bhagaván Buddha used the word attá in Pali for átman. The word attá is also used in place of "self". The bhikśus could not understand the sense in which Bhagaván Buddha used the word attá.

Charvaka: At the time of Buddha, nástika mata [the school of atheism] was predominant. Maharshi Ajita Keshakambali was the predominant pandit of the nástikas [atheists]. Most of the books of nástika mata were written in incomprehensible language, and so its propagation was not very widespread. Ajita Keshakambali believed in Charvaka, who propounded a materialistic philosophy. Buddhist philosophy is not a materialistic philosophy. The Charvaka school of philosophy believes in caturbhúta [four fundamental factors] only. This is also known as dehátmaváda [the doctrine that the body is everything]. This philosophy accepts caturbhúta, namely, earth, water, fire and air, that is, kśiti, apa, teja and marut [respectively]. According to Charvaka, caetanya [consciousness] came into existence by the combination of the four bhútas [fundamental factors], just as mixing lime and catechu produces a red colour. According to Charvaka, paiṋcama bhúta [the fifth fundamental factor] is formed like this and does not actually exist. Charvaka Philosophy does not believe in átman, Paramátman or the Vedas. Hence Charvaka was termed nástika, because those who do not believe in átman, Paramátman or the Vedas are called nástikas.

Púrva Miimáḿsá: Púrva Miimáḿsá [Early Miimáḿsá philosophy] does not accept the existence of Paramátman. Maharshi Kapil, the propounder of [Kápila] Sáḿkhya philosophy, accepted átman and the Vedas, but he did not believe in Paramátman. The Śad́adarshana [six major schools of theist Indian philosophy] believes in the Vedas.

The following constitute the Śad́adarshana:

1. Kápila Sáḿkhya, which accepts the existence of puruśa [consciousness], Prakrti [Supreme Operative Principle] and the Vedas, but does not accept the existence of Paramátman.

2. Pátaiṋjala Philosophy. Pátaiṋjala and Sáḿkhya believe in innumerable puruśas [unit souls] and Prakrti.⁽⁵⁾ The creator of the universe, according to these schools, cannot be a Mukta Puruśa.⁽⁶⁾

3. Gaotama Nyáya.

4. Kańáda Nyáya (Vaesheśika).

5. Jaemini’s Púrva Miimáḿsá, which believes in kriyá káńd́a [Vedic rituals]. Those who believe in this school accept the existence of heaven and hell.

6. Uttara Miimáḿsá [Later Miimáḿsá philosophy] of Vádaráyana Vyása, which believes in Brahma [the Supreme Entity] and the Vedas but does not believe in átman and jagat [the physical world]. This philosophy is commonly called Vedánta Darshana.

Baoddha [Buddhist] Darshana believes in all the five bhútas [caturbhúta plus ethereal factor], while Charvaka believes in caturtattva [the theory of four fundamental factors]. Buddhism and Charvaka do not come within the purview of Śad́adarshana, and neither of them believes in the Vedas.

Pramáńa [validation] is of three kinds, that is, pratyakśa [direct perception], anumána [inference] and ágama [authority]. Charvaka only accepts pratyakśa as pramáńa.

Pratyakśaeka pramáńaváditayá
Anumánáe anaḿgiikáreńa prámáńyábhávát.

[Direct perception is the only valid proof of knowledge. As inference and authority are denied as valid proofs of knowledge, there is no other proof of knowledge.]

Buddhism accepts karmaphala [the reactions of action], whereas Charvaka does not.

Yávajiivet sukhaḿ jiivet, násti mrtyuragocarah.

[As long as you live, you should live happily, because there is nothing after death.]

Yávajiivet sukhaḿ jiivet, rńaḿ krtyá ghrtaḿ pivet.

[As long as you live, you should live happily. Even if you have to go into debt, you should eat butter.]

Na svargo nápavargo vá naevátmá páralaokikam;
Bhasmiibhútasya dehasya punarágamanaḿ kutah.

[There is neither heaven nor a transitory stage between death and rebirth; there is neither soul nor any kind of afterlife. Once the body is burned to ashes, how can it come back again?]

There is still another aspect of Charvaka Philosophy, that is, dehaparińámaváda [the doctrine of physical transformation].

Caturbhyo khalu bhútebhyo caetanyamupajáyate;
Kińvádibhyah sametebhyah dravyebhyo madashaktivat.

[Consciousness arises from action and interaction among the four fundamental factors of matter, just as red colour comes from betel leaves, lime and catechu when they are chewed together.]

In this respect Buddhist philosophy is better than Charvaka. Bhagaván Buddha said, Attá hi attánam náthah ["Attá is the master of all other souls"].

Buddhism: Why did India accept Buddhism? There are various reasons for this, but the main ones are the following: First, the [Vedic] pandits never preached philosophy to the common people. They hated their language and called it bhákhá. Secondly, at that time there was no eminent philosopher, or tattvadarshii. Thirdly, the people in general were not ready to accept the pandits. Fourthly, the ácáryas [spiritual teachers] of that age, Shrii Saiṋjaya and Shrii Gaya Kashyapa, could not convince Bhagaván Buddha [of their philosophical beliefs]. All these factors led to the widespread propagation and acceptance of Buddhism.

Buddhism believes in rebirth and transmigration of souls, so the question arises, who is reborn if there is no átman? This question became a point of controversy among the bhikśus, and later among the Maháyánii pandits.

Buddhism believes in karmaphala. If karmaphala is accepted, the question arises, who performs karma [action] and who gets the karmaphala? Therefore the existence of átman has got to be accepted.

Towards the end of Buddha’s life, some of his disciples asked him about the existence of God. They asked two questions: "Does God exist?" and "Is it a fact that God does not exist?" In reply to both questions Buddha remained silent. As Buddha remained silent to both the questions, some of his disciples interpreted this to mean that there is no God. Another section of his disciples understood that God exists. Yet a third section came forward with the interpretation that there is God, but God is beyond the expression of asti ["is"] and násti ["is not"]; that is, God’s existence is inexplicable. Actually, God is supramental.

Yato váco nivarttante aprápya manasá saha;
Ánandaḿ Brahmańo vidván má vibheti kutashcana.

[Brahma is the One from whom words and mind return disappointed, after failing to fathom Its depths. But one who has known the blissful nature of Brahma is not afraid of anything.]

