Manah evo manuśyánáḿ kárańam bandhamokśayoh
Bandhasya viśayásaúngimuktonirviśayaḿ tathá.

Matter or object is indispensable for the existence of the mind, for mind thrives on matter. Mind exists only as long as it is concerned with matter. As soon as it becomes objectless it dies. The unit mind accepts the unit objects around it as its objective or livelihood with the help of the organs. The unit entity cannot conceive any integral, infinite object in its mind. Brahma alone is integral, and other objects are but fractions of Him and can be brought within the jurisdiction of the mind. Take the Himalayas Mountain range for instance. The mind finds it difficult indeed to comprehend it straightway; although vast, but it is not limited, also only a part, and so it can be brought within the mental compass easily through the medium of a map. But we cannot draw a map or picture of the integral entity, Brahma. We cannot bind Him to an image from the ten directions. That is why the scriptures say, “Na tasya pratimá asti” i.e., He has no image. Mind cannot apprehend this integral Brahma, for every object that is encompassed by the mind is demarcable from the ten sides. To demarcate Brahma would be totally antagonistic to the concept of limitlessness.

If holding or apprehending Brahma is beyond the capacity of the mind, how then can man attain Him? When, through spiritual sádhaná, the mind is gradually transformed from crude to subtle and goes on advancing on the path of withdrawal, it (the unit mind) gradually goes on surrendering itself unawares to it Hirańyagarbha or subtle Cosmic mind. And when this self-surrender reaches its apex, the unit mind, i.e., the sense of Ráma, Shyáma jadu, Madhu etc. meets its waterloo. What remains then is only the Supreme Mind of that Supreme Puruśa. This state is called Savikalpa Samádhi or determinate concentration of the mind. So we see that the first and last word of Sádhaná or intuitional practice is total surrender of the unit mind to the Supreme Mind. Similarly when the unit mind has been dedicated to the Supreme Consciousness, and as the result of this there remains only an objectless unity, the Lord of Máyá, this state is called Nirvikalpa Samádhi i.e., supersensual or total suspension of the mind. The first and last word of this Sádhaná also is total surrender. To the unit mind Brahma is unthinkable,

Acintyamavyaktamananarúpaḿ shivaḿ prashántamamrtaḿ brahmayonim
Tathádimadhyántavihiinamekaḿ vibhuḿ cidánandamarúpamadbhútam.

He is unimaginable, for He is beyond the sphere of imagination. Not only is he unimaginable He is also unmanifest because He is inapprehensible to the sense organs through sound, touch, form, taste, smell etc. Any object, having the above five qualities like sound, touch etc., no matter how huge it is apprehensible by the sense-organs. He is formless, as we cannot give a form to infinity. But then, is not this perceptible world His form? Yes, it is, but these countless forms of this observable world are but His psychic manifestations. Only unit entities are evolved in the sphere of His mind as the objects of the unit minds, whereas countless and endless, big and small unit entities are being created and recreated in the imagination of Brahma the possessor of the infinite mind. Apparently they are His “form” in this observable world. But none of these forms of His psychic flow – none of these bubbles that are originating, rising and bursting are the ultimate entities. They are all progressing through spatial, temporal and personal changes with a view to merging in that Supreme Bearing, the Nucleus of the Thought-Cycle. That is why none of these mundane manifestations of Brahma can be taken to be permanent and held on to as such. No matter how charming or captivating a form of His may be, one day it must take its leave from us must go away to some unseeable region in response to the beckoning call of time, leaving us behind to rue and wail in profuse tears. So none of His unit forms can give us any perennial peace or real, abiding happiness. That is why a Sádhaka is taken aback at the sight of the infinite, manifest form of form of the infinite of the Infinite Brahma. Shrii Rádhá said –

Askest thou, Sakhi, the experience mine
Describing that Love with the love of mine
Each moment bringeth a newer theme
All my life that Form have I seen
Yet eyes untired insatiate, keen
Only ears doth hark His honeyed hymn
Still indelible the touch on my ears
Sweet nights passeth in pining tears
The uncanny game beyond my ken
For aeons in heart my heart have I kept
Yet lodging heart is ever bereft
Trekked many a talent His essence-den
Could none describe that feel divine
Sayeth Vidyápati, that Love so fine
Not one in a million could ever explain.

He is the selfsame Shiva. The word, Shiva, means Puruśa. It is also used in the sense of benevolence. Here “Shiva” is used in the latter sense, for his psychic manifestations. The evolved objects, are all employed for the good alone and so. He is Shiva, He is benevolent, He is the image of benevolence. Does He punish us to afflict us with pain and suffering? No, there too, His benevolent wishes abide. It is for the rectification of our character, that the benevolent penal dispensation is there. He is perfectly free from the stigma or darkness of Avidyá, etc. Hence He is perfectly in peace – in absolute tranquillity. The Avidyá-like gale creates stormy waves in the sea of the mind, destroying its equipoise and tranquillity. In the sea of Brahma shocks and clashes of Avidyá (forces of microcosmic distraction) or (distracting forces which act upon the microcosm) do not exist and so there is no wave at all. The more the Avidyá evolved ego, the greater the agitation of the waves – the greater the shallowness of its knowledge. One can observe that a Kanyákumárii, on one side there are the surging waves of the Shallow Bay of Bengal and the calm serenity of the very deep Arabian Sea on the other, He is deathless and free from distortion mutation. Distortion cannot take place in an object, unless there is the influence of a second object or of an outside agency upon it. If you want to transform milk into curd you will have to mix some thing sour into it. As nothing exists outside of Him, He precludes the possibility of being distorted by any outer influence or agency.

