Mr.Sun Ray photos

[Mr.Sun Ray]

Mr. Sun Ray is a russian yogi. This is my homevillage Kimzha.

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tets

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Tantric Gems - 1

Welcome to a new series of discourses on tantra.

This is a free service and you may receive a copy of a unique article on
tantra about once every two weeks. These articles are not generally
available anywhere on the internet. They are informative, enlightening
and consciousness raising. Much knowledge can be gained from their
reading.

Given by a contemporary tantric master in the true spirit of yoga for
Liberation of Self and Service to Humanity, these articles are a must for
your collection and research in this valuable subject area.

Please feel free to accept if you choose to.

Thank you.

Dharmadeva

------

The key themes of the discourse 'The Science of Action' are:

direct and indirect will
desire (vasana)
action and reaction
karma and karma'shaya
reactive momenta (samskaras)
pleasure and pain
motor and sensory organs
vital energy
perception

-----

The Science of Action

What is action? The relative change of position or place of an object is
what is called action. When an object is transferred from one place to
another or when an object acquires a new position temporarily disregarding
its former position, we call it an action. When an overweight man by dint
of
some physical exercise becomes reduced in both size and weight, we call
that
also an action because now in his reduced state he cannot occupy the same
space as he did in his previous form.

The original form or primary stage of an action is will. This is the
reason
why will is called the primary action. All other actions are dependent on
this primary action or will.

Apparently one may think that the beating of the heart, a sound sleep, etc
do not depend upon the will, but this sort of thinking is not supported by
reason, that is, even in these actions will plays a dominant role. The
process of respiration, sleep, waking up, etc, depends completely on
will-power. In the mundane sphere there are also some actions which are
dependent on the will-power of individuals and again there are some other
actions which depend on the Cosmic Will. For instance, humans move
according
to their individual will but the wind blows according to the Cosmic Will.
A
major portion of the activities which humans perform supposedly by their
own
will are actually performed by the direct will force of the Cosmic Will.

Conversely, some actions are performed by indirect will, such as the
beating
of the heart, in which the direct will of the human being may not be
active
but indirect will is certainly active. When the indirect will does not
function, it should be understood that the individual Sam'ska'ras
(reactions
in potentiality) of that person are fully exhausted. In that condition,
the
person concerned will die and that death will be termed "Maha'mrtyu" or
"final glorious death." When a person dies by suicide, he or she may not
have a direct will to survive, but their indirect will remans partially
active, sustained by the desire to be free of the untold sorrows, miseries
and humiliations of this life. Within, he or she cherishes all indirect
desires to acquire a new, dignified life in another world after death.

What is this will to survive besides being an indirect will? When a person
feels insulted due to some reason, their will works indirectly behind this
feeling of humiliation. Their will force did something in the past as a
result of which they must undergo the present humiliation.

Behind the creation of this universe, the Macrocosmic Will is ever active.
This Supreme Will of the Cosmic Consciousness (Parama Purus'a in Sanskrit)
is termed Shambhuliunga in the language of philosophy.

When a person does some action independently, that is called
"Pratyayamu'laka Karma" (action born of independent will). Suppose you
desired to go to Calcutta and then you went to Calcutta - this is
"Pratyayamu'laka Karma" because to go or not to go to Calcutta depended
entirely on your will. But in an action where you have no freedom, when
you
are under the pressure of circumstances so that you have to work
mechanically, that type of action is called "Sam'ska'ramu'laka Karma." In
the case of Sam'ska'ramu'laka Karma, although one's direct will does not
work, one's indirect will force is subtly active.

The consequence or the reaction of what the person did according to one's
expressed direct will is converted into their indirect will today and for
the experience of reaction, one's indirect will forces a person to do the
work mechanically. That is, your previous action created a particular
situation in the universe and now in order to restore normalcy you are
compelled to act. In an action of this nature, individuals have no free
will. You are then only a slave to the dictates of your indirect will.

Suppose a person committed a theft. While stealing, the independent will
of
that person worked and now that will ultimately results in actual theft.
As
long as the reaction is not expressed, their independent will which was
responsible for the original action gives rise to a remains in seed form,
converted into reactive momenta. The moment the indirect will gets a
congenial environment, the person will either be arrested by the police or
they will undergo some punishment or humiliation and thus they will have
to
reap the consequences of their actions.

In the same way, good reactions of good actions are also, experienced by
individuals. Until one's Sam'ska'ras (reactive momenta or potential
reactions due to past actions) are totally exhausted, one will either have
a
blessed life due to one's virtuous deeds or one will be called a sinner
due
to one's wicked deeds. Once all the good and bad reactions are undergone,
they are beyond the bondage of vice and virtue.

All actions, whether crude, physical, extroversial or subtle are sure to
remain with the individual in the potential form of seeds of reaction.
These
potential reactions, with the help of indirect will, get expressed in the
external world. Suppose you do harm to a person, then the reaction of your
action will lie in potential form. At a proper time and environment, you
will have to experience the reaction. And again, even if you actually do
not
harm anyone but you mentally think of doing harm, accordingly the
corresponding Sam'ska'ras (reactive momenta) will remain with you.
Whatever
may be your feelings towards a person, whether good or bad, there is sure
to
be reaction and that reaction remains in potential form in your subtle
mental sphere.

This is the reason why intelligent people look upon this universe with an
attitude of equanimity and pray for the welfare of all. "Sarves'am'
maungalam' ka'unks'e." Otherwise they consider people will have to suffer
endlessly for their mean-mindedness.

Action is of various types. When the mind, under the domination of
Avidya'ma'ya' (centrifugal or extroversive force, from subtle to crude),
is
tossed by the waves of earthly desires, that is, when the mind wants to
associate itself with crude psychic pabulum, it is called "Abhila's'a."
When
that Abhila's'a (association with crude psychic pabulum) gets firmly
rooted
it is called a firm resolve (Sam'kalpa) for attaining that psychic
pabulum.
When the mind functions in collaboration with Pra'n'endriya (vital energy
in
its intermediary state between the sensory organs and/or motor organs) and
the motor organs, then the expression of that "karma" (action) is called
'Krti'. When the mind is associated with Pra'n'endriya (vital energy in
its
intermediary state between the sensory organs and/or motor organs) and
sensory organs, the mental expansion is called Avadha'na. It should be
remembered that Abhila's'a, Krti and Avadha'na are all actions.

Avadha'na (mind associating with vital energy and sensory organs) is again
divided into three strata. When the sensory organs adopt certain objects
but
the mind does not accept them, that mental state is called avadha'na
(inadvertence). For example, a student's eyes are fixed on the pages of a
book. The student is reading but his or her mind does not assimilate the
material. Many students cannot absorb their subject matter due to this
sort
of inadvertence in study. Again when the mind is associated with the sense
organs and it does not have any deep reflection in association with its
object, then that special state of Avadha'na is known as a'locana jina'na
(sensation). There the word 'a'locana' (sensation) does not mean serious
reflection. It is just accommodating something within the mind received by
the sensory and/or motor organs (collectively all called the Indriyas).
Thirdly, the idea of an object received through deep-rooted sensations
assimilated from various sources is called perception. This perception may
also be termed as coordinated sensation.

For example, a certain person saw four legs of an animal resembling the
trunks of banana trees. A second person saw the trunk of an elephant. A
third person saw two large ears which resembled bamboo trays. These are
the
separate sensations acquired by different people. Now, the totality of the
huge legs, trunk and large ears that is produced in the mind give the
image
of an elephant. This temporary idea of an elephant is what is called
perception. When perception becomes meaningful, ie, when a particular name
is given in accordance with the nature of things sensed, it is called
conception. For instance the perception of an elephant is possible when
the
legs of a particular shape, the trunk, the ears, etc, producing the image
of
an elephant becomes a reality. Then it appears that it is also an
elephant,
that is, an animal that I have seen before. Only then you can say that you
have had a conception.

When a person recapitulates the sense data of his or her perception on
that
person's own mental plate with the help of memory and forms an idea, that
idea is called Tattva-Jina'na (past perception recreated in the mind with
the help of memory). This knowledge may be of various types.

In the process of meditation, the crude mind merges into the subtle mind
and
the latter loses its identity in the causal mind. In the return phase,
when
the subtle and crude minds return to their active states, they perceive
something of the causal; but in that perception, there is no scope for
organically created earlier perceptions to act. This kind of perception is
called experimental knowledge or perfect knowledge. Truly speaking
although
this fundamental knowledge does not fall within the scope of perception,
surely it is also a kind of action.

It was explained earlier that Krti implies the association of the mind
with
the motor organs and Pra'n'endriya (vital energy), but Avadha'na denotes
the
association of the mind with the sensory organs and Pra'n'endriya (vital
energy). Prior to reaching the stages of Krti and Avadha'na, there will
have
to be a conversion into determination (Sam'kalpa) of the mind or into
desire/volition (Abhila's'a - association with crude psychic pabulum) of
the
mind. Of the two, Sam'kalpa is the more potential stage as the possibility
of success is greater.

What is Sam'kalpa ? When the mind is firmly associated with its objects in
a
relationship of iron-determination this is called Sam'kalpa. This vast
universe has originated from the "Samkalpa" of the Cosmic Mind. Action
always depends on desire. According to the nature of desire, the positive
or
negative result of an action is determined. Feelings of pain and pleasure
occur only in the mental sphere, because the vibrations of the mental
feelings are stored there and so there is the possibility of these
expressions in the psychic sphere. This is also the reason why the
feelings
of pain or pleasure arise in relation to our reactive momenta (potential
reactions to past actions).

The desires of human beings originate from the sum total of their pain or
pleasure. Put in another way, it can be said that desire (Va'sana') is
nothing but the total reactive momenta in potential form resulting from
positive and negative mental vibrations . A person determines his/her own
course of action according to his/her desires (Va'sana). It is desire
which
puts a bridle around his/her head and drives him/her according to its
whims.
But the results of such actions do not always conform to one's desire.
Ultimately the result of such actions is determined by the person's
Pratyayamu'laka Karma (action born of independent will).

Human beings try to acquire objects according to the nature of their
desire
and keep away from those things which do not conform to their desire. They
try to acquire only those articles which they find sweet and delicious.
Because of their psychology, human beings do not want to listen to bad
news,
or see any painful picture. When they are put in a painful situation, they
immediately close their eyes. Such behaviour is a good example of how
action
depends on desire (Va'sana'). That is why it is not at all possible to
totally separate action from desire. If desire is compared to an earthen
pot
then the water inside the pot is comparable to Pratyayamu'laka Karma
(action
born of independent will). The water in the pot assumes the form of the
pot. It means the action representing the water takes the same form as the
desire representing the contents.

However, the process of withdrawing water-like karma (action) from the
pot-like desire is termed Sa'dhana' (the process of attaining liberation).
The action which has assumed the shape of such a container (desire) is
called Karma'shaya. In accordance with the nature of this Karma'shaya
(actions assuming the shape of desire), the course of human life is
determined. Karma'shaya gradually wanes due to the reactions caused by the
reactive momenta. The acquired Karma'shaya of human beings loses its
connection with the sensory organs, motor organs, Pra'n'endriya (vital
energy) and mind, it gets more hindered after a new course of pain and
pleasure. During a prolonged period of unconsciousness or at the time of
death, the Karma'shaya (actions assuming the shape of desire), hinders
still
further.

This Karma'shaya (actions assuming the shape of desire) can be created in
one life or in many lives. Disease, grief and other deep sorrows are, in
this regard, merely seen as the reactions of self-created Sam'ska'ras
(potential reactions to past actions). After reaping such tremendous
reactions as a result of the temporary disconnection of the sensory
organs,
motor organs, Pra'n'endriya (vital energy) and the mind, a new Karma'shaya
is created and as a result, tremendous change takes place in the fortunes
of
human beings.

In accordance with the Sam'ska'ras (reactive momenta) that are inborn or
imposed according to the person's desires, humans have pleasurable or
painful experiences or experience both pain and pleasure or do not
experience pain and pleasure at all. If the mind or nerve fibres become
relaxed due to congenial vibration resulting from actions, we call that
state pleasure and if as a result of the vibration of reaction of the
action, the nerve-fibres are pressurised or repressed that is known as the
feeling of pain.

Human beings, by nature, long for pleasure and not pain. The vibration of
the actions of human beings which gives the mind a pleasurable experience,
is called Shukla Karma, (white deeds) and the vibration which creates a
sense of pain in the human mind is termed Krs'n'a Karma (black deeds). And
the vibration which creates both pleasurable and painful experiences is
called Shuklakrs'n'a karma (black and white deeds). Furthermore that which
does not create either pleasurable or painful experience is called
Ashuklakrs'n'a karma (neither black nor white).

Worldly actions are either Shukla (white) or Krs'n'a (black) or
Shuklakrs'n'a (black and white). Only an action or reaction related to
sama'dhi (absorption in a spiritual stance), that is spiritual practices
(Sa'dhana'), can be called Ashuklakrs'n'a karma (neither black nor white).
This is because spiritual actions take one beyond the state of pain and
pleasure.

When the vibration of an action remains in 'Va'sana' (desire), then that
is
known as the seed of reactions. The Sam'ska'ra (reactive momenta) gets
destroyed by an actional vibration which is equally powerful and opposite
to
the original action.

Every living being having a physical body has a mind. The A'tman or soul
is
the reflecting plate of the mind. Other things also exist as the objects
of
the A'tman. As long as the vibration of human existence is reflected in
the
A'tman, human beings are considered alive. Therefore, Videhii mana
(bodiless
mind) cannot function at all. The vibration of existence does not arise in
the bodiless mind (Videhii mana). The existence of the bodiless mind
(Videhii mana) means only Karma'shaya (bundles of Sam'ska'ras or reactive
momenta), and this Karma'shaya (mind with reactive momenta only) rests on
the spiritual base. This is why the Videhii A'tma (bodiless soul) cannot
function as a witness to the action and existence of a Videhii mana
(bodiless mind). Only Karma'shaya (ie reactions to actions arising from
the
shape of desires) then works as a witness in that sense. Thus it is
proper
to say: Pratiipam' vipariitam' aincati vija'na'ti iti pratyak."

As a rule, Karma'shaya (reactions to actions arising from the shape of
desires)is continually formed until the moment of death. These are
exhausted
through Sam'ska'ramu'laka (actions caused by reactive momenta in one's
next
life). Generally Karma'shaya does not get ripened during a person's life
unless there is a disconnection of the sensory organs, motor organs,
Pra'n'endriya (vital energy) and mind. Thus one will not experience the
reactions of actions during this life. Generally a reaction starts to
express itself only after the action that caused it has finished.

When the football loses its power to rise up in the air, at that moment it
starts falling down. In the same way an action gradually starts to rebound
in Va'sana'bha'n'da' (the pot of desires), and from that moment it takes
the
form of reaction. Because of this, one can see the fruits of reactions of
actions of one's life in various fields of activities. Ordinarily, the
accumulated results of the actions of one's life get ripened (as potential
reactions [compared to the actual actions]) at the time of death as a
result
of the dissociation of the sensory organs, motor organs, Pra'n'endriya
(vital energy) and the mind, and they take the form of reactions in the
next
life. While the enjoyment of the reaction in the next life is very
natural,
human beings forget the original action. Since they cannot see the
original
Karma/action, they blame God for their fate.

Hence we sometimes see that a person who has been doing only virtuous
deeds
in this life for a long time still suffers as a result of previous
sam'ska'ras (reactive momenta or potential reactions to past actions). For
the same reason, some people who are engaged in wicked deeds enjoy
abundant
pleasure. When a person experiences the reactions caused by actions in his
or her previous life so that they are not able to see the original action,
it is known as "Adras'ta-Vedaniiya Karma", or in short as Adrs't'a (fate).

When mind is temporarily detached from the sensory organs, motor organs
and
Pra'n'endriya (vital energy) due to suffering from a serious disease,
bereavement, fainting, etc, or conversely due to association with a great
person so that the Kula-kun'da'linii (latent spiritual force) in awakened,
then the Karma'shaya (reactions to actions from desires) ripens and the
reactions of one's past life start to express themselves. This kind of
karma
(action) is known as Drs't'a Vedaniiya Karma, in which both good and bad
deeds as well as, their good and bad results also get expressed in this
life. If a liar, a fraud, one who takes bribes, or a corrupt politician
happens to reap the consequences of their bad actions in this life,
whether
they admit it or not, they will have to realise in their mind that they
are
being punished for their falsehood, fraudulence and political hypocrisy.
All
these are Dris't'a Vedaniiya Karma.

Likewise people can also enjoy the fruits of their actions in this life.
Generally we reap the fruits of our actions as per the deeds of the past
life. So, to reap the consequences of actions of the present life is not
quite natural, though it is also not unnatural. Generally one does not
reap
the consequences of the actions of this life in this life itself. If the
accumulated Sam'ska'ras (reactive momenta) of this life are almost similar
to the Karma'shaya (reactions stored from desires) of the past life, that
is, if the actional vibrations of both the lives are the same, there the
experiencing of the reactions of both lives takes place simultaneously.

However, if the vibrations of the actions of this life are opposite or
different, in that case the reaping of the consequences of both lives does
not proceed simultaneously. In that case, one will reap the consequences
of
the actions of the previous life. The new actions of this life take on a
new
mould, a new Karma'shaya (actions assuming the shape of desire to become
reactions), and when mixed with the Karma'shaya of the previous life,
create
a new Karmasha'ya, yet again. Hence the Karma'shaya varies from person to
person.

The Karma'shaya of a saint is not similar to the Karma'shaya of an
evil-doer. If a saintly person does something bad, then a lack of
adjustment
will occur between the vibration created by the wrong action and his or
her
original Karma'shaya. This will cause a severe disturbance in the nerve
fibres. For instance, the hand of a person accepting a bribe for the
first
time will start to tremble. A man who commits robbery and murder for the
first time becomes so mentally agitated that he cannot resist going to the
place where the crime took place and is thus caught by the police. However
when an experienced criminal commits such an offence, the adjustment
between
the vibrations of the misdeed and the previous Karma'shaya will cause no
disturbance at all in their mind or body. For this reason, wicked people
may
continue doing evil deeds without getting caught by the police. If a good
person continues to follow a bad path, though, the possibility of
experiencing such tremendous internal clashes gradually wanes.

There is yet another circumstance in which a person may reap the
consequences of their actions of this life. If someone gets an opportunity
to continue the action without interruption, then that person's Karma
(action) becomes Dris'ta Vedaniiya (reactions expressed in this life).

Due to Avidya' (centrifugal or extroversive force), the mind is connected
to
the self. However, because of the sentient (Sattvika) factor, the soul
reflects on the mind. When the mind is influenced by the static factor
(Tamogun'a), it gets caught up in mundane objects, and because of the
influence of the mutative factor (Rajogun'a), the mind reaps the
consequences.

When a person is goaded by the propensity of mundane enjoyments, he or she
continues enjoying without interruption, so that they become desperate for
it and allow themselves to drift in the flow of the static force. At that
time their unrestrained flow is not resisted by any kind of vibration and
it
directly hits the Va'sana'bha'n'da (pot of desires). This causes a
mutative
reaction which 'originates' the Va'sana'bha'n'da. Human beings undergo
reaction as per their original action.

If a sick person, a helpless person, a saint, a sheltered person or a
reliable person experience any kind of blow, the person inflicting the
blow
will immediately undergo a reaction of the same intensity. This is because
the sick, the helpless and saints never create obstacles in the way of
Sam'ska'ramu'laka Karma (ie due to the indirect will force) of evil-doers.

Whether the Pratyayamu'laka Karma (ie due to direction will force) of a
person is good or bad, reactive momenta are bound to be created.
Until all these potential reactions are expressed, spiritual liberation or
salvation is impossible.

"Yavanna ksiiyata karma shubainca shubhameva sa
Tavanna jayate moska nrnam kalpashataerapi
Tatha lohamayaeh pashaeh pashaeh svarnamayaerapi
Tathabaddho havet jiivo karambhiishca shubaeh shubhaeh"

As long as one has a physical body, one cannot be free from action, so a
spiritual aspirant (Sa'dhaka) has to be ever vigilant to make sure that
new
reactive momenta do not enter his or her Va'sana'bha'n'd'a (pot of
desires).
Through proper cosmic ideation (Brahmacarya), spiritual aspirants
(Sa'dhakas) can keep their Va'sana'bha'n'da filled with the ideation of
Cosmic Consciousness. They may have to undergo their past Sam'ska'ras
(reactive momenta) in relation to that Va'sana'bha'n'da, but their new
Karma'shaya (shape of mind from desires) will remain filled with the
ideation of Cosmic Consciousness. No further new Karma'shaya can be
created
by such Sa'dhakas, and, because of this, the old Sam'ska'ras (reactive
momenta) get burned soon.

We often notice that after initiation to spiritual practices a sincere
Sa'dhaka (spiritual aspirant) suddenly experiences tremendous pain or
pleasure. The initial stage of the life of a spiritual aspirant is
troublesome. One who suddenly gets happiness drifts in its flow and often
forgets the Ideology, while one who suffers tremendous tortures sometimes
leaves the path of Sa'dhana' (spiritual practices) out of their inability
to
face the difficulties. A real Sa'dhaka (spiritual aspirant) should remain
unaffected by both pain and pleasure.

It should be understood that only through pain and pleasure can one's
Sam'ska'ras (reactive momenta) be destroyed and a new Karma'shaya (mental
yearning or ideation) dominated by Consciousness be created.

The way to fill a person's Va'sana'bha'n'da (shape of desires) with
Consciousness is to follow Asta'unga Yoga (the eight-limbed yoga). This
has
been divided into three parts. First, one should free one's mind from the
influence of the Pra'n'endriya (vital energy) and motor organs and lead
them
towards Consciousness. As a result of this, the
Karma'shaya gets dipped more and more in Consciousness. Secondly, through
the practice of A'sanas (yoga postures) and Pra'na'ya'ma (breath control),
one has to increase the degree of control of mind over Pra'n'a (life
force).

During the first stage of Sa'dhana' (spiritual practices) the human mind
and
the body become more and more pure. This is known as Anubha'va. After
attaining this sort of psychic purity and lessening of body-consciousness,
an awareness dawns in the mind that "I am not this body." This sort of
awareness is known as Prajina'. Sentient Prajina' is known as
Prasam'khya'na. The effort to make this Prajina' sentient by nature is the
second stage of Sa'dhana' (spiritual practices). In this stage, when one's
Karma'shaya is filled with Consciousness, the possibility of a spiritual
aspirant's rebirth is destroyed for good. Burnt seeds never sprout. Thus
the
possibility of a future life is really destroyed. However, even if burnt,
though - the seed remains. Even though the Karma'shaya is filled with
Consciousness, the Va'sana'bha'n'da (pot of desires) will continue to
exist.

Hence, in the third stage of Sa'dhana' (spiritual practices), the
Va'sana'bha'n'da has to be offered at the feet of Cosmic Consciousness
(God
or Parama Purus'a in Sanskrit). That is, complete surrender is
indispensable. The only way to merge the Va'sana'bhan'da in Consciousness
is
to ideate only on Cosmic Consciousness (God - Parama Purus'a) and forget
everything else.

To think of the plurality is to march towards crudity, whereas to ideate
on
the Supreme One is to advance towards Cosmic Consciousness - God. This
ideation on the Supreme Entity is called Purusa Khya'ti. Because of this,
your individual identity, your Va'sana'bha'n'da (all desires) will get
merged in Parama Purus'a (Cosmic Consciousness - God). You will not remain
the same. You will become Cosmic Consciousness. You must bear in mind that
all your actions and reactions will merge in Parama Purus'a (God). This
Purus'a (Consciousness) is your Supreme Shelter.

Ta'mahue Parama gatih.

Shrii Shrii Anandamurti
Bhagalpur, DMC Shravani Purnima, 1959
Subha's'ita Sam'graha, Part-1

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Tantric Gems - 2

Welcome to the second edition in a new series of discourses on tantra.

This is a free service and you may receive a copy of a unique article on
tantra about once every two weeks. These articles are not generally
available anywhere on the internet. They are informative, enlightening
and consciousness raising. Much knowledge can be gained from their
reading.

Given by a contemporary tantric master in the true spirit of yoga for
Liberation of Self and Service to Humanity, these articles are a must for
your collection and research in this valuable subject area.

In this issue there is a special bonus. Not only do you get the regular
discourse from the Subhasita Samgraha series (Treatise on Intuitional
Science) but an article about Shiva's teachings comes as an extra.

Back issues will always be available.

Key themes for the two discourses ("Chariot" and "Shivopadesha 1") are:

Chariot:

motor and sensory organs
will power and mind
objective mind (citta)
conscience or discriminating judgement (buddhi)
prana and pranah (vital energy)
spiritual practice
atman (soul)

Shivopadesha 1:

matter and non-matter - sadvastu
perception
inferential waves (tanmatra)
organs (indriya) and mind
Samkhya philosophy

Please feel free to accept if you choose to.

Thank you.

Dharmadeva

------

Chariot

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

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

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

A'tamanam' rathinam' viddhi shariiram' rathameva tu
Buddhintu sa'rathim' viddhi manah pragrahameva ca.

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

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

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

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

Indriya'n' haya'na'hurvis'ayamstesu' gocara'n
Atmendriyamanoyuktam' bhoktetya'hurmaniis'anah.

As I already said, the passenger of this body-like
chariot is the A'tman, the buddhi is its driver or
charioteer, and the mind is its rein. But the mere existence
of these cannot move a chariot. Horses are necessary to give
it power and movement. Now, who are the horses? Wise people
say that the ten organs are the horses. The charioteer or
driver of this ten-horse-driven chariot or ratha is
Dasharath, the conscience, and the supreme passenger of that
chariot is Ra'ma or A'tman. It is these horses that take the
chariot towards objects. Running after matter is the
characteristic of the organs. When the buddhi is not
utilized, the organs run randomly like driverless horses.

The remarkable part of it is that the organs always run
after perceivable objects. Look into your mind - isn't the
unbridled movement of the organs always propensive? The
organs go on running until they get something enjoyable for
their gratification. When they get it, they are at rest for
a time. I would rather call it momentary or apparent repose,
because even at that time they do not remain inactive or
invibrative; they remain engaged to the process of
enjoyment. As their capacity for enjoyment is finite, they
have to run, after a while, from one object to another. It
is the propensive propulsion of the organs that causes the
motivity in the body, for to keep the crude physical body on
the move with insatiable desires for gratification is the
characteristic of the organs. The contrary path - the
introspective or desireless path jeopardises the very
characteristic of the organs; they become absorbed in the
subtler stratum, and so the organs do not take easily to the
desireless path or to subtlety.

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

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

In Brahma, the Supreme Consciousness, there is the
voice of endless youth - the throbbing of limitless life.
In the dynamic momentum of life, upon its contact with the
unit mind, the soul or A'tman (the passenger of this
body-like chariot) regards one or another of the finite,
vibrational manifestations of the Cosmic Mind as its own
object. Apparently it becomes the perceiver of that
vibrational object. Even if you do not involve yourself
directly in any scene you meet on your way, still you cannot
escape its influence over you - you are sure to be influenced
by it.

Although the A'tman is characteristically inactive,
it is nevertheless vulnerable to the impressions of actions
and objects. In spite of being alone and companionless, the
Atman appears to be objectivated due to the involvement of
the mind with objects. It is like a mirror; if you place a
flower in front of the mirror, the mirror will also become
red; if you place a yellow flower before it, it will turn
yellow. Although intrinsically the mirror does not undergo
any change, apparently it will look either red or yellow. In
the proximity of an object the condition of the A'tman,
qualified by the mind, intellect and body, is similar to
that of the colourless mirror with various objects before
it.

Thus the Sage has said.

Yastvavijina'nava'n bhavatyayuktena manasa' sada'
Tasyendriya'nyavashya'ni dus't'a'shva' iva sa'ratheh.

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

Knowledge is a common or general term. Knowledge is the
name of that process whereby the subject (jina'ta') entirely
identifies himself or herself with the characteristic of an
object. Vijina'na (science) means special knowledge. There
is still another meaning of vijinana' that is, a theoretical
explanation of the practical side. The chemistry book, which
teaches all about chemical science, about the elements and
the laws governing their combination and behaviour under
various conditions, communicates knowledge (jina'na). Also, the
practical book by which you can conduct experiments in the
laboratory is called vijina'na. Here the Sage means that the
body-like chariot of the person who has no practical
knowledge about sa'dhana' (spiritual practices) - whose
mind-like rein is not concerned with the buddhi (conscience),
whose buddhi-like charioteer is incapable of having proper control
over the mind-like rein - can never move properly.

The organs of a person whose mind-like rein is not in
constant contact with the buddhi-like charioteer, become
wayward owing to their unbridled independence of movement,
and goad a person to animal-like propensities. They only run
after the perceivable objects of the sensuous word: every
act of the organs becomes illogical and devoid of reason in
the absence of contact with buddhi; and thus such people are
indeed called irrational (avivekii). The state of such an
irrational person is similar to that of an animal.

Suppose a person passes by a shop. A partially irrational person,
who is somewhat guided by his/her buddhi, may think of shoplifting in
the absence of the shopkeeper. Yet due to his/her partial
contact with his/her buddhi s/he may perhaps refrain from actual
theft out of conscience, or fear of punishment, or public
shame. The person who has little or no contact with the
buddhi will, however, recklessly commit the actual theft
propelled by his/her animal propensities. This mentality is like
that of cows and goats trying to run away with food or
grains in the absence of the owner. Indeed, a base animal
dwells within such people, although their features look
human. Many social elites or many hypocrites who are well
established in the higher strata of public life, are brutes
of this sort. They feed their individual or party
selfishness by taking advantage of the weakness of the human
mind.

Moving the body-like chariot becomes difficult if the
horses of the chariot are stupid and if the control of the
mind-like rein over them is improper or lax. Thus it is of
primary importance to have a perfect hold on the mind-like
rein and guide the horses properly with its help. The rein
should be strong and the horses should become disciplined
through proper training. This is the way to gain control over
the organs and for this the principles of yama (abstinences)
and niyama (observances), a'sanas (posture), pra'n'aya'ma
(breath control), etc. are taught in A'nanda Ma'rga. The
rest of the principles of sa'dhana' (spiritual practices)
serve to control the mind and the intellect.

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

Yastu vijina'nava'n bhavati yuktena manasa' sada'
Tasyendriya'ni vashya'ni sadashva iva' sa'ratheh.

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

Let me explain to you in detail the characteristics of
the organs. They are of three types: sensory organs, motor
organs, and pra'n'ah (the vital principle or reflex
apperceptive organ). There are five sensory organs: eyes,
ears, nose, tongue and skin. There are also five motor
organs: vocal chord, hands, feet, excretory and genital
organs. Ordinarily pra'n'ah is not considered to be an
organ, because it is actually the co-operative functioning
of ten va'yus (the dha'ryas or sustainers). These ten vital
vibrations consist of five internal vibrations of pra'n'a,
apa'n'a, sama'na, uda'na and vya'na; and the five external
vibrations of na'ga, kurma, krkara, devadatta, and
dhanainjaya. These vibrations come within the marutattva or
aerial factor and so pra'n'ah and the ten va'yus are not
taken as a separate principle.

The characteristic of the sensory organs is to run
after external objects. Whenever any inferential vibration
or tanma'tra emanates from an object, the sensory organs
immediately receive that vibration at the gates of the
sensory organs and transmit it to the sthirabhu'mi of the
citta (the apperceptive plate of the objectivated mind),
the site of the mind's sam'ska'ras(reactive momenta of deeds).
The point where the organs come directly in contact with the
mind is the cardinal point of the organs, and it is this point which
deserves the name of 'organ'.

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

The reactive seed or sam'ska'ra of deeds remains
quiescent while in a receptacle, for it is
static (tamogu'nii). But if the vital airs fail to function
properly, the sthirabhu'mi of the citta is to some extent
impaired, and then an unnatural agitation arises in the
cittabhu'mi (ectoplasm or objectivated mind). The sthirabhu'mi
of the citta draws its sustenance from the vital energy or
pra'n'ah. At the time of death where the force of pra'n'ah
wanes due to the agitation in its vibrational forces, the
sthirabhu'mi of the citta becomes dysfunctional, and neither
can the sensory organs carry any idea properly to it nor can
the motor organs take any idea from it and activate the body.

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

When people read anything aloud at the same time that
they see, both their organs, the eyes and the tongue, are
working simultaneously. The sound waves reach the citta
through the medium of the acoustic nerves (afferent nerves)
with the help of their vital force. At the same time, the
sense of sight or form tanma'tras (inferences) of the letters
of the alphabet are reflected on their eye-ball and are also
reaching their cittabhu'mi or ectoplasm via their optical
nerves with the help of that same vital force. It is not
possible for one singular vital force to be present at two
places at the same time and perform two different
functions; so it has to both receive the sound waves as well
as visualise the letters of the alphabet separately. If the
vital force or energy remains engaged only in visualising
the alphabet, then the sound waves will not properly reach
the ears. In such a case, if the readers are students, their
sense perception will not be as good as their knowledge of
language or spelling. Similarly if attention is paid more to
only hearing then the knowledge of language and spelling
will suffer. You have certainly encountered many accredited
scholars whose every line of script contains spelling
mistakes. If you investigate the cause, you will discover
that these people had and still have the habit of reading
books aloud, softly muttering.

Similarly, those who give more importance to their motor organs
cannot utilize their sensory organs well. Generally those children
who are very fond of games are less attentive to their studies.
Their vital force being with the practical application of ideas
through the medium of their motor organs, it cannot properly
apprehend ideas through the sensory organs. But then to
attain success in action, the co-ordination of more than one
sensory and motor organ in the same action is most
desirable. Similarly, success in the field of knowledge is
also accelerated as a result of the co-ordination and
co-operation between several motor and sensory organs. So it
is preferable for a student to read books aloud instead of
silently, because then two organs become involved with one
object and so there is less chance for the mind to become
distracted.

According to the predominance of subtle or crude
Forces, we may divide the motor and sensory organs into three
groups. The subtle sattvagun'a (sentient quality) is
predominant in the vocal organs and tamogun'a (static
quality) in the region of the genitals. Vocal organ and
hands are sattvagun'ii because speech express internal ideas
externally and the hands give form to subtle inner feeling,
or create arts and crafts. The feet are rajogu'nii (mutative)
due to their kinetic or locomotive characteristics, and the
anus and the genitals are tamogu'nii (static). According to the
five functional distinctions of speech, action, movement,
excretion and procreation we determine the individual
characteristic of the motor organs. There are functional
distinctions among the sensory organs also: the ear receives
sounds, the subtlest of the tanma'tras (inferences/waves),
and so it imbibes the greatest amount of sattvagu'na (sentient).
The nose is tamogu'nii (static) in the highest degree. The ear
and the skin are sattvagunii (sentient) and the tongue and
nose tamogu'nii (static). The eye is rajogunii (mutative).