There are four sections in Buddhist Máyáváda [the Buddhist doctrine of illusion]: 1) pratyakśa váhya vastuváda [the doctrine of direct perception of external matter], or saotántrika darshana; 2) ánumeya váhya vastuváda [the doctrine of inferred perception of external matter], or vaebháśika darshana; 3) sarva shúnyaváda [the doctrine of nihilism], or mádhyamika darshana; and 4) kśańika vijiṋánaváda [the doctrine of transience], or Baoddha yogácára.

Pratyakśa váhya vastuváda accepts the universe as infinite, that is, anádi [beginningless] and ananta [endless]. When caetanya becomes álayiibhúta [objectivated], then it becomes jiṋána. (That which has the qualification of becoming an object is called álaya.) The outward world is transitory, but, due to rapid movement (saiṋcara or pratisaiṋcara), it appears to exist constantly. (According to Hindu philosophy, saiṋcara means "to go away from Brahma" and pratisaiṋcara means "to come near to Brahma"; that is, saiṋcara means the vikarśańii shakti [centrifugal force] of Brahma and pratisaiṋcara means the ákarśańii shakti [centripetal force] of Brahma.)

Ánumeya váhya vastuváda accepts that the waves of jiṋána are a permanent entity (sattá). There is the external world, but it will never be realized. When the waves of consciousness (jiṋána) come, the mind takes a form according to the saḿskáras [reactive momenta] of the citta [mind-stuff]. The formations created in the mind are taken to be satya [reality]. When jiṋána comes in contact with álambana,⁽⁷⁾ citta takes a formation. They take the outward álambana as the material realized.

Sarva shúnyaváda is also called mádhyamika darshana. It was propounded by Shrii Nágáruiṋja. He did not accept the páiṋcabhaotika world [the world of the five fundamental factors]. The external world which we see is Máyá.⁽⁸⁾ This philosophy is similar to Shankaracharya’s philosophy: Brahma satyaḿ jaganmithyá ["Brahma is the only truth; the world is an illusion"]. According to Shankaracharya, the universe has been created out of nothing, and it is like a dream and nothing more. Bháva [something] has been created out of abháva [nothing]. This school of philosophy accepts only the present and ignores the past and the future. It also says that the universe will merge into nothing.

Kśańika vijiṋánaváda does not accept the existence of the physical world. Here everything is internal. Even álambana is internal. Whatever is seen in this physical world is pratikriyá [the outer projection] of the internal álambana. Átman is the collection of the "I" feelings. It is not a continuous flow but appears to be so on account of the quick succession of its creation and destruction.

During the age of Bhagaván Shankaracharya, there was no outstanding philosopher (tattvadraśt́á) among the Buddhists. Among different sections of the Buddhists’ schools of philosophy, a serious dispute was going on. At that time Shrii Mańd́ana Mishra was the only pandit who believed in sarva shúnyaváda and was also a kriyá káńd́ii [follower of Vedic rituals]. He had to debate with Shankaracharya and was defeated.

According to Buddhist philosophy, there are four noble truths (satya) which are called caturárya satyam (caturájja saccam [in Pali]). They are as follows: 1) duhkha [suffering]; 2) kárańa of duhkha [the cause of suffering]; 3) nivrtti of duhkha [the cessation of suffering]; and 4) upáya of duhkha nivrtti [the path leading to the cessation of suffering].

The vikrti [distortion] of duhkhaváda [literally, "the doctrine of pessimism", i.e., the four noble truths] became atisukhaváda [the doctrine of ultra-hedonism]. Atisukhaváda was prevalent in Bengal, Assam and Tibet.

[According to Buddhism,] duhkha is árya satya [the absolute truth]. This is a wrong interpretation as it is the mánas [mind] only which experiences duhkha. Thus duhkha can only be a relative truth; it cannot be the absolute truth (árya satya).

Shaḿkara [Darshana]: Shankaracharya was a Shaeva Tántrika [practioner of Tantra who followed Shiva], and that is why he did not go against tantraváda⁽⁹⁾ [the doctrine of Tantra]. He believed in Nirguńa Brahma [the Non-Qualified Supreme Entity] only. To some extent his ideas fall in line with the theories of Baoddha [Buddhist] shúnyaváda. He did not believe in the existence of jagat, or the physical world. He accepted guńánvita Máyáváda [the doctrine of qualified illusion]. Due to his influence Buddhist Tantra disappeared, but in Hindu Tantra [some Buddhist] gods and goddesses still remained. Even today the goddesses of Buddhist Tantra, such as Tárá [a Chinese goddess], Manasá (the goddess of snakes), Shiitalá [the goddess of smallpox], Báráhii [the goddess of wild boars], etc., are being worshipped by the common people out of fear.

The shúnyavádiis had a great influence during the time Shankaracharya was preaching. Shankaracharya accepted Uttara Miimáḿsá as propounded by Shrii Vádaráyana Vyása.

Shrii Shankaracharya discussed the following subjects with Buddhist philosophers: The shúnyavádiis said that the universe came out of nothing and will go into nothing, everything being a dream. This was questioned by Shankaracharya, who said that even if the universe is nothing or a dreamland, there should be someone who witnessed the dream. The shúnyavádiis replied that there was no dreamer. The universe is an illusion (bhrama), just as a rope mistaken for a snake is an illusion. Shankaracharya said that this could not be possible. The shúnyavádiis said that this could only be understood through sadhana, while Shankaracharya said that it was not possible to have a dream without a dreamer. If the universe is an illusion like mistaking a rope for a snake, there had to be something like a rope which could be mistaken for the universe. Without a rope it would not be possible to mistake it for a snake. Besides this, there must be a person to make the mistake; similarly, there must be someone to have the illusion of the universe. This means that there must be some other entity to realize it.

The mádhyamikas [shúnyavádiis] said that nothing does not actually mean nothing (shúnya) – what you call Brahma, we call nothing – so the illusion of the universe is Brahma.

Yathá shúnyavádinám shúnyam;
Brahma Brahmavidáḿstathá.

[As shúnya is to the shúnyavádiis, so Brahma is to the Brahmavádiis.]

To this Shankaracharya replied that it means that both the one who sees and the object which is seen are an illusion; and where there is no one to see, who will mistake a rope for a snake? The shúnyavádiis could not answer.