The word, Brahma means “uniquely Great”. He is the greatest of all – Brhattvád Brahma, By absorption in His thought, all become Brahma, i.e., He has the power of making one and all Brahma – Brḿhańatvád Brahma.

He is the original Cause of everything, for He has been creating the world in His mind by virtue of His imagination. He has neither beginning, nor middle, nor end, for He is indeterminate and infinite. If He had a beginning, it would not be possible to call Him endless and infinite. For one that has neither a starting-point nor a last point there cannot be a middle point. If he possessed those three aspects, there would have been a possibility of something else existing – a second entity beside Him, and such entities could have either existed before or after His point of origin. In such an event it would have been possible to apprehend Him through the mind and the organs, for in that case He would have been a mere entity made up of the five elements. If we consider an image to be God, then behind the pedestal, under His feet and habare the crown on his head, must some other entities exist. To call such an image beginningless and limitless is rank madness, for we can see both its first and last points and can also apprehend it by our minds, as well as by our organs. This is because it made of the quinquelemental ingredients like earth, stone, metal etc.

As everything is within His psychic body so He is the real Supreme Controller of everything. He is Consciousness – Bliss Absolute. All mental feelings are either pleasant or painful. When the mind remains associated with any object for a long time we call that state “happiness” and when it is repulsed by any absent (while is characteristically inimical) for long, we call such a state sorrow. When the mind is neither concerned with the feeling of happiness nor with that of sorrow, it ceases to exist. In such a state here remains only an objectless soul, when the soul revels in the happiness of the soul. That is why He is the self-same Consciousness – the Bliss Absolute – the ever-blissful Spirit.

I have already said that limitlessness cannot be given particular form, therefore He is formless, and shapeless. The countless perceptible unit forms are all within the formless Whole aren’t they? Differentially and severally they are so many countless forms but integrally, they are He, Who is beyond the ambit of forms. So sang the great Sádhaka, Rámaprasáda –

Distinctions, O, Mother, shall I shun
Thus put my mind in order
Hundreds of knowledges Truth spun
Formless remains my Mother.

The One Who is formless is indescribable I cannot call Him anything but the wonder of wonders.

Sarvabhútashamátmánaḿ sarvabhútáni cátmani
Sampashyan brahmaparamaḿyáti nánena hetuná

He who sees his own entity in all the evolved objects (all elements), animate or inanimate, and all objects within himself, has alone the capacity of realizing Brahma i.e., the realization of Brahma is possible in him alone. He cannot be attained through any other means except through such a cosmic vision. Now the question arises as to how it is possible for a man to see all (elements) in him and him in them.

Átmánamarańim krtvá prańávaiṋcottarárańim
Jiṋánanimarthanábhyását páshaḿ dahati pańd́itah.

“Let the pańd́ita or the learned man free himself from or subdue his fetters (the eight páshas) by virtue of his reasoning and knowledge, using his átmá [self] as the arańi or [[main wood]] and oṋḿkára as the uttarárańi or the striking [[wood]].”

The word, arańi, means mantra-sanctified wood used for sacrificial fires, by the friction of which people of olden days used to produce fire. The main wood was known as Arańi and the striking wood by which the friction was to be accomplished was called Uttarárańi. Árańi used to grow in the forest, the place of meditation for the Rśis of those days. Metaphorically, one is advised to use one’s soul as the Arańi or [[main wood]]. But to light up the Brahmic fire it is necessary to have Uttarárańi or the striking flint for friction. Here the Uttarárańi is the Prańava or Oṋḿkára. The roots pra plus nu plus al make the word, Prańava. The root, “Nu” means to worship. That is to say, prańava is one by which worship is carried out in an excellent manner. The oṋḿkára-mantra itself is the prańava. It is after coming in contact with this excellent medium of worship that the Cosmic sentiment is roused in the soul. Many of you know that listening to the refrains of the Oṋḿkára-sound man gets lost in samádhi [the trance of absorption] – gets absorbed in Brahmabháva [Cosmotheistic trance].

“That I permeate everything, that my ego or I-ness pervades the world” – such a state of sentiment or thought, such a mental bearing is what is called knowledge. “Stirring up this vast vista of knowledge by reasoning, I have come to understand that, from the spiritual standpoint, all that exists is Brahma and that I am all and everything.” It is by such constant inculcation and practice of this sentiment alone (whose easiest method has been taught to you at the very outset of your Sádhaná) that the empyrean fire of Brahma is lit and realized out of the contact between the soul-like Arańi [[main wood]] and the Prańava-like Uttarárańi [[the striker]]. In other words this churning by reasonings represents the act of friction between the Arańi and the Uttarárańi. [[When]] the fire of Brahma is lit up in the heart, man’s mind is freed from its fetters or páshas which are its chains of bondage. These pásha or fetters are eight in number:

Ghrńashaḿkábhayaḿlajjájugupsácetipaiṋcamii;
Kulaḿshiilaiṋca mánaiṋca aśt́ao pásháh prakiirtitáh.

[(1) hatred, (2) doubt, (3) fear, (4) shame, (5) censure, (6) attachment, (7) vanity of culture, (8) false sense of prestige.]

The one who consumes these fetters is known in the society as Pańdita, with the realization of Brahma or the attainment of Savikalpa Samádhi (determinate trance of absorption) the above fetters disappear from the human mind. During the time of determinate concentration the sentiment of “I am Brahma”, exists in the mind of the Sádhaka. In the Saḿskrta language the state of “I am Brahma” is called Pańdá. The one who has Pańdá is called Pańdita.

Ahaḿ Brahmásmiiti buddhitámitah práptah pańd́itah.