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

I have already said that pra'n'a'h, the vital
principle, is tamogu'n'a'tmaka, for in its objects - the
dha'rya (sustainer) - steadiness alone is the predominant
factor. For lack of more than one organ under it, the pra'n'a
is collectively static. The greater the control one has over
this vital principle of pra'n'a, the stronger is one's power
to accept or reject sam'ska'ras (reactive momenta in potential
form to past actions). These acquired sam'ska'ras
are perceived in the mind during the still condition of the
pra'n'a' wherein it finds it fulfilment. You are taking
pra'n'a's help every moment of your daily life. Just as you
feel the heat or coldness of things through tactual
inference or sparsha-tanma'tra, similarly you know their
hardness and softness through pra'n'a.

Suppose there is cotton and gold of equal temperature. The eye
sensory organ will see them, the skin sensory organ will feel their
hotness or coldness and the pra'n'a will feel the hardness
of the gold and the softness of the cotton. The ear sensory
organ will hear the song and the pra'n'a will appreciate its
melody. The ears will hear the scandal and the pra'n'a will
receive its harshness and severity; and thus hearing will
become hurt and feel pain - it will hold anguish (dha'rya/sustain)
in the mind. This capacity of the pra'n'a to hold feelings
we call the vital core or marma. The terms 'hard' or 'soft'
that you apply to a person on the basis of your knowledge of
the hardness of iron or the fluidity of water are also
derived from your pra'n'a-bodha or vital sense. A 'hard' man
does not mean that the man is hard to touch. A 'hard'
thought -wave is received by the pra'n'a when the skin-organ
touches something hard. You call a man 'hard' only when his
speech or behaviour creates a similar hard thought-wave in
your pra'n'a through the medium of any other organ. In
the same manner you call many people 'soft' also, don't you?

What is this Pra'n'a-bodha? I have already said that
when the nerve or force of acceptance or rejection of
inferences (tanma'tras) establishes contact between its
objects and the sthirabhu'mi or apperceptive plate of the
citta (objective mind/ectoplasm), then alone does 'sense'
come into being. All the forces of the world prove their
existence in this dynamic sthirabhu'mi (apperceptive plate).

The wave by which your acceptance or rejection of the
tanma'tras (inferences) takes place, cannot be a perennial one,
because such permanence precludes the possibility of sensing.
If the eyes could apprehend form waves uniformly and
continuously, or the waves were themselves continuous and
uninterrupted, then due to their lack of division, the
object to be 'held' by the pra'n'a could not have a place in
the sthirabhu'mi (apperceptive plate) of the citta (objectivated mind).
In order to effect breaks in the waves they have to be pulsative
and the stream of waves also has to be interrupted by pauses. Energy in
motion is not continuous but flows in definite little jumps; thus the
stream of energy has been called systaltic or pulsatory in
the scriptures. This applies equally to all inferential
(ta'nma'tric) flows, and these currents are received during
their phase of contraction in the sthirabhu'mi (apperceptive plate)
of the citta with the help of the pra'n'a. So the more steadiness
one can create in the pra'n'a, the firmer and stronger shall be
one's power of receptivity.

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

Nityada' hyaungabhu'ta'ni bhavanti na bhavantica,
Ka'lena'laks'yavegena su'ks'matva'ttanna drshyate.

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

The pause period of the systaltic movement is the
opportune moment for the acceptance of any sensation or
idea. Similarly, the greater the composure in the pra'n'a,
the stronger and keener is the power of receptivity. That is
why sa'dhakas (spiritual aspirants) take pain to keep their
pra'n'a under restraint and control. In the path of sa'dhana'
(intuitional practice) there are two ways to control the pra'n'a:
pra'n'a'ya'ma (breath-control) and dha'ran'a' (concentration).

Pra'n'a'n yamayatyesah pra'n'a'ya'mah
Tasmin sati shva'saprashva'sayorgativicchedahpra'n'a'ya'mah.

I have already said that the movement of every mundane
force, whether active or reactive, must be pulsative. The
period of contraction or cessation is the concluding state
of the vital function. When this state of cessation is
established permanently in the unit body, the vital
functions totally cease. This is the state of death. In such
a condition the mind and the other organs are inactive, and
so in this long-lasting cessation nothing can be accepted or
retained. The practice of pra'n'a'ya'ma is the practice of
control of the pra'n'a - of the expansion of the period of
pause for the maximisation of the power of concentration and
receptivity. The vital expansion of the pra'n'a'ya'ma-sa'dhaka
(spiritual practitioner performing breath-control) is also
pulsative, the only difference being that the pause is
comparatively long. Even in the sa'dhana' of introspective
concentration (dha'ran'a') when the sthirabhu'mi (apperceptive plate)
of the citta (objectivated mind) is fixed on the object,
the vital function is also obliged to gradually prolong the
duration of the pause. In that condition the manifestative
waves also diminish. Thus whenever people ponder something
with rapt attention, the movement of their vital functions
gradually becomes more and more tranquil due to the
prolongation of the duration of the form waves of their
object of imagination.

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

The agitation of the body causes the agitation of the
pra'n'a. That is why all concentrative practices should be
performed in a quiet posture (sthira'sana), so that the
practices of pra'n'a'ya'ma and dhya'na (contemplation) may
progress cohesively. At the time of meditation the repeated
movement of the body - now lying, now siting, now standing -
are extremely detrimental to mental concentration. Such a
practice defeats the very purpose of spiritual meditation.

Yastvavijina'nava'n bhavatyamanaskah sada'shucih,
Na sa tatpadama'pnoti sam'sa'ram ca'dhigacchati.

One who is not installed in vijina'na or true
knowledge - one who has not received the real esoteric
practice of sa'dhana' (spiritual practices) - one whose
mind is not connected with buddhi (conscience) - one whose
mind constantly wallows in the dirty quagmire of meanness
and sin, cannot attain Brahma. O sa'dhaka! You must forget
all your past deeds, all your tales of glory or ignominy,
from the memorable moment you start moving on the path
of sa'dhana' or intuitional practice. Do not look back:
you have no eyes in the back of your head.

As indispensable as it is to be cautious and
careful, so that the self-created tornado propelling you
forward does not dash you down to the ground, you may at times,
to ensure your safe journey ahead, you may sometimes throw back
a cursory glance and no more. "I am immoral, I am impure, I am a
sinner. O Lord, save me!" - Do not give indulgence to such a
mentality, for as a person thinks, so he or she becomes. If
you frequently think, 'I am impure', 'I am a sinner', then a
sort of inertness of inferiority complex will take
possession of your mind, and as a result your vitality, in
spite of all its strength and power, will become incapable
of surmounting that obstacle and following its forward path
of progress. Therefore I say as long as this sort of
inferiority complex remains, it is impossible to attain the
final beatitude. It is impossible to attain spiritual salvation
by sitting back idle and inactive, thinking that some one else
is one's saviour or by reciting prayers like a parrot a
prescribed number of times every twentyfour hours.

Let me repeat once again: even if your past life was depraved,
from now on, from this very moment completely purge your mind of
that memory. Let your life begin anew. Take to sa'dhana' (spiritual
practice) from this very moment. Do not put it off until tomorrow, for
tomorrow's sun may not rise on the horizon of our life.

Yastu vijina'nava'n bhavati samanaskah sada'shucih,
Satu tatpadama'pnoti yasma'd bhu'yo na ja yate.

Learned people know that the requitals of consequences
of deeds (karmaphala - reaction to past action) are inevitably
bound to follow one's actions, and so they do not waste time
uselessly thinking about them. Fortified with courage and
installed with Brahmabha'va (Cosmic ideation) they face all
calamities of retribution bravely. They always consider
themselves pure, for they have purged their minds of the past.
Those who have tasted even a little of the flowing nectar of
Brahma (God), know that they can never be impure. This constant
thought of self-purity greatly helps to exhaust their sam'ska'ras
or reactive momenta, as a result of which the sam'ska'ras (potential
reactions from past actions) held and to expressed in the sthirabhu'mi
(apperceptive plate) of their pra'n'a are gradually destroyed. With
the help of sa'dhana' or spiritual practices the spell of
pleasurable and painful requitals ceases both internally and
externally. Sa'dhakas (spiritual practitioners) call it the
combustion of the seed of action in the fire of sa'dhana'.

Vijina'nasa'rarathiryastu manah pragrahava'nnarah,
So'dhvanah pa'rama'pnoti tadvis'n'oh parama'm'padam.

As a result of sa'dhana' all three organs, ie motor, sensory
and pra'n'a, gradually attain composure. When all the organs
attain steadiness and composure and are absorbed in the
bearing of the Supreme Being, we call it the state of
sama'dhi or trance or absorption. Without this attainment of
steadiness sama'dhi is impossible, for without steadiness
meditation (dhya'na) is not possible and without meditation
sama'dhi is not possible.

The practice of meditation is nothing but the proper
control over the mind-like rein with the help of a super-knowing
charioteer. In the human body there are approximately fifty vrttis or
propensities of the mind. The degree of intensity of these fifty vrttis
(propensities) depends upon the different glandular secretions of the
body. Thus proper functioning of the mind depends upon the different
glandular secretions of the body, upon the afferent power of
the nerve fibres and upon the capacity of the nerve cells to
vibrate thought. In other words, with the acceptance or
rejection of any of the sentiments, both the human body and
mind are influenced.

For example, if one thinks of a ghost one thinks of
one's probable danger from them. That is to say, the thought
of ghost is intimately connected with the fear instinct
(bhaya vrtti). Thus it was through the impulse of fear
instinct that people in ancient times learned to
conceive of ghosts. Even in those blatantly helpless days
the primitive people could not remove the idea of ghosts
through reasoning due to their intellectual power. The
remnant of that belief in ghosts still persists in the people
of today. Normally the minds of children who have not
learned to believe in ghosts or whose fear-instinct has not
been stimulated even after being repelled by the strong, are
still made into haunts of imaginary ghosts by their elders,
who force into the children's minds illusions of fear. A
strong momentum of fear already exists in the mind of
children due to the experience of their past animal lives
and their elders try to arouse that impulse anew. The
repressed thought of ghosts may indeed arise in the mind of
a person of any age in suitable conditions. So the attempt
to make people believe in ghosts who have never heard of
them or who do not believe in their existence, is grossly
unfair. People should be guided to rise above all kinds of
fear and ghosts. This not only brings their vrttis easily
under control but makes their minds strong as well.

You may have heard that some people after being married for
a second time, "see" the spirit of their deceased wives or
husbands. These are but the plays of the mind. After
remarriage some weakminded people who believe in ghosts,
keep thinking about their first wife. They keep imagining
that their first wife has resented their remarriage and
that their spirits will now come to punish them or their
spouse, and their second wife also often thinks thus. As a
result both of them "see" imaginary spirits, believing that
they really appeared, and give a start in fright. Sometimes
they faint or inarticulately repeat those very things which
they had expected those so-called spirits to say and people
take for granted that they are possessed by ghosts.

In such a condition, as the conscious mind (ka'mamaya kos'a),
is wholly or partially absorbed in the sub-conscious mind
(manomaya kos'a), the consciousness of reality becomes
impaired. Such people then, heedless of propriety and the
respect due to their elders, openly express the imagination
of their sub-conscious minds.

When the exorcists come to exorcise the "spirit" they try to set
right the mind of the patients by making them inhale the smoke
of different objects; they try to bring the conscious mind to
normalcy and awaken the Ka'mamaya Kos'a (conscious mind) by arousing
in the nervous system the sense of reality with blows or abuse.
To confound and distract the assembled spectators they mumble and mutter
a few mantras or incantations.

You may have encountered yet another type of demoniacal possession,
which does not weaken the conscious mind very much in the wakeful
state; but during sleep such strength of mind does not exist, and as a
result during sleep, while lying on his back, the person
sees nightmares of imaginary ghosts sitting on his chest.
Dreaming is an act of the sub-conscious mind. In the dream
state the imaginary ghosts of the sub-conscious mind take
form beautifully and repeat verbatim to him the language of
his imagination. In the dreamful state he feels stupefied
with fear, due to this excessive stupefaction he starts
groaning, and people take it to be demoniacal possession.
Thus what is generally called a "nightmare" is usually the
vision of a person whom the dreamer had oppressed in the
past and whom the weak-minded oppressor now "sees" after
that person's death.

So you see how blatantly harmful it is
to give indulgence to fear. All this is in reference to
bhaya-vrtti or fear instinct only, but actually this
observation is true of every ectoplasmic occupation or
vrtti (propensity). To attain Brahma you must rise above all
ectoplasmic occupations or propensities. Without the suspension
of the vrttis (psychic or mental propensities) it is
impossible to attain Brahma.

Yogashcittavrttinirodhah.

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

A'tmemdriya priiti iccha' ta're bali ka'm.
Kr'snendriya Priiti iccha dhare prema na'ma.
Ka'mer tatparya nija' sambhoga keval,
Krs'n'a sukha-baincha' hay Premete Prabal.

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

-Caetanya Caritamrta.

The person whose body-like chariot is guided by the
charioteer of valid cognition, will certainly reach the
characteristic bearing of that love-saturated Brahma. The
path leading to the characteristic Super-Self is the
Sa'dhana' Ma'rga, which is called A'nanda Ma'rga or the path
leading to absolute bliss. That characteristic Love, that
supreme essence, that absolute Blissful Entity is the
Supreme State of Vis'n'u. In this Supreme State, there is no
possibility of any mental function; it is beyond the scope
of pleasure and pain. Here in this state lies the final
cessation of all the pains of the triply afflicted unit
(physical/mundane, mental/supra-mundane and spiritual).

The cessation of pain is of two kinds - one is momentary
and the other is lasting. That which effects a momentary
cessation is called Artha (psycho-physical), and that which
causes total cessation is called Parama'rtha (spiritual). The
lasting cessation of the three kinds of afflictions can only
be achieved in the state of valid cognition, attained
through sa'dhana' or intuitional practice. Accordingly,
establishment in valid cognition alone is Parama'rtha and
sa'dhana' is the stepping-stone to the lasting cessation of
pain. That is why Brahma Sa'dhana' is the only achievable
effort for the unit entity (human being), for it is the highest
accomplishment.

The tendency of the human organs is directed
towards the external world, for it is their characteristic
to bring the human mind into contact with the external
world. As the quinquelemental crude factors are the objects
of their activity, the organs are necessarily materially
inclined. We cannot, however, place the organs entirely in
the category of crudity, since they are engaged in
transmitting the five tanma'tras or inferences or generic
essences - sound, touch, form, taste, and smell to the inner
realms of the unit entity. If we regard the tanmatric (inferential)
entity, whose inferential comprehension takes place only
internally, as purely psychic, then we have to term the
organs, the crude bearers of that pure psychic entity, as
psycho-physical. Retrieving them from their inert condition,
they can be converted into conscious entities to some
extent. The mind, or better still the citta (ectoplasm) and
ahamtattva (ego) are far more subtle than the tanma'tras, for
they define the existence of these inferences.

Indriyebhyah para' hyartha' arthebhyascha param manah,
Manasashaca para' buddhirbuddheratma' manah parah.

The organs are psycho-physical, hence the amount of
crudeness in them is more than in the psychic inferences. So
the tanma'tras or inferences are subtler than and superior
to the organs. The seat of the tanma'tras is in the citta
and so the citta is superior to the tanma'tras. The entire
functional faculty of material comprehension of the citta
and ahamtattva (ego) is dependent on the Mahattattva, the unit
I-feeling and so the mahattattva (unit I-feeling) is superior to
both the citta and the ahamtattva. Superior to this unit I-feeling
is your higher Self, your great "I", whom you know to be
Sagun'a Brahma, the qualified Supreme Consciousness.

Mahatah paramavyaktam avyakta't purus'ah parah.
Purus'a'nna param' kiincit sa' ka's'th'a' sa' para gatih.

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

You will find a bit of immobility anywhere in this
evolved world - everything is moving forward. The word jagat
(world) is derived from the root, gam+kvip, which means
'moving'. All objects in this world have to move, have to
move they must. Motivity is indeed their dharma or
characteristic. Life throbs in the rhythm of movement and is
enthralled in its current. What is the destination of its
movement? Cosmic Consciousness is the final destination -
Cosmic Consciousness is the terminus of all the movements
of all the units - their ultimate goal - the final end
of the stream.

Es'a sarvesu bhutesu' gudha'tma' na praka'shate.
Drshyate tvagryaya' buddha' su'ksmaya' suks'madarshibhih.

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

The rsi said:

Yacchedva'un manasi Pra'jinastad yacchejjina'na a'tmani,
Jina'nama'tmani mahati niyacchettadyaccheccha'nta a'tmani.

Absorb the forces of your organs in your vital force,
and the dormant potentiality of your sensory power will make
you more energetic - more mentally powerful. That is why
wise people direct all their endeavours towards this end.
Gradually merge this awakened mental force in your
intellect, in your subtle sense of ego. In other words
mingle your sensory potentiality with your mental
potentiality and your mental potentiality with the
potentiality of your I-feeling. Then identify all the
collective force of your microcosmic intellect with your
great I. That is to say, merge all the potentiality of your
unit-I in that of Cosmic-I. People of wisdom, eventually
absorbing all their egocentric potentiality in the
integrated, calm, non-attributional Entity, attain their
deliverance from all evil thoughts and worries.

This gradual process of absorption of the unit consciousness
in the Cosmic Consciousness or the individual entity in the
Collective Entity is what is called Sa'dhana'(spiritual
practice). The final attainment of attributionlessness in the
restful and tranquil Atman - is the Supreme target, the
ultimate goal. The only duty of one who has attained a human
body in whom human potentiality is present, is to progress
on the path of sa'dhana'. No one of intelligence should
waste even an iota of time. With every respiration your
longevity is diminishing. From the day of you birth as an
infant you have been speeding towards the funeral pyre.
Every moment is taking you closer and closer to death. So I
say do not waste your time needlessly.

The sage said,-*

Uttis't'hata ja'grata pra'pya vara'nnibodhata
Ksu'rasya dha'ra nishita' du'ratyaya' durgam pathastd kavayo
vadanti.

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

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

Shrii Shrii Anandamurtiji
Jyaestha Purn'ima' 1956
(Subhasita Samgraha - Part IV).

---

Here is your special bonus with this issue.

Shiva's Teachings - Shivopadesha 1

Ekam' jina'nam' nityam a'dyantashu'nyam' na'nyat kim'cit vartt'ate
vastustayam;
Tayorabhedo'smin indriyoda'dhina' vae jina'nasya'yam' bhasate
na'nyathaeva.

[One eternal knowledge without beginning or end -- there is no other
supreme truth;

And when the upadhi, or special power, of the indriyas (organs) to receive
or transmit tanmatric (inferential) vibrations is suspended, and the
external world and the internal world become fused into one, there remains
only the knowledge of One Entity.]

The Samkhya philosophy is the oldest philosophy. But the very name
Sa'm'khya* indicates that the people had been acquainted with numbers for
a
long time, and were also aware that the number zero is not valueless. When
zero is placed on the right side of a number, the number's value increases
ten times, but if it is placed on the left side of a number, the number
neither increases nor decreases. Later, after the significance of zero was
realized, the decimal system was
introduced.

_____ * The word sa'm'khya means that which is related to sam'khya',
numerals.

In the psychological analysis of all the numbers, the number one has the
greatest importance after zero. Normally the human mind is scattered in
all
directions. When the mind, with all its divergent flows, is directed
consciously or unconsciously towards a particular object or idea, the goal
of this directed movement is called "one" in psychological parlance.
Judged
in that light, "two" means two one's, "three" means three ones, etc. If on
the other hand, there is a quantity but there is no clear, specific number
of ones, then we say "many." If we analyse with deep concentration, we see
that all entities ultimately lead to "one" in the process of synthetic
movement. We also notice that, whether in the material sphere or in the
intellectual sphere, all entities are particular temporal, spatial and
personal forms of the Cognitive Faculty; but these forms of the Cognitive
Faculty are created by Its own immanent powers.

These immanent powers are not actually different from the Cognitive
Faculty
itself. If we say "mango," it means all the component parts of the mango
--
the skin, the flesh, the juice, the seed, etc. Similarly, when we say
"Cognitive Entity," we man Its witness-ship, Its role as fundamental cause
of the universe, Its gun'as (three binding factors), or three immanent
powers and the operation of these powers on Itself. All the manifestations
of the universe are the varied expressions of this one and supreme
Cognitive Faculty. That is why at the very outset it was said, Ekam'
jina'nam ["One eternal knowledge."]

Anitya'shucidukhana'tmasu nityashuci suha'tmahyatiravidya'.

The defective psychology by which people think temporary to be permanent,
impure to be pure, sorrow to be happiness and non-spiritual to be
spiritual, is called avidya'. And what is anitya? -- that which does not
always exist, that which is assailed by the time factor. Nitya is just the
opposite -- that which is not assailed by the time factor, that on which
the relative factors of time, place and person fail to inflict any
assailment. As it was, it still is, and will ever remain.

In this world of mobility, that which comes, goes.

Ei din ase ei rat ase bhai
Jara ase tara sabai calia jai
Maner mukure mrdurekha rekhe jai

The day comes, the night comes
Those who come all go away,
Leaving a soft imprint
On the mirror of our minds.

The world is a panorama of endless movement, a vast assemblage of rainbow
colours. If upon seeing it, people think that they have really attained
something permanent, or become intoxicated with the colours, they will
make
a great mistake. People are attracted to minute portions of this earth,
and
embracing them, seek the path of self-gratification. But long before they
attain
satisfaction, those minute portions, that procession of colours, vanish
into nothingness, leaving them in endless frustration and lamentation like
blind, headless demons. This is not a decree of God; it is the law of the
universe..

As avidya' or defective psychology, teaches people to look upon the
temporal as permanent, people sometimes knowingly, sometimes unknowingly,
run after mirages and waste their valuable lives in great frustration.

The Supreme Cognitive Principle, which is the only knowable entity for all
other beings, is the sole permanent entity. To attain something permanent,
one must not run after the petty pleasures of the world. Rather, knowing
that eternal Entity, that permanent Entity, to be the only goal of life,
one has to propel all one's mental propensities towards Him. One must not
waste one's potentialities mistaking the temporal for the eternal. All
created objects are finite; sitting and engrossed in the midst of the
multitude of finite things, and with the help of a finite unit mind, it is
impossible, either in theory or in practice, to think of the Infinite.
When
the mind becomes intoxicated with the thought of the Infinite, then the
finite mind transcends its own limits ad
loses itself in a state of endless peace. This is the highest attainment.

Every finite entity has a beginning and an end, a starting point and a
destination, and there must also be a middle, halfway between the
beginning
and the end. Anything that has a beginning must have an end, so there must
be a middle also. But something having no beginning cannot have any end;
the beginningless cannot be joined to the endless, so naturally there
cannot be any middle either.

A point has a position, no magnitude. The starting point has position; the
terminating point has position; and the middle point also has position.
But
the starting point of something which is unlimited has no position, and
its
terminating point also has no position; and as there is no position, there
arise no question of magnitude.

When the subject (* That is, the knower) of something finite becomes the
subject of infinitude, it becomes objectless, devoid of sound and other
qualities [gun'as]. Even while sitting on the dusty earth, in the midst of
the multitude of finite things, one's mind may be imprinted with the
colour
of the Infinite -- one may be possessed by the Infinite. But with only
these feelings of the heart, full realization cannot be attained. So all
the sages and realized persons have said in one voice, that there is no
other path to supreme fulfilment than total self-surrender to Parama
Purusa
(Sanskrit for Cosmic Consciousness). Thus it has been said about the
Supreme Cognition, adyantashunyam ["without beginning or end."]

Anything that is created by the collective bondages of sentient [sattvik],
mutative [rajasik] and static [tamasik] principles is called vastu
["matter"], and that which is free from these triple bondages is called
avastu ["non-matter"]. When Parama Purusa (Cosmic Consciousness), the
Supreme Cognition, is devoid of any object, He is non-matter; but when He
is fully associated with an object, He is matter. But what sort of matter
is that Cognition?

Whether an object is manifested or unmanifested, it must have qualities.
When an object has qualities, but these qualities are not manifested and
do
not come within the scope of the perception of created beings, that state
is called savastu. But when an object comes within the scope of perception
or conception, it is called padartha, or substance. Human intellect can
actually rise far above the range of perception, and that is why many wise
persons recognize the mind as an eleventh indriya (organ) in addition to
the five sensory organs and five motor organs. That is, the nature of
intellect, in the process of increasing subtilization, is converting the
unknown sadvastu into a known or half-known substance. Because of this
process of conversion, Prakrti (Cosmic Operative/Creative Principle) can
flow in both directions (* That is, either towards crudity or towards
subtlety); so that when substance itself is gradually transformed into the
Supreme Cognition in the course of time, we say that the Prakrtabhava, the
flow of Prakrti, (bhava = flow) in that substance, is in the process of
gradual waning. It is for this reason that Prakrti is called niyanivrtta'
[constantly waning].

Vastusatyam means satyavastu. The question is, are satyavastu and sadvastu
the same? This expressed world of ours includes these three factors:
sadvastu-in-fact, sadvastu-in-essence and sadvastu-in-appearance. Of
these, sadvastu-in-essence is beyond the scope of perception and
conception. Sadvastu-in-appearance is within the scope of perception: we
can convert it into substance by our intellectual analysis and scientific
research. And sadvastu-in-fact, although it comes within the scope of
mind,
does not come within the scope of perception; though we can experience it,
we cannot convert it into substance. We experience it like
sadvastu-in-essence, with the subtle feelings of our hearts, but we do not
experience it in the objective world. If we try to bring it within the
scope of the objective world, our whole existence becomes converted into
the Noumenal Entity. The final result of attaining this
sadvastu-in-essence
is that one's existence merges into its pratyak satta' [witnessing
counterpart].** That which is not matter, that is, devoid of any object,
is satya [or satyavastu]. And that which is matter -- but
matter-in-essence
-- is close to non-matter*** -- some within the scope of conception, and
some within the scope of conception and perception.

______ * Author's note: Pratiipam means vipariitam ["opposite"], and
aincate means vija'na'ti ["knows.] Prati + ak = prayak ["the witnessing
entity opposite to an object"].
______ ** Sadvastu (matter)-in-fact and sadvastu (matter)-in-appearance.

The sadvastu which undergoes no metamorphosis is the only reality. If we
accept any reality other than this one, it will lead to the philosophy of
infinite regress: there will be a crisis in human intellect. That is why
it has been said:

Na'nyat kim'cit var't'tate vastusatyam
["Nothing exists other than vastusatyam."]

Indra means one who has the predominant role in the field of action. In
this sense, the King of Gods is called Indra. Tall "sha'l" trees are
called
indrataru. That which has a predominant role in activating one's existence
is called indriya. The indriyas* internalize and externalize the
tanma'tras** of a living being: they assimilate and transmit the
vibrational ideas that originate in the mind due to the influence of the
binding forces. In the process of prati-saincara [the introversive phase
of
creation] in the Cosmic Cycle the indriyas develop this associative
function. This function of the indriyas is their upa'dhi [special role],
and because of this upa'dhi of the indriyas, the one Supreme Cognition
appears to be many to the many unit entities. It is said:

Rupatiita se Prabhu
Lakharupa dekhaol
Ab ham kekara heri

That Supreme Formless One
Appears to be numerous -
Whom do I see now?

____ * Indriyas are the ten sensory and motor organs, viz. eyes, ears,
nose, tongue and skin; and hands, feet, vocal cord, genital organ and
excretory organ.
____ ** Tanma'tra means "minutest fraction" of the fundamental factors of
the universe; tanma'tras are "inferences" radiating from objects which are
received by the sense organs in the act of perception.

The innumerable structures which arise as a result of the countless
vibrational undulations of the Supreme Entity, have on the one hand
enlivened every step of creation with restless vitality and blissful
sweetness -- and on the other, given scope for the mistaken understanding
of Him as many, not one. From this mistake arises all life's delicious
sweetness, its spicy flavours -- and also its piercing and bitter scorpion
stings, its heart-rending moans of grief. Hence in One we see many, in all
their perfections and imperfections, in all their sweetness and bitterness
- all due to the special role of the indriyas (organs) - Toyarabhedo'smin
indriyopa'dhin'a vae.

In the first stage of human life, when people notice the colourful
processions of various tanma'tras (inferences) such as form, colour,
taste,
smell, touch, sound, etc, they immediately become attracted towards them.
The entire universe appears to be a grand caravan of many colours; it
seizes their senses and their minds rush after it, taking it to be the
goal
of life. In the first stage, this enchanting material panorama propels
people from their inner world to external life. If at that stage, someone
tells them to move towards the internal world, they become irritated and
annoyed. They think, "Oh, I'm quite fine here!" Blending their colours
with the colours of all, strolling on soft carpets of green grass, they
think, "All these things are meant for me!"

Kii katha' ut'he marmariya' bakultaru-pallave
Bhramar ut'he guinjariya' kii bha'sa'
U'rdhvamukhe su'ryamukhii smariche kon ballabhe
Nirjharan'ii bahiche kon pipa'sa'

I wonder why these bakula branches are murmuring,
And what the black bees are humming;
I wonder what lover the sunflower is remembering, with her face upturned -
And what unquenchable thirst the flowing springs are feeling.

This material-oriented existence is the first stage of human life. At this
stage, one wants to express only one thing with the whole of one's being,
and that is, "I exist, only I exist."

The material world is the subtle blend of hard and soft:

Golap sundar ati sa'kan't'akvrnta phant'e
Nirjhar madhur gati ruks'a giripathe chot'e.
Kamala sugandhe bhara' janme paunkila sare,
Bhrame jiivapu'rn'a dhara' jiivashu'nya kaks'a' pare.

The beautiful rose blossoms on a thorny stem,
The graceful stream courses down a rugged mountain
The fragrant lotus is born in a muddy pond,
This earth of many creatures revolves on its barren axis.

Trials and tribulations compel people to ponder deeply; sorrows inspire
them to analyse the law of cause and effect. Their wounded hearts want to
be soothed with a healing balm from an entity greater than themselves.
They
realize then that there is a greater Entity than their little selves.
Whatever might be their relation with that Entity, and whether that Entity
is within their reach or not, they cherish the hope of gaining something
from Him: they cry out, Tra'hi ma'm pa'hi ma'm ["Save me, protect me!]

Then they change their mental tune and say, "I exist, You also exist."

When this relationship of hope and fulfilment fails to remove their
internal dissatisfactions, when the greenness of the external world fails
to moisten the desert of their minds, when the seeds of their desires do
not sprout, then they realize that they will have to go still deeper
inside
-- the key to the solution lies deeper within. They are still within
locked doors and windows; in search of the key, they move inwards, but
they
are unable to find it. They do not feel that they are even near a guide --
far less in close association. Concentrating all their mental anguish,
they
begin to shed tears in their minds, and beating their heads, say to the
unknown Lord of their life:

Brtha' janma gounga'yalun
Hena Prabhu na' bhajalun
Knoya'alun soi gun'anidhi
Ha'mar'a karama manda
Na'milala eka bunda
Premasindhuraska abadhi.

I have spent my life in vain;
Such a great Lord I did not worship -
I lost the greatest jewel.
I am indeed an unfortunate creature;
I never enjoyed
Even a drop of nectar
Of the love of God.

Parama Purusa (Cosmic Consciousness) is the Supreme Cognitive Faculty;
nothing is outside Him. He too feels the inner agony of despairing people
in the core of His heart, and shows them the soothing path of
enlightenment. Then those despairing people cry out in the exuberance of
their joy, "You exist, O Lord, I also exist!"

They continue to move into the inner world. The charming allurements of
the
external world no longer keep their minds in thrall. The dazzling
splendour
of form and colour, their glittering attraction, no longer evokes any
response in the innermost recesses of their minds. The radiance of the
colourful world and the effulgence of their inner life become one. Just as
-

Prasa'd bale ya' chili bha'i ta'i habi re nidenaka'le
Yeman jaler bimba jale uday jal haye se misha'y jale

Prasa'd says, what you were in the beginning,
You will become in the end -
Just as bubbles rising from the water
Into the water will merge again.

And further -

Jal me kumbha hae
Kumbhame jal hae
Ba'ha'r bhitar pa'ni
Pha'ta' kumbha jal jalhi sama'na' -
Iya tattva bujhae jina'nii.

The pot is in the water,
The water is in the pot,
Water inside and outside.
If the pot is broken, the waters become one -
Only the wise understand this great idea.

The indriyas (motor and sensory organs) externalization and
internalization
of tanmatras (inferential waves) from the external world then appears to
be
a play of Ma'ya' (power of the Creative Principle to causes the illusion
that the finite created objects are the ultimate truth). The external
world
merges into the internal world, and ultimately there remains only one
Entity -- "You exist, only You exist."

So it has been said:

Jina'nsasya'yam bha'sate na'nyathaeva
["Of all knowledge, only this remains."]

--
Shrii Shrii Anandamurti
Patna, 25 June 1982

[nil]

Tantric Gems - 3

Welcome to the third edition in the new series of discourses on tantra.

This is a free service and you may receive a copy of a unique article on

tantra every two weeks (there will be 25 issues a year). These articles

are not generally available anywhere on the internet. They are
informative, enlightening and consciousness raising. Much knowledge can
be gained from their reading.

Given by a contemporary tantric master in the true spirit of yoga for

Liberation of Self and service to humanity, these articles are a must for

your collection and research in this valuable subject area.

In this issue there is another special bonus. Not only do you get the

regular discourse from the Subhasita Samgraha series (Treatise on

Intuitional Science) but an article about Tantra's effect on society comes
as an extra.

Missed out on previous issues? Back issues will always be available.

Key themes for the two discourses ("The Base of Life" and "Tantra and Its
Effect on Society") are:

The Base of Life:

proper use of things (vaeragya)
finite and objects
base of body and mind
spiritual base

Tantra and Its Effect on Society:

tantra and tantrikas
fighting spirit
spiritual practices (sadhana)
kula-kundalinii
mental beings (human)
animality and crudity

Please feel free to accept if you choose to.

Thank you.

Dharmadeva

---

The Base of Life

A finite entity requires a base for its existence. The
base shall not only preserve its `I' feeling in physical
form, but it shall also nourish the same every moment with
vital energy for that entity. A subtle entity requires a
base in exactly the same manner as a physical one - the base
being only the subtle form of the physical entity. The
subtle entity with which we are always concerned ultimately
is mind.

The base or vitality of the mind are held to be and concern the
accepted, discarded and contemplated objects collectively.
These objects, in their basic states, are external and
physical, but the mind enjoys them in their internal
impression of mental forms only. The mind of a certain
individual enjoys a particular finite object for a long time
or slowly according to its Sam'ska'ras (reactive momenta to
past actions and desires). After enjoying a particular object
just for a short time or quickly, it wants to turn to another.
The mind cannot enjoy any of the finite objects permanently
till eternity without end, because the finite object has both
a beginning and an end.

In this eternal movement what has a beginning has certainly an
end too. You would not be able to enjoy it for all the time. The
long hands of Death shall certainly snatch it away. Even
then, a human being fails to comprehend this. A person takes that
thing as pleasant which s/he, according to his/her Sam'ska'ras
(reactive momenta to past actions and desires), retains in
his mind for long or which s/he enjoys slowly, and the person
treats this slow speed as pleasure and calls it `happiness'.
The minds of some persons remain absorbed in thoughts of money
for a long time. Such people surrender all the fragrance of
their life at the altar of money. Some persons treat the
achievement of fame or having a son as the principal object
of their lives. They do not hesitate to lay down their life
for having a son or achieving fame.