The kśańikavádiis’ answer to Shankaracharya’s question was that the illusion is always kśańika [transient]. Shankaracharya’s question on this was that, according to him, Brahma was anádi and ananta but that the kśańika entity comes in a moment and disappears the very next moment, so where does the kśańika entity come from? Something must certainly exist between the span of creation and that of destruction. The kśańikavádiis replied that it is destroyed with the creation. Shankaracharya replied that this shows that there is no existence. The kśańikas felt defeated, but they still replied that the existence was negligible. This was not a satisfactory explanation.

The pandits of pratyakśa váhya vastuváda and ánumeya váhya vastuváda also argued for their philosophies, but no one could withstand the questioning of Shankaracharya, hence all four sections of Buddhism were defeated by Shankaracharya. After their defeat they made friends with Shankaracharya and accepted kulakuńd́alinii tattva [the concept of raising the latent spiritual potentialities in human beings], and as a result [transformed] Baoddha yogácára [kśańika vijiṋánaváda] came into existence.

There are several defects in Shankaracharya’s philosophy. According to Shankaracharya the universe is based on a fixed object influenced by Máyá; the fixed object is called Brahma. There is an illusion in mistaking a rope for a snake. Now the question arises, who has the illusion of [i.e., mistakes a rope for] a snake? One who already knows about snakes. If there is an illusion of Brahma for the universe, it means that the real universe is somewhere else. Thus the theory Brahma satyaḿ jaganmithyá is defective. This is a wrong interpretation given by Shankaracharya. Buddhists did not question it and hence it was accepted at the time.

Shankaracharya does not believe in jiivas [living beings] and jagat. Then the question arises, for what [or whom] does the illusion exist?

Aśt́akulácalasaptasamudráh Brahmapurandaradinakararudráh;
Na tvaḿ náhaḿ náyaḿ lokah vyarthaḿ kimarpi kriyate shokah.

[The eight great continents, the seven vast oceans, Brahmá (the Creator of the universe), Indra (the lord of energy), Súrya (the sun-god), and Rudra (the god of death): all these are unreal. Nothing exists, neither you nor I. So why do you vainly consider anything to be your own and increase the bondage of your attachment?]

The universe has not been created and hence there is no Saguńa Brahma [Qualified Supreme Entity]. Shankaracharya believes only in Nirguńa Brahma. Shankaracharya says that the universe is like a dream and the dreamer is also Brahma, as he did not believe in jiivas. When Brahma is nirguńa [non-qualified] how can He see, as seeing is also a quality. This was forgotten by Shankaracharya.

Again, according to Shankaracharya, everything that is seen and experienced is due to the influence of Máyá. This means Máyá is also an entity, which advaetaváda [monism, or non-dualism, a key theory of Shaḿkara Darshana] cannot accept.

Shankaracharya believes in the necessity of sadhana, but who will carry out the sadhana when the existence of jiivas is not accepted?

When Brahma is anádi and ananta, why should Brahma be influenced by Máyá? When the universe is created by the influence of Máyá, how is it that Brahma remains nirguńa? Máyá is a greater force than Brahma as Máyá influences Brahma.

Again, Shankaracharya says that there is no such thing as Máyá exactly, rather Máyá Itself is an illusion. A person in the desert sees water, houses, trees, etc., from a distance, but actually there is nothing. In the absence of jiṋána, the person experiences an illusion. When there is vikára [transformation] in Brahma, how can the universe be an illusion?

Shankaracharya says that where there is Brahma there is Máyá. Then the question arises, is Máyá nothing? If there is no Máyá, how can It influence [Brahma]? To overcome this Shankaracharya says that Máyá is not even nothing, It is inexplicable (anirvacaniiya). Again the question arises, who created Máyá if Brahma did not create It? Then Máyá becomes Saguńa Brahma.

Shankaracharya was able to defeat Buddhist philosophers only by a display of words. The Máyá of Shankaracharya is not the Prakrti of Ananda Marga.

One of the greatest critics of Shankaracharya’s philosophy was Jayanta Bhatta, the author of Nyáya Maiṋjarii.

Pátaiṋjala [Sáḿkhya] and [Kápila] Sáḿkhya

1. Both believe in the existence of many puruśas.

2. Both believe that the universe is created by Prakrti for the satisfaction of these puruśas. This is not logical because no bhoga, or satisfaction, is possible without the existence of mind. Puruśas do not have mind and they cannot be satisfied by the creation of the universe by Prakrti.

3. Both believe that Prakrti is not within Puruśa but is a separate entity. This is also illogical since Prakrti is only energy, or the shakti of Puruśa, and like the dáhika shakti [burning capacity] of agni [fire], Prakrti cannot be a separate entity. These philosophies are called dvaetaváda [dualistic] because they believe in two separate entities: Puruśa and Prakrti.

4. In [Kápila] Sáḿkhya there is no God, hence it is called niriishvaraváda [the doctrine of atheism], while Pátaiṋjala [Sáḿkhya] believes in God but does not believe in Brahma, therefore it is called seshvaraváda [the doctrine of theism].

5. Idol worship is supported by both these philosophies.

Árya Samája

1. It believes that jiivas, jagat and Brahma are all anádi. This only shows that jiivas and jagat, like Brahma, do not need any further progress, all the three being anádi alike. This is unacceptable because it leaves no necessity for sadhana which is the dharma of every jiiva. Also, it does not explain the reason for action and progress in the universe.

2. It believes in yajiṋas [ritual sacrifices] not as karma, but as a form of worship. Yajiṋa means karma, but in Árya Samája it means offering to Agni in a particular form. There is no rational meaning in performing such yajiṋas.

3. It also believes in pralaya [the annihilation of the world], which is irrational, since jiivas and jagat are anádi, and as such there is no place for pralaya.

Marxism

1. It believes in an equality among human beings which is only theoretical and not possible in practice because no two individuals are alike, hence they cannot be equal.

2. This faith finds its field of activity in the exploitation of poverty, hence it can only thrive in poverty-stricken areas.

3. It has no tolerance for other religions or organizations.

4. Its goal is purely imaginary equality.

5. This faith exists on violence only.⁽¹⁰⁾

Footnotes

(1) This discourse was compiled from classes given to a select group of táttvikas (those trained in elementary philosophy), hence the outstanding principles and beliefs of the important faiths were given little or no explanation by the author. –Eds.