If Brahma is one and without a second (Ekameva advitiiyam), then why is there the distortion in Him? This question is quite natural and its answer is also very easy. Distortion comes on account of the Prakrti, the Operative Principle, and this distortion takes place within the Body of Brahma, not outside It. Hence on final scrutiny His oneness remains unassailed. The unit beings that have been in possession of the Cosmic Mind in part and that have been progressing within It, are also conscious of their smallness and this very sense of smallness is their individuality – unit-hood. Sádhaná or intuitional practice means an effort to break through the barrier of this smallness, and Siddhi or beatitude is the state, wherein the barrier has been broken through. Under the influence of Prakrti there exist three conditions or states between the small conscious unit and the unfathomably great Brahma. These three conditions are wakefulness, dream and sleep. None of these three are permanent, for they are evolved by the influence of Prakrti’s three guńas or attributes, viz., Sattva (Sentient, Rajah (Mutative) and Tamah (Static). In all these three conditions macrocosm and microcosm remain apparently separate. But the influence of Prakrti being absent in the fourth condition, which is known as Turiiya (the state of non-duality) or Kaevalya (absolute identity with the divine essence), there remains no distinction between Brahma and the unit. Both are one consummate Whole, Wakefulness, dream and sleep – these three conditions feature in the game of evolution. It is to these three attributes, viz., Sattva (Sentient), Rajah (Mutative) and Tamah (Static) that Prakrti owes her creation. When the influence of Sattvoguńa (sentient attribute) is greater on Puruśa, He is called Kśiirávdhi or Kśiirasamudrá or the Sea of Milk. The comparative condition in the unit is called the wakeful state. People generally think that Knowingness only exists in the awakened state. It is not correct. Knowingness does also exist during dream and sleep. I shall clarify this point for you later.

The part of Brahma, which is knowable, i.e., which has been objectivated under the influence of Prakrti, is called Kśara or decaying, i.e., when distortion has taken place, and that part of Brahma, does not undergo distortion itself but remains as the knower of the Kśara, whilst apparently involving itself with distortion, is called Akśara or undecaying. This Akśara remains intermingled with Kśara. The part of Brahma, which is neither Kśara nor Akśara and which bodily exists as the nucleus or the central point or sovereign point of the Cosmic System, is the Controller of both the knowable (Kśara) and the knower, (Akśara). He is not directly connected with anybody’s action or its consequences – Him we call Supreme Soul or the Puruśottama.

Kśaraḿ pradhánamamrtákśaram Harah kśarátmaná vishate deva ekah
Tasyábhidhyánát yojanát tattvabhávát bhúyashcánte vishvamáyá nivrttih.

The word, Náráyańa, can also be used for Puruśottama. “Nárá” means Prakrti (it is also used in the sense of devotion or water) and “Ayańa” means refuge. So Náráyańa is used for Puruśottama, since He is the refuge of Prakrti, the Operative Principle or Cosmic Energy. The Puráńa (Hindu Mythology) says Náráyańa is lying in the ocean of milk and Lakśmii (the Goddess of wealth and prosperity) is massaging His feet. I have already explained to you that Kśiirasamudrá or the ocean of milk means he state of wakefulness of Brahma. Náráyańa means Puruśottama. He is lying, for He is the cognitive force. He has nothing to do except to think only – “Pure shete yah sa purúsah.” Lakśmii massaging His feet, i.e., the introversive Prakrti is subservient to Puruśottama. This great Náráyańa is beyond the purview of words and mind. To create His image is tantamount to sheer madness.

When the influence of the Mutative principle affects the Supreme Entity, He is called Garbhodaka or the Fluid of Creation. The corresponding state of the unit is called the state of dream. When the static Principle of Prakrti is manifest in the Supreme Puruśa, He is called Káranárńava or the sea of Causality. The corresponding state of the unit is called the state of sleep. Out of the Static condition of Brahma comes the first expression of the wakeful creation. That is why this condition is called Káranárńava or Kárańa Samudrá. Kárana means cause and Arńava means “sea”, the central point of which is the Puruśottama, around whom the waves of the Sea of Creation are rolling and billowing with extreme alacrity – found the panoramic pageantry of Kśara Akśara is moving fast. Centering round the small egos, amidst the crowd of Kśara and Akaśra sits the coolly cognitive Puruśottama, the cosmic nucleus.

In the wakeful state the unit beings consider themselves distinct and separate from Brahma. In the dream state such a sense of distinction diminishes a little. In the “sleeping” state it is still less. The fevers and frets of the small ego being absent in sleep, a sort of calm tranquil happiness or static passive pleasure is felt. But in the dreamful state where mind’s internal sufferings and enjoyments go on as usual, such a pervasive sense of happiness cannot be felt due to the existence of various kinds of pains and pleasures.

Sa eva máyá parimohitátmá
Shariirmástháya karoti sarvam
Striyannapánádivicitrabhogaeh
sa eva jágrat paritrptimeti.

Why are the unit entities more vulnerable to Avidyá (Force of Microcosmic Distraction) during the wakeful state? Because within their minds there are eight fetters and six passions, which are ever susceptible to the captivating charms and deceitful superficialities of the external world. Every mental action of his is vulnerable to both internal and external influences. Under the influence of the passions and fetters of their minds he races towards objects related to the body like, women, food, drinks etc., thinking them to be the objects of self-gratification. The Sádhakas (spiritual aspirants) have to scrupulously guard themselves against the glamour of these external baits. They have to be self-controlled. But will self-control be possible unless it becomes firmly established within their minds? It is certainly not possible by becoming a hypocritical Sádhu, tramping about with a smear of ashes on the body and a Kamańdálu (bowl) in hand. Without going in for the external paraphernalia and formalities one has to prepare oneself internally, maintaining the balance between the internal and the external? One has to remain alert so that the external environment will not be detrimental to one’s purity of mind. A high-thinking man may meet his downfall within a short time, if he continually associates himself with bad company. Hence it is necessary to maintain a balance between internal and external expressions. Although bodily pleasures are perceived by the mind in the wakeful state, the objects of such pleasures always come from without, with the result that the privations of the external world will always stand in the way of real happiness, as the external world cannot always supply objects in accordance with the desires and wishes of the mind. Due to this the mind has to run up and down in search of them. It becomes very agitated in the process and peace becomes and impossibility. The influence of the external world is absent during the dreamful state, accordingly the amount of pleasure is due to want of efferent desires in the mind or increased organs (for that matter here the desire is not afferent either). In the state of sleep, as the internal activities of the mind are substantially less, the amount of happiness (Static happiness) is proportionately increased.