Just as in this very manner, when the mind cannot enjoy a
particular object for long or enjoys it somehow hurriedly
then such an experience is called a painful experience or pain.
Can you afford to see a decomposed corpse for a long time? No.
Do you not, after a brief talk disregard as quickly as possible
the person who causes you pain?

Therefore as it was said, whether an object is pleasant or painful,
its finiteness cannot be your object permanently. That object
from you and you from that object are bound to separate. Here the
question arises that mind is needed for one's own
preservation and for the preservation of the mind, it needs
such a safe shelter as can hold it throughout eternity. Human beings
always craves for a safe shelter. Is it not so? Will you
build your house on the hollow land covered by sand? No, you
will construct your house on the firm foundation of solid
earth. Human beings always seeks a solid base to preserve their mental
potentialities firmly till 'eternity' and to give it vital
energy in the struggle with Time. Is there a solid base like
this in the world? What is finite cannot be the base of your
life, because it will be used up, it will get away from you
and will leave your mind unsheltered. Thrusting you in the
abyss of darkness, it will pursue its course on a
limitless path.

Therefore, Oh human being, none except Brahma (God), the
beginningless, endless and infinite, can be the object
of your mind or the base of your life. Here the question
arises that how shall we start a Brahma (God) based life in this
manifested universe where there are multitudes of finite
objects? The answer is that you adopt Madhuvidya' (honey knowledge).
Instead of taking the finite or superficial as finite and
superficial, look upon them as the finite expressions of the
Infinite or the Permanent. Then the attraction for Preya
(superficies), love for Preya and love for Shreya (the
ultimate gain) shall all fuse into one.

Vishvajaner pa'yer tale dhulimae je bhu'mi
Sei to svarga bhu'mi sava'e niye sava'r majhe
Lukiye a'cho tumi sei to a'ma'r tumi
(Ravindra Na'tha)

Do you love your son? That is perfectly right. But on
the son's death you will have several-fold pain. Is it not?
The son is a Preya, a finite entity. He cannot live till
eternity. He will depart, make you weep and cry. But if you
treat your son as the expression of Brahma (God) in the form of
your son, then there will never be the fear of losing him
because Brahma (God) cannot be lost in any span of time. God is
present around you in all the ten directions.

Es'a he devo pradisho' nusarva'h
Pu'rvvohaja'tah sau garbhe antah
Sa eva ja'tah sa janis'yama'n'ah
Pratyaun jana'm'stis't'hate sarvvatomukhah
(Shruti)

Oh human beings! In that state no finite object can give you
its own colour. At that time, you will truly become beyond
all colours (Varn'a'tiita). Then you will be able to accord
proper treatment to whatever finite being may come in
contact with you. Go on according proper treatment to the
expression of Brahma (God) in the shape of your father by serving
him and paying attention to his comforts. Go on according
proper treatment to the expression of Brahma (God) in the shape of
the earth by cultivating it and increasing its fertility. If
you go on according such proper treatment to the different
objects, they will not be able to degrade your mind towards
crudeness. This is called true Vaera'gya (proper and right use of things).

Vaera'gya (proper and right use of things) does not denote renunciation
or desertion or escaping to the Himalayas after forsaking one's wife,
child
and family. A'nanda Ma'rga is a staunch protestant of such escapist
mentality. According to A'nanda Ma'rga, the practice of Dharma on adopting
Vaera'gya (proper and right use of things) is a part of family life. Those
persons who harbour the sentiment of flying away leaving
behind everything are labouring under the defeatist complex
only. The thief for fear of the police, the debtor for fear
of the creditor, the afflicted for inability to put up with
the afflictions are amongst those who take recourse to the
so-called Vaera'gya. such pseudo-Vaera'giis do not have the
fortitude of facing the reverses of this world. They want to
hide their cowardice under tall talks. Even on taking to the
order of the so-called Vaera'gya, the worldly attractions do
not abate in their minds. Therefore, pursuing a wrong
significance of the term, they insistently practice
`Tya'ga' (not true Vaerag'gya). Consequently most of them
become fallen from their path.

`Vaera'gya' has been derived from the word `Vira'ga'.
The word `Ra'ga' denotes attachment. The practice whereby
detachment is developed for finite objects, ie the
discipline whereby the mind is not influenced by the
attractions of worldly objects is Vaera'gya Sa'dhana' (spiritual practice)
-
the spiritual practice of proper and right use of and outlook on things.
The true Cosmic Entity gets revealed to a person with this Vaera'gya and
this Cosmic Entity alone is the basic shelter of human beings and a
strong foundation which shall not, at anytime, forsake any person
leaving them forlorn. In this very Cosmic Shelter you can
establish yourself fearlessly for all time to come.

Bhoge roga bhayam' gun'e khala bhayam' rupe torunya' bhayam'
Kule cyuti bhayam' ma'ne daenya bhayam' vitte nrpa'lad bhayam'.
Bale ripu bhayam', sha'stre vadiibhayam', Kaye Krta'nta'd bhayam'
sarvam' vastu bhaya'nvitam' bhuvi nrn'a'm' vaera'gya meva' bhayam'.

Shrii Shrii Anandamurti
Calcutta
Ashvinii Purnima 1955

SS1-9

---

Tantra and Its Effect on Society

What is Tantra? The process of transforming the
animality or the latent divinity into the supreme Divinity
is known as the Tantra Sadhana (Tantra Spiritual Practices).
The sleeping divinity in its dormant animality, in the
language of spiritual aspirants, is termed as Kula Kundalinii.
So we find that actually the spirit of Tantra Sadhana lies
in infusing a sensation in the Kula-Kundalinii so as to push
her up push her towards the spiritual goal. The significance
of the term Tantra is in liberation from bondage.

The letter "Ta" is the seed word of dullness.
The root verb "Tare" suffixed by "Da" becomes "Tra"
which means "That which liberates," ie
the spiritual practice which liberates the aspirant from
dullness or animality of the static force and expands his or
her self is the Tantra Sadhana. So there cannot be any spiritual
practice without Tantra. Tantra is the Sadhana.

Spiritual practice means a practice for expansion and this expansion
is nothing but a liberation from the bondage of all sorts of
dullness. Irrespective of caste, creed or religion, s/he who
aspires for spiritual expansion or does something concrete,
is a Tantrika. Tantra in itself, is neither a religion nor
an "ism". Tantra is a fundamental spiritual science. So,
wherever there is any spiritual practice, it should be taken for
granted that it stands on Tantrika cult.

Yes, I was speaking of the root word, "Ta". It
represents dullness. Here in this opportune moment I want to
speak a few sentences regarding the seed words of Tantra. In
this universal arena each and every action has got a certain
acoustic implication. The fundamental sound that works
behind an action is known as the seed of that action. If the
different expressions of the Cosmic Self or of Macrocosm are
termed as Devatas then at the root of every Devata there
remains a particular seed or sound. That particular seed or
sound is known as a seed word or Biija Mantra of the
concerning devata (expression). The will power (Biija Vindu or
Kamaviija) of the Cosmic Self, after its first expression,
takes the form of Nada (first expression moving into a straight line),
after that this Nada is converted into Kala (curvature created as
a result of friction) and the sensible or perceptible
manifestations of this Kala is known as Jagat or world.

The spirit of the term Jagat is the Passing Show. So, we
find that the world which is an expression of Kala comes
from Nada and Nada comes from the Kama biija or the will
force (Shambhu Liunga) of the Great. The mundane expression
of Nada, ie Kala has got the acoustic form of ONM. This
onm is the collective form of three seed letters A U M
representing creation, preservation and destruction respectively.
So, the word onm/om/aum can properly represent this manifested
universe.

As a result or proper analysis we get fifty fundamental sounds
(Root words or seed words) from onm, ie onm is a collective
form of those fifty sounds. Each and every worldly action is
expressed by the activating waves having the potentialities of these
fundamental sounds as their nuclei. The potentiality of a
particular sound or more than one sound may act as a nucleus
according to the nature of the concerning action. These
fundamental sounds are the creative forces of the universe
and so they are known as Matrka Varna or sound mother.
Whatever there is in the universe it is supposed by a sound
of this type.

There is spiritual force in each and every
living entity. The practical interpretation of Tantra is to
awaken this spiritual force and expand it with the only
objective of unifying it with the Supreme Divinity. The
lowermost portion of the spinal chord is known as Kula or
Svayambhu. The svayambhu liunga holding the pressure of the
main physical trunk is rightly termed as "Kula". The
unconscious animality, residing in this Kula in a coiled
form, is nothing but the latent divine force. It gets back
its original status (conscious elevation) as soon as its
attachment for crude objectivities is removed. Because of its
coiled style this sleeping divine force is known as Kundalinii
or the coiled serpentine. So, the first and foremost phase
in spiritual sadhana (spiritual practices) lies in awakening
the Kula Kundalinii from her long hibernation with the help
of a proper wave coming from a great spiritualist or with the
help of a proper mantra. But to awaken her is not sufficient
for the spiritual march. This awakened Kula Kundalinii is to be
pushed upwards and her existence should be suspended in the
non-attributional existence of Shiva (Cosmic Consciousness).

There are various glands of various types in the human
structure. Each and every gland may be treated as the
controlling station of a particular mental instinct which
depends on proper secretion of hormones from these glands.
As a general rule hormones secreted from the lower glands
cannot influence the upper glands but they can, directly or
indirectly, influence the glands situated at lower points.
The Sahasrara cakra (Pineal gland) being the highermost
plexus (cakra) means that hormones secreted by that plexus
can control all other glands of the human body.

Just now I have said that the Kula Kundalinii is awakened by
the force of the spiritual wave or of the Mantra. The
glands help the spiritual aspirants by creating these forces.
The Sahasrara Cakra being the controller of all the glands,
is the central station of all the waves and mantras. In each
and every important gland or sub-gland there resides the seed
of its expression (sound, etc), ie a matrka varna. Accordingly,
in the Sahasrara Cakra there lies the seed of all the expressions,
ie all the matrka varnas are there. The synthetic form of
all the matrka varnas is onmkara (AUM). Hence, it is crystal clear
that the potentiality of expression of all the instincts of the
human mind lies in the Sahasrara cakra. The human animality
can be converted into spirituality or Divinity only after
arriving at the Sahasrara cakra.

The lowermost plexus, Muladhara cakra is the site of crudeness
and the higher most plexus Sahasrara, is just the reverse - it
is the site of consciousness. So, the people of animal instinct
have got no other way but to take his Kula Kundalinii upwards
from the Muladhara to Sahasrara, if a person wants to free himself
or herself from the worldly illusions. The inner spirit of raising
the Kula Kundalinii, is to control the instincts and sound seeds of
different glands and to suspend ones self in the Parama Shiva
(Cosmic Consciousness) whose rank is beyond the scope of all the
instincts and Mantras.

It is the process of shattering the bondage (Pasha)
of all the mental weaknesses and other mental enemies (Ripu)
to transform the animality into Divinity. This Sadhana (spiritual
practice) regarding the Kula Kundalinii is a great fight. After
establishing oneself above the scope of each and every instinct,
idea and mantra a sadhaka (spiritual aspirant) is to go on with
his or her fight with an intention of merging himself or herself
into the Supreme Entity which is beyond the arena of the world of
ideation. So the Sadhana of Tantra is a great battle.

The main characteristic of Tantra is that it
represents human vigour. It represents a pactless fight.
Where there is no fight there is no sadhana (spiritual practice).
Under such circumstances Tantra cannot be there where there is no
Sadhana, no fight. It is an impossibility to conquer a crude
idea and to replace it by a subtle idea without a fight. It
is not at all possible without sadhana (spiritual practices).

Hence, Tantra is not only a fight, it is an all round fight.
It is not only an external or internal fight, it is
simultaneously both. Internal fight is a practice of the
subtler portion of Tantra. External fight is a fight of the
cruder portion of Tantra, and the fight - both internal and
external, is a fight in between the two. So practice in each
and every stratum of life has got due recognition in Tantra and
the co-related and co-operated form of practices in all the strata
represent Tantra in its proper perspectives.

The practice for raising the Kula Kundalinii is the internal
Sadhana (spiritual practices) of Tantra while shattering the bondages
of hatred, suspicion, fear, shyness, etc, by the direct action, is
the external sadhana. Those who have got little knowledge of Sadhana,
when they see the style of this external fight they think
that the tantrikas, moving in the cremation ground, are a
sort of unnatural creatures. Really speaking the general
public have got no idea of these tantrikas in the direct
fight against the Ripus (mental enemies) and Pashas (bondages) and
they may appear to be unnatural for the time being but one cannot
ignore the fact that during war time each and every person becomes,
to some extent, unnatural in his or her activities.

Those, who do not understand the inner spirit of the subtler
Sadhana of Tantra or those who did not or could not follow these
practices in their lives, misinterpreted the idea and did whatever
they liked according to their sweet will, with the intention of
fulfilling their individual narrow interests and worldly
desires. Because of their meanness and degraded tastes a
section of polished intelligentsia misunderstood Tantra and
went against its idea.

Those who could not understand the inner spirit of the terms
Madya (wine), Mamsa (meat), Matsya (fish), Mudra (contact),
Maethuna (sex) known as the painca makara (5 Ms) accepted the crude
worldly interpretations of those articles and their Tantra Sadhana was
nothing but an immoral antisocial activity.

The process of Tantra Sadhana is gradual. Even with a
preliminary advancement in the Sadhana, a Sadhaka (spiritual
aspirant) attains certain mental and occult power which makes
him or her stronger from the average person in mental and spiritual
development. But if by that the person forgets the Supreme Brahma, the
culminating point of all our vital expressions, and employs
his or her mental and occult powers to exploit the common mass and
to satisfy his/her lusts then the demerit lies with the
individual not with the Tantra.

If a Sadhaka remains vigilant and alert on the Principles of Yama and
Niyama
(cardinal moral principles) there remains little chance of
his/her degradation. Rather with his/her developed mental and occult
force, that person will be in a position to render better service to the
humanity and utilise his/her intellect in a better way. A person
can use any of his or her powers or vice. If anyone applies their
potentialities in an evil or destructive design instead of
good ones, then the power of potentiality is not to be blamed -
all the lapses are their own.

Money can be used in various ways for public
welfare, at the same time, it can be used in various social
evils, too. Swords can be applied to suppress the stupid and
the gentle, too. And so is the sword or money responsible
for its good or bad use? Certainly not.

In reality, it is highly improper to allow the powers attained by Tantra
Sadhana to become extroversal. It is proper to exercise all
these attainments in more complex Sadhana in the subtler
pursuits so that the spiritual obstructions are forced to
get away from the human mind. This spiritual attainment
helps the ascent of Kula Kundalinii (coiled serpentine) to
merge or establish a unification with the Supreme
Consciousness. Tantra should be utilised only in the subtle
field otherwise its extroversal application brings so much
of a crude impact on worldly affairs and the degeneration of a
Sadhaka becomes unavoidable.

The power that is applied by so-called tantrics in the so-called six-fold
action of Tantra, ie mental killing, witchery, stupefaction, hypnotism,
etc. by
the degenerated tantrikas (by black or avidya tantrikas) has, in reality,
nothing to do with spirituality. All of them are simply mental powers
attained by Tantra Sadhana. This power can be attained even by practising
certain mental processes without practising the Tantra
Sadhana. But, then such powers can successfully be applied
only on mental weaklings. No endeavour of this sort finds
any room with stronger (mentally stronger) persons. All of these
six-fold actions to not carry any value before a spiritual
Sadhaka.

To attain the Tantrika power one has to practise both
external and internal Sadhana - one has to stage a fight of both
the kinds. As a part of external fight one has to apply a
vigorous transcending force or control over his or her worldly conduct
and expression while in the internal fight one has to arouse and
take up ones Kula Kundalinii against the crude but with
all the stamina of ones intuition.

On this path of human advancement from animality to divinity,
everybody has a particular position and s/he contributes an
influence on the society corresponding to his/her position. As a
matter of principle, every human being has certainly got equal rights
in every walk of life by virtue of being homo sapiens, but
the Tantra admits specialities to individuals in proportion
to their position in the metaphysical strata. Tantra does not
recognise any racial, genealogical, political, national or
economical differences in human beings, but it gives
recognition to individual vigour.

The spirit of Sadhana is to control the extroversal
trends of mind to guide one's self in a proper way and that
is why Sadhana and the Tantra cult are synonymous. The
ceremonial sacrifices, prayers and other extroversal rituals
are neither Tantra nor Sadhana.

Every Sadhana (spiritual practice) intending for the attainment of the
Supreme irrespective of its religion is definitely Tantra,
for Tantra is not a religion. Tantra is simply the science
of Sadhana - it is a principle.

In reality can anyone stand in any sphere of life without this Sadhana?
Can we achieve the honour, the status and other commodities that we
want in this material world without a struggle? And when we consider
our aspiration for the development and advancement in the
mental world that also cannot be brought about without a
struggle. That is why everywhere whether it is crude or
subtle sphere, struggle is the essence of life.

The proper value of human beings lies in controlling and harnessing all
sorts of crude forces or trends. Thus Tantra is an asset not
only in the spiritual world, but even in the most material
and crude sphere of life. There is no other recourse except
accepting the Tantric ideas. Those who sparkle and arouse
their vigour in the physical and the mental world by staging
a struggle against such crude trends become superhuman in
their human frames. The personalities earned with vigour and
vitality get ovations everywhere.

The Tantrikas are to stage a fight against all crude
forces, a pauseless struggle against the inequality and
cowardliness. This equality cannot be achieved if the
assessment is done without any consideration of the
qualitative value or if based on the quantitative alone. For today,
those who do not try to invoke vigour in themselves by Sadhana, far
exceed those who do. That is why it is not by false democracy
full of inequity but by entrusting power to those of the character of
true Tantrikas that the equality in the economic and social spheres
has to be established in this material world. The establishment of
equality
is possibly only by the Tantrikas and not by non-Tantrikas. Of course, not
only in the mental and spiritual arena, but in the material sphere too,
complete cent per cent equality is an impossibility. And so the
Tantrikas have to continue their fight indefinitely. Where
is the opportunity for them to have rest?

Shrii Shrii Anandamurtiji
1959

SE1-37

[nil]

Tantric Gems - 4

Welcome to the fourth edition in the new series of discourses on tantra.

Given by a contemporary tantric master in the very true spirit of yoga for

Liberation of Self and Service to Humanity, these articles are a must for
your collection and research in this valuable subject area.

This is a free service and you may receive a copy of a unique article on
tantra every two weeks (there will be 25 issues a year). These articles

are not generally available anywhere on the internet. They are
informative, enlightening and consciousness raising. Much knowledge can
be gained from their reading.

In this issue there is a new format developing. Not only do you get the

regular discourse from the Subhasita Samgraha series (Treatise on

Intuitional Science), plus an article from other works, but you now get a
sutra from the series Ananda Sutram. Sutras are meant for careful
contemplation and can be read over and over again with a new understanding
each time.

Having trouble with Sanskrit terminology. Don't worry this will
eventually evaporate. Every effort is made to explain terminology and you
will be surprised at how short a time it will take to learn terminology
simply by reading the articles.

Missed out on previous issues? Back issues will always be available.

Key themes for the discourses are:

Ananda Sutram 1-1 - Shiva-shaktyatmakam Brahma:

Brahma
Cosmic Consciousness (Purusa or Shiva)
Cosmic Operative Principle (Prakrti or Shakti)
soul (atman) and soul-plate
mind and mental-plate
waves

Brahma Krpa'hi Kevalam:

Brahma (God)
Nirguna Brahma (Non-attributional or Unqualified Consciousness)
Saguna Brahma (Attributional or Qualified Consciousness)
Mahatattva - Cosmic I-feeling
Ahamtattva - Cosmic Ego (Doer-I)
Citta - Cosmic Done-I (apparent objectivity)
finite and infinite

Food, Cells, Physical and Mental Development:

human body and mind
cells (metazoic and protozoic)
food
guna (binding principle)
sattvik - sentient binding principle
rajasik - mutative binding principle
tamasik - static binding principle

Please feel free to accept if you choose to. Drop a note to say no.

Thank you.

Dharmadeva

---

Ananda Sutram

1-1 Shiva-shaktyatmakam Brahma

Purport:

Brahma is the composite of Shiva and Shakti, ie, Consciousness and
Operative Principle.

A piece of paper has two sides, so to say. Although they are two for the
sake of argument, they can under no circumstances be separated from that
one paper entity. Removal of one side of the paper jeopardises the
existence of the other. So is the relation of Purusa (Consciousness) and
Prakrti (Operative Principle) in the Cosmic Entity (Brahma). None of them
can stand without the other. That is why, it is said that they are an
inalienable concomitance.

As a philosophical word, Shiva or Purusa is used in the pervasive sense
and yet in common parlance the word, Atman or Soul or Self is more
extensively used. Shiva means Witnessing Consciousness. So does Purusa -
'Pure shete yah sah purusah', ie, the witness-ship that lies quiescent in
every entity is the Purusa. Atman means that which is omni-telepathic.

The physical sense of the body is telepathised on the mental plate. In
other words the physical sense is awakened in the mental plate due to the
reflection that follows the impact of the crude physical waves on the
mental plate. Similarly the sense of every crude object is awakened in the
mental plate as soon as the reflection takes place following the impact of
the waves of the objects on the mental plate.
Identical mental waves hit the soul entity, causing the reflection of
those mental waves and this awakens in the unit a sense of its
indivisibility from the soul.

If, in the language of philosophy, mental waves, ie, thought, be called
thought-waves, then the reflection of the mental waves on the soul-plate
will have to be termed telepathic waves. And so in reference to the
soul-plate, we may say that it is telepathic to the mind. All mundane
objects, crude, subtle or causal, consist in the mental waves or
thought-waves and so in the fullest accord with reasoning and logic we may
call the soul omni-telepathic. It is because of this onmi-telepathic Atman
that the existence of all mundane objects, visible or invisible, large or
small, find their factual substantiation and recognition. Had there been
no Atman, the existence of everything would have been in jeopardy.

- Shrii Shrii Anandamurti

---

Subhasita Samgraha (Treatise on Intuitional Science)

Brahma Krpa'hi Kevalam

Nirgun'a Brahma (Brahma or God unaffected by any binding principle) is
eternal without beginning and Sagun'a Brahma (Brahma affected by the
binding principles) as well is eternal without beginning or end. In the
common mind the question generally arises that when Sagun'a Brahma
(Qualified Brahma) is within the infinite Nirgun'a Brahma (Unqualified
Brahma), the former is certainly a little less than infinite, that is to
say, is finite. A human being can be is carried away by this
misconception, because that person has no conception with regard to the
infinite, nor has the person even the capacity to conceive. If four is
deducted from ten, the remainder is six. Here, both four and ten are
finite. The remainder six is also finite. But if anything finite or
infinite is taken from the infinite, the remainder is infinite, indeed. If
the boundless Sagun'a Brahma (Qualified Cosmic Consciousness) is taken
from the infinite Nirgun'a Brahma (Unqualified Cosmic Consciousness, the
remainder is infinite Nirgun'a Brahma.

Pu'rn'amadah purn'amdam'
Pu'rn'a'd pu'rna'mudacyate
Pu'rn'sya pu'rnmada'ya
Purn'ameva'vashisyate.

That is to say, this is infinite and that also is infinite. The perfect
has given rise to the perfect and if infinite be taken from the infinite,
the remainder also is infinite. Sagun'a Brahma (Attributional or Qualifed
Cosmic Consciousness) is the nucleus of knowledge in the form of
Purus'ottama (the Nucleus Consciousness or the witness of the Cosmic
Cycle) and His mental state is His object.

Is Purus'ottama (the Nucleus Consciousness or the witness of the Cosmic
Cycle) infinite of finite? For the reasons for which Purus'ottama is
established in the Subjective Stance or feeling, for that very reason, His
knowledge aspect is not destroyed. He is not under the bondage of Ma'ya'
(the Creative Principle of Prakrti, where Prakrti is the Cosmic Operative
Principle and of which Ma'ya' is Prakrti in her phase of creation).
Whatever is beyond the bounds of Ma'ya' is beyond the bounds of time,
place and person. For this very reason the Purus'ottama's entity is
independent of time, place and form; that is to say, is infinite.

It is to be seen here whether the mind of Purus'ottama, that is whether
the Cosmic Mind, is finite or infinite. Mind signifies three aspects -
Mahattattva, Ahamtattva and Citta (Mahattattva is Cosmic I-feeling - first
mental subjectivity; Ahamtattva is Cosmic 'doer-I' - second mental
subjectivity; and Citta is Cosmic 'done I' - apparently objective mind).
On account of there being the expression only of Sattvagun'a (subtle or
sentient binding principle, attribute or quality) in Mahattattva (the
Cosmic I-feeling) there are no limiting boundaries in the Cosmic `I'.

Giving shape to a thing after rendering it finite is effected by Tamogun'a
(crude or static binding principle). For this very reason, the Ahamtattva
(Cosmic doer-I) - that is, where only Sattvagun'a (subtle or sentient
binding principle) and Rajogun'a (intermediate or mutative binding
principle) exist in Sagun'a Brahma (Qualified Cosmic Consciousness) - can
cause no limitations or differentiations yielding physical forms or
crudeness. On this very account we find that the Mahattattva and
Ahamtattva portions of the Cosmic Mind are infinite; that is to say, the
Cosmic Mind is infinite.

Is the Cosmic Citta (Cosmic done-I), the crudest manifestation of the
Cosmic Mind, finite or infinite? When Citta (done-I or objective I) has
been created under the influence of Tamogun'a (static binding principle of
Creation) doubtlessly it is bounded by the limitations of time. In
relation to the idea of oneness, Brahma (God) acquires form out of the
five elements (ether, aerial, luminous, liquid, solid) to give rise to
specific objects, or for the sake of sustaining the existence also
accepts/sustains or discards them. So also, as a conglomerate the entire
Cosmic Mind assumes a particular shape, and in this the boundaries are
formed by the manifestation of unit minds. The only difference between the
two (Cosmic and unit) is that the component of the unit mind is only the
reflection of the Cosmic Mind.

This five elemental world is the crude manifestation of the Cosmic Mind,
which is the creator of the sublime forms of the unit minds. This five
elemental world is nothing by the mental stuff of the Cosmic Mind and that
very Cosmic Mind forms the medium of the individual for experiencing
feelings of pleasure or pain. This five elemental world, though very large
and extensive is not infinite, because it is simply the collective
evolution of the Cosmic Citta (Cosmic done-I or apparent objective I of
the Cosmos), created by the help of Tamogun'a (the crude or static binding
principle of Creation). Doubtlessly, it is bounded by limits. Just as each
of the planets, the stars and the heavenly bodies possess a particular
shape, so also their sum total is not shapeless, because all these are the
results of the mind stuff of the Cosmic Mind. The scientists also will
arrive at this reality and will recognise the correctness of the sages'
words.

This extremely vast Cosmic Mind-stuff resembling the oval shape of the
solar world is known as Brahma'n'da (anda means egg in Sanskrit). The
present visible Universe is finite - howsoever vast it may be; but is the
potentiality of the Cosmic Mind-stuff also limited? That is to say, as a
result of the evolutionary progress when the present Cosmic Mind-stuff
shall merge into the state of
Nirgun'a Brahma (Non-attributional or Unqualifed Cosmic Consciousness),
will then the Sagun'a Brahma (Attributional or Qualifed Cosmic
Consciousness) also attain Moks'a (spiritual salvation or non-qualified
liberation) as a result of the Cosmic Mind-stuff having become gradually
spent up? No, it will not be so.

Even though the manifestations of the Cosmic Mind-stuff are all limited,
the mind-stuff itself is not finite. The origin of Sagun'a Brahma
(Qualified Cosmic Consciousness) is beyond the limits of time. Therefore,
as a result of whatever He (God) has done as Praja'pati (the Lord of the
evolved objects) since eternity, without beginning, it means God has
accumulated never ending Sam'ska'ras (potential reactions to past actions
or reactive momenta), the original acts of which have not been performed
by any individual's finite mind-stuff. For this, one mind-stuff after
another, rather innumerable unit mind-stuffs have been formed and
destroyed and to reap those Sam'ska'ras (the reactive momenta of the
Cosmic Mind), innumerable mind-stuffs of Brahma (God) shall be created and
destroyed. Therefore, in God's apparently objectivated mind-stuff,
howsoever vast it may be, all His Sam'ska'ras have neither been expressed
nor pulsated nor can they ever be so. As His Citta (Cosmic done-I or
apparent objective mind) wanes, His unexpressed or unvibrated Sam'ska'ras
(reactive momenta to 'actions'/thoughts) go on creating new mind-stuffs in
His Cosmic Mind for making Him bear the consequences of His actions.

As the present Milky Ways would turn into stars and planets and ultimately
get merged in the Nirgun'a Brahma (Unqualified Cosmic Consciousness), the
highest attainment of Sa'dhana' (spiritual practices or spiritual
struggle), in the same progression, new Milky Ways, new luminous bodies,
new atoms and electrons and new electrical bodies shall be created, as a
result of the gradual evolutionary process or cosmic cycle of creation.
For this reason I say that the present Cosmic Citta (Cosmic done-I) is
limited, but the Cosmic Mind-stuff is infinite, and it will continue
throughout eternity. Thus we find that when the Cosmic Mind is in fact the
innumerable expressions of the unit mind-stuffs in their totality, then
there is no error in calling it infinite.

Therefore, Oh human beings, remember that your personality also shall
advance through transmutations like all other entities. The total
extinction of the Cosmic Mind shall never take place in any age.
Therefore, you have no cause to be afraid of or have the fear of any final
dissolution of the Universe. Those who think that there is some big
selfish end of Brahma (God) in the attainment of emancipation by a living
being are mistaken.

What will be the diminution in the size of the Cosmic Mind-stuff by one
living being attaining supreme redemption? Again another living being
will be created out of the unmanifested Sam'ska'ras (reactive potentiality
or momenta) as part of the cosmic cycle of creation. He (God) goes on
imagining for the sake of reaping His Sam'ska'ras (potential reactions to
'actions'/thoughts) and by His reaping time shall continue throughout
eternity. For this very reason, He may
be happy over the redemption of the unit living being but what help does
this afford Him in attaining salvation?

It is expedient for a human being to be ever-grateful to Him. It is He
who, out of His grace, has equipped the human being of the requisites for
Sa'dhana' (spiritual practices). God constantly showers the rain of His
grace without reservation even on those persons who degrade from the
efforts for salvation and gradually degrade themselves towards crudeness.
Even though you calumniate Brahma (God) and deny His existence, yet He
won't be displeased with you. He will not thrust you on the path of
destruction. His imposing countenance of forgiveness will ever remain
unabated. He will ever go on directing you as to the ways to mend. Who
else is your genuine friend and compassionate companion
like Him?

Tvamevama'ta' ca pita' tvameva
Tvameva bandhucasakha' tvameva
Tvameva vidya' dravin'am tvameva
Tvameva sarvam' mama deva deva.

Oh human beings, do not disregard this enlivening love of your Supreme
Friend. Do not allow any of His gifts to go useless. Pay heed once to
His will with a steady mind. Oh human beings, do not forget how much He
has done for you, how much He is doing and how ready He is to do anything
for you.

When the spiritual aspirant advances a little on the path of Sa'dhana'
(spiritual practices) then God's grace becomes more and more refulgent.
The aspirant's mind gets perfused with this feeling of love. The waves of
A'nanda (bliss) start stirring up in the aspirant's mind. The spiritual
aspirant's voice is choked by influx of emotions and in that situation,
through the person's lips zealous with sentiment, through the person's
tilting body and through the aspirant's tearful eyes, one and only one
soundless voice recites - and the recitation relates to feeling of
solitary self-surrender to God, to complete dependence on Him.

"Brahma Krpa'hi Kevalam"
(The Grace of God is Everywhere)

Shrii Shrii Anandamurti

SS1-11

---

Food, Cells, Physical and Mental Development

Every individual's physical body is composed of countless cells. These
cells are of two kinds: protozoic
and metazoic. Thus all parts of the human body are composed of these two
types of cell. In another sense the entire human structure can be regarded
as one metazoic cell.

Each of these cells has its individual structure, mind, soul, but the
cells mind are different from the human mind.
The minds of the metazoic cells are more developed than those of the
protozoic cells. The human being is composed of these cells. But the human
mind is more developed than the cell mind. The human being is the unit
microcosm plus a collection of both the protozoic and metazoic cells which
make up the individual. Therefore the human mind is the collective mind.

Just as the Macrocosmic Mind is inseparably associated with each and every
entity of this universe, similarly, the unit mind also is inseparably
related to all its composite parts. And, similarly, in the unit mind
there exists a system of co-relation between itself and its composite
parts. The cells as a composite part of the being, also have a collective
relation with it.

Generally, a cell lives about 21 days and then dies, giving place to new
cells. When one rubs a certain part of the body, some cells come off, even
when the body remains covered all over. Actually, this is a process of
'net environmental cells', and is not always environmental dirt, but in
most cases it is the accumulation of hundreds of dead cells.

Cells, generally grow out of light, air, water, and the food we eat. The
nature of food and drink has its effects upon the cells, and consequently
also influences the human mind. Obviously each and every spiritual
aspirant (sadhaka) should be very cautious in selecting food. Suppose a
person takes tamasik - static - food. As a result, after a certain period,
tamasik cells will grow and exercise a static influence on the sadhaka's
mind so, human beings must select sattvik - sentient - food or rajasik -
mutative - food according to time, place and person. This will lead to the
birth of sentient cells. The increase in the number of sentient cells will
produce a love for spiritual practice and help in attaining psychic
equilibrium and equipoise leading to immense spiritual elevation.

After about 21 days the old cells die and new ones grow. But in old age
due to the defect in cells, the smoothness and the lustre of the face
disappears and the skin becomes wrinkled. The different parts of the body
weaken. That's why experienced physicians advise complete rest for a
minimum of 21 days meaning thereby that within that period as a result of
rest and good food new cells will be produced and the ailing person will
regain their physical and mental energy.

It is superfluous to say that cells are living beings and as a result of
transformation few lives together have found existence in the human body.
And in the future through gradual evolution a cell mind develops into a
human mind. The aura or effulgence radiated from a human body is the
collective effulgence of all its composite cells. In old age many cells of
the body become very weak resulting in the effulgence diminishing. Even a
young person suffering from a disease loses the lustre of the body. In the
human face alone there are millions of cells. When a
person gets angry a greater quantity of blood suddenly accumulates in the
face. As a result, many cells die. An angry face looks red due to extreme
blood accumulation. A murderer or a cruel person can be easily recognised
by their facial expression.

As a result of sattvik food and regular spiritual practice cells of the
human body also become sentient. Naturally, an effulgence emanates from
those cells creating an aura around the sadhaka's physical body. That is
why many pictures show certain gods or goddesses with radiant auras. If
cells are affected by food and water, and if the nature of cells affects
the nature of the human mind, obviously human beings should eat the
correct diet because food and mind are closely related to each other. Any
food item, whether good or bad must not be taken indiscriminately because
it may lead to mental degeneration. Sincere spiritual aspirants (sadhakas)
must follow the dictum:

"Ahara shuddhao sattva shudhi"
(a sentient diet produces a sentient body).