(2) Darshana literally means "philosophy". Hindu Yoga Darshana – one of the śad́adarshanas, or six major schools of theistic Indian philosophy, discussed later in this chapter – is also known as Pátaiṋjala Sáḿkhya. –Eds.

(3) The roots of both these words mean “unmoving”. –Eds.

(4) According to Nyáya philosophy, jiivas (living beings) and Parama Puruśa (Supreme Consciousness) are separate entities, and neither attracts the other. Both schools of Nyáya philosophy – Gaotama Nyáya propounded by Shrii Gaotama and Kańáda Nyáya propounded by Shrii Kańáda – believe in Vedic rituals and are divorced from practicality. –Eds.

(5) Elsewhere the author has said: "Thus the chief contention of Sáḿkhya philosophy is that there are many puruśas but only one Prakrti." ("Vraja Krśńa and Sáḿkhya Philosophy" in Namámi Krśńasundaram, 1996) –Eds.

(6) Mukta Puruśa here means Consciousness which has not been bound by Prakrti. –Eds.

(7) Álambana literally means "support", that on which something else depends. It is sometimes used to refer to Parama Puruśa, who is the ultimate shelter of everything. Here it apparently refers to objects of the physical world. On such objects depend formations of the citta, from which we can infer the existence of the physical objects themselves. –Eds.

(8) Creative Principle, Prakrti in Her phase of creation. One aspect of Máyá is the power to cause the illusion that the finite created objects are the ultimate truth. –Eds.

(9) For further discussion on Tantra, see Discourses on Tantra Volume 1, 1993, and Volume 2, 1994. –Eds.

(10) For a more detailed critique of Marxism, see "Defects in Communism" in Volume 4. –Eds.

Chapter 3	Táttvika Praveshiká

For the existence of human beings in society, the following fundamental factors are necessary: (1) unity, (2) social security and (3) peace. What is actually required under each of these fundamentals is discussed below.

Unity

Unity among the members of any society or social structure is absolutely necessary, otherwise the structure will start disintegrating. Lack of unity among the members of society because of too much self-interest in the individual members, the formation of groups for economic or social advantage, and the lack of understanding of others, act not only to bring about the downfall of society, but also can wipe it out completely from the face of the earth. Instances of many groups and empires disappearing altogether are not rare in the little-known history of this world.

The problem, therefore, is the preservation of unity in society. Unity in society will be ensured if it is possible to enthuse the members of society with the following: a common ideal, a casteless society, collective social functions, and no capital punishment.

A common ideal: It is often heard that a particular country was never so united as during war. This is partly due to love of one’s motherland, but more importantly, it is due to all the individuals having a common ideal: facing the perils of war. This common ideal is, however, a very temporary phenomenon and disappears when the dangers of war diminish.

In Ananda Marga the seed of a common ideal is sown from the very beginning of a child’s life. At the age of five, when the child has acquired only a preliminary understanding of his or her surroundings, he or she is given the idea of Brahma [the Supreme Entity]. The entire society of Ananda Marga is thus founded on a common ideal or goal – Brahma. This foundation will never be lost like the dangers of war. Such an ideal will not disappear like the common ideal of facing the dangers of war; so the unity in a society founded on the ideal of Brahma will be everlasting.

In Ananda Marga, even in the economic field, there is a common ideal, as the whole property of the earth is common property and is to be shared by all members of the society. This is instilled in every member by reciting the following shloka [couplet] at the commencement of every function held by the members of Ananda Marga:

Saḿgacchadhvaḿ saḿvadadhvaḿ saḿ vo manáḿsi jánatám;
Devábhágaḿ yathápúrve saḿjánáná upásate.
Samánii va ákútih samáná hrdayánivah;
Samánamastu vo mano yathá vah susahásati.

[Let us move together, let us radiate the same thought-wave, let us come to know our minds together,
Let us share our wealth without differentiation, like sages of the past, so that all may enjoy the universe.
Let our aspirations be united, let our hearts be inseparable,
Let our minds be as one mind, so that we live in harmony and become one with the Supreme.]

Love for all – the ideal of the whole of humanity being one family, utilizing all the property of the world as one unit – coupled with the idea given to all those participating in the Námakarańa [baby naming ceremony] that the social, psychic and spiritual upbringing of the child is the common responsibility of all – provide an undying common ideal.

A casteless society: Caste is another important factor which disrupts society. The evils of the caste system are nowhere better known than in India. For unity in society, there should not be any small groupings within the society claiming economic and social privileges.

In Ananda Marga, where "love for all" and "humanity is one family" are the guiding principles, and where individuals identify themselves as jiiva mátra [living beings like any other], a casteless society is the only society which can exist. In all the social functions in Ananda Marga, the prominent guides and workers are guru bhái [disciples of the same guru] and not játa bhái [members of the same caste] as is the prevalent custom. From the very beginning of a child’s life, that is, when his or her worldly identity is established at the time of the Námakarańa, up to the Shráddha Kriyá [funeral ceremony], when his or her worldly identity is lost, the persons participating in all the functions as guides and workers are only guru bhái, and may be from any caste.

This, along with the common goal of Brahma, inspires the formation of a society where individuals identify themselves as jiiva mátra and do not belong to any particular caste, creed or sect.

Also, no family is debarred from taking part in our social functions because of the fault of a member of that family. With this the chances of the formation of a society of outcaste families are eliminated.

In such a society, where belonging to a particular group or section is not necessary for marriage, for learning the Vedas, or for making efforts to achieve anything, the formation of castes is not possible. In Ananda Marga, where the upbringing of every child is a combined responsibility, where the whole property of the universe is to be collectively utilized, and where there is no caste bar for spiritual practices, the formation of castes for social, economic or spiritual reasons is not possible.

Collective social functions: Many of the ills of society develop because people do not care to know other members of society. This may not only mean ignorance of the condition and difficulties of others, but also leads to intolerance and a lack of interest in the affairs of the other members of society. Common social functions bring different members of society together and are therefore a great unifying force. By performing certain functions collectively, all the members are engaged in doing the same thing for some time, and this brings about a feeling of unity and interest in others.

In Ananda Marga such common social functions are especially encouraged. Milita snána [collective bathing] and dharmacakra [collective meditation] provide grounds for common social functions in the physical, psychic and spiritual fields. Common participation in such functions is a very great unifying force. The participants in such functions will have no intolerance for each other, and will instead get more united. Such functions are, therefore, a great unifying force.