Svapne sa jiivo sukhadukha-bhoktá svamáyayá kalpitajiivaloke
Susuptikálesakalevliine tamo’bhibhuto sukharupameti.

I have already said that the unit can perceive more pleasure or pain during his dreamful state, for in that state there is no possibility of a clash between efferent desires and the external world. Normally, even during the dreamful state the unit keeps themselves aloof from Brahma, for there remain dual sentiments of the perceiver and the perceivable. The difference in the dreamful state as distinguished from the wakeful state is that during this state none of the perceivable objects are taken from the external quinquelemental world. Whatever perceived are all self-conceived. Ordinarily we are acquainted with three aspects of the mind, conscious mind, subconscious mind and unconscious mind, that are generally called Cetana mana, Avacetana mana and Acetana mana, the respective proper terms of which should be Kámamaya kośa, Manomaya kośa and Kárańa mana. All the three conditions being in the right order during the wakeful state, the imagined objects do not appear to be true during imagination (as is the went of the subtle or sub-conscious mind), for the unit can very well understand that the actions of the sub-conscious mind are all simply imaginary. For influenced it’s by the conscious mind, the perceiver of the perceivable quinquelemental objects with the help of the organs. But during the dreamful state the crude or conscious mind lies quiescent and the relation of the unit being with the external world is disrupted. At that time the imaginary, perceivable objects appear to be real. That is why it is said that during the dreamful state the unit being becomes the perceiver of imaginary pleasure and pain.

“Can a dream ever be true?” Such question arises in the minds of many. What the unit entities imagines or do during the wakeful state are recorded in their subconscious minds. In any condition, when concerned with similar sentiments acts or things, the unit being determines the character or shape of the subsequent things, acts or sentiments in the light of the recurrence of his previous acts. In the absence of any comparison with already perceived objects, the unit is unable to recognize subsequent objects. Where there is negligible difficulty in comparing things, then people think within themselves: “Yes, this thing appears to be similar to that thing to some extent – perhaps this may be the changed form of that” – thus they come to recognize an entity. In the language of psychology this is called consciousness of identity. For example, suppose we had once seen a boy of 12 or 13. He had was merely a lad at the time. Now we come to see him after twelve years, as a fully developed youth. A great change has come about in his form and features. Still in most cases we can recognize him with a little difficulty. We come to the conclusion within ourselves that that very boy of 12 may now look like this. We call it pratyabhijiṋá or consciousness of identity. But if the difference between the two forms be very great, Pratyabhijiṋá does not occur. So we can see that the accumulated experiences of the subconscious mind help us a great deal in our daily lives. The non-recurrence of these enlightening vibrations would have created great difficulties in this common world as well as in the world of imagination, had they not expressed themselves according to necessity. In sleep if the flatulent gas moves upwards on account of stomach trouble or if there is some nervous disturbance, the brain and the sub-conscious mind will become agitated. Our previously imagined or felt objects reappear in our subconscious mind in a disjointed form. This we call a dream. Obviously such a dream is of no consequence. Not only that, the story formed therein will not be well-knit as it consists of merely the re-appearance of the objects, stored in the different parts of the brain.

There is yet another type of dream. The Atimánas kośa (supramental mind) is the store-house of all knowledge. At times a premonition of a coming be great happiness or sorrow, which only the omniscient causal frame can visualize, is created during deep slumber in the subconscious mind of an individual, who is deeply concerned with that particular happiness or sorrow. Such dreams do not take place very often. Nevertheless such a dream does carry the prognosis of a true event.

Both the conscious and the subconscious mind take rest during sleep, while only the unconscious mind (the collective name of the causal or astral mind consisting of the Amman’s, Vijiṋánamaya and Hirańyamaya kośas) functions. The inordinate unconscious mind in spite of its being the receptacle of all knowledge cannot be the knower of any object due to its being surrounded by darkness. Whatever be the reasons behind it, in spite of being objectivated, it is unable to maintain its objectivity (objectivity) and so it remains in a particular stance of satiation – in a particular state of happiness. In spite of a person’s heart being rent asunder by hundreds of shocks, sorrows and insults he or she forgets everything during sleep and lapse into a condition of ease and comfort. Such comfort or happiness is static born our of ignorance. Sleep is devoid of all feelings. The person then realizes only after waking up that his wood-like condition of sleep was an objectless state.

Abhávapratyayálambanávrttirnidrá.

–Pátaiṋjala

During sleep the unit is enveloped by Brhamic Kárańárńava (sea of causes), thus his sense of unit-hood becomes temporarily dormant. That is why the amount of his happiness in this state is far greater than that experienced during his wakeful state.

The difference between sleep and death is that after death all the three minds – crude, subtle and causal – cease to function and during sleep, due to the fact that the ten Vayus or airs remain undisturbed and unaffected in the body of the causal mind, the vital force remains intact. But in death due to disturbance of the ten Vayus, the life force leaves the body and the causal or unconscious mind is compelled to cease functioning. The nerves and nerve-cells become weak and powerless and the body becomes stiff and inert.