Thus only that food should be eaten which is helpful in keeping the body
and mind sentient. All the objects of the world are dominated by one of
the three principles - sentient, mutative, and static. According to its
intrinsic nature food is divided into the same three categories.

Sattvik Food (sentient) - That food which is conducive to physical
and mental wellbeing. It produces sentient cells. Examples of sentient
food are rice, wheat, barley, all kinds of pulses, milk and milk products.

Rajasik Food (mutative) - Food which is good for the body and may or
may not be good for the mind, but certainly not harmful.

Tamasik Food (static) - Food which is harmful for the mind and may
or may not be good for the body. Onion, garlic, wine, stale and rotten
food, meat of large animals such as cows and buffaloes, etc, are tamasik.

Very often people eat food without knowing its intrinsic value. For
example, the milk of a cow who has just given birth, white eggplant,
"khesari" pulses, "puin" mustard leaves are examples of tamasik food, as
are many items, such as mushrooms and fungi, that have their origin from
decomposed stuff.

Shrii Shrii Anandamurti
Ranchi 14/2/70 (From Tattva Kaomudii - II)

---

[nil]

Tantric Gems - 5

Welcome to the fifth edition in this ongoing series of discourses on
tantra.

Given by a contemporary tantric master in the very true spirit of yoga for

Liberation of Self and Service to Humanity, these articles are a must for

your collection and research in this valuable subject area. These

articles are not generally available anywhere on the internet. They are
informative, enlightening and consciousness raising. Much knowledge can

be gained from their reading. Ultimately, their use is in understanding
one's Self by the significance of the concepts from the deepest spiritual
perspective.

This is a free service and you may receive copies of unique articles on
tantra once every two weeks (there will be 25 issues per year).

The ongoing format is a sutra from the series Ananda Sutram, a regular

discourse from the Subhasita Samgraha series (Treatise on Intuitional

Science), plus an article from other works. Sutras are meant for careful
contemplation and can be read over and over again with an expanded
understanding each time.

If you are having trouble with Sanskrit terminology, don't worry this will

eventually evaporate. Every effort is made to explain terminology and you
will be surprised at how short a time it will take to learn terminology
simply by reading the articles.

Missed out on previous issues? Back issues will always be available.

Key themes for the discourses appear at the end of this email.

Please feel free to accept if you choose to. Drop a note to say no.

Thank you.

Dharmadeva

---

Ananda Sutram

1--2 Shakti sa Shivasya shaktih

Purport:

Every object has a material cause and an efficient cause. Over and above
these there is also a conjunctive agency linking the material cause
(Upadana) with the efficient or instrumental cause (Nimiita). The
determination of the firmness or laxity of the relation of the material
cause with the efficient cause depends on the degrees of conjunctive
functions.

In the process of creation Purusa (The Principle of Consciousness) is the
material factor, and Prakrti (The Operative Principle) is the linking
force consummating the relation between the material and the efficient
causes. As the efficient cause Purusa (Consciousness) is the primary
factor and Prakrti (Cosmic Operative Principle) is the secondary one.
Purusa is the all-pervading entity and so none else except Him can be the
material cause. Prakrti or Operative Principle, not being all-pervading,
is sheltered in Purusa. In the body of Purusa, Prakrti can only work
according to the opportunity given by the Purusa. And so, in the science
of creation Purusa alone as the Doer-Entity is the chief efficient or
instrumental cause and since Prakrti has been posing as the Doer with the
authority given to her by Purusa, she is the subordinate efficient cause.

The distortion or expressions which are taking place in the material cause
(Upadana) through the efficient cause (Nimitta) and which we call worldly
manifestations, are effected by the three attributes (Sattva -
sentient/lucent, Rajah - mutative/modifying and Tamah - static/inertia) of
Prakrti. This accounts for the Prakrti being the linking force between the
efficient cause and the material cause. So the firmness or feebleness of
the object-body fully depends upon the degrees of the influence of
Prakrti.

The role of Purusa is foremost in all spheres. Prakrti only acts to
whatever extent the Purusa has authorised or authorises her to act. In the
process of evolution the Purusa gives Prakrti the authority to work and
she goes on working. The subtle Purusa goes on attaining crudity gradually
due to the bondage of the three gunas or attributes of Prakrti. In the
ultimate state of His crudity the Purusa slowly and gradually keeps
shrivelling up the opportunity and liberty of Prakrti previously given to
her and thus the crudified Purusa, gradually regaining His subtlety
returns to His own ultimate characteristic state.

The flow of manifestations of the Cosmic Body (Purusa) under the binding
influence of Prakrti is what we call Saincara or extroversion from the
subtle to the crude, while the gradual process of liber ation that results
in the Cosmic Body (Purusa) due to progressive looseness of the bondage is
what we call Prati-saincara or introversion from the crude t the subtle.
It is now abundantly clear that even though Prakrti is free to make honest
use of her acquired power, the attainment or non-attainment of this power
depends on Purusa or Citi-Shakti (Consciousness) and so we have to say,
Prakrti is but the characteristic of Purusa Himself--Shakti sa shivasya
shaktih.

- Shrii Shrii Anandamurti

---

Subhasita Samgraha (Treatise on Intuitional Science)

Knowledge and Human Progress

Knowledge is necessary for any kind of progress. It is
hence necessary to find out what is knowledge.

A human being's existence is three-fold. There are three
elements in a person as a composite being, viz. the physical body
of the individual, the mental body and the spiritual body.
The physical body of the individual houses a person's mind and this
mind is the reservoir of all knowledge that a person possesses.

Now, what is this physical body of a human being? The
individual's physical body is composed of many kosas (layers),
ie of cells. These are of two kinds--the protozoic cells and the
metazoic cells. Thus all parts of the human body are
composed of a combination of these two types of cells. But
in another sense, a human being's own complete structure can also be
regarded as one metazoic cell. Each of the cells has a
mind. But this mind is different from the individual's human
mind. The cell minds are dormant and under-developed.
Furthermore, the metazoic cells are a collective effect of
the protozoic cells.

The human mind, too, is involved with these cells. But
the human mind is much more developed. It is the unit
microcosm plus a collection of both the minds of protozoic and

metazoic cells which make up the individual. Therefore the

human mind is a collective mind. The microcosm has a mental
relation with all its parts, ie composites. Similarly, in
the human mind there exists a system of relation between
itself and its composites. Thus, the human mind has a direct
relationship with both the protozoic and metazoic cells in
the individual. But the cells, a composite part of the
mind's expression, have also a collective relation with it.
I have said earlier that every unit cell has a mind. The unit protozoic
mind is instinctive and because of the above relation,
instinct comes in a human being. These cells are made by the food we
consume. And so in the ultimate effect, you can regulate the
mind of a person by the regulation of his/her diet.

These two types of cells compose different parts of a
person's body. Or in other words, different portions of the
body are composed of a different collection of the two types
of the cells mentioned. So in each of these portions a
collective mind is created and that portion works through
its commands, irrespective of whether or not the human
complete mind effects it. This collective mind of a portion
of the body is possible because, as said earlier, every cell
has a unit mind no mater however underdeveloped, for without
this there will be no reproduction, movement, sound or
reflexes in the cell.

The individual human being virtually becomes an animal
when his/her mind comes predominantly under the influence of the
unit mind or the collective minds of these protozoic and
metazoic cells only. This is because these cell-minds are
undeveloped and of animal nature. However, when the human collective
mind dominates in an individual s/he begins to act more like an evolved
human being and in highly evolved cases as a divine human being (devata).
Hence, you should strive to achieve this condition.
The explanation of this is found in the fact that the human collective
mind
(including protozoic and metazoic mind), ie you own mind, is three-fold;
partly psycho-physical, partly psychic and partly psycho-spiritual.

What happens when a person dies? Death results in the
loss of any physical relationship between the human mind and
his/her physical body (ie protozoic and the metazoic cells and
their minds.) The nerves are dead. Therefore, the mind, on
the physical death of the individual does not remember
anything physical thereafter. It is for this reason that when
holding the funeral ceremony or Shraddha Ceremony
(the ceremony conducted after one's death) in a sense it is
useless and meaningless. This also explains the English saying,
"Out of sight, out of mind." But the longing by the microcosm for
Iishvara (Supreme Entity or Controller) is psycho-spiritual in
character and therefore your mind is engaged in it even after the
death of your physical parts.

What then is knowledge? The protozoic mind is guided
by instincts and its sole concern and relation is with the
physical body. A protozoic cell hence does not know its
existence but it displays production, movement, sound and
reflexes. An individual who may be born criminal by instinct
is guided by the collective efforts of so many protozoic cell-minds.
S/He will not rise in action, understanding and appetite to
anything higher and above physicalities. Intellectual and
spiritual values will not appeal to him/her. That is why the
effect of more physical culture is never good.

The metazoic mind on the other hand, is not solely
concerned with the physical. It is also physico-psychic in
nature. Human collective mind also has a greater element of
the physico-psychic than the pure physical. This is because
it has more metazoic cells. But the human mind as a whole is
much more complex than even the metazoic minds. It is a
collective mind being a collection of:
(I) the mind's own collective mind,
(II) the metazoic minds in the parts of the body,
(III) the protozoic minds in the parts of the body.

The protozoic minds, being concerned with the physical aspect, is
impervious to knowledge. On the other hand, the metazoic
mind is the receptacle of knowledge because it is mostly
physico-psychic and to a very little extent,
psycho-spiritual. Physico-psychic knowledge is the
subjectivization of external objectivity which may be
physical, psychic or spiritual. In other words, knowledge is
not sterile. Physico-psychic knowledge consists in the
recombination of some objective matter and action done
accordingly. Such an objective stance in practice is born out of a
clash and cohesion of instincts.

From different kinds of physico-psychic knowledge and
from psychic knowledge is born the next higher form of
knowledge - the physico-spiritual. In practice, a developed
person has all these types of knowledge in some measure. The
stage and amount of human development corresponds to the
type of knowledge that is predominantly held by the person's mind.

A living being with psychic knowledge is alone a
complete person. However, his/her natural thirst cannot be quenched
by psychic knowledge alone because this knowledge comes
from the source of the physico-psychic realm which is unsatisfactory. It
is
limited by the factors of time, space and person. For
example, if you take up a geography book printed thirty
years ago, you will learn from there that Lahore is the
capital of the Punjab. This knowledge proves to be wrong
today. Similarly, limitations of space or person can be
equally grave.

If psychic knowledge does not satisfy us because of
its defective source, the only way would be to acquire
knowledge from sources which are independent of the
limitation of time, space and person.

What is this? This is the Atman (unit consciousness).
The individual will, therefore, try to acquire psychic
knowledge from the Atman. In other words, the individual
would make the Cosmic his/her object and then subjectivise it.
This then would generate psycho-spiritual knowledge which would be
more satisfactory. Following this process, a phase develops where
one would come close to the Supreme.

What would happen then? In the scheme of this creation
everything, including the human mind is the object for
Paramatman (Supreme Cosmic Consciousness) and
this Cosmic Consciousness is the subject for all of Its creation.
But at this stage we find an opposite position, the
individual is trying to become the subject and Cosmic Consciousness
is the object. Therefore, if you have to proceed further you will
have to set this right by always taking the idea that
Paramatma is seeing you and not vice-versa (which is
Impossible). This is the correct process of Dhyana
(meditation.)

When a person's mind acquires the knowledge that Paramatman
is watching us all the time then you will be in
Dhruva-smrti. Here psycho-spiritual knowledge will be
converted into spiritual knowledge. At this stage, object,
subject and subjectivization will merge in one. Hence there
will be no binding of relativity. Here human progress would
come to its end. What do we then conclude? We see that
physical knowledge has negligible importance in human
progress, that the importance of the various kinds of
knowledge increases in ascending order. Physico-psychic
knowledge has more importance than mere physical knowledge.
Without psychic knowledge a person is not a complete person.
Spiritual-psychic knowledge is absolute knowledge. It is the
maximum evolution of Bhakti (devotion). This would mean that
more intellectual knowledge, in the long run, hardly
contributes to the final end of human progress.

Shrii Shrii Anandamurtiji
DMC (Dharma Maha Cakra) - Delhi, 18 November 1966
(SE1-7)

---

God Is With You

You all know that Parama Purus'a (Sanskrit for Cosmic Consciousness - GOD)
is very close to you. He is so near that nothing can be nearer. As Parama
Purus'a - GOD - is everywhere, He is also at the farthest point from you.
If you feel that He is far from you, He becomes so distant that you cannot
measure the distance.

If you think that Parama Purus'a - GOD - is great and vast, He appears so
huge and enormous that you will be bewildered. He will appear so
resplendent that your eyes will close at His sight. He is the Creator of
this expressed universe. But He is also in the smallest atom of this
universe. If He were not also so small, so subtle, how could He enter such
a small thing as an atom?

He appears to you as per your feelings towards Him. If you are subtle, He
is nearest to you; if you are crude, He is farthest from you. Do you feel
that Parama Purus'a - GOD - is in Ranchi or is in America? He is so near
as to be in your "I" feeling, and so far as a distant country. When you
think He is here, He is nearer than here. He is so near that it is
difficult to measure the distance. You search Him in the caves of the
Himalayas and wander here and there and He is nowhere. But when you attain
awareness of Him, you know that He was along with you in your search and
that He was seated in your heart.

He shares your joys and pains, as He is with you through thick and thin.
He never leaves you even when all others have abandoned you.

Every living being, is the child of Immortality. You have been born in
eternity and you are moving towards immortality. Therefore there is no
need to be afraid, despondent, or sorry in any condition.

Never think that your life has become useless. It is in your hands to make
your life useful or to waste it. If you are aware that Parama Purus'a -
GOD - is always with you, in you, and that He is the greatest of the
entities and there is no other entity who loves you so dearly, you will
have no cause to feel that your life has become useless.

Shrii Shrii Anandamurtiji
23 May 1971, Ranchi
A'NANDA VACANA'MRTAM PART 23

---

Key Themes

Issue 5 - Ananda Sutram 1-1 - Shakti sa Shivasya shaktih

cause (material and efficient cause)
Purusa (Cosmic Consciousness)
Prakrti (Cosmic Operative Principle)
attributes (gunas)

Issue 5 - Knowledge and Human Progress

cells (protozoic and metazoic)
physical, psychic and spiritual
human body and mind (including collective mind)
psycho-spiritual knowledge
spiritual knowledge.

Issue 5 - God Is With You

God (Cosmic Consciousness or Parama Purusa)
feeling of nearness
feeling that God knows everything
God is with you
you are never alone

[nil]

Tantric Gems - 6

Welcome to the 6th edition in this ongoing series of discourses on tantra.

This issue has a curious combination of articles. Of special interest is
the article about Krsna and the explanation as to the stages of
realisation of devotees which is explained in such a way as if one feels
Krsna as one's dearest. This article was chosen so that something of the
feeling of devotion could be understood and hence the stages of
realisation. The other article is an explanation as to sex differences in
relation to incarnation but with the clear message that sex difference has
no relevance to ability to attain spiritual realisation and hence
spirituality does not discriminate between male and female. It touches on
how sex differences arise on incarnation of mind (and unit soul) into body
from the perspective of centripetal and centrifugal inclinations.

Given by a contemporary tantric master these discourses are in the very

true spirit of yoga for Liberation of Self and Service to Humanity, these
articles are a must for your collection and research in this valuable

subject area. These articles are not generally available anywhere on the

internet. They are informative, enlightening and consciousness raising.

Much knowledge can be gained from their reading. Ultimately, their use is

in understanding one's Self by the significance of the concepts from the
deepest spiritual perspective.

This is a free service and you may receive copies of unique articles on
tantra once every two weeks (there will be 25 issues per year).

The ongoing format is a sutra from the series Ananda Sutram, a regular
discourse from the Subhasita Samgraha series (Treatise on Intuitional
Science), plus an article from other works. Sutras are meant for careful
contemplation and can be read over and over again with an expanded
understanding each time.

If you are having trouble with Sanskrit terminology, don't worry this will
eventually evaporate. Every effort is made to explain terminology and you
will be surprised at how short a time it will take to learn terminology
simply by reading the articles.

Missed out on previous issues? Back issues will always be available.

Key themes for the discourses appear at the end of this email.

Please feel free to accept if you choose to. Drop a note to say no.

Thank you.

Dharmadeva

---

Ananda Sutram

1 - 3 Tayoh siddhih saincare pratisaincare ca

Purport:

The existence of any entity is known by the process of its activity,
thought or witness-ship, of which witness-ship belongs to Purusa
(Consciousness) and the other two substantive factors primarily belong to
Prakrti (Operative Principle). And so the fact of Prakrti being the causal
entity of the stream of action and thought will be recognised only when
She completely identifies herself with objectivity. This appropriation of
objectivity by Prakrti depends on her ever-increasing (saincara) or
decreasing (pratisaincara) influence on Purusa. Prakrti's manifestation
lies in these extrovertive (saincara) and introvertive (pratisaincara)
processes. In all these manifestations of Prakrti, Purusa not only exists
as the material cause but as the witness as well, in all states and
conditions.

Shrii Shrii Anandamurti

---

Subhasita Samgraha (Treatise on Intuitional Science)

Philosophical Differences Between Men And Women

If you are really intent on bringing about the well-being of human beings
you have to create spiritual aspiration in people. You have to generate
some kind of hunger for spirituality and meditation so that people
understand that Dharma* is their life breath, that their whole life should
be ensconced only in Dharma. In this spiritual practice there is no
discrimination between men and women - in fact, there cannot be any
discrimination. Jiivatman (unit soul) or unit consciousness does not
evolve out of the five fundamental factors** and as such there cannot be
any sexual difference for Jiivatman (unit soul).

Nava strii na pumanesa na caevayam nampussahah
Yadyacchriiramadatte tenatena sarahsate.

"Jiivatma is neither male nor female nor hermaphrodite."

The disembodied soul attains the body of a woman, man or hermaphrodite in
a certain country at a certain time for the full expression of its
internal samskaras (potential reactions to past actions/thoughts). In this
process of incarnation there is no question of high or low, noble or
ignoble, great or small, for whatever might be the physical differences of
sex.

Jiivatman (unit soul) is always the witnessing entity of the concerned
body. The sex difference of the quinquelemental body** is mainly physical
and has nothing to do with the Jiivatman (soul). The unexpressed psychic
reactions of the disembodied entities or bodiless souls are guided by the
Cosmic Mind, and so take their physical forms with the appropriate
structures at a given time and place, resulting in independent actions or
reactions.

Depending upon the nature of the samskaras (potential reactions to past
actions/thoughts) there is either the predominance of the centripetal
force or the predominance of the centrifugal force. The centripetal force
draws the commodities of enjoyment to the enjoyer, whereas the centrifugal
force takes the entity itself to the objects of enjoyment. Where there is
a predominance of the centripetal force in samskaras, the disembodied
entity takes the form of a female for the expression of its internal
samskaras; and where there is a predominance of the centrifugal force, the
disembodied entity takes the male form. In the case where the total of the
centripetal and centrifugal forces in the samskaras is neutral, the
Jiivatman is the witnessing entity to a hermaphrodite. Of course, among
hermaphrodites the centripetal and centrifugal forces are not equally
balanced - one or the other is slightly predominant. That is why some
hermaphrodites have female characteristics and some have male
characteristics.

Due to the balance of the centripetal and centrifugal forces, there are
also hermaphrodites in undeveloped creatures. There is less internal
struggle in undeveloped creatures than in developed ones, and more
external clash in the former than the latter, so undeveloped creatures
multiply themselves by dividing their own bodies into different parts. By
comparison with undeveloped creatures, human beings undergo more internal
clash and less external clash, and they are unable to multiply themselves
through replication (self-division). In order to increase their numbers
developed creatures with either the predominance of centripetal or
centrifugal forces are compelled to take the help of one another, and for
this reason there is a difference of sex between male and female. Without
this sex difference their lineage cannot be preserved.

It is obvious that depending on the differences in ideation there are sex
differences only in the crude*** sphere for the proper expression of the
internal samskaras. This sort of difference does not exist in the
spiritual sphere and has no spiritual significance at all. The
centripetality or centrifugality of psychic tendencies depends upon the
crude psychic base or the crude psychic thought processes.

With change in the physical glands there is also a corresponding change in
the centripetal or centrifugal tendencies of the mind. That is, if one
begins to think about the other sex, the centripetal or centrifugal
tendencies of mind undergo a change. Conversely, with a considerable
change in the centripetal or centrifugal tendencies of mind, a
corresponding change occurs in the physical body. Consequently, a man can
be converted into a woman and a woman into a man. (The difference in the
mode of enjoyment between men and women with regard to mundane objects is
an expression of their centrifugal or centripetal psychic tendencies.)

So you see that the concepts of male, female and hermaphrodite are not
something that can be accepted as an absolute or unalterable truth, and
there can be no cause for any discrimination between men or women on the
basis of sex. As there is no sex difference in Jiivatman (soul), it is not
justified to discriminate between the potentialities of men and women in
spiritual practices. Yet certain aspects of sadhana pertain to body and
mind, so consideration has to be given to the glandular differences
between men and women, and their possible effects on the human mind.

Shrii Shrii Anandamurtijii
Translated from Subhasita Samgraha V (Bengali) pp. 102-107.

* rigtheousness - or that which is most natural to an entity which in the
case of human being is to obtain infinite happiness which can only be
obtained from spiritual realisation

** etherial, luminous, aerial, liquid, solid

*** eg as in density of waves or vibrations

---

Krs'n'a Imparts Six Stages of Realization

When Parama Purus'a (Cosmic Consciousness) incarnates
Himself as Ta'raka Brahma (the Supreme Entity in Its
liberating aspect) at a certain stage of transition,
the people of that period invariably enjoy some special
privileges. These privileges enjoyed by the people are the
veritable proof of Ta'raka Brahma's advent or incarnation.
Let us analyse how Krs'n'a of Vraja and Pa'rthasa'rathi Krs'n'a
tried to help and actually did help elevate people on the path
of spirituality. When people attain progress in the realm of
spiritual realization, their progress is divided into six
stages - Sa'lokya, Sa'miipya, Sa'yujya, Sa'ru'pya, Sa'rs'thi
and Kaevalya.

Sa'lokya: At the stage of Sa'lokya, people feel that they
have come on to the earth at the same time as Parama Purus'a.
The greatest achievement of human life is that one has come
to live in this world at the same time that Parama Purus'a
Himself has chosen to incarnate on this earth as Ta'raka Brahma.
The great devotee Vrindavana Das has observed:

E heno sampad hale gora na bhajinu hele koti pade na karinu ash
shrii Krs'n'a caetanya ihakur shrii nityananda guna gay vrindavan das

"It is my greatest misfortune that I was not born at
the same time that the Lord chose to incarnate Himself on
this earth." He lamented, "How unfortunate I am that when
the Lord was physically present here on this earth, I did
not come. I was born later." It is truly a great misfortune,
a spiritual affliction, to die or be born a little before or
after the Lord's advent - it is indeed a spiritual affliction.
The very thought that Parama Purus'a (as Ta'raka Brahma) had His
great birth on this earth at the same time that you were born brings
a sense of ecstasy, an immense joy. This state of joy or bliss is
termed Sa'lokya. When Krs'n'a was born at Vraja, the people
had a feeling of joy, a sense of pride, that a great
personality in the form of a young man had been born and was living
amidst them. Those who came in contact with Parthasarathi
Krs'n'a also felt that Krs'n'a was very close to them.

The funny thing is that although Duryodhana was apparently an
enemy of Krs'n'a, he was still convinced the Krs'n'a was not
an ordinary person, and if he could win the support of
Krs'n'a he would consider himself very fortunate. Thinking
in this way, he went and approached Lord Krs'n'a to ask for
help on the eve of the Kuruks'etra war. Arjuna also went to
Krs'n'a for the same purpose, but since Arjuna was more
evolved than Duryodhana so far as the realization of
Sa'lokya was concerned, he managed to win the support of
Krs'n'a more easily. No doubt, Duryodhana arrived at
Krs'n'a's palace before Arjuna, but Krs'n'a was lying in bed
with His eyes closed as if He was fast asleep. Arjuna came
afterwards and took his seat near Krs'n'a's feet. Duryodhana
had seated himself beside Krs'n'a's head. Suddenly, Krs'n'a
sat up and acted as if He had just woken up. He looked
towards Arjuna sitting near His feet and addressed him
saying: "Oh welcome Arjuna, you have come. It's good to see
you." Then, He suddenly caught sight of Duryodhana and
addressed him saying, "Welcome Duryodhana, you have come
too. It's good to see you."

It was all pretension of course,
because Duryodhana had actually come earlier. But since his
realization of Sa'lokya was less than Arjuna's, he did not
get the opportunity of drawing the immediate attention of
Lord Krs'n'a. Arjuna easily had that unique opportunity. Now
the person who was pretending to be asleep was not the Lord
Krs'n'a of Vraja, the constant possessor and player of the
magic flute, but He was the veritable Lord Krs'n'a, the most
intelligent person, the person with the pinnacled
intellect. Had He been the Krs'n'a of Vraja, he would have
played upon His magic flute and that would have drawn
Duryodhana as close to Him as Arjuna. Here lies the
difference between Krs'n'a of Vraja and Parasarathi Krs'n'a.
Pa'rthasa'rathi Krs'n'a took recourse to diplomacy when
necessary. In the practical field the need to resort to
diplomacy readily arose in those days.

Sa'miipya: The second stage of spiritual realization is Sa'miipya.
Now, in the first stage, people think they have been born at the
Same time and in the same world as their Lord. In the second
stage, they feel they are close to Parama Purus'a (Cosmic
Consciousness), close enough to talk to Him in friendly terms, even
Regarding extremely personal matters, and thus be relieved and
comforted by Him. Sometimes people fell so close to Him that
they may or may not disclose their personal difficulties but
they go to Him just for relief, just for consolation, and
they feel sufficiently strengthened to withstand the
difficulties and troubles, the storms and stresses of
personal life. Many people who came to Lord Krs'n'a of Vraja
had this realization of Sa'miipya, and they were very
ordinary, very common people. But those who had the
privilege to come into contact with Pa'rthasa'rathi Krs'n'a
were either highly educated people and great saints, or
kings and dignitaries. Not everybody had the privilege to
come into contact with Pa'rthasa'rathi Krs'n'a and enjoy the
realization of Sa'miipya. Those who had the experience of
Sa'lokya or Sa'miipya had to pass through various
difficulties and hardships. The path of attainment was in no
way simple and smooth.

In the case of Krs'n'a of Vraja, the realization of Sa'lokya
and Samiipya was attained with very little difficulty but in
the case of Parthasa'rathi, one would not necessarily get the
realization of Sa'miipya as an inevitable concomitant of Sa'lokya.

Sa'yujya: Next comes the stage of Sa'yujya. it implies close contact,
almost touching the body, the closest contact that can ever be
imagined. Most of the people of Vraja enjoyed the realization of
Sa'yujya of Lord Krs'n'a of Vraja for they had dined, sung,
and played the flute with Him. But it was not so easy to
attain the state of Sa'yujya of Parasarathi Krs'n'a. Only
Arjuna, the third of the five Pa'n'dava brothers, was
blessed with this realization. None of the other brothers
had the opportunity.

Sa'ru'pya: The next stage of sa'dhana' (spiritual practice) is sa'ru'pya.
It implies that, not only am I close to Him, but whenever I think of Him,
I see Him in all directions. Now how do people attain this state
of realization? One may attain this state by becoming His closest and
most intimate companion - for instance, as His father, mother, wife,
son or any near and dear relation. One may also realize Him if one
commits many sins and becomes a hopeless sinner. Such people take
Parama Purus'a as their inveterate enemy and in that state, begin to
think of Him constantly, ultimately becoming either mad or dead.
For instance, Kam'sa looked upon Krs'n'a as his formidable foe.
Consequently, just one week before his death, Kam'sa
saw the reflection of Krs'n'a everywhere - in the sky above, in the wind,
in the trees, and in the land and water - in fact everywhere.

History relates that in the primary schools of those days
children used to be taught `Ka' for Krs'n'a. The followers
of Kam'sa would insist that the teachers teach `Ka' for
Kam'sa, and this demand was the result of fear of Krs'n'a.
Out of fear psychosis, Kam'sa found Krs'n'a, his enemy,
everywhere, and consequently he became mad. Just one week
before his death, Kam'sa had become almost completely mad,
and a week later he met his final physical death. This is
why I have said, one must think of Parama Purus'a either as
one's nearest relative or one's greatest enemy. Ra'van'a also
looked upon Parama Purus'a as his enemy.

Now it is true that one may attain Parama Purus'a by being His
enemy, but that path is tortuous and cruel - one attains Him
through the most pathetic and cruel privations and hardships. It is my
wish that no one should have to pass through such tortuous
afflictions because that person remains condemned by society
as long as human history endures. When this realization or
Sa'miipya - visualizing Parama Purus'a in each and every
particle of this universe - results due to immense love for
Parama Purus'a that is the genuine realization, the true
realization, and is something enjoyable, something
exceedingly sweet and precious.

When human beings become restless for the attainment of Parama
Purus'a, when they strive hard to realize Him in all their actions
and ultimately do so, their zeal, their irresistible urge for
God is called Aradhana in Sam'skrta (Sanskrit). The prefix A minus Radh
(the root verb) = Anat' + A in feminine gender = Aradhana
and the entity who does this Aradhana is known as Ra'dha.
Here Ra'dha represents the mind of a devotee. The people of
Vraja felt and realized Krs'n'a in all their thoughts and
actions.

Jale hari, sthale hari, anale anile hari,
graha tara surje hari, harimay e trisamsar.

"Hari is everywhere, in everything - He is on land and
water and in fire and wind. He is in the sun - He is in the
three worlds." In the case of Sa'ru'pya of Pa'rthasa'rathi,
the Pa'n'davas experienced this realization as His
inseparable friends and the Kaoravas as His formidable foes.
Those who are criminals or sinners think of Parama Purus'a
as their enemy. They think: "Look out, here comes the enemy
Pa'rthasa'rathi Krs'n'a." Thus the whole world gets
polarized during His lifetime. This polarization also took
place during the period of Krs'n'a of Vraja, but it remained
partial, incomplete. At the time of Pa'rthasa'rathi Krs'n'a,
the polarization became complete. That is, the society
became divided into opposing camps. Some were extremely
committed to Him, ever ready to lay down their lives for His
mission and ideology, while others became extremely angry,
exceedingly hostile, so much so that they could not even
tolerate His name, far less His existence.

Sa'rs'thi: Next comes Sa'rs'thi. Sa'rs'thi implies that the spiritual
aspirant realizes Parama Purus'a in all possible ways and in
all conceivable manners. Not only do the devotees see Him,
but they also remain united with Him, one with Him. That is
the sa'dhaka (spiritual aspirant) has the feeling that I exist,
He also exists and there is a link between us. The subject is there,
The object is there, and the verb is also there to establish the
connection. This is the proper significance of Sa'rs'thi.

There is some difference between the meaning of
Sa'rs'thi and Sa'ru'pya. In Sa'ru'pya, the import is: "I
exist and my Lord, You also exist." In Sa'rs'thi, the import
is "I am one with You." Here the devotee and the Lord are
extremely close, but duality remains between the Lord and
His devotee. The devotee exists and feels that his or her Lord is
also there, so it is dualism. In Vaes'n'ava literature, it
is said:

cini hote caine re man
cini khete bhalobashi.

"I don't want to become sugar, I want to taste sugar.
If I become sugar, how will I enjoy the taste of it?"

Thus there must be some gap between the two entities. This sense
of duality, though very slight, is the last word in most of
the Vaeshn'ava schools of philosophy and in most of the
religions of the world. There are some Vaes'n'ava schools
which insist that the last word is "Lord, only Thou exist."
This state of realization - "Only thou exist" - is called
Kaevalya. In Vaes'n'ava scripture, there is not much scope
for Kaevalya though it is not altogether nonexistent. For
them, Sa'rs'thi is the highest stage.

In the case of Lord Krs'n'a of Vraja, this stage of realization
was definitely there and in the case of Pa'rthasa'rathi Krs'n'a,
it was also present but in a different way. Generally speaking, the
realization is similar for both Krs'n'a of Vraja and
Pa'rthasa'rathi Krs'n'a but for Krs'n'a of Vraja, the
realization of the successive stages, Sa'miipya, Sa'yujya,
Sa'ru'pya, and Sa'rs'thi, came through sweetness or Madhura
Bha'va, through pleasing ideation and intimacy at every
stage, through joy and overflowing bliss. In the case of
Pa'rthasa'rathi Krs'n'a however, the realization came
through difficulty, through privation and hardship. Unlike
Krs'n'a of Vraja, Pa'rthasa'rathi Krs'n'a in the Sa'lokya
stage, does not regale the hearts of His devotees by playing
beautiful music on His flute. On the contrary, His
directives to His devotees are: "Do your worldly duties,
build a stable society upon a sound economy, fight against
injustice, and build a secure base for both individuals and
the collectivity. Be pragmatic and remain united against all
evil forces. Unite the different groups in society upon a
common platform, etc."

You all know that it was Lord Shiva who first taught
human beings how to live a systematic and harmonious life
and how to oppose the fissiparous tendencies resulting from
animal propensities. This was considered enough during Shiva's
time, but during Krs'n'a's time there was greater social
consciousness. Krs'n'a wanted to arouse a strong urge in
people's minds to fight against evil forces. Although Krs'n'a
did not provide any socio-economico-political theory, He made
people conscious in the social, economic, and cultural spheres
and advanced society by providing inspiration in His own unique way.

That is, Parthasarathi Krs'n'a helped the people to advance by
expanding their social consciousness. That is why those who
had received schooling from Parasarathi jumped to Sa'rs'thi
right from the lowermost stage of Sa'lokya. They did not get
the opportunity to rise gradually to successively higher
stages through joy and sweetness, through sweetness,
through sweet and blissful experiences. Rather, they advance
to the highest stage all at once. But this sudden expansion
involved labour, toil, and struggle. It entailed great risk
and uncompromising fighting spirit.

In the case of Krs'n'a of Vraja, one developed a unique spiritual
consciousness. The one idea that lingered in a person's life was
"I have to go to Parama Purus'a." People advance through Madhura
Bha'va.

Parthasarathi's teachings were different. He said
"Well, you want to advance! that is all right, but others
must come with you. You must all come together." This
approach certainly impairs Madhura Bha'va to some extent
because an element of roughness creeps in.

If we are to use an analogy, we can compare a very sweet mango
with a very thin skin to Lord Krs'n'a of Vraja. You can easily
peel away the shin, taste the sweet juice, and enjoy the fruit
to your heart's content - no trouble, only happiness. If someone
asks you how sweet is it you cannot express your delight in
words and you illustrate the sweetness through gestures.
Parthasarathi Krs'n'a may be compared to a firm, ripe bilya
fruit with a hard shell. You have to take some trouble to
break the shell and while breaking it open, you have to be
careful not to let the fruit fall to the ground and smash
into pieces. The kernel is no doubt very good for the
stomach, perhaps even better than a mango, but it is not so
nice to eat. It is not as juicy as a mango. If Krs'n'a of
Vraja can be likened to high quality cakes like Gokula
Piit'ha' or Pa't'i Sa'pt'a', Pa'rthasa'rathi Krs'n'a may be
likened to sweets made of boiled, condensed, sugarcane
juice.