No capital punishment: Capital punishment⁽¹⁾ brings about deterioration in society and stops further progress of the individuals on whom capital punishment is inflicted. Such individuals⁽²⁾ form sects or groups which become the lower or discarded groups of society, and give rise to discord and disruption in society.

In Ananda Marga capital punishment, whether social or physical, is not permitted under any circumstances. The only punishment permissible in the Marga is disallowing a defaulter to take part in social functions for a fixed period. After the period is over, the individual starts taking part in all the functions as usual. No dependents are to suffer the punishment inflicted on such individuals. This punishment leaves no mark on the individual after the period of punishment, as does outcasting a family or even imprisonment.

The other punishment specified is to bring to the Marga, that is, to show the right path to, ten persons before the individual is allowed to attend social functions.

Punishments of this type are corrective and, instead of retarding individual progress, give more chance to the individual to correct his or her conduct and to adopt correct pursuits during the period of punishment. As these punishments do not leave a permanent mark on the individual or the family, they do not bring about discord and disunity among the members of society. On the contrary, those undergoing such punishment are employing themselves in better pursuits than in their normal life by making efforts to show the right path to ten people. They are thus not only improving themselves, but are also making efforts to improve society, and are bringing about more unity in society.

Social Security

Lack of security in society leads to the disintegration of society itself. Any society where security against injustice is not provided to individuals cannot exist for long. Lack of security in society also arises because of indiscipline. If the laws of society are not obeyed, social security will not be possible. The most important requisites for social security, therefore, are that there should be no injustice and that there should be strict discipline.

No injustice: If security in society is to be maintained, there should be no injustice, whether economic, or because of the sex or race of a person.

Economic injustice is usually the result of lack of appreciation for the dignity of labour. Trade-wise distinctions⁽³⁾ in society lead to economic injustices.

In Ananda Marga it is laid down that it is better to work as a sweeper and earn one’s own living than to be dependent on others for one’s livelihood. If such importance is given to one’s own earning and living, many economic injustices will cease to exist.

Economic injustice also comes about because of the hoarding instinct in individuals. People want all property for themselves only. If they only felt that property should be shared by others also, many economic injustices would not be committed.

In the Marga all the property of the universe is to be considered as common property and has to be utilized jointly. This idea leaves hardly any scope for economic injustices.

Another form of injustice in society is discrimination based on sex. Instances of one sex being considered inferior to the other are very common. Women in a considerable area of the world are considered to be the private property of men, meant for their pleasure only. In many other, so-called advanced, countries of this world, women do not have the right to vote in the general elections held by the government of the country. In other countries women are considered unfit to take part in spiritual practices.

In Ananda Marga both men and women have equal responsibility. In the manner prescribed for marriage in the Marga, both the man and the woman have to take equal responsibility. In Ananda Marga there is no bar on women being entitled to spiritual practices. Women and men are considered to be on the same footing, and there is no question of men considering themselves to be superior to women.

Members of a particular race who consider themselves superior to others also very frequently inflict injustices on other sections of society. The expulsion of the Jews from Germany by Hitler’s so-called superior Aryan race is a glaring example of racial injustice in society. In this country, also, injustices on Harijans by the so-called superior races have caused a tremendous amount of disruption in society. To obviate this type of social injustice, the first attempt should be to do away with racial distinctions in society.

In Ananda Marga the first step that one takes is to forget one’s race or sect – to no longer identify oneself with one’s race, caste or sect – regardless of whether it was superior or inferior.

Racial prejudices figure very prominently in social functions based on racial considerations. In [Ananda Marga] collective functions members of all races, castes or creeds take part as equals. Community or caste, race or nation, is often the main consideration in arranging marriages, etc. In the Marga there are no such considerations. In the Marga these petty differences among human beings are not given any importance.

In the Marga the seeds of an ideal humanity are sown from the very beginning of life, and humanity as a whole is considered to be one family belonging to the race of jiiva mátra. In such a society injustices due either to economics or to sexual or racial considerations will be unknown.

Discipline: Lack of discipline in a society has often been seen historically to be the main reason for the extermination of that society. Indiscipline in some members of a society may make the peaceful existence of other members impossible. Discipline is, therefore, absolutely necessary for the preservation of society.

Indiscipline in a society arises when some members think that the laws of the society are wrong. If their thinking is confined to thinking and arguing only, and does not lead to breaking the laws of the society, there will be no indiscipline. In order to maintain discipline, the laws of a society should be rational and capable of change from time to time according to the development of the society, then alone discipline can be preserved.

In the Marga anything which is not rational has no place. When reason is given so much importance and change due to reason is accepted, all chances of dissatisfaction leading to indiscipline are eliminated. At the same time, in the Marga reasoning or arguing comes only after obedience. This ensures discipline in society. If, after obeying the laws of society, one feels that they are wrong, one has every right to argue and have the laws changed, but argument before obedience leads to indiscipline.

In a society such as the Marga, which is based on rationality alone and not on prejudices, there is no chance of indiscipline creeping in and undermining the social security of individuals.

Peace

Psychic equilibrium is peace. It is therefore to be seen what brings about psychic equilibrium and what disturbs it. Spiritual practices will bring psychic equilibrium, and a belief in superstition will disturb it. Hence, for the preservation of peace, spiritual practices and fighting against superstition are necessary.

Spiritual practices: Relief from duhkha [suffering] is the main desire, and without the fulfilment of this desire peace is not possible. This remission is called nivrtti [the cessation of suffering]. Nivrtti is of two types: one is called [sámayikii] nivrtti [the temporary cessation of suffering], and the other atyantikii nivrtti [the permanent cessation of suffering]. One thing which helps in getting remission, or nivrtti, is called artha [that which provides temporary liberation from mundane desires]. But artha is purely physical, so it can bring only physical and temporary remission. For everlasting freedom from duhkha, Paramártha [that which provides permanent liberation] is the only remedy. Paramártha does not bring only temporary remission, but everlasting freedom from duhkha. Atyantikii nivrtti can be obtained only by Paramártha which relieves one of all duhkha: physical, mental and spiritual. This Paramártha can only be obtained by sadhana, that is, spiritual practices. For maintaining peace psychic equilibrium is necessary, and for maintaining this equilibrium freedom from all duhkha forever is necessary. Freedom from duhkha or atyantikii nivrtti can be obtained only from Paramártha, and Paramártha can be achieved only by sadhana, or spiritual practices.⁽⁴⁾

In the Marga spiritual practices begin when the child reaches the age of five. From the very beginning of a child’s life, he or she is initiated into spiritual practices. With the advance of the child’s life the spiritual practices also advance, bringing within their scope not only the mental sphere, but also bodily development.