The difference between sleep and unconsciousness is that during sleep the conscious and the sub-conscious minds (Kámamaya kośa and Manomaya kośa) take rest after fatigue, and during unconsciousness they are compelled to stop functioning under circumstantial pressure due to some external blow or mental shock. Sleep is a temporary repose; that is why one feels better after it. During unconsciousness activity is forcibly stopped and so the body feels excessively weak and limp.

The difference between “Savikalpa Samádhi” (determinate absorption of the mind) and sleep is that during “Savikalpa Samádhi” the unit-mind attains unity with the Cosmic Mind, and at that time the Cosmic Mind enjoys infinite happiness, for once the Cosmic Mind having no perceivable entity outside It, Its peace stands no chance of being perturbed by any clash or counter-clash with any external phenomenon. As in sleep and unconsciousness, so also in “Savikalpa Samádhi” the vital force remains intact and the physical bearing, like any other crude object, remains directly under the dictates of the Cosmic Mind. But the unserved Saḿskáras (i.e., the remnants of past reactive momenta) do not let the unit remain in the Cosmic stance for long. The Mutative principle of Prakrti brings one back to unithood in order to undergo and serve those Saḿskáras.

The difference between Nirvikalpa Samádhi and Savikalpa Samádhi is that during Nivikalpa Samádhi (total suspension of the mind, or trance of Complete Absorption) the unit mind merges in the Supreme Puruśa, and that is why, in that condition, Bhoga (pleasure and pain), Bhogya (that which is to be undergone or perceived) and Bhoktá (the perceiver), or Jiṋána (Knowledge), Jineya (Knowable) and Jiṋátabháva (Knowership) do not exist. There remains only an unexpressed Bliss-Entity, whose perceiver remains self-lost in ecstasy, completely oblivious of what he or she will get. Such a condition of the unit entities does not last long either. The Mutative Principle of Prakrti will bring them back to their unit-hood or microcosmic state in order to undergo and serve the unserved Saḿskáras. Thus returning to their individuality they feel as though some inexhaustible spring of ecstatic exhilaration of some unknown region is inundating their mind, their soul, their entire entity. –

Abhávottaránandapratyayálambaniivrttirtasy apramáńam.

–Ánanda Sútram

After that sense of void when the tide of happiness floods the mind, then one can understand that, that so-called state of want or void was nothing but Nirvikalpa Samádhi (The void, because, in the absence of the mind there was no matter or object). The question of breach of, or return from Savikalpa or Nirvikalpa does not arise in the case of one who has no remnant of Saḿskára to serve. Such a lasting Savikalpa is called Mukti or liberation and such a lasting Nirvikalpa is called Mokśa or final beatitude – salvation. You must have thoroughly understood these two through Ananda Marga way of Sádhaná.

Punashca janmántarakarmayogát sa eva jiivo svapiti prabuddhah
Puratraye kriidati yasya jiivastatastu játam sakalaḿ vicitram
Ádharamánandam akhańd́abodhaḿ yasminllayam yáti puratrayaiṋca.

–Atharva

The cause that effects the breach of Savikalpa and Nirvikalpa Samádhis will also be responsible for the breach of sleep, as long as unserved Samskáras or reactive momenta of past and present deeds exist. The seeds of reactions remain accumulated in the sub-conscious mind. Just before the end of sleep the sub-conscious mind (Manomaya kośa) and along with it the conscious mind (Kámamaya kośa) gets awakened through the influence of Mutative principle of Prakrti. This we call “waking up”. When, upon awakening from sleep, the sub-conscious mind has awakened but the conscious mind has not, people dream according to their Saḿskáras. Such dreams, which are generally not due to any physical disturbance or disease and which follow an unconscious state of mind, often come true. That is why people say, “The dreams that take place in the concluding part of the night come true.”

The three states that are created in Puruśa as a result of His conjunction with Prakrti are called Tripura. In the case of unit entities these Tripuras are the three conditions wakefulness, dream and sleep; and the One that is lying quiescent as the witness is the Átman or Puruśa. This variegated world continues to vibrate in these three states within each individual unit mind. The creation of this vast world of Tripura, which is meant for the enjoyment of the unit entities and which is know as Kśiirasamudrá Garbhodaka (The Fluid of Creation) and Kárańárnava, lies in the imagination of the Supreme Puruśa due to His sentient, mutative and static principles. The base of these three states is what we call the fourth state (Cathurtha-Pura). This fourth state is beyond the ambit of the three attributional principles, it is beyond the scope of time, space and person beyond the scope of the Tripura. This fourth state is called the State of Nirguńa (objectlessness), Kaevalya (absolute identity with the Divine Essence) or Turiiya (the state of non-duality). As long as any Saḿskáras remain, the unit entities have to wander about the three regions of Tripura – wakefulness, dream and sleep, undergoing pleasure and pain. But when, as a result of Sádhaná they free themselves from their reactive momenta, they merge in the Turiiyapada or the state of non-duality, the Supreme State beyond the precincts of Tripuras.

The ideogram [DEVANAGARI CHARACTER] (Oṋm) or Prańava or Oṋḿkára is a quadrisyllabic mantra. A, U, M and a sonic dot (Nádabindu). This sonic dot is the fourth state which indicates Nirguńa or the Objectless Entity. In this state one of the three binding principles, Sattva (Sentient), Rajah (Mutative) and Tamah (Static), are manifest. The letter “A” indicates the predominance of the sentient principle (Sattva guńa) and of wakefulness. The letter “U” (oo) represents the Mutative principle and indicates the state of dream and the letter “Ma” indicates the static principle (Tamoguńa) and sleep. In Saguńa Brahma the letters A, U, Ma, indicate respectively Ksiirabdhi, Garbhodaka and Kárańárńava. The dot indicates the fourth state or the state of non-duality – Nirguńa Brahma, the Objectless Entity (Pure Consciousness). A point has position but no magnitude.