While analyzing these six successively higher stages,
one more thing must be considered. Not only human beings,
but all expressions in this universe have form and colour.
One must establish oneself permanently above all
inferences, rising above sound, touch, form, taste, and
smell. As you are observing varieties of colours and rising
above tanmatras (inferences) of various wavelengths, and finally,
when your mind attains the subtlest wavelength and becomes a
straight line, you realize that Pa'rthasa'rathi is your
dearest friend and nearest relation.

Atyagosahano bandhu sadaeva'numatah suhrd,
ekakriyam bhaven mitram samaprana sakhasmrtah.

One who cannot survive separation from his or her
friends is called bandhu. That is, the bonds of love
cannot be snapped because they are too strong.
Sadaeva'numata suhrd. When two friends are always in
agreement, never differing from one another, they are
suhrd. When people pursue the same profession and perform
work of the same nature, they are called colleagues or
Mitram. For example, two lawyers or two physicians are
Mitram. When the love between two friends is so close that
they seem to be of one life, they are said to be Sakha'.
Arjuna was the Sakha' of Krs'n'a. Parasarathi was the Sakha'
or Arjuna. Their mutual love was so very deep.

Arjuna attained Krs'n'a, the real Krs'n'a, after negotiating the
different stages from Sa'lokya to Sa'rs'thi. Arjuna had to
pass through enormous difficulties, sufferings and rigorous
training. When he developed a psychic crisis on the
battlefield, he was give severe psychic lashes before he
came to his senses. He then recognized Krs'n'a clearly and
perfectly, and his life became fruitful. How can one attain
Purusottama (the Nucleus Consciousness)? In the case of Arjuna,
in the initial stages there was mild conversation and in the
end there was the loud ear-shattering noise of Paincajanya -
the name of Krs'n'a's conch - resulting in Arjuna's final,
supreme realization.

However, things were different with Krs'n'a of
Vraja. His flute produced different notes at different
times. When sa'dhakas (spiritual aspirants) achieve some
spiritual progress through Madhura Bha'va, they hear a sound
similar to a cricket. If you go to a lonely place and meditate
for some time with concentration you will hear the sound of crickets.
The difference is that the crickets stop buzzing but the
Cosmic sound never stops its continuous refrain. Similarly, this
is also in the first stage of the music of Krs'n'a's flute. There are
other
sounds at other stages such as the roaring of seas, the
wafting of clouds, and finally, at the stage of Sa'rs'thi,
sa'dhakas hear the sound of the Om'ka'ra. The sound Om flows
ceaseless without any break or pause. But while hearing the
Om'ka'ra, sa'dhakas listen to His flute, and only hear the
sound of the flute.

Adyapi se kalachana bansari bajaya kono kono bhagyaban shunibare paya.

When a sa'dhaka gets to this stage he or she attains
Sa'rs'thi. The ideation is "Lord! You exist, I exist. We
are so close that I have become You. You have become Me."
The maximum proximity has been established, which is
otherwise known as Sa'rs'thi. One can attain Sa'rs'thi
through Parasarathi no doubt, but not of this quality. There
the ideation is "Oh Parama Purus'a, Oh Lord, Oh
Pa'rthasa'rathi! You have made me exclusively Your own, my
separate existence cannot be kept intact. I am a mere tool
in Your hands. I will aim my arrow as You want me to. I am
ready for all kinds of work."

Shrii Shrii Anandamurtiji
Calcutta 7 September 1980

---

Key Themes

Issue 6 - Ananda Sutram 1-3 - Tayoh siddhih saincare pratisaincare ca

Purusa (Consciousness)
Prakrti (Operative Principle)
saincara (extroversial)
pratisaincara (introversial)
witnesship
thought
action

Issue 6 - Philosophical Differences Between Men And Women

male, female, hermaphrodite
centrifugal and centripetal
sex difference
unit soul (Jiivatman)
mind
physical body and incarnation

Issue 6 - Krs'n'a Imparts Six Stages of Realization

Krs'n'a as Parasarathi Krs'n'a (King and social leader) and Vraja Krs'n'a
(Lord of the devotees)
Arjuna
Kamsa
Duryodhana
Sa'lokya, Sa'miipya, Sa'yujya, Sa'ru'pya, Sa'rs'thi and Kaevalya
realisations
devotees of the Lord

[nil]

Tantric Gems - 7

Welcome to the 7th edition in this series of discourses on tantra.

This issue gives a run down on the various propensities associated with
each chakra and the acoustic root of each 'petal' of each chakra. In
effect this is also the Sanskrit alphabet. In the relevant discourse you
will see, starting from the 5th chakra and working downwards, each
consecutive letter of the first 48 letters of the Sanskrit alphabet. Then
the last 2 letters are the propensities associated with the 6th chakra.
As part of each issue of this email series, one letter of the Sanskrit
alphabet will also be discussed. The letter a is analysed in this
edition. Next week will be the letter a'.

Given by a contemporary tantric master these discourses are in the very

truest spirit of yoga for Liberation of Self and Service to Humanity,

these articles are a must for your collection and research in this

valuable subject area. These articles are not generally available

anywhere on the internet. They are informative, enlightening and
consciousness raising. Much knowledge can be gained from their reading.

Ultimately, their use is as an aid in understanding one's Self and the
spiritual nature of the Cosmos, which is gleaned by the significance of

the concepts from the deepest spiritual perspective.

This is a free service and you may receive copies of unique articles on
tantra once every two weeks (there will be 25 issues per year).

The ongoing format is a sutra from the series Ananda Sutram, a regular
discourse from the Subhasita Samgraha series (Treatise on Intuitional

Science), an article from other works and a brief discussion of a letter
from the Sanskrit alphabet (which is also the acoustic root of a
particular propensity of a chakra). Sutras are meant for careful

contemplation and can be read over and over again with an expanded
understanding each time.

If you are having trouble with Sanskrit terminology, don't worry this will
eventually evaporate. Every effort is made to explain terminology and you
will be surprised at how short a time it will take to learn terminology
simply by reading the articles.

Missed out on previous issues? Back issues will always be available.

Key themes for the discourses appear below.

Please feel free to accept if you choose to. Drop a note to say no.

Thank you.

Dharmadeva

---

Key Themes

Issue 6 - Ananda Sutram 1 - 4 Paramashivah Purusottamah vishvasya kendram

Cosmic Cycle (Brahmacakra)
guna (binding attribute)
centrifugal (saincara) and centripetal (pratisaincara)
Purusa (Consciousness) and Prakrti (Operative Force)

Issue 6 - Subhasita Samgraha - Maya' and Moksa'

Maya and creation
gunas (operative principles)
cause and effect
expressed or known world
cognition
bhava (ideation or idea)
Mukti (liberation) and Moks'a (salvation)
the Absolute

Issue 6 - Plexii and Microvita

glands and sub-glands
plexii and chakras
propensities
acoustic roots
microvita
reflected and refracted light

Issue 6 - Acoustic Roots - A

sound of creation
vibration and sound
musical notes
surasaptaka (septave) and octave

---

Ananda Sutram

1 - 4 Paramashivah Purusottamah vishvasya kendram

Purport:

The trivalent Operative Force (Prakrti) has been apparently crudifying the
original Consciousness through Her own binding forces - this is one of the
processes of Her activity. Her other process being that by gradually
relaxing the influence of Her three attributes on the crude object She
regains the characteristic of the Purusa, thus putting an end to Her
binding operation. The first named process of the Operative Force
(Prakrti) is centrifugal and the other half is centripetal. The Cosmic
Cycle (Brahma Cakra or Srs'ti Cakra) or evolutionary process is manifested
through the combination of these very centrifugal and centripetal actions.
The nucleus of this Cosmic Cycle is indeed the characteristic bearing
(svabha'va) of the Purusa. The material cause of the entire Cosmic Cycle
is the Purusa or Shiva (Consciousness) and we shall call this nucleus
Parama Shiva or Purusottama.

Shrii Shrii Anandamurti

---

Subhasita Samgraha - Treatise on Intuitional Science

Maya' and Moks'a

Today's subject of discourse is Maya' and Moks'a.

While speaking of Maya', Lord Krisn'a stresses the role of Maya' as being
subordinate to Him; of Maya' being subservient to Ishvara (Supreme
Controller). Only those who surrender themselves to His protection and
guidance can overcome its bounds. Just as northbound travellers have to
keep the pole star before their eyes, the passenger on the path of
liberation from Maya' will have to keep the Lord as his or her goal. No
other physical or mental compass is potent enough to guide one's progress
on this path, the path of Dharma (innate tendency or characteristic
property or nature). That is why it is said that there is only one Dharma
- the way towards the Absolute.

Maya' and the Creation

What is Maya'? When Parama Purusa' (Cognitive Principle) desires to create
something, the Shaktii (force) required is known as Maya'. As such, one of
the important characteristics of Maya' is its plasticity. It is equally
clear that since Maya' is the force behind creation, if the Cognitive
Principle had not desired to create anything, Ma'ya' would have had no
manifestation. What is it that made Him create and thus make the
manifestation of Maya' possible? The traditionally upheld cause and effect
theory cannot answer this question, for the theory works and holds good
only in the expressed world (ie, the universe after it has been created).
Thus once the seed and the tree are there as a part of the expressed
world, the cause and effect theory recognises the seed as the cause and
the tree as the effect. But why was the seed or the tree originally
created is a problem beyond its scope. Thus the cause and effect theory
does not go beyond the expressed world.

Now action which is beyond cause and effect is Liila (Divine Play). To
differentiate further, action which is governed by the cause and effect
theory is known as Krd'a. All His creation is Liila. Hence the
manifestation of Ma'ya in the expressed world too is His Liila.

Maya' and Jiivas

Maya' influences the Jiiva (unit consciousness) in a number of ways. In
His creation of the world, it is not the Citi Shakti (Cognitive Force or
Cognitive Faculty) that works. Instead, when ordered by Him, Maya' is the
force which works. Here it is known as Visn'u ma'ya'. When human beings
experience His attraction from Antahkarana (intrinsic portion of the mind
or internal instrument) the feeling that something is to be done is
generated in them. This is also done by Maya' and here it is known as
Yogama'ya'. Apart from these forms, Maya' works in the Jiiva (unit
consciousness) in two other forms - as Vishva maya' and as An'uma'ya'.

The fundamental stuff or matter used in His creation is Himself. In this
process of creation, the Cognitive Principle crudifies Himself into this
expressed world with the use of Vis'n'uma'ya'. But the essential element,
the fundamental stuff is He. However, the Jiiva does not have the capacity
to see Him in this creation. A person sees a pot as a pot, a forest as a
forest and so on. This is the work of Vishvama'ya'. The sum of manifested
Maya' in the universe is known as Ma'ha'ma'ya'.

Now, it is observed that individuals can create the same things in their
minds which are expressed outside and are seen in this expressed world.
They can create a whole world in their minds, according to their fancy,
and can enjoy pain or pleasure from it. Such vicarious living is found
especially in persons of advanced age. This is the work of An'uma'ya'. It
must never be overlooked however that despite its various forms, it is His
Maya', and that He is the Ma'ya'dhis'ha. Therefore, if the individual
starts a fight against Maya', he or she cannot succeed.

This is amply confirmed by the fact that you cannot effectively indulge in
the suppression or repression of a certain Bha'va (underlying idea) for
long, ultimately it overpowers you, because the more you try to suppress
it the greater becomes the force with which it rebounds. If crude ideas
come into your mind, you are not crude or bad - it is natural for them to
come. But mental or psychic suppression or repression of these is not
profitable for Sa'dhakas (spiritual aspirants). Instead the correct and
psychological approach to Maya' is to channelise it in the direction of
the Absolute. For in this expressed world, you cannot overpower Maya'
because she has a much greater power.

The central problem of reconciling the earthly duties of human beings with
their progress towards the absolute thus crops up. The answer lies in the
fact that this world is a relative truth. Human beings should not become
slaves to it but should use it properly. However, as mind is engaged in it
while using it, one may tend to crudify both in the mind and hence, in the
body. This would hamper movement towards the Absolute which is the
subtlest entity. The way out is to bring in the ideation of the Absolute.
In other words, you should realise that while living in the expressed
crude world, you do not work for the worldly things but for Him and with
Him, because He is the essential element, the fundamental stuff out of
which this world has been created.

Maya' and the Absolute

On the other hand, those who run away from this material world to escape
Maya' only deceive themselves. For with the help of Maya', they will be
led to Him, as Ma'ya' has a close relation with the Absolute. What is this
relation?

Maya' has three gun'as - operative principles through which it works, viz;
Sattvagun'a (sentient principle), Rajogun'a (mutative principle) and
Tamogun'a (static principle). They work and lie in an ascending order on
the road to the Absolute. The sentient principle (Sattvagun'a) has the
capacity to take the sa'dhaka (spiritual aspirant) very near Him
(Nira'ka'ra Brahma) by making the mind more and more subtle. But there
still lies a gap between this point and Nira'ka'ra Brahma (formless -
without any figure, form or audio visual existence). This gap is known as
Bha'va or Bha'vasa'gar (ideational flow or taste for the Lord getting
enlightened). This gap can only be negotiated with the help of devotion.
Thus we see that Maya', channelised properly (in its sentient operating
principle) can take the sa'dhaka to a point very near Ishvara (the Supreme
Controller), from which point the domain of devotion begins.

An interesting illustration is afforded by the following story. Three
thieves, Mr. Sattvagun'a, Mr. Rajogun'a and Mr. Tamagun'a once waylaid a
man with some money in a dark forest. Though all agreed to pocket the
money, Mr. Tamogun'a also desired to murder the man. The other two,
however, would not agree to this. Mr. Rajogun'a declared that the man be
left alone to fend for himself in the dark. Mr. Sattvagun'a was more
charitable. He led the unfortunate man all the way to the outskirts of the
city. But after a point on the road he bade farewell and would not go into
the lighted street for fear of being caught by the police.

Therefore we arrive at the paradox that Mukti (ie freedom from the bondage
of Maya') can be achieved not by a fight against Maya', but rather through
its help. Different kinds of sa'dhakas inhabit this world. Some ardently
desire Mukti, while others do not. The latter base their choice on the
reasoning that by becoming one with Ishvara, the sa'dhaka loses the
pleasure of being next to Him and harbouring Him as one's sole bha'va
(ideation) in work, service and sacrifice. Little do they know that this
very ideation of the Cosmic world leads them to Mukti, for their minds
have Him as their object.

The best and highest sa'dhaka and Bhakta (devotee), however, surrenders
the decision on this question to Ishvara. The ideation that he or she
embraces is: "I am at your disposal. It is up to you to plan what you like
for me". Their's is the wisdom to foresee that complete surrender alone,
which is the essence of the highest Bhakti (devotion), will enable them to
sail the Bha'vasagar (ideational flow towards enlightenment) unto His
feet.

Shrii Shrii Anandamurti
D.M.C. Delhi

[Summary of the talk given by Shrii Shrii Anandamu'rti at Dharma Mahacakra
(great spiritual gathering) held in Delhi on the 1st April 1968.]

---

Plexii and Microvita

The world is moving rapidly from physicality to intellectuality. A day is
sure to come when this intellectuality will be transformed into
spirituality. Just as the intellectual age is fast approaching, the
spiritual age will also come in the very near future. There are three
types of beings. The first are physical beings, like dogs. If you call a
dog an abusive name it remains indifferent. The second are psychic
beings, like human beings. If you insult a person she or he will get
angry, and s/he may even start weeping or commit suicide. The third are
spiritual beings. A time will come when there will also be many spiritual
beings on this earth.

For spiritual advancement spiritual practices are a must, and in spiritual
practices the role of the cakras or plexii is immense. In fact, the most
important aspect of spiritual practice is the purification and control of
the cakras (Cakra Shodhana and Cakra Niyantran'a, ie concentration on
cakras and purification and control of cakras).

What is a cakra or plexus? It is a collection involving glands and
sub-glands, and the location of these glands and sub-glands differs from
animal to animal. In humans the cakras are situated at the intersecting
points of the ida, sus'umna' and puingala' (subtle energy channels*). In
the human mind various thoughts are constantly emerging and dissolving.
Behind these psychic phenomena are the underlying propensities which are
primarily related to the reactive momenta (reactions in potential form due
to past actions) of human beings. The expressions of propensities are
formed according to one's reactive momenta, and the expression and control
of these propensities is dependent upon the various cakras.

The fifty main propensities of the human mind are expressed internally or
externally through the vibrational expression of these cakras. These
vibrations cause hormones to be secreted from the glands, and the natural
or unnatural expression of the propensities depends on the degree of
normal or abnormal secretion of the hormones. When these propensities can
be expressed we say that the human mind is alive because the mind exists
as long as the propensities are there. When the propensities are destroyed
however, the human mind loses its existence. The names of the different
plexii in the human body and their corresponding mandalas are as follows:

Terrainian Plexus -- Mu'la'dha'r Cakra -- Bhaoma Mandala
Fluidal Plexus -- Svadhistana Cakra -- Tarala Mandala
Igneous Plexus -- Manipur Cakra -- Agni Mandala
Solar Plexus -- Ana'ha't Cakra -- Saora Mandala
Sidereal Plexus -- Vishuddha Cakra -- Naks'attra
Mandala
Lunar Plexus -- A'jina Cakra -- Shashi
Mandala/Candra Mandala

The Sam'skrta (Sanskrit) word "mandala" means circle.

There are some important glands. The thyroid gland is called "Brhaspati
Granthi" in Sam'skrta. The Latin equivalent for brhaspati is Jupiter.
Hormone means "granthirasa" in Sam'skrta; the parathyroid gland means
"Vrihasapati Upagranthi"; the pituitary gland means "Mayayogini Granthi";
and the pineal gland means "Sahasrara Granthi".

The cakras contain within their fold a number of propensities, each with
an acoustic root. These are as follows.

The terrainian plexus or Mu'la'dha'r Cakra (4):
Dharma, psycho-spiritual longing Va
Artha, psychic longing Sha
Ka'ma, physical longing S'a
Moksa, spiritual salvation Sa

The fluidal plexus or Svadhistana Cakra (6):
Avajina, indifference Ba
Mu'rcha, psychic stupor, lack of common sense Bha
Prana'sha, fear of annihilation Ma
Avishva'sa, lack of confidence Ya
Sarvana'sha, helplessness Ra
Kru'rata', crude manners La

The igneous plexus or Manipur Cakra (10):
Lajja', shyness D'a
Pishunata', sadistic tendency D'ha
Iirs'a', envy N'a
Sus'upti', staticity, inertia T'a
Vis'ada, melancholy Tha
Kas'a'ya, peevishness Da
Trs'n'a, yearning for acquisition Dha
Moha, blind attachment, infatuation Na
Ghrn'a', hatred Pa
Bhaya, fear Pha

In the igneous plexus or Manipur Cakra, there is the maximum accumulation
of heat. It is the shelter of heat, and is known as "agnya'shaya" in
Sam'skrta. It is also known as "maha'shaya" meaning "the shelter of
greatness" because it is the center of the body. The igneous plexus or
Agni Mandala contains within its fold the 10 glands and sub-glands of the
Manipur Cakra. The area of the mandala is greater than that of the cakra.
When a person dies and is cremated, often the nave does not get fully
burned, which is why it is a common practice in India for people to throw
the remains of a dead body into a river. The melting point of the nave is
higher than the temperature generated by an ordinary funeral pyre. The
nave will only be completely destroyed if the body is allowed to burn for
a very long time and is cremated with enormous heat.

The solar plexus or Ana'ha't Cakra (12):
A'sha', hope Ka
Cinta', anxiety, deep thinking Kha'
Ces't'a' effort to arouse one's dormant potentiality Ga
Mamata', love and attachment Gha
Dambha, arrogance, vanity Una
Viveka, discrimination, conscience Ca
Vikalata'h, psychic depression Cha
Aham'ka'ra, conceit, egoism Ja
Lolata'h, avarice, voracity Jha
Kapata'h, hypocrisy, deception Ina
Vitarka, overstating one's cause, argumentativeness T'a
Aunta'pa, repentance T'ha

The Ana'ha't Cakra is contained within the Saora Mandala and is connected
with the respiratory system. The Saora Mandala influences the solar plexus
of the human body, rather of all bodies. When one suffers from
helplessness one may even feel pain in the chest. This is the solar plexus
and not any other part of the body. The original light from stars, the
reflected light from planets, the refracted light from satellites and
meteors, and light from galaxies and nebulae reflect on all the glands and
sub-glands of the body, especially the Ana'ha't Cakra. The reflecting
plate is a bit bigger than the Ana'ha't Cakra. That bigger area, the
container of the Ana'ha't Cakra, is called "the solar plexus", the plexus
of Apollo, the Saora Mandala. Not only is the light reflected or refracted
here, but also microvita (smallest cosmic factor and of life) moving along
with the light rays affect the body and the 12 sub-glands of this cakra.

Positive and negative microvita move along these media in this way. What
are the media of microvita for their movement, for their status, for their
location, as their abode? Tanmatras (inferential waves) -- inferences and
ideas. The solar plexus is a bit above the igneous plexus, so positive
microvita are more dominant here than negative microvita. The igneous
plexus is static and the solar plexus is sentient (lucid). Then where is
the position of the mutative? It is between the descent of the solar
plexus and the accent of the static igneous plexus. Good people and
spiritual aspirants absorb more positive microvita than nonspiritual
people, so all their propensities move with positive vitality. In a very
spiritual sa'dhaka (aspirant), all the positive propensities of the
Ana'ha't Cakra are positively strengthened as a result. This is sentient
psycho-panoramic maximitis. If one moves towards crudeness, there will be
static psycho-panoramic minimitis. When this knowledge will be acquired by
a large number of people in this world, together they will absorb more
positive microvita. By doing so they will benefit themselves individually,
and at the same time the whole world will also be benefited.

So many stars, planets and celestial bodies are influencing your solar
plexus. You cannot remain aloof from such an influence on your solar
plexus. Nobody can live in seclusion. The hermits who lived in caves in
the Himalayas in the ancient and medieval ages should have lived in
society and served the society. They failed to do so because they were
guided by a sort of befooling dogma. One should practice spiritual cult to
strengthen the positive microvita and lessen the influence of the negative
microvita. The people of Germany, called "Sharmaniya Bhumi" in Sam'skrta,
also used to practice this spiritual cult. The German term for sun is
"sonne".

Another interesting thing. When tears come in the eyes from spiritual
bliss and spiritual beatitude as a result of much spiritual practice, it
is called "ananda's'ru" in Sam'skrta, and the lunar influence is
overpowered. When the tears are tears of bereavement, it is called
"shmkas'ru".

The sidereal plexus or Vishuddha Cakra (16):
S'araja, peacock A
Rs'abha, bull A'
Ga'ndha'ra, goat I
Madhyama, horse Ii
Painchama, cuckoo U
Dhaevata, ass U'
Nis'a'da, elephant R
Onm' acoustic root of creation Rr
Hum', sound of the Kula Kundalinii Lr
Phat' fruition, practication Lrr
Vaos'at', development of mundane knowledge E
Vas'at'ha, welfare in the subtler sphere Ae
Sva'ha', pious resolve and universal welfare O
Namah, surrender to the Supreme Ao
Vis'a, repulsion, poisonous mentality Am'
Amrta, attraction Ah

Each animal is controlled by one dominant characteristic and specialises
in producing a distinctive sound. The first seven acoustic roots of the
Vishuddha Cakra correspond to the sounds produced by particular animals.
From below the left ear to the lower point of the right ear is the
sidereal plexus - the Naks'attra Mandala.

Generally positive microvita come in contact with the human body through
this plexus. Celestial bodies are glittering objects in the sky. Stars,
naks'attra or twinkling celestial bodies, planets, satellites, meteors,
comets, nebulae and galaxies are all celestial bodies. Naks'attra are
also stars with distances of many light years from our solar system.
Naks'a means "to twinkle"; that which helps us with its twinkling
potentiality is called "naks'attra".

The shape of the Naks'attra Mandala is hexagonal. The controlling point
is just in the centre. There are so many celestial bodies, and they all
have direct contact with the glands and sub-glands in the human body by
throwing reflected or refracted light. But the maximum influence on
animate and inanimate objects comes from the sun which is the nearest and
biggest star to this earth. The sun's influence, according to the ancient
Yogis and tantrikas, is generally via the 18 light waves which influence
the solar and lunar plexii. That is, the seven colours of the spectrum
(VIBGYOR - violet, indigo, blue, green, yellow, orange and red), plus
ultraviolet and infrared, have an internal and external influence. So, 7 +
2 = 9; 9 + 9 = 18. Out of these 18, two light waves do not come directly
from the sun but from the moon. 16 come directly from the sun.

Wherever there is any entity, any movement, any functional activity, there
is sound, and that sound is called "the acoustic root". Each and every
expression has got its acoustic root. The acoustic root for all celestial
bodies is the sound "ha". "Ha" is the acoustic root for eternal space. The
controlling sound is "ha". The influence of these lights on the nave and
below is "k'sa" -- the last letter of the Bengali and Sam'skrta alphabet.

Microvita use these inferences as their media. Friend as well as foe
microvita come through 16 sounds from 4 directions to the Vishuddha Cakra
and control the human body positively as well as negatively. So the
controlling sound is "ha". (4,4,4,4). These are the 16 sub-glands
surrounding the Vishuddha Cakra.

The lunar plexus or the A'jina Cakra (2):
Para', spiritual knowledge Ha
Apara', mundane knowledge Ks'a

The area between the two end points of the eyes is the area of the lunar
plexus. The collective influence in the upper portion of the human body
and the lower portion below the nave is affected by the reflected light of
the moon. The left side of the lunar plexus concerns the external
influences of the moon below the nave, and its acoustic root is "k'sa".
The right side concerns the external influences of the reflected light
from the moon in the upper portion of the body, and its acoustic root is
"ha". The particular acoustic root of the moon is "t'ha". It is the
'point' of the moon -- the controlling point of "ha" and "k'sa" -- not
exactly the A'jina Cakra itself. The area of the lunar plexus is also
called the "Shashi Mandala".

Sun means "apollo" in Latin and moon means "luna". Monday is the short
form of "moonday". All the planets, meteors, stars, etc, of all of the
solar systems, not only of our solar system, affect the individual by
their direct reflected and refracted light. It is beyond the capacity of
astrology or astronomy to calculate this effect on the individual.
Astrology only deals with the planets of our solar system and their
effects on the glands and sub-glands. But this theory relates to all the
effects of all the celestial bodies on the human glands and sub-glands -
not only of this solar system, but of all other existing solar systems,
stars, planets, satellites, meteorites, nebulae and galaxies. So this
theory is beyond the scope of astrology and astronomy. Astrology and
astronomy consider only a bit of the effect of the planets on fate,
fortune, etc, but this theory considers the effect of not only the direct
rays but also the indirect reflected and refracted rays on the glands and
sub-glands. It is quite impossible for astrology and astronomy to
calculate all these effects on the glands and sub-glands. Hence this is a
completely new science.

Shrii Shrii Anandamurti
10 January 1989, Calcutta

* The ida, piungala and susumna are three nadiis or subtle nerve channels.
When the breath flows through the left nostril the ida is active; when
through the right nostril, the piungala is active; when through both
nostrils, the susumna is active. The right subtle nerve current (the
piungala) primarily controls the left portion of the body, and the left
nerve current (ida) secondarily contrals the activities of the right
portion.

---

Acoustic Roots - A

Every vibration in this universe has colour and sound. Every vibration
also represents a particular idea and hence each idea has a vibrational
sound and vibrational colour. Many vibrational waves have frequencies
which are so high or so low that they are beyond human perception - we
cannot hear their sound or see their colour with our organs - but do they
exist. They are called causal matrices or acoustic roots representing
particular ideas.

a

The sound a is the acoustic root of creation, moreover as the acoustic
root of creation, it controls all seven notes of Indo-Aryan music -
surasaptaka - or "seven notes" - in western music it is the octave. The
surasaptaka is as follows:

sya or hya (s'ara'ja - according to Yajurvediyan intonation the
pronunciation kharaja is also permissible, but in this case kh should be
pronounced with mind concentrated on the pallet; and not like that of the
second consonant of the kh group*);

re or r (rs'abha - the pronunciation rkhabha is also permissible, but
should not be pronounced like the second consonant of the kh group*);

ga - (ga'ndhara);

ma - (madhyama);

pa - (paincana);

dha - (dhaevata); and

ni - (nis'a'da - it can also be pronounced as nikha'da but again kha is
not pronounced like the second consonant of the kh* group.)

Although the sound `a' indirectly controls the seven musical notes, it
chiefly controls the first note, sa'ra'ja. It is symbolised in the musical
gamut or scale by its initial letter, sya (sargam). It should be
remembered that in the vilambita (prolonged or drawled) style of
pronunciation the second vowel sound 'a' is not pronounced, but rather the
samvrta pronunciation of 'a' is pronounced. That is, it will not be
pronounced like a'-a'-a'-a'-a'-a'-a'-a, but will be pronounced somewhat
like aya according to the north Indian style (an intermediary stage
between aya and a'). If singers were to pay more attention to proper
pronunciation they would be more benefited**.

As the sound a is the acoustic root of the note sa'ra'ja, the letter a is
the first note in the musical scale. In occidental music, the octave
(do-re-mi-fa-so-la-ti-do) has also evolved following the same system.

The difference between occidental and oriental music is that in the former
the first note sa'r'aja, is repeated at the end to form an octave. Thus in
oriental music we say surasaptaka or musical "septave" (collection of
seven notes), whereas in occidental music we say octave (collection of
eight notes).

Sadashiva was the first person to arrange sounds in the order of
surasaptaka which is a combination of acoustics and rhythmic phonetics.
Hence, in the study of music we cannot afford to forget His unique
contribution.

I said a little while ago that every sound has colour too. Colour is
called varna or ra'ga. The word ra'ga is derived from the root-verb ran'j
+ ghaun (suffix) and means to colour something. By permutating and
combining different sounds, Shiva created various ra'gas and arranged them
in a perfect orderly sequence, In this way He created six (6) ra'gas and
thirty six ra'giniis. This was an immense contribution to the world of
music and earned him the title Na'da tanu (an embodiment of divine sound)
in the Vedas. It was Mahars'i Bharata who popularised these ra'gas and
ra'giniis amongst the intellectual section of human society. Of course,
these ra'gas and ra'giniis are subject to changes according to the
shortening or lengthening of their notes.

Following this system, Indian music is divided into two main branches:
North Indian music (colloquially Hindustani music) which is popular to the
north of the Bindu mountains, and Deccan music (or karnatak music) which
is popular to the south of the Bindu mountains. Today and tomorrow also
various new ra'gas and ra'giniis will be evolved. There can be no end to
this process of evolution. In Prabhata Samgiita (collection of songs by
Prabhat Rainjana Sarkar)also a few new ra'gas and ra'giniis have been
evolved, but they have not yet been given names.

* Ka (first consonant) Kha (second consonant). In Roman Sanskrit, a is
pronounced as in up, and ks' as kh.

** In Roman Sanskrit, a is pronounced as in up, a' as in father, e as in
say; am' as ung; c as ch; s' as sh, jina as gya', and ks' as kh.

[nil]

Tantric Gems - 8

Welcome to the 8th edition in this series of discourses on tantra.

This issue again touches on the Sanskrit alphabet and the acoustic roots
of sounds (which are ultimately also associated with the petals or
propensiteis of the various chakras). Refer back to issue 7 for more
details. As part of each issue of this email series, one letter of the
Sanskrit alphabet will be discussed. The letter a' is analysed in this
edition. Next week will be the letter i.

Given by a contemporary tantric master these discourses are in the very

truest spirit of yoga for Liberation of Self and Service to Humanity,

these articles are a must for your collection and research in this

valuable subject area. These articles are not generally available

anywhere on the internet. They are informative, enlightening and
consciousness raising. Much knowledge can be gained from their reading.

Ultimately, their use is as an aid in understanding one's Self and the
spiritual nature of the Cosmos, which is gleaned by the significance of
the concepts from the deepest spiritual perspective.

This is a free service and you may receive copies of unique articles on
tantra once every two weeks (there will be 25 issues per year).

The ongoing format is a sutra from the series Ananda Sutram, a regular

discourse from the Subhasita Samgraha series (spiritual scriptures), an

article from other works and a brief discussion of a letter from the
Sanskrit alphabet (which is also the acoustic root of a particular
propensity of a chakra). Sutras are meant for careful contemplation and
can be read over and over again with an expanded understanding each time.

If you are having trouble with Sanskrit terminology, don't worry this will
eventually evaporate. Every effort is made to explain terminology and you
will be surprised at how short a time it will take to learn terminology

simply by reading the articles. Unfortunately, there will be occassional
typing, layout and formatting errors.

Missed out on previous issues? Back issues will always be available.

Key themes for the discourses appear below.

Please feel free to accept if you choose to. Drop a note to say no.

Thank you.

Dharmadeva

---

Key Themes

* Ananda Sutram 1 - 5 Pravrtimukhii saincarah gunadharayam

Purusa (Consciousness) and Prakrti (Operative Force)

Mahatattva (sense of existence)
Ahamtattva (sense of do-er ship)
Citta (objectivity, mind stuff)
guna (binding principles: sattvaguna-sentient, rajoguna-mutative,
tamoguna-static)

* Subhasita Samgraha - The Path of Salvation

Eight-fold Path of Buddha
Samyak Darshan (proper philosophy)
Samyak Sam'kalpa (proper firm determination)
Samyak Va'k (proper sensory and motor organ orientation)
Samyak Ajiiva (proper physical and psychic occupation)
Samyak Vyayam (proper exercise-physical, mental and spiritual)
Samyak Karmanta (proper sincerity in and completion of work)
Samyak Smrti (proper memory)
Samyak Samadhi (proper absorption or suspension of mind)
goals
difference between humans and animals

* God's Reflections are Everywhere

Varna Mala (varna - colour) or Shabda Mala (shabda - sound) or Aksa Mala
(range of letters)
first letter A
last letter Ksa
letter Ka - acoustic root of objectivated Brahma
Sarvavyapii (God as all-pervasive)
Sarva = `sa', `ra', `va
Sa - acoustic root of the sentient principle, sattvaguna
Sha - acoustic root of the mutative principle, rajoguna
S'a - acoustic root of the static principle, tamoguna
Ra - acoustic root of energy
Va - acoustic root of dharma
bhagavat dharma (human dharma)
Antaratma (Inner Soul)
Jiivatma (unit consciousness)
Karmadhyaksa (God as seer of all)

* Acoustic Roots - A'

A - acoustic root of saraja
A' - acoustic root of rs'abha
musical notes
Brahma vidya (intuitional science)
ga'ndhar vidya (science of music)

---

Ananda Sutram1 - 5
Pravrtimukhii saincarah gunadharayam

Purport:

The object-ward movement (expression) of the Purusa (Consciousness) from
the nucleus of the Cosmic Cycle under the influence of Prakrti (Operative
Force) is called pravrtii (extrovertive phase).