The sadhana, or spiritual practices, of the Marga do not teach forsaking the world. They teach the right and correct use of all property, crude or subtle. Our sadhana is a systematic and scientific method for physical, mental and spiritual progress and advancement by which permanent psychic equilibrium, and thus everlasting peace, is established.

Fighting against superstition: The svabháva [natural tendency] of mind is to become like its object. Superstition of any kind – social, psychic or spiritual – influences the mind to such an extent that the mind, due to its worries, leads a person into trouble. The mental equilibrium of one believing in superstition is disturbed, and the result is that one not only loses peace, but one is also led to do some action which is detrimental to oneself. This only further strengthens belief in superstition. Any ordinary incident is magnified and attributed to some durlakśańa, or bad omen, by the believers of superstition.

It is only because of the mind’s nature to become like its object that people see ghosts, which are purely the mental creation of those who believe in this superstition. If only these persons had the courage and mental strength to catch the ghost, they would very soon realize that their mistake was believing nothing to be something.

Such superstitions have not left any field uncontaminated. In the social sphere there is no dearth of superstitions. Witchcraft, discrimination against widows, etc., are curses in society only due to such superstitions. In the psychic sphere there are deep-rooted superstitions such as the belief in ghosts (bhút), etc. Not only this, but superstitions related to shráddha [funeral ceremonies], etc., have also bound down even the progeny of a person. In the spiritual field, also, ignorant people have been forced to do many things only because of the deep-rooted superstition of heaven and hell. All these only disturb psychic equilibrium and bring about discord and worry in society. For the preservation of peace, the fight against superstition is of prime importance.

In Ananda Marga none of these superstitions have been given any place. In the social field witchcraft has been discredited as only a psychic creation of some kusaḿskárii [evil] person. Widows have been given the same status as unmarried women, there being no restrictions on their dress, behaviour, living, etc. Exercising any influence on widows [to compel them] to adopt a particular pattern of life based on the social superstition of disallowing their presence in social functions, is strictly prohibited.

The psychic superstitions of ghosts, shráddha, etc., also do not find any place in the Marga. Ghosts are only imaginary, and performing shráddha by giving dána [gifts] to Brahmans to take a departed soul across the Vaetárnii River [the mythological river which must be crossed to enter heaven], is only a psychic misrepresentation inculcated from the very beginning. These ideas are not rational, and therefore believing in them is not correct. This is the view taken in the Marga.

The spiritual superstitions of heaven and hell and fear of God make individuals suppressed, and they lose their peace. Not infrequently fear in terms of such superstitions creates a very undesirable reaction in people, and thereby causes a loss of peace.

In the Marga spiritual practices are based on rationality. Fear and superstition do not have any part in them. A systematic and scientific method of spiritual practices in the Marga leaves no place for these superstitions.

It can thus be seen that an ideal society will come into being only when there is unity, social security and peace. To provide for such a society, Ananda Marga is founded on Brahma as a common ideal. Unity in Ananda Marga is secured by evolving a casteless society where capital punishment is prohibited, and all take part unitedly in social functions irrespective of caste, creed or race. In such a society social injustice due to trade-wise distinctions, sex or race is not possible. Ananda Marga further strengthens society by refuting and discouraging all superstitions, whether social, psychic or spiritual, and by providing a systematic and scientific method of spiritual practices and codes for physical, mental and spiritual progress and advancement towards permanent peace in an ideal society.

Footnotes

(1) Capital punishment here means both social ostracism and punishment by death. –Eds.

(2) I.e., those ostracized by society. –Eds.

(3) The terms “trade-wise classifications” and “trade-wise classes” refer to the classifications or classes that developed because some individuals were more suited to certain types of work. (See the section Economic System in “Ananda Marga – A Revolution”.) Distinctions, i.e., discrimination, based on these classifications or classes lead to economic injustices. –Eds.

(4) For further discussion on artha and Paramártha, see “Artha and Paramártha” in Volume 3. –Eds.

Chapter 4	Táttvika Praveshiká

1. There is a belief that samádhi is self-hypnotism. This is not correct. Self-hypnotism is called ávesha. In self-hypnotism all the indriyas come under the control of the mind and act according to the dictates of mind. But samádhi cannot be attained without mind being dissolved. The belief that samádhi is only self-hypnotism is not correct. There is however no doubt that self-hypnotism is a great help in attaining samádhi as it is easier to dissolve mind when it has full control over indriyas as in that stage indriyas do not remain the object of mind and hence do not become an hindrance to its being dissolved. Thus ávesha or self-hypnotism is only a help for attaining samádhi and not samádhi in which mind is also dissolved.

2. Planchette or other such demonstrations are purely psychic or mental phenomena. In planchette for instance there is usually a heart-shaped small board, resting on two sticks and the point of a pencil. When the board is touched the pencil traces the alphabets on the board and makes sentences which are said to be the reply given by the spirit questioned. The movement of the pencil or the board is purely due to mental force of the persons taking part in it and the answer to the questions also has its origin only in the mind of the persons. The correctness of the answer depends on the knowledge of that person about the question. All other similar demonstrations are also purely mental where movement if any is due to mental force and any statements made are the creation of the mind of the persons making the demonstrations. The statements made as a result of such demonstrations do not even have the accuracy of the statements by other astrologers who arrive at their conclusions with the help of enormous statistical data available with them. Therefore planchette etc. are not dependable as they are only mental creation of the demonstrators.

3. Nirguńa Brahma:–
(a) Abhávottaránanda pratyá lambaná vrttir tasya pramáńam.
(b) Sá nirguńásthiti nirvikalpa samádhi vá.
(c) Tasya sthiti amánasikeśu.

Chapter 5	Táttvika Praveshiká

Ananda Marga is a revolution. It is not only a spiritual revolution, but also an economic, social and mental revolution. The economic system, the social structure, the trend of thinking and the spiritual practices prescribed in Ananda Marga are not only new, but something quite different from the established ideas and practices in these spheres of life.