We cannot think or say anything about Nirguńa Brahma.

The point is merely used for our own comprehension. The crescent-like mark between the point signifying Nirguńa Brahma and the letter “oṋm” signifying Saguńa Brahma represents the manifest culmination of the expressed form of the unmanifest Prakrti (the Operative Principle).

The witnessing counterpart of the wakeful state of unit entities, is Vishva (a philosophic word meaning causal unit mind) or Subjectivated Puruśa. The proper enjoyment of objects through the sense organs is possible only in a wakeful state. So the Puruśa of this state is called Subjectivated Puruśa. Similarly in reference to the microcosm, the Puruśa, of the dream state is called Taejasa or subtle unit mind; and that of the state of sleep is called Prájiṋa or spiritually dormant cognition. The Puruśa subjective of Ksiirávdhi, Garbhodaka and Kárńarnava is respectively called Virát́a (causal Cosmic Mind). Hirańyagarbha (subtle Cosmic mind) and Iishvara (Crude Cosmic Mind). Hence we find that “A” is the seed or primary cause of Vishya or Viŕáta; “U,” Taejasa and Hirańyagarbha; and “M,” of Prájiṋa and Iishvara. In the state of non-duality (Túriiya) there is no distinction between the unit entity and the supreme entity, for the I-feeling is absolutely nil; and so there is no seed or acoustic expression of this state. The seed or acoustic expression is the cause of origination; and so where there is no question of origination or non-origination, creation, preservation or destruction, the question of seed also does not arise. The knower, known and knowledge, the contemplator, contemplated and contemplation – all become one in the state of Turiiya. Hence that supreme state of final beatitude which is denoted by the Sonic Dot, is called Iishvaragrása – that state in which even Ishvara or the Lord of the universe is devoured. Here the three puruśa also merge in the Nirguńa Brahma or the supreme Non-attributional Entity. Hence it is absolutely correct to call it Iishvaragrása.

This observable world is the manifestation of the Parama Puruśa, the supreme. The world exists as long as the influence of the three guńas or the three binding faculties over Puruśa exists. When a spiritual aspirant destroys the three Puruśa by constant spiritual practices and deep analyses, and churns the cream of knowledge, there remains no distinction whatsoever between Brahma and the unit beings; this is the state of Turiiya or non-duality. The heterogeneity of objects becomes conspicuously absent due to the absence of guńas or attributes.

Etasmád jáyate práńo manah sarvendriyá ńi ca
Khaḿ váyu jyotirápashca parthvii vishvasaya dhárińii.

This world is indeed a Macrocosmic conation. The vital energy or vital air begotten, or the union and disunion of the five fundamental factors active in the microcosmic body, are but the products of His own imagination. At the embryonic stage, human beings derive vital energy from the bodies of their parents and from their mother’s food and drink delivered from the five fundamental factors. Then after birth, they receive vital energy directly from their own food, drink, air, light etc. Hence the source of the life of unit beings lies in Brahma. He is the Life of the life of the microcosms. (The word Práná or life, when used in singular number, means functional energy, and when used in plural, means vital energy). The quinquelemental manifestation is the crudest expression of His psychic action and so the microcosms have to draw vital energy from the quinquelemental world. Vital energy is generated in the unit body through the media of five internal and five external Vayus (airs). Of the five internal Vayus, viz., Práńa, Apána, Samána, Ud́ana and Vyána, the Práńa, situated between the navel and the throat controls the functions of lungs, heart etc.; the Apána, situated below the navel (i.e., between the navel and the anus) controls the excretion of stool, urine etc.; the Samáná, situated within the navel, maintains the equilibrium between Práńa and Apána; the Udána, situated in the throat, controls the vocal cord (power of speech) and the Vyána, permeating the entire body, controls the circulation of the blood, vital secretions etc., and, with the help of the nerve fibres brings the sensory and motor organs into contact with the knowable i.e. the objects to mentally dealt with. The vibration necessary for the faculty of contemplation is also supplied by Vyána Váyu. The five external airs, viz., Nága, Kúrma, Krkara, Devadatta and Dhanaiṋjaya, control expansion and contraction, yawning and hiccup, hunger and thirst, sleep and drowsiness. Hence it is clear that it is with the help of the Váyus by created Parama Puruśa, living beings derive their mind-stuff from the Cosmic Mind. The Indriyas find their expression when the Práńa comes into contact with the mind. Ether, air, fire, water and earth are all created and sustained in the Cosmic Mind. That is these five factors, the psychic creation of Brahma, are preserving the existence of the universe.

Yat paraḿ brahma sarvátmá vishvasyáyatanaḿ mahat
Sukśmát sukśmataraḿ nityaḿtattvameva tvameve tat.