As the result of the initial impact of the Operative Force on the
witnessing Purusottama (Cosmic Nucleus), there awakens in Him the sense of
existence, which, in the language of philosophy is called Mahattattva, and
the Operative Force concerned, whereby this Mahattattva comes into being
is called sattvaguna or the sentient principle of Prakrti. Guna means
binding principle.

The second impact of the operative force of Prakrti results in the sense
of doer-ship or authorship. This changed expression of the Purusa is
called Ahamtattva or 'doer I' and the Operative Force concerned is called
rajoguna or the mutative principle of Prakrti.

Finally, through the greater impact of the operative force of Prakrti, in
the wake of Her successive attacks comes the crudest objectivity or
complete objectivation of Purusa (the crudest objective counterpart of the
subjective cosmos). This condition of the Purusa is called Citta or mind
stuff. The Operative Force concerned, whereby such objectivation takes
place, is called tamoguna or static principle of Prakrti.

That is to say, with the onset of desire and attachment (pravrtti) the
centrifugal action (saincara) issues right from one and the same Purusa
through the gradual process of the binding principles (gunas).

Shrii Shrii Anandamurti

---

Subhasita Samgraha - The Path of Salvation

The subject of today's discourse is The Path of Salvation.

As you all know, everything moves. Humans will have to move. Nobody can
remain stationary and life represents that movement. There must be
movement in human life.

As in all strata of life, in our physical stratum we'll have to face,
we'll have to solve so many problems, and in the physical stratum also the
goal is the Cosmic welfare, the Supreme welfare. As this physical stratum,
however, is a creation of fundamental relative factors which are also
moving, there cannot be any permanent goal or permanent point of
stagnation in this realm. Really speaking, there cannot be any progress in
the realm of physicality nor in the psychic arena. You are moving, solving
one problem, a few more problems will be created and so on. But human
beings cannot remain idle. They will have to move forward.

In psychic stratum also, so many psychic knots are unknotted but so many
psychic problems are again created. If there is no proper adjustment
amongst physical, psychic and spiritual movements, the psychic side of
humans will get unbalanced and many new psychic diseases will get created.
This is the present position of the world. There has been enough physical
progress, less spiritual progress and the psychic structures of humans
have lost their equilibrium, rather their equipoise, and that's why the
modern society is suffering from so many psychic ailments. Really speaking
there cannot be any true progress in the psychic arena.

Progress can be only in the spiritual level, because the spiritual goal,
the spiritual desideratum of the humans is beyond the periphery of the
fundamental factors - spatial, temporal and personal. So a person, a wise
person is to move on towards the spiritual goal. While moving along the
path of beatitude they will do their physical and psychic duty properly.
This is the true path.

Now everything moves and that movement is of systaltic nature. Wherever
there is any movement there is pulsation. Without pulsation there cannot
be any movement. And this pulsation, that is movement through speed and
pause, is an essential factor for each and every animate or inanimate
object. Wherever there is existential factor there must be this pulsation.
An entity acquires strength and stamina, during the pause phase, and
emanates vibration during the speed period. There cannot however, be any
absolute speed or absolute pause in the created world.

For a proper or a well-knit structure, there must be one nucleus and there
must be many entities moving around that nucleus. Whether within a very
little atom or in this vast cosmological order, the same movement is there
around a nucleus. Hence in the middle there is the nucleus and everybody
is moving around it and always the path is to some extent elliptical. I
said "to some extent" as it is not actually elliptical. In the case of
atoms, electrons are moving. In case of our etherial order, the moon moves
around the earth. In case of our solar system so many planets are moving
around the sun, and in the Supreme Cosmological Order the point of command
is Parama Purus'a (Cosmic Consciousness). God is the nucleus and everybody
is moving around Him.

Now the fundamental difference between this cosmological order having
Parama Purus'a (Cosmic Consciousness) as the nucleus and other orders, is
that in all other orders the movement is physical and the nucleus is also
physical. In the case of this Cosmological Order, however, the nucleus is
spiritual with all the potentialities of psychic and physical expression,
and the moving entities are physical having psychic and physical pabula.
That is, when we move, we not only move physically but we move along with
our psychic structure and spiritual structure also.

When asked by his disciples, Lord Buddha said that the proper style of
movement should be according to a definite system and in that definite
system there should be 8 fundamental factors. Another thing I should say
here, for movement around the nucleus two forces are at work-one is
centripetal and one is centrifugal. The centripetal force is called
Vidya'Shakti or centre-seeking force. Those moving with Vidya' Shakti get
inspiration to move towards the nucleus. The other is centrifugal or
drifting away from the centre. This movement always increases the radius,
and where Vidya' is more strong the radius is always reduced until finally
the moving entity becomes one with the nucleus. This is salvation -
becoming one with Parama Purus'a (Cosmic Consciousness), becoming one with
the Supreme Faculty.

Now, how to decrease the radius ? That is, how to strengthen the Vidya'
Shakti (centre-seeking force)? That is a spiritual secret. Lord Buddha
says, there are eight factors. Those factors will help the spiritual
aspirant in lessening the length of the radius.

The first is Samyak Darshan or proper philosophy. One must know who one is
and what is one's goal. A goal-less march is meaningless, mere wastage of
time and energy. So the aspirant must know who he or she is and what is
the goal, what is his or her destination. When moving along the road, if
you don't know what is your destination, your energy is wasted. So you
should know what is your goal and this is called Samyak Darshan (proper
philosophy) in Sam'skrta (Sanskrit).

The second important factor is Samyak Sam'kalpa. A person must have firm
determination that, "I am to reach the goal, I must reach there." This
second item is known as Samyak Sam'kalpa - proper determination.

The third one is Samyak Va'k. All your expressions, sensory or motor
movements must be of a definite order; they must be properly oriented.
That is, your nerve fibres, your nerve-cells must always be properly
utilised.

Then the fourth one is Samyak Ajiiva, proper physical and psychic
occupation. One may earn money by stealing but it is not called a proper
occupation. One may earn money by gambling but it is also not a proper
occupation. One's occupation should be pure. It must not go against the
interest of the collective body. Human beings are social creatures. In the
universe, in the world of living beings, there are two kinds of creatures:
one is social, the other is non-social. Human beings are social, lions are
social, and there are many other animals who live, together. There are
certain creatures who are non-social. Tigers are non-social, goats are
non-social. Human beings are social creatures.

You see, I never say that human beings are social animals. Old logicians
used to say that humans are rational animals. I never say they are
rational animals. I say that human life is an ideological flow. Why should
I say humans are rational animals? Then should I say that animals are
moving plants? I should not say this.

So humans are social creatures and nobody should be allowed to go against
the collective interest of the society. It is the fundamental factor for
neat and clean behaviour. So the fourth factor is Samyak Ajiiva. That is,
you must have proper occupation - your occupation must not go against the
collective interest of the society, not only in the realm of physicality,
but also in the psychic pabulum. That is, your thought waves should be
properly directed, otherwise today's deteriorating thought may be
translated into tomorrow's deteriorating action. One first thinks, then
does accordingly. So thoughts should be pure and properly directed.

The fifth item is Samyak Vyayam. It means proper exercise. You do so many
physical exercises, engage in so many sports and past times for the
development of physical health and it is a necessity, rather a dire
necessity for a living society. But most people neglect the exercise of
their mind and spirit. Human existence has got three parts, three
important and inseparable portions: physical body, psychic body and
spiritual body. So there must be proper exercise of not only the physical
body but also the psychic and spiritual bodies. Swnyak Vyayam denotes
proper physico-psycho-spiritual-exercise.

Then the sixth one is Samyak Karmanta. Whenever you start a work you
should complete the work with proper zeal and proper sincerity; the finish
should be of perfect order. Starting a particular work but leaving it
unfinished is not good. When you have started any work, you must finish
it properly. Let there be so many troubles, so many dangers, so many
adversities, but when you have started it complete it neatly.

Then the seventh is Samyak Smrti. It means proper memory. What is memory.
"Anubhuta visaya sampra-mosah smrtih". When you felt one thing in your
mind, perceived something or conceived something, and when afterwards with
your mental force you recreate that thing in your mind, that process of
recreation is called memory. For this memory, for the cerebral memory we
require nerve fibres and nerve-cells as the medium. Memory of this life
may be carried over to the next life but the nerve cells of this life
won't be carried over to the next life, because nerve-cells will become
one with the earth. Then how is memory of one life carried over to another
life? It is due to extra-cerebral process. In this process one of the
factors of this quinqelemental (ether, aerial, luminous, liquid, solid)
world serves as the medium. Here Samyak Smrti means proper Smrtii
(memory), that is, proper memory.

You should remember the proper thing which deserves remembering. And what
is that? You know you are to do japa (constant repetition) of your mantra
always. While doing meditation you do it, while doing worldly duties,
while attending to mundane duties, you should also remember your mantra
mentally. Generally you forget it. You are so much disturbed and so much
engaged in the work that work takes the prominent role and your own
incantation becomes less important, when by dint of constant practice you
don't forget this mantra, you don't forget this incantation, it is Samyak
Smrti. This is proper memory.

The last one is Samyak Samadhi, that is, proper suspension of mind. What
does that mean? When one sincerely meditates on a particular object, one's
mind gets attached and that attached mind gets suspended in that object.
Now when Parama Purus'a (Cosmic Consciousness) is the object of
meditation, what happens? When the mind gets attached you become one with
Parama Purus'a. That suspension of mind in Parama Purus'a is called
salvation.

That is the eight-fold path. Now each and every living being is moving not
only with the physical body but also with the psychic and spiritual body,
they are moving around the Supreme hub. Now, if they remember that their
goal is the Supreme Nucleus - Parama Purus'a - what will happen? The
length of the radius will go on decreasing and decreasing, and when it
becomes zero, the moving entity will become one with the nucleus. It is
the path of salvation.

When one's mind is not properly objectivated, ie when one gets attached to
only matter, one may be reduced to the status of quinquelemental objects
like earth, stone, sound, etc. When mind is properly objectivated the
human entity becomes one with the goal, one with the Supreme Entity and he
or she will attain salvation. And when it is not properly objectivated
what happens? The radius goes on increasing and increasing, but it can
never go beyond the periphery of the Supreme entity. It is drifted away
from the nucleus but it remains within God's cosmological structure. So
now, it is not the path of salvation. But how then can one be with the
Supreme?

The final word is, by the grace of the Supreme. You may say if I do not
get God's grace how can I go towards Him? The reply is simple. His grace
is for all - both for virtuous and non-virtuous. All are His children.
Nobody is unimportant, nobody is insignificant. The thing is that somebody
realises that grace and somebody does not. Why does somebody realise the
grace and somebody not? The reason is that while moving along this path
around the Supreme Nucleus in the cosmological arena, if one holds the
umbrella of ego over one's head, what happens? Suppose it rains and you
are holding an umbrella over your head, what happens? Will you be drenched
by the rain? No. If you want to be drenched you will have to remove the
umbrella. Similarly if you are moving around the Supreme Nucleus or
Supreme Father and holding up the umbrella of ego, you won't be drenched
by His grace, and if you remove that umbrella of ego, you will be drenched
by His grace and you will feel that His grace is for you.

So the spiritual aspirant must move along these eight-fold factors and
also should remember to remove the umbrella of ego from his or her head
and be drenched by His grace. You spiritual aspirants, you should remember
that Parama Purus'a (Cosmic Consciousness - God) is always with you and
His grace is always with you, and you all are His loving children. You
need not develop any fear complex regarding the Supreme Entity which you
may regard as your Supreme Father. You should remember that He's the
Supreme Father. He's always calling you and you should always be ready to
give a proper response.

Shrii Shrii Anandamurti
(DMC. 25 9 1979 Caracas, Venezuela)

---

God's Reflections are Everywhere

Yesterday I said why God is called `Eka' and `Deva nam deva', and why God
is all-pervasive and why He is always both within and without the
universe. And God is Sarvavyapii, all-pervasive. It's a fact, but how and
why is God Sarvavyapii? And what's the meaning of `Sarva'?

I told you in the past that the word `Sarva' means `all things'. In the
word `Sarva' there are three letters, rather, three acoustic roots: they
are `sa', `ra' and `va'. For each and every vibrational expression there
is a particular acoustic root, ie there cannot be any vibrational
expression without an acoustic root. Wherever there is any vibration,
wherever there is any expression, there is some sound. That sound may or
may not be audible, but the sound exists. And wherever there is any
vibration, there must be some colour. That colour may or may not be
visible, but the colour is there.

So for all the Cosmic expressions, there are fifty pencils of vibration -
not fifty vibrations, but fifty pencils of vibration. So, if we analyse
properly, we get about one thousand vibrations. And that is why the pineal
gland, the controlling body or controlling structure of those one thousand
vibrations in the human body, is called `Sahasrara Cakra', ie `controlling
one thousand vibrations'. But those one thousand vibrations come within
fifty pencils of vibration, and those fifty pencils have sound, they have
colour. Accordingly, on the basis of these fifty vibrations the Samskrta
(Sanskrit) alphabetical order has been created.

The first vibrational pencil is `a' and the last one is `ksa' - total of
fifty, sixteen Svara and thirty-four Vyainjana, sixteen vowels and
thirty-four consonants. Now these sounds, starting with `a', though they
are sounds, at the same time have their respective colours. Further,
because they are not only sound but also colour, and because the Samskrta
word for `colour' is `Varna', these fifty letters are also known as `Varna
Mala'. Actually, they are both Shabda Mala and Varna Mala (shabda - sound,
varna - colour). Now, because the first letter is `a' and the last one is
`ksa', the alphabet is called `Aksa Mala'. You see that the Rk Vaedika
pronunciation of `Sa' (when combined with `ka') is `ksha', and the Yajur
Vaedika pronunciation is `kha'. So you may say `Aksha Mala' or you may say
`Akha Mala'; they are equally correct. The first sound is `a', the last is
`ksa', that's why it is known as `Aksa Mala'.

Consequently, that Parama Purusa on whose infinite space these Aksa Malas
are dancing, are being radiated, through Parama Prakrti (the Cosmic
Operative Principle), may be suitably termed `Rudra' + `Aksa' =
`Rudraksa'. These letters are not only sounds, they are not only colours,
they are acoustic roots also.

You know the first letter is `A'. `A' represents creation. Whenever you
are going to create anything, mentally or physically, that tendency of
your mind and that dexterity of your hand is represented by the sound `a'.
Hence the sound `a' is the acoustic root of creation. And because before
creation nothing can happen, because creation is the first or primordial
phase of everything, `A' is the first letter.

Similarly, in the field of consonants, the first one is `Ka'. Why is `Ka'
the first consonant? Because `ka' is the acoustic root of objectivated
Brahma (God), ie, Karya Brahma (the Effect Brahma), the effected form of
creation. However, the sound of creation is `a', but the first sound
emanating from that created being is `ka'; that's why `ka' is the first
consonant. Now, what about Karana Brahma (Causal Brahma). A-u-ma,
particularly `a', is Karana Brahma, Causal Brahma, the causal counterpart.
And for the effect counterpart the acoustic root is `ka'. Hence `ka' is
the first consonant in `Karya Brahma'.

In Samskrta (Sanskrit) the sound or the letter `ka' has three meanings.
First, `ka' means `Karya Brahma'. In Buddhist philosophy Karya Brahma is
called `Samvrtti bodhicitta'. `Kamsamvrtti bodhicittam palayati iti
kapalika' - A person who protects the created universe, who is engaged in
the Palana Kriya (work serving the objectivated world) of the expressed
universe, is Kapalika*. The second meaning of `Ka' is the expressed
universe. And the third meaning of `Ka' is `water'. And one day I told you
that `Kena arthatjalena toyena chaditam ityarthe kaccha' - `land surround
by water is known as `Kaccha'. You know one aquatic plant that is used as
a leafy vegetable, called `karmi' in Hindi, `kalmi' in Bengali, `kalambii'
is Samskrta.

Similarly, all fifty letters are acoustic roots of different expressions.
Among them there is one letter, `Sa'. You shouldn't forget the sound.
`Sa', `Sha' and `S'a. `Sa' is the acoustic root of the sentient principle,
sattvaguna. `Sha' is the acoustic root of the mutative principle,
rajoguna. And `S'a' is the acoustic root of the static principle,
tamoguna. `Va' is the acoustic root of Dharma, and `Ra' is the acoustic
root of energy, electricity, magnetism. All energies are represented by
the acoustic root `Ra'. That's why it is the old system of this country to
prefix the word `Shrii' before the name. `Sha' represents Rajoguna, `Ra'
represents energy, and this in the feminine becomes `Shrii'. `Shrii'
means the man wants to have mutative activity and that his existence be
full of energy.

Now `sa'. When Parama Purusa (Cosmic Consciousness - God) is first
expressing Himself, first being attributionalized, then we can represent
His qualities or the binding principle (guna) thereon, by the sound `sa',
because the principle is sattvagunii in that phase. And the principle is
called `Kaosikii Shakti' (spiritual effulgence). Then, in the process of
creation, what happens? The process is served by energy, ie `ra'. And
whenever something is created, there must be some characteristics, or
wonts, or properties, in it. Water drenches. Drenching is its property.
and where this property of drenching is lacking, we will not recognise it
as water. If fire cannot burn, it will not be recognised as fire. So each
and every entity has its special wont. `Sa', `ra', `va' - each and every
entity has its origin in the sentient principle, represented by the
acoustic root `sa'; each and every entity has energy in it, represented by
the sound `ra'; and each and every entity has its own Dharma (innate
characteristic).

Human Dharma is called `Bhagavata Dharma' (the Dharma pertaining to
divinity). For each and every human being there is a Dharma, and that
Dharma is Bhagavata Dharma. If that Dharma is lacking, if there is no
expression of that Dharma from a human body, we can say that that person
is not utilising their being as a human being, that the human is worse
than an animal.

So `Sa', `Ra', `Va' - `Sarva ucyate.' Because of the assemblance of these
three letters, we say `Sarva', meaning `everything'; everything is guided
by this principle. So `Sarvavyapii' - in each and every entity, ie in
Sarva, God is pervading. God is all-pervading, all-pervasive. And where
does this Sarva reside? This Sarva is the attributionalized form of that
Non-attributional Entity. And in this Sarva there is a Nucleus, ie the
witnessing portion of this Sarva is the Nucleus, and the witnessed portion
of Sarva is all created beings. So I said once that all those created
beings are moving around that Nucleus, that Witnessing Entity. And the
march of the witnessed entities towards the Nucleus is their spiritual
advancement.

What is spiritual advancement? It is the march from electronic
imperfection towards nuclear perfection. `Sarvavyapii sarvabhutantaratma.'
`Sarvabhuta' means `all created entities'. `Bhuta' means `created being';
root `Bhu' + `Kta' = `Bhuta', ie `came into being'. `Bhu'taka'l' means
`past tense' - `that which already happened'. And if we write `bhuta' it
means `ghost'. (But this is not a Samskrta word. The Samskrta word for
`ghost' is `Preta', not `bhuta'.)

Now there may be a question, can Antaratma (Inner Soul), ie the spirit, or
the Jiivatma (unit consciousness), exist only in living beings?
`Sarvabhuta' means stone, metal, wood, everything - whatever has been
created comes within the scope of `Bhuta' (created being). So the question
is, is there any Antaratma of Jiivatma in all those inanimate beings?
Certainly there is, but due to their undeveloped stage of mind,
undeveloped condition of mind, the Jiivatma, or Antaratma, is not in a
dominating role, is not in a prominent role. But the Jiivatma is there.
Because of the mind being in a dormant form, the expression of Jiivatma is
not clear, is not in a dominant form, in a dominating form.

So, God is the Antaratma (Inner Soul) of Sarvabhuta (all created
entities), of all created beings from Brahma (the very great) to Stamba
(that which is immobile). What is `Brahma' here? `Brahma' means `the
creative faculty'. The Supreme Entity creates, He nourishes and preserves.
He destroys. When He creates He is called Brahma. He is the same Entity;
Brahma, Visnu and Maheshvara are not separate entities. When creating He
is known as Brahma, when preserving He is known as Visnu, and when
destroying He is known as Maheshvara. I told you that the same man,
Ramajiivana, is known as Rama to his father, as Ramu at work - and his
children say `Babujii', and his students `Master Sahib'. And when he is
moving along the street wearing a topii (cap), the taungavala (carriage
driver) will say ,`Hey topii! Hey topii! Hey topii! He becomes a topii.
But the man is that single man Rama. And similarly, here, these three
faculties: Brahma, Visnu and Maheshvara, are of the same Entity.

So when God creates - I told you that the acoustic root of creation is `a'
- when He creates, He is `Brahma' + `A'. What will be the result of the
Sandhi (joining)? `Brahma'. And that's why He is known as Brahma'.
`Abrahmastamba.' From the creative faculty, Brahma' to a Stamba - `Stamba'
means `blade of grass' - everything is His creation. So His reflections
are there everywhere. Nobody is negligible, nobody is insignificant.
Everybody, everything is significant - all things carry some meaning. And
why do they carry some meaning? Because they are reflections of Parama
Purusa (Cosmic Consciousness). Sarvabhutantaratma.'

Also, God is Karmadhyaksa (seer of all). In Ananda Sutram it is written,
`Purusahakarta'. `Akarta' (non-doer) means that God is not associated with
Krdhatu (that which is governed by cause and effect). God is not
associated with the root verb `Kr', but He is associated with the
permission for creation. Without His permission, Prakrti (Operative Force)
cannot create anything. So although God is not directly associated with
creation, He is the Supreme Supervisory Faculty. He is the Supreme
Supervisor. In a college the principal may or may not teach, may or may
not hold any class, but he supervises the work of the entire teaching
staff. So Parama Purusa (Cosmic Consciousness) is Adhyaksa (highest
authority). `Adhi' + `Aksa', ie He sees. Nobody remains covered, nothing
remains secret, in the actional sphere or in the sphere of psychic
vibration. God knows everything. So He is known as Karmadhyaksa (seer of
all actions and thoughts).

Now, those who are at the same time wise, and clever, and cunning, must be
in close contact and in sincere love with that Karmadhyaksa, because
everything depends upon His Grace. Human beings are very weak; without His
Grace nothing can be done.

Shrii Shrii Anandamurti
Patna, 22 October 1978
Ananda Vacana'mrtam (Blissful Discourses) 3-20

* Human beings who have taken the responsibility, the moral
responsibility, of serving this ka, that is, of serving this objectivated
world, are called ka'pa'lika.

---

Acoustic Roots - A'

a'

Just as the a sound is the acoustic root of saraja, the first note of
surasaptaka (seven notes of Indo-Aryan music), the a' sound is the
acoustic root of rs'abha, the second musical note. This acoustic root
directly controls rs'abha and indirectly controls gandhara (ga'), madhyama
(ma'), panchama (pa'), dhaevata (dha) and nisarga (ni)*. In the Vedas
other than Rg Veda, we usually come across komala (soft) ni and sadharan
(ordinary) ni. In the older portions of the Rg Veda, kar'i (hard) ni was
also in use which could be uttered with both sides of the uvula. The seven
Vedic and Tantric notes, the seven Vedic metres and the two spiritual
sounds (bha'va'tmaka svara), comprise the sixteen prominent sounds which
in Indo-Aryan phonetics are known as s'or'asha bhavanikala' or sixteen
sounds of Brahma vidya (intuitional science) and ga'ndhar vidya (science
of music). These musical notes were used in music and incantation in
different combinations according to the waning or waxing of the moon and
the time of day and night. Accordingly, a specific period of time was
fixed for each ra'ga or ra'ginii.

* The remaining musical notes.

Shrii Shrii Anandamurti

---

All works Copyright Ananda Marga Pracaraka Samgha (Central), Tiljala,
Calcutta, India

[nil]

Tantric Gems - 9

Namaskar

Welcome to the 9th edition in this series of discourses on tantra.

This issue considers the significance of how mind progresses in spiritual
movement (cult) in a spiritual culture and the characteristic features of
the term 'dharma'. The Sanskrit letter 'I' is given a brief mention as an
acoustic root (and as one of the petals in the 5th chakra). Refer back to

issue 7 for more details. As part of each issue of this email series, one

letter of the Sanskrit alphabet is mentioned. Next week will be the
letter 'II'.

Given by a contemporary tantric master these discourses are in the very

truest spirit of yoga for Liberation of Self and Service to Humanity,

these articles are a must for your collection and research in this

valuable subject area. These articles are not generally available

anywhere on the internet. They are informative, enlightening and
consciousness raising. Much knowledge can be gained from their reading.

Ultimately, their use is as an aid in understanding one's Self and the
spiritual nature of the Cosmos, which is gleaned by the significance of
the concepts from the deepest spiritual perspective.

This is a free service and you may receive copies of unique articles on
tantra once every two weeks (there will be 25 issues per year).

The ongoing format is a sutra from the series Ananda Sutram, a regular
discourse from the Subhasita Samgraha series (spiritual scriptures), an
article from other works and a brief discussion of a letter from the
Sanskrit alphabet (which is also the acoustic root of a particular
propensity of a chakra). Sutras are meant for careful contemplation and
can be read over and over again with an expanded understanding each time.

If you are having trouble with Sanskrit terminology, don't worry this will
eventually evaporate. Every effort is made to explain terminology and you
will be surprised at how short a time it will take to learn terminology
simply by reading the articles. Unfortunately, there will be occassional
typing, layout and formatting errors.

Missed out on previous issues? Back issues will always be available.

Key themes for the discourses appear below.

Please feel free to accept if you choose to. Drop a note to say no.

Thank you.

Dharmadeva

---

Key Themes

* Ananda Sutram 1 - 6 Nivrttimukhii pratisaincarah gunavaksayena

Purusa (Consciousness) and Prakrti (Operative Force)

Purusottama (the Nucleus Consciousness)
jiivatman (unit soul)
guna (binding principles)
citta (objectivity, mind stuff)
merger of unit mind in Consciousness
vrtii (desire)
pravrtti (accelerated momentum of desire)
nivrtti (loss of desire)
pratisaincara (introversial phase of the Cosmic Cycle)

* Subhasita Samgraha - Perfect Spirituality and Neo-Humanism

Neo-Humanism - welfare for humans, animals, plants and all the animate and
inanimate worlds
done-I (citta) - objectivated 'I' feeling or extro-internal objectivated
'I'
doer-I feeling (ahamtattva) - ego
pure "I-feeling" (mahattattva) - sense of 'I exist'
establishment in Cosmic Cognisance
dogma

* The Ten Characteristics Of Dharma

dharma - innate characteristic (dhrti may also be used in the sense of
dharma)
dhrti - patience
ks'ama - forgiveness
damah - self control
asteya - non stealing of anything physically or mentally
shaoca - cleanliness, both external and internal
indriyanigraha - control of organs (indriyas): five sensory and five motor
organs
dhii - benevolent intellect
vidya' - spiritual knowledge (concern with internal life)
satyam' - love of truth
akrodha - non-anger
avidya - material science or physical development (concern with external
life)
paradharma - the type of dharma which is unfit to be followed by human
beings

* Acoustic Roots - I

acoustic root
gandara (ga')
50 sounds

---

Ananda Sutram1 - 6 Nivrttimukhii pratisaincarah gunavaksayena

Purport:

The excess of desire (vrtti) is pravrtti (attachment) or the accelerated
momentum of desire. The recessive or waning momentum of vrtti is nivrtii
(detachment) or the loss of desire in the introversial phase.

During the centrifugal momentum, desire finds its fullest expression in
the Purusa (Consciousness) under the static influence of Prakrti
(Operative Force). The citta (done I or objective mind or mindstuff)
entity that comes into play in the body of Purusa under the static
influence of Prakrti, when accepted by the jiivatman (the individual soul
or the subjective part of the microcosm) as something perceivable or
knowable, appears as the five gross physical elements, ten organs and five
tanmatras (sensible and supersensible inferences or generic essences).

When the attributional flow reaches its finality, then starts the shedding
of the gunas or the binding factors - that is to say, the Purusa then
keeps contracting the power of Prakrti. The result is that Prakrti,
attracted by the Purusa, gets drawn to Purusottama (the nucleus of the
universe). Consequently again, the five gross physical elements gradually
get metamorphosed into body, vital energy and mind of the unit. Finally
the unit mind merges into Purusottama (the Nucleus Consciousness) as the
result of shedding of the binding principles. It is because of the merger
of the unit mind into its primal cause that the ultimate state of
pratisaincara (introversial movement) is a nonattributive one. This may
be called the dissolution of the individual life.

Shrii Shrii Anandamurti

---

Subhasita Samgraha - Perfect Spirituality and Neo-Humanism

Today's topic of discussion is "Perfect Spirituality and Neo-Humanism."
The inner spirit of the path of Sa'dhana (spiritual practices) is
expressed in a particular sloka:

Yacchet va'un manasi pra'jinas'
Tad yacchet mina'nama'tmani
Jina'nama'tmani mahati niyacchet
Tad yacchet cha'ntamatmani

The entire phase of the divine cult is divided into different sub-phases.
In the first phase one withdraws the mind from the external physicalities
and establishes oneself in the realm of "done-I" (Citta), that is,
objectivated 'I' feeling (extro-internal objectivated 'I', not
intro-external objectivated I). And under such circumstances, what
happens? One certainly establishes full or part control over the external
physicalities so that one will be in a position to help the world in that
realm, if not fully, certainly partly. But when the mind is goaded by
certain dogmas, one cannot have a clear idea regarding the external
physicalities. So one day one will fail to do one's duty in that realm of
extro-internal movement.

Similarly in the second phase, the done-I, the objectivated I feelings of
mind are withdrawn from that realm of affairs and established in the pure
doer-I feeling (ahamtattva). Under such circumstances it is quite natural
that such persons feel all the pains and agonies, all the pleasures and
joys of the human mind and help the world accordingly - help the entire
world, not only the living world but both the animate and inanimate
worlds, and become assets to the whole human society. That is, their
approach must be Neo-Humanistic. But if the mind is not pure, if it is
amalgamated by dogmas, then certainly even if they are spiritual aspirants
they cannot be assets to the human society. Even if they do sa'dhana''
(spiritual meditation) for 20 hours out of 24 hours in a day, you can be
sure that their sa'dhana' is not on the right path, because theirs is not
the path of Neo-Humanism. It is a defective path - it is a path rent by
dogmas.

And the third phase is: when the ego (Ahamtattva) is merged in the pure
"I-feeling" (Mahattattva). Here one experiences the charm, not only of all
human minds, but the charm of all living creatures - indeed the charm of
life in the entire universe.

Pra'na'h yatha'tmano'bhiist'ah
Bhu'ta'na'm api te tatha'
A'tmaopamyena Bhu'ta'nam Dayam'
Kurvanti sa'dhavah.

"Just as one's own life is dear to one's own self, similarly the lives of
other creatures are also equally dear to them. Those who realise this
truth are the real sa'dhaka's."

In this phase of sa'dhana', such sa'dhaka's feel that all the living
beings are their own. In sympathy with the joys and sorrows of all living
beings, they help all creatures.

And you know, this charm of life is not only associated with flora or
fauna but with all entities, even with inanimate objects - gold, iron,
water, everything - because everything is living in this universe,
everything is dancing in the rhythm of Parama Purus'a (Cosmic
Consciousness).

But where such a mentality is lacking, where people are guided more by
ahamtattva (ego), they say, "I am doing, I am giving, this was done by me,
that was done by me, etc." This will finally culminate in the pure 'I'
feeling (Mahattattva) which is not affected by any sense of ego or vanity.
But though people at this stage are moving in the path of sa'dhana ' still
there is some defect in them. Their minds do not inspire the lives of
others, their minds do not touch the minds of others. They do not reach
the sweetness of others 'I' feelings, for they are too preoccupied with
themselves. Their approach is defective; their path is not the path of
Neo-Humanism.

And when the spiritual aspirants enter the final phase and become one with
Parama Purus'a (Cosmic Consciousness), certainly there remains no duality
in them. They will realise the fact that everything is in Him, everything
cometh from Him, remaineth in Him and goeth back to Him. There is no
question of any duality. Everything becomes theirs, and they become
everyone's.

So under such circumstances, such people cannot say that "I am the
messenger of God, and what I say is the way. Those who follow me are the
blessed people, and others are the cursed people." Those who think thus
are not guided by the spirit of universalism, and it should be understood
that they can never attain the supreme Goal in life. They are neither
apostles nor prophets, nor are they realized souls. They themselves are
following a defective path - not a Neo-Humanistic path - and they also
explain things wrongly to others. People thus far have obeyed them out of
fear, but in fact they have merely confused others.

Now the last question is that those who are established in Cosmic
Cognisance, Cosmic Cognitive Principle, certainly do something for the
universe both in action and thought. Those who do not do so are either far
away from that Supreme Stance, or have missed that Supreme Stance at the
last movement, just before when it was possible to attain salvation.

But those who actually attain the goal of salvation, of final
emancipation, must establish themselves in Neo-Humanism just on the eve of
their final merger with Parama Purus'a - may be, for a few moments only;
otherwise it is impossible for them to establish themselves in perfect
spirituality and attain Parama Purus'a. Neo-Humanism is the last word for
attaining God.

Those who did not accept Neo-Humanism from the beginning who accepted it
just before the final stage - also followed a defective path. Perhaps they
did not lose anything personally but there was certainly a collective loss
for the whole humanity, for the world was deprived of their service. Had
they really accepted Neo-Humanism from the very first step of their
spiritual movement then the trees and plants, the animals and other
creatures - all the animate and inanimate worlds would have benefited
immensely. But as they did not accept it in the initial stage, so the
world was at a loss.

And those who have been purportedly declared as being established in pure
spirituality, in perfect spirituality, but show no reflection of
Neo-Humanism in their external dealings - those whose minds are assailed
by divisive tendencies, who want to keep one community separate from
another and create confusion in the minds of others in the name of
scriptures - it should be clearly understood that what has been said by
those people is not true. If the path one follows is not true, then it is
impossible to reach the goal. Neo-Humanism is the only way - human beings
will have to accept it today or tomorrow.

Shrii Shrii Anandamurtiji

(Subhasita Samgraha. Part XVI)
(DMC Ananda Nagar, 1st January, 1983)

---

The Ten Characteristics Of Dharma

`Shreya't svadharmo vigun'ah paradharmatsvatu
Svadharme nidhanam' shreyahparadharmo bhaya'vahah.'

Human beings should die a glorious death, a death
worthy of a human being. They should never give indulgence
to the crude animal propensities.

`Svadharme nidhanam' shreyah'. It is better to die a glorious death than
to
continue living a life of carnal pleasure.

`Paradharmo bhaya'vahah.' It is dangerous to follow the characteristics
which are only fit for non-humans. Here paradharma means
that type of dharma which is unfit to be followed by human
beings.

One of the meanings of the word `dhrti' is `patience'.
In its larger connotation, it also means 'dharma'. Dharma
has ten characteristics.

`Dhrti, ks'ma', damo'steyam', shaocamandriyanigrahah,
Dhiirvidha'satyamakrodho dashakam' dharmalaks'an'am'.

In this sloka the ten characteristics of dharma have
been mentioned.

The first one is dhrti or patience. Every human being should
be patient. Suppose, immediately after planting some saplings
and seeds, someone digs them up to find out if they have taken
root or sprouted. That would not be considered wise. Similarly,
in the spiritual sphere, if someone expects immediate results
after starting the practice of Tantra, that would not be realistic.
You should never do that.