Ananda Marga is not a change merely due to the cycle of time, but a revolution – a radical change – in the true sense. Never before in the entire history of this world, or the universe, if that could be known to mortals, has a system of life embracing the economic, social, mental and spiritual spheres been correlated in a closely-knit society, as it has in Ananda Marga. In Ananda Marga a [sannyásii, a renunciant] is as good a member of society as an ordinary family person earning his or her own living and maintaining his or her family.

If we take each one of these important spheres of life separately as depicted in Ananda Marga, we will see how they are radically different from all existing ideas on the subjects.

Economic System

Ever since the beginning of this world, the power to rule has been in the hands of one class or another.

In the beginning of the world, when it was inhabited by animals only, mere brute force determined the capacity of a class to rule. For example, we find in the natural history of the world a period when enormous reptiles, the dinosaurs, ruled the world with the help of sheer weight and brute force.

The rule of brute force did not end with the animals, but continued even in the age of earlier human beings. Even after the advent of civilization, in the early stages the knights, rajas, kings and maharajas depended on and ruled with the help of their physical strength. Every other faculty on the earth was subordinate to physical strength.

With the passage of time, as mental faculties developed, physical force was replaced by the mental capacities of planning, forethought, etc., as the essential requirements of ruling over others.

With further economic development, money became important. The possession of money could even secure the use of the knowledge of the learned, and the courage and strength of the brave. Hence the authority to rule passed on to the moneyed class, the capitalists. The capitalists could not retain the authority to rule for very long as their income depended on the workers.

The toilers, who had neither courage and strength, nor highly-developed mental faculties, nor money, had to depend on one of the above three classes for their maintenance. The classes with physical strength or mental faculties could do without the help of the toilers, and as long as their rule lasted the toilers did not realize their importance. The capitalists could not produce wealth without the help of the workers; the worker thus became an essential requirement of the ruler.

The workers did not fail to realize this, and consequently we find their attempts to rule manifest in the shape of the communist movement of the present age. A close study of this movement will show that it is not backed by individual physical strength, mental development, that is, reasoning or statesmanship, or capital, but by a unity of workers who have only one quality, that is, to work. This quality of work can be directed towards violence for snatching away the capital and the other attainments of the other classes. But whatever their drawbacks, the cycle of events shows that power is passing into their hands.

Similarly, if Ananda Marga were only a development due to the cycle of events, the power to rule, according to it, should be vested in one of the classes. If the workers or communists have outlived their utility, power, according to the ordinary cycle, should pass to the brave or to the statesmen, and Ananda Marga should have also aimed at this. In Ananda Marga this is not so. Ananda Marga does not follow any of the old patterns of economic life. The power to rule is not bestowed on any one class. In fact, in the Marga there are no separate classes. The Marga has done away with the age-old system of classifying human beings according to their trade or even their capacity.

The four classes which have ruled the world at one time or another are not of recent origin, but have been known ever since the beginning of humanity as bráhmańas [or vipras], kśatriyas, vaeshyas and shúdras. These trade-wise classifications developed due to individuals being more suited for a certain type of work. The classes so formed started the fight for power and for their own comforts, and thus came the existence of one class ruling the rest. It would thus appear that the formation of trade-wise classes was a natural and logical development.

If that were so, how, then, would Ananda Marga be able to establish a classless society? Ananda Marga does not claim any achievement which is illogical, and hence a classless society, which would be illogical, cannot be achieved by Ananda Marga. The natural and obvious conclusion of those who do not know Ananda Marga will be that Ananda Marga is like many other societies of idealists and moralists who aim to establish a classless society. The attempt to establish a classless society by Ananda Marga is not confined only to those who are preachers of the Marga, or to those who understand the philosophy of the Marga and appreciate the necessity of a classless society; rather, every member of Ananda Marga practises a system of living which leads to a classless society.

The revolutionary character of the Marga is seen from the very approach it takes to tackle one of the oldest vices of human beings: the vice of dividing themselves into classes for their own benefit. These artificial classes get logical backing from the fact that they have sprung up from the grouping together of persons of similar aptitude for the better utilization of their capacities. For instance, the learned and the statesmen combined together and formed the class of vipras. Similarly, the strong and the brave formed what is called the kśatriyas. The vaeshyas and the shúdras were formed in a similar way. Ananda Marga breaks all these classes, not by calling them bad, but by making all the members of Ananda Marga practise and develop the qualities of all these classes. For instance, the developed mind required by vipras is necessary for every member of Ananda Marga. Even if one is a shúdra or a vaeshya, or a member of any other class, every person, after joining the Marga, has to work to have a developed and strong mind. Every person has to work to build a strong and healthy body. Every person has to work for a living. This has been given so much importance in the Marga that it is laid down that the work of a sweeper – the lowest form of work – is far more respectable than depending upon others for one’s daily needs. Not only has earning money and having a balanced and dependable economic life been given importance, but even the lowest of all these classes, in whom people usually do not see any good, has been given equal importance. Every member of the Marga has to serve others physically. This is the work of the shúdras, or the workers. Followers of the Marga cannot develop themselves completely unless they can also perform this work efficiently. In short, all the requirements of the four classes have to be mastered by each individual in Ananda Marga.

It is not only the mastery of these trades which is necessary, the regular practice of these trades is an essential duty of every member of Ananda Marga. Every individual thus becomes universally fit. One makes as good a vipra as a shúdra. Thus, no scope is left for an individual to leave others behind and form a special group.

A classless society is not aimed at in the Marga, but is evolved by practice. This approach, to break a society full of classes and sects, was never thought of before. The very classes which appeared as a logical development and evolution can be broken up by an even more logical method to form only one classless society.

Ananda Marga is, therefore, not an organization of idealists or moralists who preach a classless society, but a method – a system or a dharma – which leads to a classless society. It has not been formed as a result of cyclic changes in the economic sphere of the world like the evolution of communism, rather it is a radical departure from all existing economic practices or theories conceived so far. It is a revolution in the economic sphere of the world’s life.

Social Structure

In the social sphere, too, both the means and the end adopted in Ananda Marga are revolutionary. They show a change which had never been conceived of before – a change which is not a cyclic change due to the development of the social habits of human beings. It is a change based on the fundamental characteristics of the human mind, and hence it is a change which will last as long as the human mind lasts.