The significant part of this above mantra is that words of neuter gender have been used for Brahma instead of words of masculine or feminine gender. In fact, the Entity or that which has neither beginning nor end and is devoid of any form, can hardly be called masculine or feminine. He is the Life of all lives, the Soul of all souls, and that is why He is Paraḿátmá or the Supreme cognition. The finite objects require a shelter, a base. Only the Infinite does not requite a base. All the finite objects of the universe are but the unit-manifestations of this Brahma. They are all sheltered in Him. All of them are the objects of His imagination. Inconceivably vast as His fundamental intellect is His existence-cum-cognitive Entity. It radiates as the Knowing Entity through His mind-begotten, subtler than the subtle, smaller than the small unit objects also. The One that abides in the unit entities as the Knower, also abides thus in the vast cosmos. Actually the faculty of His Knowership does not undergo any change. The change appears only in the receptacles because we see Him differently, because we imagine Him to be a separate Entity, abiding in separate receptacles. A Sádhaka, however, knows that by knowing One’s own self, one can know the Supreme self, for they are essentially one. Shrii Rámakrśńa Paramhamsa once said that if Sádhakas can know themselves, they can also know the Supreme Consciousness. The great seer of Truth, Rabindranath, expressed this idea in one of his beautiful poems. –

Háy gagan nahile tomáre dharibe kevá,
Ogo tapan tomár svapan dekhi ye
Karite parine sevá.
Shishir kahila káṋdiyá, tomáre rákhi ye bándhiyá
He ravi ámár náhika teman bal
Tomá viná tái kśudra jiivan kevalai ashrujal.
Ámi vipul kirańe bhuvan kari ye álo
Tabu shishirt́ukure dhará dite pári
Básite pári ye bhálo.
Shishirer buke ásiyá kahila tapan hásiyá
Chot́a ha’ye ámi rahiba tomáre bhari
Tomár kśudra jiivan gaŕiba hásir matan kari.

[“Alas, who can hold thee except the sky
O Sun! I only dream of thee and sigh
Alas, I cannot serve thee.”
Said the dew in tears,
“O Sun! To bind thee, strength have I none
So my little life is only tears without thee.”
Said the Sun, “I flood the world with my mighty ray
In the tiny dew I also can stay,
I can love her too, can’t I?”
So on her bosom down came he and said laughing,
“Tiny I’ll be engulfed in thee and make of thy life a smiling ray.”]

Every unit object is subject to the law of causation, every action is the object of the mind. The cause of the mind, functioning within a unit entity is embedded in the Cosmic Mind. It is not only a creation of the Cosmic Mind, it is its object as well. The Cosmic Mind has no cause, for no other active entity ever existed before the Cosmic Mind came into being. To look for an answer to the question as to why and how the Cosmic Mind came into being, will involve the fallacy of infinite regress, for no one can claim to have witnessed the origin of Saguńa Brahma. At that time nothing existed which we would call “mind” and so there was also no existence of the relative factors like Time, Space and Person. To investigate the time of His origin involves the necessity of the existence of a being endowed with a mind at that time. It is because His origin, existence and extinction are beyond the scope of mind, as well as of time, space and person, that He is called eternal. The intuitional science is beyond the realm of causality. Nothing exists outside Brahma and so nothing can be the cause or primal form of Brahma, for the transmuted form of the cause is called action. Milk is the cause of curd, for it is the primal or former state of curd. As nothing is outside Brahma, so nothing can be the cause of any subsequent action. The change in an object takes place out of contraction and expansion and for this contraction and expansion the influence of a second entity upon that particular object is necessary. Thus Brahma is unchangeable – the only Truth. As long as the mind exists, the law of causation will also exist, thus people say:

Kárańábhávát Káryábhávah

“Where there is no cause, there is no effect.” That which is apparently the transformation of Brahma, takes place entirely within Him. All these immutable objects are created, preserved and destroyed within Him. That is why the Rśi (sage) has said, “He is you and you are He.” The objects, which undergo metamorphosis are all made of the five fundamental factors – ether, air, fire, water and earth, which must be present in some form or another; and they remain in one or another of the three conditions – wakefulness, dream and sleep.

Jágratsvapnasuśu ptyádi prapaiṋcám yad prakáshate
Tad brahmáhamiti jiṋátvá sarvabandhadeh pramucyate.

Objects which are made out of the combination of the five factors are called Prapaiṋca. The differences in the forms of objects occur due to the momenta of the Cosmic thought process, and proceed from the subtle to the crude (Saiṋcara or the process of Extroversion) and then retrace their path, from the crude back to the subtle (Pratisaiṋcara or the process of Introversion). That is why they are perishable, for any of their forms is dependent on the three factors of time, space and person. Their manifestative, active and inert states are all respectively ensconced in the states of wakefulness, dream and sleep of microcosms. But what is the source of their different kinds of expressions? What are their main ingredients? They all originate from the Supreme self, the Supreme Subjectivity, that limitless centre of energy of the ego. So in spiritual terms all these states of wakefulness, dream and sleep, as well as this quinquelemental world, are all I. Those who have understood the real meaning of this “I”-ness, do not consider anything to be a bondage, nor are they afraid of anything.

Trisu dhámasu yadbhogyaḿ bhokábhogashca yad bhavet
Tebhyo vilakśańo sáksiicinmátro’ham Sadáshivah.

Wakefulness, dream and sleep – these three conditions are called in the Shloka above the Tridháma or the three abodes. The fourth abode, which is unmentioned is of course, undistorted, unchangeable “I”. Whatever objects there are in these abodes, appear as enjoyable, enjoyer and enjoyment. The fourth entity, with characteristic opposite to those of the above three, is their witnessing Consciousness, Sadáshiva. “I am that Sadáshiva.” Generally in Tantra, (the Esoteric Science) Ardhanáriishvara Shiva is addressed as Sadáshiva. The word Sadáshiva, is not used here in that sense. Here Shiva means Puruśa, benevolent or benign. Hence one who is always absorbed in a Shiva-like stance, is Sadáshiva.

Mayyeva sakalaḿ játaḿ mayi sarvaḿpratiśt́hitam
Mayi sarvam layaḿ yáti tad Brahmádvyamasmyacham.