Each action has an equal and opposite reaction
provided the three relative factors of time, space and
person remain unchanged. Whatever you do is an actional
expression determined by your past actions. Your actions
will certainly have reactions, but you may have to wait some
time for their expression. Thus, dhrti is the first
characteristic of dharma.

The second characteristic is ks'ama or forgiveness. I
have already said that each and every action produces an
equal and opposite reaction provided the three relative
factors remain unchanged. But these three factors often
change - change becomes a necessity. This change is a
transformation from one state to another. Suppose someone
has started doing some mischief by hitting you: this action
will certainly have a reaction. In the third stage, this
reaction will itself have an opposite reaction, and in the
fourth stage, there will be yet another reaction against the
previous action.

Suppose Rama insults Shyama. Shyama's son will insult Rama's
son, and Rama's grandson will insult Shyama's grandson.
In this way, a vicious cycle of action and reaction is set in motion.
But this seemingly endless cycle must come to a halt somewhere:
an end point must be reached. When the time comes for you to
take revenge, you should not express any reaction yourself.
In this way you will break the continuity of the chain. This point
at which the cycle of action and reaction stops, due to your
initiative, is called forgiveness. This is the second
characteristic of dharma.

The third characteristic is damah or control. There is
a story that one day, while standing in a certain place,
some beings saw something miraculous: a radiant entity. In
that expression there was a great vibration that was
glittering with tremendous brilliance. Those beings went
near the effulgent entity and asked, `Who are you?' It gave
no reply. `What's your command?' they asked. That effulgent
entity gave a monosyllabic command: `Da'. Some of those
beings, those who were more evolved, interpreted that
monosyllabic sound as `damanam kuru' - `regulate' or
`control' . The second group consisting of the general mass,
interpreted it as `daya'm kuru' - `show mercy on others'.
And the third group, the demons, interpreted it as `da'nam'
kuru' - `donate'. So in this sloka it is said, `damohsteyam''.
Here damah means `damanam' or `regulation' or `control'.

In every place one has both friends and foes. When one
fights against external enemies and brings them under one's
control, it is called an act of `shamanam'. One who has the
quality of shamanam is called `sha'nta'. Sham + anat' =
shamana. Sham + kta = sha'nta, which means `a person who has
achieved control over the external world.' Similarly, dam +
anat' = damana. Damana is the state of achieving control
over the internal enemies or the depraving or debasing
propensities or activities. Dam + kta = da'nta, which means
`one who has control over the internal enemies.' According
to Indian mythology, the duty of the God of Death or Yama
(Pluto) is to keep the world's population to a limited
number. Thus, he is also called `Shamana'.

`Namah Shiva'ya Sha'nta'ya'. One who establishes control over
each and every entity is called `Sha'nta'. So the virtuous people, the
spiritual aspirants, will have to attain control over their
debasing propensities.

The fourth characteristic is asteya. I think you are
all conversant with the meaning of the term. Asteya
literally means not to steal anything physically or mentally.

The fifth characteristic is shaoca. As you know,
shaoca is of two types: external cleanliness and internal
cleanliness. External cleanliness means cleanliness of one's
body, clothes and surroundings. Internal cleanliness means
cleanliness of mind.

The sixth characteristic is indriyanigraha. In Sam'skrta,
indra means `controller', `head-man' or `patriarch'.
The Persian word is `sardar'. Sar means `head'
and dar means `owner'. So Sardar means a person who gets the
work done while remaining at the helm of affairs. There are
ten organs (indriyas): five sensory and five motor. As they
exercise control over the physical activities, they are
called `indra', which literally means `dominating entity'.
The subtler mind and/or atman (soul) is superior to these organs. You
will have to keep the indriyas under control with your
mental and spiritual power. This is why in dharmic life the
control of the organs is an imperative necessity. In the
spiritual sphere one will have to exercise control over the
sensory and motor organs.

The seventh characteristic is dhii. Dhii means
`benevolent intellect'. If human intellect is not
channelised along the proper path it becomes destructive; it
corrupts and exploits the society. It may even become a
demoniacal force. Dhii means that intellect which can be
utilised for the regeneration of society, which can benefit
not only human beings but the entire world of living beings.
This is dhii in the true sense of the term.

The eighth characteristic is vidya'. Vidya' is derived
from the Vedic root-verb `vid', which means `internal
assimilation of external objectivities'. 'Vid' is of two types:
vidya and avidya. Avidya is mainly concerned with external
life whereas vidya is concerned with internal life.
According to Ananda Marga philosophy, we cannot afford to
ignore the external world, and thus ours is a subjective
approach through objective adjustment. You should also know
what avidya is. Here avidya means `modern science'. You
should not ignore modern science in your lives. Just as some
people are trying to abolish the English language in India,
one should never strive to abolish modern science.

`Vidya'inca'vidya'nca yastadvedovahayasaha
Avidyaya' mrtyum' tiirtva' vidya'mrtamashnute'.

You should know what avidya is - what is its scope and
content -and you should know what vidya is, too. With the
help of avidya' one may develop in the physical sphere, and
with the help of vidya', one may strive to attain
liberation. Vidya' and avidya' will help human beings
achieve success in the material and spiritual spheres.

The ninth characteristic is satyam or `truth'. You
should know the inner import of the word, you should
remember it, and you should observe this principle in your
individual and collective lives.

The tenth and final characteristic is akrodha or
non-anger, a very subtle propensity. You should not be
misguided or swayed away or unduly influenced by krodha or
anger. Anger means to remain under the influence of the
nerve cells and fibres instead of under the influence of the
subtler layers of mind. It is therefore very dangerous. You
may show anger to stop the unholy activities of the sinful
people in society. This is called `sentient anger'. But you
should not allow the instinct of anger to take control of
you. If this happens it is called `static anger'.

These are the ten characteristics of dharma: dhrti
(patience), ks'ama (forgiveness), dhamah (self control),
asteya (non stealing), shaoca (cleanliness), indriyanigraha
(control of organs), dhii (benevolent intellect), vidya'
(spiritual knowledge), satyam' (love of truth) and akrodha
(non-anger).

When the word dhrti is used in the sense of dharma, it
contains these ten characteristics.

Shrii Shrii Anandamurtiji

Bangalore, 18 February 1979
ANANDA VACANSMRTAM, PART 8, Discourse 165

---

Acoustic Roots - I

i

Each of the letters of the Indo-Aryan alphabet from A to KS'A is an
acoustic root. That is, these fifty sounds are the vibrations
corresponding to the colours of the fifty propensities of the mind. The
third letter of the alphabet 'i' is the acoustic root of gandhara (ga') .
This acoustic root directly controls gandhara and indirectly controls
madhyama (ma'), panchama (pa'), dhaevata (dha) and nisarga (ni).

[nil]

Tantric Gems - 10

Namaskar

Welcome to the 10th edition in this series of discourses on tantra.

This issue briefly touches on neo-humanism and also that human beings have
got a close relationship with the Supreme Consciousness. That closeness
being a personal relationship with God - hence it is akin to a universal
and also family indentification. The Sanskrit letter 'II' is given a

brief mention as an acoustic root (and as one of the petals in the 5th
chakra). Refer back to issue 7 for more details. As part of each issue
of this email series, one letter of the Sanskrit alphabet is mentioned.

Next week will be the letter 'U'.

Given by a contemporary tantric master these discourses are in the very

truest spirit of yoga for Liberation of Self and Service to Humanity,

these articles are a must for your collection and research in this

valuable subject area. These articles are not generally available

anywhere on the internet. They are informative, enlightening and
consciousness raising. Much knowledge can be gained from their reading.

Ultimately, their use is as an aid in understanding one's Self and the
spiritual nature of the Cosmos, which is gleaned by the significance of
the concepts from the deepest spiritual perspective.

This is a free service and you may receive copies of unique articles on
tantra once every two weeks (there will be 25 issues per year).

The ongoing format is a sutra from the series Ananda Sutram, a regular
discourse from the Subhasita Samgraha series (spiritual scriptures), an
article from other works and a brief discussion of a letter from the
Sanskrit alphabet (which is also the acoustic root of a particular
propensity of a chakra). Sutras are meant for careful contemplation and
can be read over and over again with an expanded understanding each time.

If you are having trouble with Sanskrit terminology, don't worry this will
eventually evaporate. Every effort is made to explain terminology and you
will be surprised at how short a time it will take to learn terminology
simply by reading the articles. Unfortunately, there will be occassional
typing, layout and formatting errors.

Missed out on previous issues? Back issues will always be available.

Key themes for the discourses appear below.

Please feel free to accept if you choose to. Drop a note to say no.

Thank you.

Dharmadeva

---

Key Themes

* Ananda Sutram 1 - 7 Drk Purusah darshanam Shaktishca

action and actional faculty
seeing and witnessing

Purusa (Consciousness)
Prakrti (Operative Principle)

citta-entity (objective mind)
ahamtattva (doer-I or ego)
mahattattva (sense of I-feeling)
ultimate witness
drk (ultimate cognition)

* Subhasita Samgraha - The Noumenal Cause and the Personal God

noumenal cause
supreme noumenal entity - Parama Purus'a (Cosmic Consciousness)
apparent noumenal cause and phenomenal entities
psycho-spiritual movement - moving towards the Supreme Nucleus
extro-internal movement from crude toward subtle
intro-external movement from subtle toward crude
sentimentality and rationality
personal god and closest relationship
ota-yoga - direct link of God to the individual
prota-yoga - indirect link of God to everything

* Education and Neo-Humanism

physical arena
psychic arena
spiritual aspiration
education
human feelings
Neo-Humanism
spiritual practice and psychic remoulding

* Acoustic Roots - II

fourth note of the surasaptaka (seven notes of Indo-Aryan music)
madhyama (ma')

---

Ananda Sutram 1 - 7 Drk Purusah darshanam Shaktishca

Purport:

Acting is seeing, witnessing is substantiation. In the absence of the
latter, seeing remains unsubstantiated. Thinking, speaking, moving,
accepting - these fall in the category of action. The witness-ship that
vouches for the existence of these activities, that substantive bearing,
is Purusa (Consciousness) and the expression of activity that takes place
under His witness-ship is charged with the gunas (attributes) of Prakrti
(Operative Principle).

If we call the expression of the material waves actional faculty, its
apparent witness will be the citta-entity (objective mind). If the
citta-ic expression be termed actional faculty, then its apparent witness
will be the ahamtattva (doer-I) or ego. If the expression or manifestation
of ego be called actional faculty, then its apparent witness will be
mahattattva (sense of I-feeling). If we call the sense of I-ness or mahat
actional faculty, then its witness-ship, that is, 'I-know-I-am'-ness will
be acceptable as the ultimate witness. This 'I know' is not the apparent
witness of anybody or thing, it is the absolute witness of everything in
all conditions. Hence, candidly this bearing alone falls in the category
of 'drk' or ultimate cognition. This in truth is the attributed
Consciousness of Purusa.

Shrii Shrii Anandamurti

---

Subhasita Samgraha - The Noumenal Cause and the Personal God

The subject of today's discourse is 'The Noumenal Cause and the Personal
God '.

When one creates many, that one is called the noumenal cause. And when
many is created from one, that many is called the phenomenal effect. We
may say, 'Falsehood is the noumenal cause of all social crimes'. Here
social crimes are the phenomenal effects, and falsehood is the noumenal
cause. Whatever we see in this universe, there is an apparent noumenal
cause. We see so many milk products: milk is the noumenal cause, milk is
the apparent noumenal cause. That is, it is not the supreme noumenal
entity. And above all so-called apparent noumenal causes, there is the
supreme noumenal entity, and that supreme noumenal entity is the Parama
Purus'a (Cosmic Consciousness). The Parama Purus'a is not something
theoretical or abstract; the Parama Purus'a is your bigger 'I', is your
greater 'I', your Supreme Father, your nearest and dearest entity.

Here, the subject is that noumenal cause. Is that noumenal cause simply a
philosophical figure or a figure of science? Or is it nothing but a
profound hypothesis? Here the subject is the noumenal cause and the
personal god.

As I told you yesterday, the human approaches are of four kinds there are
four clear aspects of human expressions, of human manifestations. And
these manifestations are not only extro-internal, but intro-external also.
That is, the process may be from crude toward the subtle or it may be from
subtle toward the crude. When a person moves towards that noumenal cause,
the movement is extro-internal. And when that noumenal cause comes in
closer contact with His progeny, with His sons and daughters, the movement
is intro-external.

One may say, there is nothing external, for God everything is internal.
For the jiivas (unit beings), for the created beings, there are both
intro-external and extro-internal movements. Yes, for God there is nothing
external, but here the word external is used or has been used in the sense
that the movement is external from the nucleus - not beyond the periphery
of God's mind, but beyond the periphery of God's centre of action.

Similarly the intro-external movement of human beings is from their
cognitive point toward their ectoplasmic manifestation. And these
manifestations take place within the periphery of a person's ectoplasmic
body, and nothing without, everything within. But a person's
extro-internal movement starts from the hub of their ectoplasmic structure
and moves towards the Cosmic noumenal entity, towards the Cosmic hub.

I said last night that the movement is psycho-spiritual. And during this
psycho-spiritual movement, a human being is moving towards the Supreme
Nucleus. If a person knows, or if she or he is under the impression, that
this Supreme Entity is a philosophical figure, or a figure of science or a
figure just like a stool or other inanimate object, then perhaps his or
her physical structure may move towards God, centripetally around or
towards the noumenal entity - his or her mind may also move, but the
person's sentiment won't feel any stir in it. And just to accelerate the
speed, rather for the very existence of speed, a sentimental support, a
sentimental propulsion is an indispensable necessity. Now, this
sentimental support must be based on rationality. Sentimentality based on
rationality is the strongest force in the universe. And sentimentality
without rationality takes the form of, or rather the distortion of, dogma.

Now what does rationality say? Each and every particle of this universe,
from a big mammoth to a small blade of grass are of God's creation and of
the Macro-psychic conation. Hence the relationship can be described as
that of Father and children, Father and His loving children. The Supreme
progenitor and God's progeny. There cannot be more than one noumenal
cause. The Supreme noumenal entity is a singular one. So the conception of
so many gods, so many goddesses, so many ghosts are all based on defective
ideas. The Supreme Entity, the noumenal entity, is a singular entity and
that noumenal entity is the loving Father. One's relationship with the
loving Father is that of love and affection, is a domestic relationship.
There is nothing formal, no sort of formality in it. It is purely
domestic, a family relationship. So the noumenal cause is not just a
theoretical entity; it is your Father, your nearest and dearest one.

Accordingly, one should not be afraid of God, one should not be
god-fearing -- one must be god-loving. One must not be afraid of hell and
one must not have any charm or fascination for the so-called heaven. One
must know that one has come from that Supreme progenitor and one's
culminating point of all sorts of marches, all sorts of movements is that
Supreme Entity. Everything cometh from God, and the way is back to God.
The relationship is that of love and affection, and not of any fear
complex. One must not say, "Oh God, I am a sinner." You need not say like
this -- it is superfluous to say like this. Because whatever you did is
known to Him. Then what is the necessity of saying, "Oh God, I am a
sinner"? God knows everything; you need not remind Him that you are a
sinner. And you know if you always think like that, "I am a sinner, I am a
sinner", then actually you will become a sinner, if you are not a sinner.
Because what a person thinks, he or she becomes like that. If you always
think, "I am a sinner, I am a sinner", then actually you will become a
sinner. So what are you to think? What are you to ideate upon? That is:
"Oh God, I am your loving child. I was a bit misguided, now please help
me, and I want to sit on Your lap, I want to remain with You, I want to be
an ideal boy, an ideal girl of Yours, just help me. I am very weak and you
are the strongest personality", you should say like this. Why should you
say "I am a culprit, I am a sinner, I am a bad person"? And you may be in
the social sphere, in the civic sphere, in any other sphere of the
society; you may be a bad man, you may be a bad girl, but for your Father
you are not at all bad. He will always try to save you and always try to
rectify you. He has got immense grace for you. So you should not destroy
or distort your career by saying that, "I am a sinner, I am a bad person".
Then naturally your Father will be angry. He will say, "Oh naughty chap, I
know you are a sinner." What's the necessity of saying like that? So you
should remember that the noumenal cause, although it is the Supreme Entity
in the entire universe, has still got a very close relationship with you.
That Supreme noumenal entity is your loving Father and He is not the judge
of a court. He is your loving Father, the relationship is purely domestic.

Now, when one is ensconced in the Supreme stance, in the Supreme idea, one
will be successful in each and every arena of human life. Whatever a
person will do --like rendering some social service -- will be fruitful,
and he or she will get immense pleasure in it. But if there is no love for
the Supreme Entity, then what will happen? Your work will be fruitless,
and you will suffer from different kinds of psychic diseases, including
frustration. If you do your sadhana (spiritual practice) for ten or twenty
or twenty-four hours in a day, but there is no love for the Supreme
Entity, you are simply misusing the time, abusing the time. So the first
and foremost thing is that you should always remember that you are not an
ordinary person - you do not come from an ordinary family, you come from
the noblest and highest family of the universe because your Father is the
most respectable person in the entire universe. So you must not suffer
from any sort of defeatist complex, any sort of fear complex or any sort
of hopelessness or helplessness, because your Father is always with you.

You know, the Supreme noumenal entity maintains the closest relationship
with all other apparent noumenal entities, so-called noumenal entities,
and those so-called noumenal entities maintain a link with each and every
expression of this universe. This indirect link of the Supreme noumenal
entity is called prota-yoga in Sanskrit. That is, whatever you are doing
is indirectly known to God through your direct noumenal entity. And not
only that, God keeps direct relationship with you also. 'Today we will
decorate the hall in a very nice way, as is done in case of DMC (Dharma
Maha Chakra - Great Spiritual Gathering). And when Baba will see these
things, He will say, "Let there be DMC."' See, these things have got
direct reflection, not on your apparent noumenal entity, but directly on
the Supreme hub, directly on the Supreme noumenal entity. And He will say,
'Let me satisfy those little boys and girls by declaring a subject of
discourse'.

The link, you see, is an indirect link with each and every entity, through
so many noumenal entities, and also a direct link with each and every
individual from a mammoth to a blade of grass. So a mammoth cannot move
without God's grace, and a blade of grass also cannot move without God's
approval. And this shows that God maintains a link with each and every
entity. Nobody is unimportant. Nobody is insignificant. Each and every
existence is valuable. Also, the old widow of, say 100 years old, her life
is also not meaningless. Her existence also bears certain significance. If
an ordinary ant dies a premature death, the equilibrium of the entire
universe will be lost. Nobody is unimportant, so you must not develop the
psychology of helplessness or hopelessness or defeatist complex or fear
complex, because the Supreme Entity, the Supreme noumenal entity is always
with you. And that direct link with the individual is known as ota-yoga.

In case of collectivity it is PROTA-YOGA; in case of the individual it is
OTA-YOGA. God's link with you is always both prota and ota. You are never
alone. And your only goal is that noumenal entity, is that Parama Purus'a
(Cosmic Consciousness - God), and no number two or number three or number
four, no gods or goddesses; only the singular entity, the God of all gods.

Shrii Shrii Anandamurti
EVENING DARSHAN - DMC
20 MAY 1979
TIMMERN

---

Education and Neo-Humanism

You know, it is the inherent wont of all living beings
to expand this physical arena, and for this purpose - rather
because of this element - this wont becomes nothing but a sort of
element they use to exploit others, and they forget the interest of
other living beings. Just now I said that it is the inherent
wont of all living beings, both human beings and animals. In
case of human beings there is another wont, another inborn
instinct, and that is simply to expand in the psychic arena
also. So unlike other animals, human beings have got another
scope, or got the scope, to divert their physical longings
into spiritual longings, into spiritual aspiration. Other
animals have not got this. But because of this psychic wont
they exploit others in the psychic level as well as the
physical level and this exploitation in the psychic level is
more dangerous than in the physical one.

So that there may not be any intellectual extravaganza
or any physical subjugation human beings require proper
training both physically and mentally. And this is what is
called education - properly training the physical existence
and also the psychic world. Because of this want of such a
training in proper time there remains no co-ordination, no
adjustment between inner being and outer being. Sometimes
people are very sincere in the vocal field but there remains
not an iota of sincerity in the inner world, in the internal
world. And this is what happens in the modern world. The
existence of both individual and collective existence has
become one-sided, that is, is has lost its balance. For this
what we require most is a proper system of education.

Just to show their sincerity of purpose, just to show
that they are developed human beings, sometimes people speak
of disarmament. They say, there should be a check, a control
over the manufacturing of weapons, of deadly weapons. They
say like this vocally. They express this idea vocally, but
internally they remain ready for worse weapons or more
deadly weapons, just to keep others under their servitude in
the physical sphere. It is nothing but a very bad type of
brutality. A certain person once upon a time, a leader, said,
"Keep the prospects of peace but keep your powder dry." This
is what happens today. We may say this physical longing,
rather this psychic wont, should be diverted towards psychic
longing by proper mundane education - but it won't suffice.
In that case there remains the fear of psychic subjugation.
So the remedy lies elsewhere.

Yes, all should be goaded by human feelings - human
sentiments, human ideas. No doubt it is good if human
feelings may serve as a moral check in this competition of
weapons, but it is not the last word; human feelings alone cannot
check the internal fighting, the type of infighting
prevalent amongst human beings. For this purpose we should
have a two-fold approach. For the purpose of training this
turbulent mind, what is to be done? One is to get proper
education, one is to be imparted with proper education - not
general education - but in the gospel of, in the idea of
Neo-Humanism. This will help human beings in training the
mind. And at the same time spiritual practice should go on
for proper psychic remoulding. That is what we require most.
There is no alternative.

Shrii Shrii Anandamurti
(Calcutta, 25/5/85)

---

Acoustic Roots - II

ii

The 'ii' sound is the acoustic root of the fourth note, of the surasaptaka
(seven notes of Indo-Aryan music), madhyama (ma'). This sound directly
controls madhyama, and indirectly controls panchama (pa'), dhaevata (dha')
and nis'arga (ni). In place of kari (hard)-ma' sound, the 'ii' sound was
prolonged (pluta-ii). But in modern languages there is no separate letter
for pluta-ii.

[nil]

--------------------------------------------------------------------------------

Tantric Gems - 11

--------------------------------------------------------------------------------

Namaskar

Welcome to the 11th edition in this series of discourses on tantra. This
issue considers morality as the base of spiritual practices and cult/ure
and the achievement of a pinnacled order of mind. It also outlines what is
the correct meaning of kundalinii as a ideative force (but which is
metaphorically refered to as the coiled serpentine force) and examines the
inner meaning of the relationship between Krisna and Radha. The Sanskrit
letter 'U' is given a brief mention as an acoustic root (and as one of the
petals in the 5th chakra). Refer back to Issue 7 for more details.

Given by a contemporary tantric master these discourses are in the very

truest spirit of yoga for Liberation of Self and Service to Humanity.

Key themes for the discourses appear below.

--------------------------------------------------------------------------------

Key Themes

Ananda Sutram: 1 - 8 Gunabandhanena gunabhivyaktih

Purusa (Consciousness)
Prakrti (Operative Principle)

guna (binding principle)
Mahattattva (Cosmic I-feeling)
Ahamtattva (Cosmic Doer-I)
Citta (Cosmic Done-I)
ethereal (akashatattva), aerial (vayutattva), luminous, liquid and solid
factors
external pressure
internal frictions

Subhasita Samgraha: The Cult Of Spirituality - The Cult Of Pinnacled Order
morality as the base of the cult of spirituality
proper control of psycho-physical emanations (Yama)
physico-psychic waves and proper adjustment between external and internal
world (Niyama)
proper functioning of glands and subglands
proper thoughts
rationality
pinnacled order of the mind
ideation and ideas
actional faculty
intellectual with intuitional faculty
devotional with emotional faculty
guru (dispeller of darkness from the mind, teacher of a methodical way of
life)

Other Works: The Meaning of Krs'n'a in Ra'ja Yoga
inborn instincts
ten va'yus (vital-energy flows - five internal and five external)
pra'n'a'ya'ma (regulation of vital energy flows)
indriyas (organs - five sensory and five motor)
chakras (and fifty main propensities)
sahasra'ra cakra and the pineal gland
biija mantras (acoustic roots) emanating sound vibrations
devata' (particular vibrational existence)
Krs'n'a - Paramashiva (link to Supreme Consciousness) in sahasra'ra cakra
Ra'dha' - kulakun'd'alinii (sleeping divinity) at the mu'la'dha'ra cakra
Ra'ja Yoga
Cosmic Cycle of creation - saincara (extroversial flow) and pratisaincara
(introversial flow)

Acoustic Roots: u
'u' sound as acoustic root
panchama (pa') - fifth musical note of the surasaptaka (seven notes of
Indo-Aryan music)

--------------------------------------------------------------------------------

Ananda Sutram: 1 - 8 Gunabandhanena gunabhivyaktih

Purport:

Guna means binding principle. The stronger the bondage upon anything the
cruder the thing becomes. When in Her freedom acquired from the Purusa
(Consciousness), the Prakrti (Operative Principle) binds Purusa, the
conscious Purusa gets metamorphosed into Mahattattva (Cosmic I-feeling),
Ahamtattva (Cosmic Doer-I), Citta (Cosmic Done-I) under the ever
increasing binding factors and then, as a result of the gradually greater
and still greater bondage of the static principal (tamoguna) there come
into being as per degrees of crudification, the ethereal, the aerial, the
luminous, the liquid and (ultimately) the solid factors. Even in the
latter there are degrees of bondages.

On account of the firmness of bondages the interatomic and inter-molecular
distances go on decreasing, as the result of which the internal frictions
in the material body go on increasing. The external pressure of
attributional bondage and the internal frictions compel greater and
greater attributional expressions in the bodies of objects. Here one
should bear in mind that attributional expression does not mean the excess
of attributional capabilities but that of the attributional manifestations
as well as the attributional peculiarities.

The akashatattva or ethereal factor has the sound carrying attribute.
Suppose if we fix its measure at one hundred, in that case when the
akashatattva gets metamorphosed into vayutattva or aerial factor on
account of the greater static bondage, the attribute of touch is also
expressed therein along with the sound-carrying attribute but the
attributional capacity remaining what it is - unenhanced. The
sound-carrying attribute wanes in the vayutattva as compared to
akashatattva but all the same the combined measure of the sonic and the
factual attributes still remains at one hundred.

Shrii Shrii Anandamurti

Back to Key Themes

--------------------------------------------------------------------------------

Subhasita Samgraha: The Cult Of Spirituality - The Cult Of Pinnacled Order

You know, spiritualism and spirituality are not the same thing.
Spiritualism means something which concerns ghosts, and spirituality is
something which concerns the Supreme Cognitive Principle. So there is a
heaven-and-hell difference between the terms 'spiritualism' and
'spirituality'. We are concerned with spirituality.

Now, for all actions, be they intellectual, intuitional, or purely
psychic, there must be a base, a standing point, a starting point. And
there must also be a goal -- a supreme desideratum. For this cult of
spirituality, the base is morality; without morality nothing can be done.
And morality concerns two types of waves; one psycho-physical emanations,
and another: physico-psychic waves, physico-psychic movement. In the case
of psycho-physical emanations, one should have proper control, proper
regulation over those emanative flows. And in the case of physico-psychic
movement, one should maintain a proper adjustment between the external
world and the internal world, between the external physicality and the
internal subjective world. The goal is the attainment of that Supreme
Stance where there will be justice and fair play for all inanimate and
animate beings.

Pra'ii'a'h yatha'lmaiio'bhiis'l'a'h bhu'ta'na'rn' api te tatha'
Atmaopomyena bhu'ta'nalml daya'm' kurvanti sa'dhavah.

'You love your life. Other living beings also love their lives.'

You should remember this. This sort of remembrance is called sa'dhu dharma
or Bhagavata Dharma (the dharma or natural expression and longing of human
beings), and the person who practises this cult is a true sa'dhu
(spiritual practitioner). So there must not be any gap between your
thinking and your actions. If there is any gap, that gap should be
minimised step by step. Finally, thought and action should coincide. So in
the plane of morality there are two divisions: psycho-physical emanation
and physico-psychic movement. In Sam'skrta (Sanskrit), this
psycho-physical emanation is Yama, and physico-psychic movement is called
Niyama.

Preaching disparity amongst human beings, or disparity amongst living
beings -- human beings, animals, birds, plants, etc. -- is not morality.
The Supreme Equality, the Supreme Spiritual Stance cannot be achieved
where there is any thought of disparity. So at the very start, one must
practise these two types of morality and become one with them.

Now, morality is the base, and the Supreme Stance is the goal. Morality
propels the microcosms towards the Goal, and the Goal is attracting them
towards Cosmic Consciousness without break or pause. Since Parama Purus'a
(Cosmic Consciousness) is attracting all entities towards Himself, in
Sam'skrta He is called Krs'n'a. One of the meanings of the word Krs'n'a is
"one who attracts." Another meaning is "the entity on whom the existence
of all other entities depends." Thus, on the one hand Parama Purus'a is
attracting the spiritual aspirants to move ahead; and on the other hand,
the spiritual aspirants, by dint of their own efforts, their own moral
force, are also moving towards Him. Because of these sources of impetus,
human beings arrive at their destination.

If some people feel that Parama Purus'a (Cosmic Consciousness - God) is
not sympathetic or gracious towards them, that He is not attracting them,
in that case I will advise them to become more established in morality,
and then they will instantly feel the grace of Parama Purus'a, because it
is through their own moral force that they move forward. Parama Purus'a
does His duty of attracting them, and they have their own duty to move
towards the Goal. Let the sa'dhakas (spiritual aspirants) do their duty,
and let Parama Purus'a do His.

Then, the physical body should be sanctified by good thoughts, good
actions, and good food as well, and also by various physical practices
that affect the nerve fibres of the body; because through the nerve
fibres, through the afferent and efferent nerves, the first phase of
realisation comes. The highest realisation, however, does not depend upon
the nerve cells and nerve fibres, although for this, good food and
self-restraint are necessary. It is not proper for one to eat whatever one
gets. You should eat only that sort of food which will have a beneficial
influence on your body, mind and spirit. It is not proper for human beings
to eat simply whatever is available, nor is it proper for animals either.
Animals do indeed discriminate between food items. In this regard, Lord
Shiva said:

Phalis'yatiiti vishva'sah siddherprathama laks'an'am
Dvitiiyam' shraddhaya' yuktam', trtiityam'gurupujanam.
Caturtho samata'bha'vo paincamendriyanigrahah
S'as't'hainca pramita'ha'ro, saptamam'naeva vidyate.

This sanctification and purification of the body through proper food and
proper behaviour and various practices should be complemented by certain
other practices to create a perfect adjustment in the body among the
glands, subglands, and their hormonal secretions. The propensities of
living structures are both directly and indirectly controlled by the
secretions of hormones from different glands and subglands located near
different plexii of the corporal structure.

Now, everywhere, in cent-percent of the cases, there is wastage of human
psychic potentiality. The psychic potentialities of human beings are
immense but people do not utilise them because most of their valuable time
is wasted in undesirable thoughts, in psychic extravaganza. Suppose, human
longevity is an average of sixty years. Twenty years of that period is
spent in sleep, and the remaining forty years are wasted in petty or
useless activities. How much time do people really get to devote to
worthwhile tasks?

This psychic extravaganza should be checked either by physical approach,
or psychic approach, or by spirituo-psychic approach. People should have
some control over their breathing, over their respiratory system, because
the waves of respiration control the waves of thinking. Whenever you are
doing something crude, your respiration becomes very active; and when you
are thinking of something subtle, it becomes slow, extremely slow. And
finally, when this respiration coincides, or becomes one with one's
thought-waves, that stage is known as Hat'hayoga Samadhi. That is, the
physical exertions, the physical emanations become one with the psychic
emanations. So some degree of control over respiration is an essentiality.

I have already said that the scope of rationality and rationalisation
should be increased more and more, and for this, from the plane of
physicality, unnecessary adverse waves to rationality should be removed.
From the psychic sphere also, unnecessary waves are to be removed. This
will remove many burdens from the mind. "I must not bother about petty
things, because that will waste my time". People should remember this.
This removal or rather withdrawal of unnecessary and undesirable thoughts
emanated from the mind, will help you in rationalising the major portion
of your mental faculty, and so this must also be practised.

The cult of spirituality is a cult of pinnacled order. Now, one's mental
flow is concerned with both ideation and meditation. So far as ideation is
concerned, it is connected with the healthy condition and proper
functioning of the glands and subglands. And we should also remember that
ideation will not have any base to stand upon without a clear cut idea. So
idea must also be there.

Ka'nha' se ham'sa' a'ila'
Ka'nha'ma'n sama'ilal ho ra'ma'
Ka'nha'ma'n garh bana'il ham'sa'
Ka'nha' ma'n la t'a'ile ho ra'ma'

Sagun' seham'sa a'ila
Nirgun' ma'n sama'ila' ho ra'ma'
Ka'ya' gar'h bana'il ham'sa'
ma'ya' man lapta'il ho ra'ma'

"Whence did the swan come? Where did it go? Where did it build its abode?
What did it associate itself with? It came from Sagun'a Brahma (Qualified
Cosmic Consciousness), and then it merged in Nirgun'a Brahma (Unqualified
Cosmic Consciousness). The swan made its own body its abode and associated
itself with Ma'ya' (Creative Principle). Spiritual aspirants should always
remember this idea."

What should human beings do in deep ideation ? They should maintain the
adjustment of their glands and subglands. And at the same time, they
should not ask for any occult power, but they should take the ideation of
the Supreme. Inspired by that ideation, they should meditate on Parama
Purus'a (Cosmic Consciousness). I will say something more regarding
ideation afterwards.

Now, there is another apexed or pinnacled order of the mind, that is,
meditation. Meditation means concentrated thinking, associated with
several subtler and important cells of the human brain. Each and every
nerve cell has got its own controlling point, and for all nerve cells
there is a supreme controlling point. This supreme controlling point in
Sam'skrta is called guru cakra, the plexus of guru. All the glands are
controlled by this supreme controlling point. So one's meditation must be
properly connected with this guru cakra, the plexus of guru. Shiva also
says:

Phalis'yatiiti vishva'sah siddher prathama laks'an'am
Dvitiiyam'shraddhaya'yuktam' tritiiyam' gurupujanam.

In Sam'skrta 'gu' means 'darkness' and 'ru' means 'dispeller'. So 'guru'
means one who removes the darkness from the mind. The darkness of the mind
must be dispelled. There should not be a festival of lights outside while
one's own house remains in darkness. There should also be illumination
inside one's own house, and this is the enlightenment of the mind, of the
soul.

In Vedic language, the word 'guru' is derived from the root 'gur' plus
'un' suffix. The root 'gur' means to train others how to speak, how to
behave in a dignified manner. The 'guru' teaches us to follow a methodical
way of life. Only to love is not the work of the guru. So in this sense,
one who only loves you is not your friend, and one who only punishes you
is also your enemy. But one who both loves and punishes in a balanced way
is the real guru.

Now, meditation must be done in a methodical way, and this concerns
several nerve centres and also the collective centre of nerve cells
situated in the brain. This pinnacled order of spirituality, its pinnacled
point, its apexed point, is the Supreme Stance. For this human beings have
been making constant endeavours since time immemorial, and this effort has
made them move ahead, bringing them to their present status.