Human beings, from time immemorial, have been framing laws and rules to govern themselves so that the fundamental rights of each individual are secured and all the members of society can live peacefully. Such laws have been framed from time to time by the ruling class, and every such law clearly shows that the ruling class has framed the laws keeping their own interests as the uppermost consideration in their minds. For instance, in the Manusmrti, the text of laws framed by Manu, it is stated that if a Brahman boy marries a Shúdra girl, he is to be punished by shaving his head and taking him around the town seated on the back of a donkey, while the punishment for a Shúdra boy marrying a Brahman girl is death. These laws were accepted only as long as Brahman supremacy remained, and started being questioned the moment Brahman supremacy was removed.

Since Brahman supremacy there have been numerous lawgivers, and all of them have framed laws and rules to suit their own convenience. Some have placed allegiance to the king as the supreme duty of every member of society, others have placed the country or the state above the sovereign, while others have considered their religion most important. There is no one common bond in any of the numerous societies to keep all of them together. The laws for ensuring security are framed so as to provide security of varying degrees to members of the different strata of society, such as the difference [in degree of security provided] between the Brahmans and the Shúdras or that between the white Americans and the black Americans. Such laws, lacking a common bond, cannot lead to the existence of a peaceful and everlasting society. Unfortunately, so far all lawgivers have done this, and the resulting society has been full of unrest.

The approach to tackle the problem of developing an everlasting society is revolutionary itself. The persons who are to build the society of Ananda Marga are not mere idealists and moralists. They are a group of classless, casteless, practical persons who do not only preach and meditate on the principles of classlessness, but actually practise them so as to be fit to be a member of any of the classes of the world, based on the individual capacities of human beings. With this background, they are bound together by the common bond of accepting Brahma [the Supreme Entity] as their common and foremost ideal. The ideal is everlasting, and equally important for any class of persons.

The social laws of the Marga do not only make no distinction between one person and another, but ensure that both sexes have to share equal responsibility in life. All social superstitions, such as discrimination against widows, etc., are discarded. Not only are these superstitions discarded, but the fundamental principles of some of the existing laws of society, such as allegiance to the laws of society and state, take only second place, that is, after allegiance to Brahma. Capital punishment,⁽¹⁾ such as outcasting, or restricting widows or women in general from taking part in certain social functions, do not find any place in our society.

Ananda Marga forms a society in which laws have been framed always keeping in view the common ideal, and thereby developing the idea of the oneness of all humanity. This society is radically different from any existing society, for it provides a society with a common bond where there is no distinction, whether of class or sex, where no one can be outcast or punished so that one may not be incapable of reforming oneself, and where no laws are framed keeping in view the interest of a few individuals only. In such a society, no one would be weak or downtrodden, and no one would allow oneself to be exploited by others. Such a society had been dreamt of and spoken of earlier by moralists and idealists, but never before has a practical approach to achieve it – as has been discovered by Ananda Marga by producing people who combine all the qualities of the different economic classes of the world in one individual – been conceived of by any of the numerous thinkers or lawgivers of the world.

Trend of Thinking

If Ananda Marga is a revolution in the economic and social spheres, it is a greater revolution in the mental and spiritual spheres.

All [Indian] philosophers and thinkers so far have declared the visible world to be unreal when compared to themselves. Ananda Marga takes a radically different view. According to the philosophy of the Marga, the world is as real as one’s knowledge of one’s own existence. At first it is difficult to imagine how far-reaching the effects of this radical change in the trend of thought can be. This approach not only gives the world the importance of human beings, but also makes the existence of the world essential. The world, or any worldly activity, is just as good a manifestation of the Supreme Being as human beings themselves. Hence Ananda Marga does not preach running away from the world, but makes it an essential requirement for every individual to be in the world. The idea of giving the world equal importance is a revolutionary idea.

Ananda Marga makes no distinction between a family person and a sannyásii. It needed the courage of a revolutionary to say so.

Spiritual Practices

All the religions of the world, whether present or past, have placed restrictions on the persons who are entitled to spiritual practices. In the Hindu religion also such restrictions are numerous. In almost all other religions there are restrictions as well. Ananda Marga has no such restrictions.

There is no need for a person to be a sannyásii to learn spiritual practices which so far had never been taught to family people. Ananda Marga places no restrictions on the members of a particular class, caste or sex for learning spiritual practices. The removal of such restrictions is a revolution. Never before had it been conceived that a family person, living with his or her family and earning a living, could achieve the ultimate goal, but the revolution of Ananda Marga has made it possible.

Everything we see is a manifestation of the Supreme Being, and so every work connected with It should be done with as much efficiency as the worship in other religions. Brahma is omnipresent, and one need not go to the Himalayas to find Him. The idea that whatever we do, see, hear or feel is Brahma, is a unique idea. Such a philosophy is a revolution, and is radically different from the philosophies evolved by the great thinkers of the world so far.

Ananda Marga is radically different from all concepts of philosophy, economics or social thinking. It is not a change which has evolved as a result of the evolution of the human mind and its economic and social environments; it is a revolutionary concept of life altogether different from any of the present or past ideas. It is a change which is independent of the cyclic changes resulting from the passage of time. It does not preach or practise anything which is not new in both approach and practice. It is a revolution which makes life a reality and teaches adjustment in life, rather than giving up the world and leading a useless, secluded life. It prepares human beings who are fit for every walk of life, who do not make any distinction among their fellow beings, and who are joined together as a complete, big one. In Ananda Marga all humanity, nay, all living beings, jiiva mátra, combine together in every walk of life as they sing:

Saḿgacchadhvaḿ saḿvadadhvaḿ saḿ vo manáḿsi jánatám;
Devábhágaḿ yathápúrve saḿjánáná upásate.
Samánii va áku’tih samáná hrdayánivah;
Samánamastu vo mano yathá vah susahásati.

[Let us move together, let us radiate the same thought-wave, let
us come to know our minds together,
Let us share our wealth without differentiation, like sages of the
past, so that all may enjoy the universe.
Let our aspirations be united, let our hearts be inseparable,
Let our minds be as one mind, so that we live in harmony and
become one with the Supreme.]

Footnotes

(1) Here capital punishment means both social ostracism and punishment by death. –Eds.