The one who is established in the stance of Sadáshiva feels: “All of these creations are emanating from my mind, their existences are etched on my mental plate and they are all being dissolved in me. I am that Brahma, eternal and unchanged.”

Anoraniiyánahameva tadvanmahánaḿ vishvamahaḿ vicitram
Purátano’haḿ Puruśo’hamiisho Hirańmayo’ham Shivarúpamasmi.

“I have taken the form of the smallest molecule of molecules and again I am greater than the great. It is I who am manifest as this observable universe. Wonderful is my functioning, unique is the flow of my thoughts and ideas. None of those wonderful vibrations, none of those indescribable radiances, whereby I am scattering myself endlessly, have any comparison with one another. Each of them is unique in its own individual glory. Each of them, manifesting my grandeur differently, is rushing in various speeds towards formlessness from the world of forms. Oh, how wonderful I am! I am unborn. I cannot find any cause of myself. I am beyond the scope of causality, and that is why no one is more ancient than I. I am the Eternal Cognition. No harmful or malevolent thought can enter into me. I wish only good to all beings.” When sádhakas are established in such an awareness they get lost in themselves, realizing the Infinite form within themselves – their external awareness is lost. This stage we call Savikalpa Samádhi. In this the sádhaka’s microcosmic ego merges in the Cosmic Ego completely and totally. The difference between this state and the state of Nirvikalpa Samádhi, is that in Nirvikalpa no I-feeling, whether small or great, exists at all; everything is lost in the integral Consciousness. Since external awareness is absent during Savikalpa Samádhi, the sense of duality does not exist in the sádhaka. For those who are established in introspective trance the objects which are visualized internally appear to be indistinguishable from their own ego. Onlookers cannot comprehend such a state as this. Some ridicule such sádhaka’s, some call them crazy or mad. They do not know that to become like them requires the merit of several births, and demands a concentrated yearning to attain the One to the exclusion of all. It is only these “lunatics” that can lead the collective mind foreword, thus the great poet Rabindranath said,

Ye tore págal bale
Táre tui balis ne kichu,
Ájke tore keman bhebe
Aunge ye tor dhúlá debe,
Kál se práte málá háte
Ásbe re tor pichu pichu;
Ájke ápan-máner bhare
Thák se báse gadiir pare,
Kál se preme ásve neme
Karbe re t́ar máthá niicu.

[Say nothing to those who call you mad
Who throw dust today, and call you a cad
Tomorrow at the break of dawn,
They will approach you, garland in hand.
Leave them alone on their cosy seats
Reputation mad and puffed with conceit
Surely tomorrow they will have to bow down
With flowing love and humbled crown.]

Such a lunatic, viewing their characteristic self introspectively, says, “Really how wonderful I am!”

Apáńipádo’hamacintyashaktih pashyámyacakśue ca shrńomyakarnah
Aham vijánámi viviktarúpo nacástivettá mamacidsadáham.

When a sádhaka realizes: My hands, feet, in fact all my Indriyas are not actually mine. I am an Infinite Entity. Of what good are they to me? My characteristic self my Citishakti (the force of consciousness) is incomprehensible beyond the scope of imagination. All the sensible and perceptible objects, the sense of sight, the sense of hearing are all ensconced in my mental sphere. Of what use are those eyes and ears to me? I see without my eyes. I hear without my ears. I am aware of the variegated rise and fall of every wave, every movement of this creation. I am the knower of each and every object, crude, subtle, causal. I am concerned with all. But no one knows me and no one is my subject, nor am I the object of anyone. I am the pure Consciousness. No other mind can hold me in its thought.

Vedaeranekaerahameva Vedyo vedántakrt vedavidevacá’ham
No Puńyapápe mama nástinásho na janmadehendriyabuddhirasti.
Na bhumirápo na vahńirasti nacánilo’me’sti nacámbaraiṋca.
Evám viditvá paramatmarúpaḿ guháshyaḿ niskalamadvitiiyam.

“Every branch of knowledge has an object of study.” For example, the objects of the study of geography are the various political and natural features of the different countries of the world. Mathematics deals with various sums and problems. Similarly, of all the Vedas or books of knowledge that exist, I am the focus. Whatever, finite objects there are in this observable world, they are nothing but the manifestations of my very own self. And those who are revered as the expounders, of Mantras, the seers and Rśis, the authors of the Vedic scriptures are none else but Myself. In other worlds it is I who impart Brahmavidyá, the intuitional science, under the various names and forms of great personages.

“Due to my limitlessness I have no body, no indriyas and no intellect. Being always established in the Supreme Consciousness, sin and virtue do not exist for me. I have no birth and no death; My existence is not dependent on earth, water, fire, air or ether.” This is how sádhakas in the state of Samádhi feel when they realize their characteristic Supreme Self, lying covert deep within their hearts; when they realize the pure consciousness, the witness-Brahma Himself. He is unique and pure, for He is beginningless and endless. In the absence of anything outside Him. He is without a second.

Being above the influence of Prakrti and without any action, any contraction or expansion, He is the single Absolute Truth. He harbours no distinction, whether homogeneous, heterogeneous or internal. To reach this ultimate and absolute stage of homogeneity is the Supreme attainment of a Sádhaka or spiritual aspirant.

Samastaśakśiḿ sadasadvihiinaḿ prayátishuddham paramátmarúpam

During the first stage of Savikalpa Samadhi the sense of “I” feeling still exists and so also does the process of cosmic imagination of the universe in its vastest scope. But when the sádhakas attain the zenith of this state, they gradually enter a realm beyond the reach of action and thought. At that time they regard their own characteristic Self as the absolute, Supreme Consciousness, devoid of good and bad. They do not then appear to themselves as the doer; rather it seems to them that they are but non-active witnesses to all the affairs of the universe.