Previously I said that ideation must be associated with ideas. And as you
all know, ideas are mainly of three types:
1) Intellectual-cum-intuitional
2) Actional
3) Devotional-cum-emotional.

Regarding intellect and intuition it is said, "Ekam' jina'nam' anantam'
Brahma'". "Parama Purus'a is infinite intellect personified." Therefore,
spiritual aspirants have to attain Him through knowledge; this is what the
adherents of the path of knowledge maintain. There is an infinite flow of
knowledge and intuition, they say, and there is no second entity. Whenever
duality comes it is only due to ignorance, due to our lack of true
knowledge.

But you should remember that in most cases, human intellect and intuition
are wasted in extravaganza, in useless pursuits; they are not at all
utilised for constructive or worthwhile endeavours. Further, human
intuitional power is also wasted trying to exhibit occult powers. Such
persons never get the opportunity to move towards Parama Purus'a.

Regarding actions it is said. "Karma Brahmeti karma bahu kurviita."
"Action is Brahma, and therefore, one must try to do as much action as
possible." Everything in this universe justifies its existence by this
sort of relentless mobility. This world is called 'jagat'; the word
'jagat' is derived from the root verb 'gam' plus 'kvip' suffix which means
'a mobile entity'. It is also called 'sam's'a'ra', which is derived from
'sam-sr+ghain', that is, 'the entity which constantly keeps moving'. So
the karmayogiis say that everything in this universe is immersed in
action, in mobility. Nothing is stationary, nothing remains fixed. So move
on, with your actional faculty. The karmayogiis, the followers of the path
of action, say that action is everything -- we achieve everything through
action.

Some people think, 'I am hungry, I want to eat litti (an Indian delicacy
).' But to eat litti we will have to make arrangements to procure gram
flour, ghee, etc. All this is done only through action. And the resultant
of this action is that we can finally eat litti. So karma is the source of
everything. So say the followers of karmayoga. Therefore keep on working:
marte marte ka'm karo, ka'm karte karte 'maro'. 'Die while working, and
work even while dying.'

Now, those who are the advocates of devotional or emotional faculties, say
that people get propensive propulsion from devotion or emotion. When the
mind moves along a particular discipline in a methodical way, this is
called devotion or bhakti; but when it does not follow a particular
method, when it moves haphazardly, swept away by whim, it is called
emotion. This is the fundamental difference between devotion and emotion.
You most know this clear cut silver line of demarcation between devotion
and emotion.

Those who adhere to this cult of pinnacled order, know there must be a
happy blending amongst intellectual-cum-intuitional faculty, actional
faculty and devotional-cum-emotional faculty. None of these is
unimportant: all are of equal importance, but the finality comes in
devotion. That is, the final outcome or resultant of
intellectual-cum-intuitional faculty is devotion, not emotion, and that is
why the great sages of the past said,

Bhaktirbhagavato seva' bhaktipremasvarupin'ii
Bhaktira'nandarupa' ca, bhaktih bhaktasyajiivanam.

"Devotion is service unto the Supreme; devotion is love personified.
Devotion is the embodiment of bliss, devotion is the life of a devotee."

Thus we see that ideation is association with one or the other idea -
knowledge, action or devotion, just as meditation is associated with
ideology. Thus in meditation and ideology, the spiritual aspirant is
moving towards the singular Supreme Entity, the pinnacled Goal. If the
mind accepts two goals, two Lords, the mind becomes bifurcated.

The ideology which is associated with meditation is more a theory than a
cult, and when ideation is associated with idea, it is more a cult than a
theory. And the highest expression of devotion is:

Ananyamamata' vis'n'ormamata' premasaungata'
or
Ananyamamata' vis'n'ormamata' bha'va saungata'.

Where the thought-waves or thought-movements are goaded by a single idea,
and where the culminating point is also a singular entity, that is, where
the attraction for others, for the crude world, the psychic world are all
goaded unto the Supreme Self, towards Vis'n'u, this is the supreme status
of devotion. Vis'n'u comes from the root-verb 'vish' which means "to
permeate." The Entity which permeates everything, which is present in each
and every expressed entity, in each and every emanation of this universe
is Vis'n'u.

Vista'rah sarvabu'tes'u vis'n'orvishvamidam jagat
Dra's't'avyania'tmavat' tasma'dabhedena vicaks'anaeh.

"That entity which is omnipresent in the universe is Vis'n'u,
and that is why all love, all human sentiments and all devotions must be
guided unto Him."

So in the path of spiritual progress, all the three - knowledge, action
and devotion, are necessary. Devotion provides the sustenance, action
provides the stamina of movement, and knowledge shows why and how the
spiritual aspirants should move. So all the three are important. But
ultimately knowledge and action are merged in devotion, and thus devotion
is not devoid of knowledge or action.

Mahars'i Na'rada was the first propounder of this sort of devotional cult,
which is not blind devotion but an ideal blending of knowledge, action and
devotion. This blended devotion enables spiritual aspirants to attain the
pinnacled goal of their lives. It is this devotion that the human beings
have been seeking since time immemorial. When they finally attain the guru
and get initiation, then they begin to walk on this path of devotion. And
those who have started on this path realise that they are sure to reach
their destination, that to reach their goal is the sole reason for their
birth. You should remember why you have been born. Following the path of
devotion, you will have to ultimately reach Parama Purus'a. This is the
pinnacled point, the supreme point of human glory. You should always
remember this during your life time and even after your death.

Shrii Shrii Anandamurtiji
(D.M.C. Discourse, Anandanagar, 3rd June, 1990 )

Back to Key Themes

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Other Works: The Meaning of Krs'n'a in Ra'ja Yoga

Now we come to the fourth of our various interpretations of "Krs'n'a".(1)
We come to another type of interpretation the Ra'ja Yaogik interpretation.

This human body is controlled by nerve fibres, which in turn are
controlled by nerve cells. The human body generally moves as it is
directed to by the mind. But when the body functions under the impact of
certain inborn instincts, it does not require direction by the mind. Such
actions are absolutely physical or mundane. Then there are some functions
which, though physical, are also related to the mind, such as hunger,
thirst, sleep and drowsiness. The latter functions are regulated by the
ten va'yus [vital-energy flows], ie pra'n'a, apa'n'a, sama'na, uda'na,
vya'na (being the five internal va'yus), and na'ga, ku'rma, krkara,
devadatta and dhanainjaya (being the five external va'yus). Through the
external va'yus all kinds of natural functions are performed. The mind
does not play any particular role in these cases.

All other functions, however, are controlled by the mind. The mind will
send instructions to the body according to how it (the mind) is controlled
or regulated by physico-psycho-spiritual practices; and in order to
control the mind the ten va'yus have to be brought under control. The
systematic and scientific process to regulate the va'yus (vital energy
flows) in order to control the mind is called pra'n'a'ya'ma. "Pra'n'a'n
yamayatyes'ah pra'n'a'ya'mah. - The process of controlling the va'yus is
known as pra'n'a'ya'ma." (The word pra'n'a'ya'ma is derived as: pra'n' +
a' - yam + ghain.)

There is a unique causal relationship between the functioning of the
va'yus and the functioning of the mind. If someone keeps running at a
certain pace by drawing rapidly on accumulated vital energy, the person's
respiration becomes faster, and if the respiration becomes fast, one loses
the capacity for deep thinking or deep contemplation. That is, one loses
the capacity to think, or to assimilate or internalize any idea through
the organs in a calm and systematic way. If the body is restless, the mind
will also be restless. That is why during spiritual practice, the body
should be kept motionless. One must practise seated in a certain posture,
because if the body becomes calm and motionless the mind also tends to
become calm and concentrated. If someone is constantly thinking that he or
she will have to sit down at a certain time, stand up at a certain time,
catch hold of one's nose or ears at a certain time, the mind will
automatically tend to become restless. Such is the intimate relation
between the body and the mind.

"Indriya'n'a'm manona'thah manona'thastu ma'rutah. - The indriyas(2) both
sensory indriyas and motor indriyas are controlled by the mind and the
mind is controlled by the va'yus."(3) This sort of functioning of the mind
is discharged in and through the body with the help of the nerve cells and
nerve fibres. Its principle controlling centre is situated in the
sahasra'ra cakra - the pineal gland - but its substations are located in
various parts of the body. The substations are located in sites of the
body from which particular kinds of thought-waves control the adjacent
areas of the body in their own respective ways. These substations are
called cakra (chakra) or padma or kamala in Sanskrit or plexus in Latin.
Thus we have the various cakras(4):

mu'la'dha'ra,
sva'dhis't'ha'na,
man'ipura,
ana'hata,
vishuddha,
a'jina'.

The mind, instead of exerting its control directly from the sahasra'ra
cakra (site of the pineal gland), exerts its control through the other
cakras, the other plexii. Hence in order to advance spiritually, one has
first to establish control over these lower cakras, then finally over the
sahasra'ra cakra. If one, conversely, tries to control the sahasra'ra
first while the other cakras remain uncontrolled, spiritual practice on
the sahasra'ra may be hampered. Not only that, even if the sahasra'ra
cakra can be brought under control, the final result will not be good if
the subsidiary cakras are not brought under control. It is not enough that
the driver of a car be efficient, the car as well must be free from any
defect.

The various cakras are controlled by particular biija mantras, ie
particular acoustic roots, and also emanate sound vibrations. Further,
every sound vibration coming from each such plexus - each such network of
na'd'iis [psychic-energy channels] - is in the yogic scriptures given the
name of a particular devata', that is a particular vibrational existence
(although the translation of devata' is often given as deity). When you
think in a particular way, your mind is vibrated in the corresponding way,
and your nerve cells and nerve fibres are vibrated in the corresponding
way. When someone gets angry, the mind also becomes heated and red, and
there is a corresponding reaction in the nerves. The body becomes reddish
and starts trembling.

Now, these devata's or vibrational existences are each the repository of a
particular kind of thinking and each representing one point in a given
cakra are controlled by the nuclei of their respective plexii, and all
those nuclei are controlled by the human mind, which is the collective
expression of fifty main propensities.

Those fifty main propensities function both internally and externally. One
may donate something to someone both internally and externally. Likewise,
one can steal both mentally and physically. Hence every propensity is
functioning in two ways, and fifty times two equals one hundred.
Furthermore, each propensity functions in ten directions [north, south,
east, west, northeast, northwest, southeast, southwest, up and down]. One
hundred times ten equals one thousand. Hence there are one thousand
functioning propensities. These one thousand vrttis (propensities) are
controlled by the mind from the pineal gland, which is why its
corresponding cakra is called sahasra'ra [sahasra means "thousand"]. So
the nucleus of the sahasra'ra controls the sahasra'ra itself, every
subsidiary plexus below the pineal gland, and the vrtti-controlling or
propensity-controlling points of all those cakras below the sahasra'ra
cakra.

Each of these points is a vibrational existence, a devata'. All the
devata's (vibrational essences) of a given plexus are controlled by the
controlling point of that plexus, and the supreme controlling point is the
controlling point of the pineal gland. This supreme controlling point is
called Paramashiva in yoga philosophy. "Paramashivah Purus'ottamah
vishvasya kendram." The same entity which is called Paramashiva (Supreme
Controlling Point) or Purus'ottama (Nucleus Consciousness) in Ra'ja
Yoga(5) is known as "Krs'n'a" in Vaes'n'ava Tantra(6). This is one aspect
of the Krs'n'a concept in philosophy. This is a very important point which
should be well understood.

When a spiritual aspirant can concentrate all his or her psycho-physical
existence or individual "I" feeling on Paramashiva or Purus'ottama in
sahasra'ra cakra, the jiiva (unit being) becomes Shiva (Consciousness). A
jiiva (unit being) is manifested out of Paramashiva (Supreme
Consciousness) as a jiiva (unit soul) in the vehicle of a human body or
rather, simultaneously in the Cosmic Body and in a human body. Each and
every microcosmic structure is like a universe. Hence the yoga scriptures
say, "Traelokye ya'ni bhu'ta'ni ta'ni dehatah". That is, "Whatever exists
in the universe exists in your small structure as well."

Just as the universe, starting from Paramashiva (Supreme Consciousness),
Purus'ottama (Nucleus Consciousness), flows on and on along the path of
saincara (extroversial flow of the Cosmic Cycle of creation) and attains
the form of the crudest matter (if it undergoes further crudification it
will explode), and thereafter starts moving on the path of subtlety or
pratisaincara (introversial flow of the Cosmic Cycle of creation),
similarly in the human frame the last vertebra is the crudest
manifestation. The last vertebra in the human body is termed kula in
Sanskrit. So kula literally means "that which bears the load of the entire
body".(7)

That entity which sleeps (coiled), like a snake, around the last vertebra,
with the sleeping divinity (that is, the unexpressed divinity (8) within a
human or animal structure) clamped in its mouth, is called
kulakun'd'alinii.

When human beings do sa'dhana' (spiritual practices such as meditation),
the kulakun'd'alinii, an ideative entity, rises upward through the spine.
It pierces through the cakras (plexii) one after the other, and
simultaneously the thoughts or propensities controlled by their respective
cakras are brought under control. As soon as the kulakun'd'alinii pierces
the mu'la'dha'ra, sva'dhis't'ha'na and man'ipura cakras, it brings under
control all the propensities up to and including those of the man'ipura
cakra. The man'ipura is the controlling cakra of ten propensities:
shyness, sadistic tendency, envy, staticity, melancholia, peevishness,
yearning for acquisition, infatuation, hatred, fear. When after rising and
rising the kulakun'd'alinii reaches the sahasra'ra cakra, it becomes one
with Paramashiva (Supreme Consciousness). This is the state of liberation.

You know very well that in medieval India, Tantra (yogic science) branched
out into numerous schools: Saora Tantra, Sha'kta Tantra, Shaeva Tantra,
Ga'napatya Tantra, Vaes'n'ava Tantra, etc.(9)

So according to yoga scripture, the kun'd'alinii resides in mu'la'dha'ra
and Paramashiva (link to Supreme Consciousness) in sahasra'ra. And
according to Vaes'n'ava Tantra, the kulakun'd'alinii is called "Ra'dha'"
and Paramashiva is called "Krs'n'a". This is the essence of the concept of
Ra'dha' and Krs'n'a. Unfortunately, the actual underlying spirit of the
Vaishnavite Cult is forgotten or ignored by many.

Quite often at the end of a Vaishnavite kiirtana (spiritual chanting) you
will hear that Ra'dha' and Krs'n'a have become united. The participants
express this with a sentence that includes the words, "Haribol, Haribol".
The fact is that the sa'dhana' (spiritual practices) has elevated the
jiivabha'va (microcosmic bearing), and, it when having become one with
Paramashiva at the sahasra'ra cakra, then the microcosm has gone beyond
the periphery of all bondages, and has attained the bliss of emancipation.
This is the inner secret.

Here the seven cakras, from mu'la'dha'ra to sahasra'ra, which the
kulakun'd'alinii has to pierce, are the fetters or ropes which a spiritual
aspirant has to snap. "Pa'shabaddho bhavejjiivah, pa'shamukto
bhavecchiva". "Those who are in bondage are called jiivas, and those who
have been freed are Shiva."

This is the last of our interpretations of the term "Krs'n'a". In the
sahasra'ra cakra, Paramashiva is the controlling point. Paramashiva is the
same as "Krs'n'a".

Shrii Shrii Anandamurti
14 January 1980, Calcutta
A'nanda Vacana'mrtam Part 17
(DISCOURSES ON TANTRA VOLUME 1)

(1) This discourse was the fourth and last of a series by the author on
the concept of "Krs'n'a". Though the others of the series are not included
here, all four may be found in A'nanda Vacana'mrtam Part 17.

(2) An indriya is a sensory or motor organ, together with its respective
nerves, nerve fluid, and site in the brain.

(3) Etymology of ma'rut (a synonym of va'yu) omitted here.

(4) The chakras and their propensities are as follows:

The terrainian plexus or Mu'la'dha'r Cakra (4):

Dharma - psycho-spiritual longing
Artha - psychic longing
Ka'ma - physical longing
Moksa - spiritual salvation

The fluidal plexus or Svadhistana Cakra (6):

Avajina - indifference
Mu'rcha - psychic stupor, lack of common sense
Prana'sha - fear of annihilation
Avishva'sa - lack of confidence
Sarvana'sha - helplessness
Kru'rata' - crude manners

The igneous plexus or Manipur Cakra (10):

Lajja' - shyness
Pishunata' - sadistic tendency
Iirs'a' envy
Sus'upti' - staticity, inertia
Vis'ada - melancholy
Kas'a'ya - peevishness
Trs'n'a - yearning for acquisition
Moha - blind attachment, infatuation
Ghrn'a' - hatred
Bhaya - fear

The solar plexus or Ana'ha't Cakra (12):

A'sha' - hope
Cinta' - anxiety, deep thinking
Ces't'a' - effort to arouse one's dormant potentiality
Mamata' - love and attachment
Dambha - arrogance, vanity
Viveka - discrimination, conscience
Vikalata'h - psychic depression
Aham'ka'ra - conceit, egoism
Lolata'h - avarice, voracity
Kapata'h - hypocrisy, deception
Vitarka - overstating one's cause, argumentativeness
Aunta'pa - repentance

The sidereal plexus or Vishuddha Cakra (16 sounds):
S'araja - peacock
Rs'abha - bull
Ga'ndha'ra - goat
Madhyama - horse
Painchama - cuckoo
Dhaevata - ass
Nis'a'da - elephant
Onm' - acoustic root of creation
Hum' - sound of the kula kundalinii
Phat' - fruition, practication
Vaos'at' - development of mundane knowledge
Vas'at'ha - welfare in the subtler sphere
Sva'ha' - pious resolve and universal welfare
Namah - surrender to the Supreme
Vis'a - repulsion, poisonous mentality
Amrta - attraction

The lunar plexus or the A'jina Cakra (2):

Para' - spiritual knowledge
Apara' - mundane knowledge

(5) Instructions for a particular form of spiritual or yogic practices.

(6) A cultural expression of one of the five schools of Tantra (yogic
science and practice).

(7) A page of linguistic discussion omitted here.

(8) The unexpressed divinity is metaphorically represented here by the
tail of the snake. Sometimes the dormant kun'd'alinii snake as a whole is
called the "sleeping divinity".

(9) Schools of Tantra.

Back to Key Themes

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Acoustic Roots: u

The short 'u' sound is the acoustic root of panchama (pa'). The fifth
musical note of the surasaptaka (seven notes of Indo-Aryan music). This
sound directly controls panchama (pa'), and indirectly controls dhaevata
(dha') and nis'arda (ni).

Shrii Shrii Anandamurti

Back to Key Themes

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Tantric Gems - 12

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Namaskar

Welcome to the 12th edition in this series of discourses on tantra. This
issue considers what is real knowledge (spiritual knowledge) and the
importance of bhakti (devotion). The Sanskrit letter U' is given a brief

mention as an acoustic root (and as one of the petals in the 5th chakra).
Refer back to Issue 7 for more details.

Given by a contemporary tantric master these discourses are in the very
truest spirit of yoga for Liberation of Self and Service to Humanity.

Key themes for the discourses appear below.

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Key Themes

Ananda Sutram: 1 - 9 Gunadhikye jadasphotah bhutasamyabhavat
material explosion (jadasphota)
solid factor (ksititattva)
liquid (apa)
luminous (tejas)
aerial (marut)
ethereal (akasha or vyoma)
negative saincara and saincara (extroversial flow from subtle to crude)
gunas (binding factors or attributional principles)
internal frictions and external attributional flow
living organisms

Subhasita Samgraha: Knowledge and Progress
jina'na (knowledge)
physical knowledge
physico-psychic knowledge
psychic knowledge
psycho-physical knowledge
spirituo-psychic knowledge
spiritual knowledge
protozoic minds and protozoic microcosms
metazoic minds and metazoic microcosms
unit mind
sadrsha parin'a'ma (cause and effect factor)
ka'mamaya kosa (crude conscious layer of mind)
citta (objectivated mind)
aham (doer I)
mahat (pure I feeling)
abhijinata' (discriminatory judgement)
dharma buddhi (good thought)
dhruva'smrti (fixed memory)
sa'dhana' (spiritual practice)

Other Works: Service To God Is Devotion
action
knowledge
bhakti (devotion)

Parama Purus'a (Cosmic Consciousness)

Ananda (Bliss)
Brahmananda (Cosmic Bliss)
subjectivity and objectivity

Acoustic Roots: u'
acoustic root of sixth musical note
dhaevata (dha')
nis'arda (ni).

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Ananda Sutram: 1 - 9 Gunadhikye jadasphotah bhutasamyabhavat

Purport:

Even after the transformation of the object-body into solid factor
(ksititattva), if the onslaught of the binding principle continues
unabated, the equipoise of the elements gets lost and a material explosion
(jadasphota) takes place. As a result of this explosion the ksititattva,
.due to its excessive internal friction, gets pulverised into subtler
elements like liquid (apa), luminous (tejas), aerial (marut) and ethereal
(vyoma) factors, completely or partially, that is to say, its movement
undergoes the process of negative saincara (ie negative movement reversing
the extroversial flow from the subtle to the crude). Nevertheless the
resultant subtler elements after the explosion, of course, retake the same
old path of saincara (extroversial flow from the subtle to the crude).

The ethereal element of the Cosmic Mind gets gradually cruder and cruder
as per degrees of the ever-increasing flow of the gunas (binding factors
or attributional principles), ie from akasha or vyoma (ethereal) to marut
(aerial), from marut to tejas (luminous), from tejas to apa (liquid) and
from apa to ksiti (solid). The more the progress of these metamorphoses
the more varied the attributional peculiarities noticeable in the material
bodies, and their dimensions also get shrunk and diminished.

The dimensional contraction means the increase of internal frictions and
this happens due to the excess or magnitude of the external attributional
flow. Due to these excessive internal frictions explosions take place in
the material bodies and they get pulverised into subtler elements. These
explosions owning to hyper-attributional pressure occur only when the
degree of the tension of the solid element becomes abnormally high as
compared to other elements. In the absence of any wide disparities (either
too high or too low) in the tensional relations of the elements, living
organisms come into being instead of explosion.

Shrii Shrii Anandamurti

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Subhasita Samgraha: Knowledge and Progress

What is knowledge (Jina'na)? Knowledge is subjectivisation of external
objectivity. It leads a person from crudity to subtlety, ie wherever this
tendency is found that can be termed knowledge, and where it is not there
it is not knowledge.

What is the base of knowledge? Where knowledge is completely physical, its
base is mind; where it is entirely spiritual its base is soul. Knowledge
unifies the mind with the soul. This itself is the greatest quality of
knowledge. That which does not unify the mind with the soul is not
knowledge but the confusion of knowledge. Because of this so-called
knowledge, vanity creeps into mind. If you see a person with vanity you
must understand that he or she has no knowledge but the confusion of it.
In 15th century India, especially in Bengal, this confusion of knowledge
developed excessively. People of Bengal went on arguing and debating on
minor things. For hours they talked on subjects such as sound, shape etc.
They thought themselves to be great in doing so, and those attaining
victory considered themselves to be great scholars (panditas). They were
neither pandit nor jinani (intellectuals). They were not panditas because
they were not established in Paii'da' Bha'va (the feeling that one is
Brahma - God), nor were they jina'nii as their knowledge had not been
subjectivised. They were merely arguing about Pa'tra'dha'ra taela or
Taeladha'ra paltra, ie the oil is in the pot or the pot in the oil.

There was once an argument between two great panditas, "Whether sound is
produced first or the palm falls first." The discussion continued for a
good number of months but no decision was arrived at. Then they decided to
see practically by sitting under a tree one night, whether the palm falls
first or sound is produced first. The next morning it was found that both
were dead from palms falling on their heads. Hence this so-called
knowledge is no knowledge at all but the confusion of knowledge, which you
surely do not want to possess.

In the first stage mind itself is the base of knowledge. What is mind? The
structure of human beings is metazoic. In this structure there are
innumerable protozoas - protozoic minds and protozoic microcosms. The
result of all these protozoic microcosms is reflected in the human mind.
In this metazoic structure there are metazoic minds and metazoic
microcosms. Actually speaking the metazoic minds are the collection of
their protozoic minds. For a human being, with a complex physical
structure, there is also a unit mind.

The human mind has three compartments. The first is the collective
protozoic mind, the second one is the collective metazoic mind and the
third one is its own separate mind. Taking all the three constitutes a
human's mind. These protozoic minds are guided only by instincts. This
type of mind is only citta (objectivated mind) with no development of
tattvas (faculties) of aham (doer I) and mahat (pure I feeling). Eating,
supporting offspring, etc, are done instinctively, spontaneously
(svabha'va), the reasons being quite unknown to the entities. The
earthworm does not know that it is an earthworm. It moves instinctively,
spontaneously, according to its undeveloped mind. The protozoic minds of
protozoic microcosms can be called physical mind. They have only physical
mind. The collection of protozoic minds in human beings can also be called
physical mind. It is known as Ka'mamaya Kosa (crude conscious layer of
mind). It is guided by instinct, there is no discrimination.

Metazoic mind, however, moves with some intellect (discrimination), as
there has been some development of intellect in it. Hence metazoic mind
has control over protozoic mind. The more developed the metazoic mind is
in a creature the more developed it is, ie its metazoic structure will be
more complicated. Where this complication has considerably increased, that
physical structure is a human physical structure. The individual mind in a
human being is a metazoic mind. About a million years ago the first
ancestor of human beings was Australopithecine. The metazoic mind of those
humans was very, very simple compared to present day humans. Hence in the
intellectual realm the ancient humans were quite undeveloped. In the
course of one million years the metazoic structure and physical structure
of human beings became very complicated. This resulted in the complication
of the metazoic mind too. A number of different propensities were added to
it. The number of propensities in human mind is far more than of those in
animals. The reason is that the metazoic structure, the physical structure
of human beings is complicated, hence their metazoic minds are more
developed.

The complete human is its own mind, its protozoic mind and its metazoic
mind. In protozoic minds there is dominance of instinct. An animal does
not understand discrimination but it understands the stick. You know that
a person with the dominance of animality does not agree with logic but
bows to administration. You know that at the time of fight between the
Kauravas and Pandavas, vain attempts were made to make the former
understand the consequence of their actions. Yudhisthira even prayed to
God for a change in them. There was the grace of Parama'tma (Supreme
Consciousness) also, but they were too crude to understand this. They
could very easily understand however when they heard the thundering sound
of Gandiiva (the bow of Arjuna). Hence the protozoic mind succumbs to
physical administration and nothing else.

All the protozoic minds in a person try to influence the human mind.
Likewise metazoic minds also try to do so. Where the personal mind of a
human being is not vigilant it is influenced by the protozoic minds and
the metazoic minds. This leads them towards animality. But when the
personal mind is vigilant it has full control over protozoic and metazoic
minds. To maintain control is an internal fight. This fight is the first
stage of Sa'dhana' (spiritual practice).

This fight is quite essential for Sa'dhana' (spiritual practice). On the
one side there is good thought (Dharma Buddhi) and on the other side the
forces of instincts. Protozoic minds move on instinctively whereas
metazoic minds move with discrimination (Abhijinata'). Furthermore,
undeveloped and underdeveloped metazoic structures work with both
acquaintance and experience. Sub-human animals however, such as dogs and
monkeys, learn through only acquaintance. The mind of an Alsatian dog
develops a lot when it comes in contact with a trainer, ie it learns
through training for it has metazoic mind.

The knowledge of protozoic mind, ie instinct only, is known as physical
knowledge. However, the knowledge that a person acquires in touch with
physicality is, in its first stage, physico-psychic. When this
physico-psychic knowledge is established in mind it is known as psychic
knowledge. Psychic knowledge when it is translated in the physical world
is psycho-physical knowledge. Worldly knowledge, is in its first stage
physico-physic and then psychic. When that knowledge itself is translated
in the physical world, it is psycho-physical.

What is the source of this physico-psychic knowledge? Let us see how far
it is authentic. You derive knowledge from books. If you read books
published 20 years ago you will know that Lahore is the capital of the
Punjab. But this does not stand correct today. It is because the source of
physical knowledge is bound by time, space and person. With the change of
time, space, and person physical knowledge also changes. Hence that is not
permanent knowledge, it is based on falsehood. There can be another flaw
in the source of physical knowledge and that is a printing mistake.
Because of it you read Lahore as Labore. Next there can be some defect in
your eyes, which has caused you to read Labore which provokes laughter in
the audience.

Hence because of defects in different media this knowledge may be
defective knowledge. Now after possessing such defective knowledge if a
person is proud, is he not a first class fool ?

This physico-psychic knowledge has a little value in the physical world.
But its value is changing. The theory which is appreciated today changes
tomorrow. Hence knowledge of the world, physico-psychic knowledge, is all
defective. To be proud of this kind of knowledge is not at all proper for
the wise. It is better to say "I do not know anything."

Then what is the true knowledge? True knowledge is the knowledge of that
object which never undergoes any metamorphosis due to changes in time,
space and person. Everything in the world is causal, ie effect is followed
by cause, and cause is followed by effect. It goes on like this. The
effect of one phase becomes the cause of the other. This is known as
Sadrsha Parin'a'ma in Tantra. As long as we are under temporal, spatial
and personal factors, the cause and effect factor will work. Where cause
and effect factor works, there only imperfection exists. One cannot be
proud of either that knowledge or the knowledge springing out of that
source. It is said in the Vedas, "I don't say that I don't know nor do I
say that I do know, because the Transcendental Entity is known only by
that person who knows that Parama'tman (Supreme Consciousness) is beyond
knowing and not knowing." This is because knowing is a particular psychic
projection coming within the scope of time, space and person, and
not-knowing is also another psychic projection coming within the scope of
time, space and person.

The Supreme Entity is beyond time, space and person. It being
non-changing, if a person makes effort to acquire spirituo-psychic
knowledge instead of physico-psychic knowledge, ie if the source of his or
her knowledge is not the external physicality, but rather internal
spirituality, in that case that knowledge will be the perfect one. What
happens in the case of spirituo-psychic knowledge is that, though its
source is Absolute, its subject is relative, as mind works within the
scope of relativity. The source of spirituo-psychic knowledge is the
Absolute, only the Absolute.

When people start acquiring knowledge they should not endeavour for
physico-psychic knowledge, on the contrary they should try to acquire
spirituo-psychic knowledge. In the first phase, it is more psychic than
spiritual. But later on when mental concentration is developed and there
is advancement in Sadhana' (spiritual practice), the arena of spiritual
knowledge increases and that of psychic knowledge decreases. When slowly
the proximity to spirituality increases, the psychic knowledge is
overshadowed by spiritual knowledge. The final terminating point of this
spirituo-psychic knowledge is spiritual knowledge and that alone is
knowledge. That is the real knowledge which does not change.

All physical, physico-psychic, psychic, and psycho-physical knowledge is
not real knowledge but superficial knowledge. When people realise that the
so-called knowledge is of no value to them, then and then only they
surrender to the Cosmic Cognition (Paramapurus'a - Cosmic Consciousness).
As long as one has the desire to acquire all relative knowledge, and one
tries for it, one thinks oneself to be a person of letters and refuses to
surrender at the feet of the Cosmic Cognition. When one's vanity is
powdered down by different blows, one realizes that this approach for
knowledge was a defective one. Then one surrenders and the ego is dashed
to pieces.

The greatest knowledge in the realm of physicality and mentality is that
all the knowledge acquired in these realms is relative and ultimately
false. This physical knowledge is like the leaf of a shala tree on which
people take meals. As long as you have not taken your meal there is value
of the leaf, but the moment you have finished your meal the leaf goes into
the dustbin to be licked by street dogs. When you come to realise
internally that this physical knowledge of yours is worth licking by a
dog, then devotion will arise in you. Then only you will acquire true
knowledge.

What is the nature of the psycho-spiritual approach through which one
acquires spirituo-psychic knowledge? When the physical mind reaches the
zenith point of subtlety, that is known as physico-psychic knowledge.
There the value of physico-psychic knowledge starts. When one is
established in psychic knowledge then there is the expression of
psycho-physical in it. Likewise when psychic knowledge reaches the zenith
point of subtlety, then it comes in contact with spirituality. The point
where spiritual knowledge (spirituo-psychic knowledge) functions is in the
mental arena. Matter is made to be the object of life in acquiring
physical knowledge, which is fit to be thrown into the dustbin when used.
For acquiring spiritual knowledge, however, Parama'tman (Supreme
Consciousness) should be the object. Then alone one will get real
knowledge.

How is it possible to make Parama'tman (Supreme Consciousness) the be-all
and end-all of your life? Parama'tman is the subject for the whole of the
Cosmos and the Cosmos is His object. God is the Supreme Subjectivity, you
are His object. It is not possible to make God your object as you are His
object. Then what to do? You have to take the ideation that God is always
witnessing you. The wise do not take Paramatman (Supreme Consciousness) as
their object exactly but they think that they are being witnessed by God.
Parama'tman is not my object but I am the object of Parama'tman. When this
feeling is there in a Sa'dhaka (spiritual aspirant) all the time, it is a
stage known as Dhruva'smrti (fixed memory).

That you are the object of Parama'tman is known to you but this is not
remembered by you all the time. When by Sa'dhana' (spiritual meditation)
one does not forget that Parama'tman is always witnessing him or her this
is Dhruva'smrti (fixed memory). This alone is spiritual knowledge. In this
stage alone a person gets true knowledge. This spiritual knowledge can be
translated in the mental sphere as well as in the physical sphere. If one
is willing to do so, one should do so, for therein lies a lot of good to
the world. This alone is real knowledge. With this alone progress is
possible. The wisest person is one who understands that one is not at all
learned.

You are spiritual aspirants, you must always remember that the
physico-psychic knowledge is needed only in the physical world. But when
spiritual knowledge is acquired in individual life then other kinds of
knowledge are no more required. This spiritual knowledge alone is
devotion. When knowledge finally transforms itself into devotion after
constant efforts, ie when knowledge realizes that nothing is to be
effected by it, then alone it surrenders to devotion. When knowledge
surrenders to devotion, that is spiritual knowledge. Hence, remember that
once you have got devotion you have got everything. If Parama'tman asks
you your demand, you should demand nothing, and if at all God is pleased
to give you something, you should ask for Para'bhakti (absolute devotion).

Shrii Shrii Anandamurti
Patna
D.M.C
20th November 1966

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Other Works: Service To God Is Devotion

The fundamental idea behind action is expressed in the following sloka:
"Karma brahmeti karma bahu kurviita".
The fundamental idea behind knowledge is:
"Satyam jina'nam anantam' Brahma."
But the main underlying idea of devotion is:
"Bhaktirbhagavato seva' bhaktih premasvaru'pinii
Bhaktira'nandaru'pa ca bhaktih bhaktasya jiivanam."

On the paths of action and knowledge, Parama Purus'a (Cosmic
Consciousness) is the goal, the entity to be realised, and there is a
definite cult to attain the Supreme Consciousness, to realise God. But on
the path of Bhakti (devotion), it is the goal itself and not a cult. This
is the fundamental difference between devotion on the one hand and
knowledge and action on the other. Bhakti is neither a cult nor an applied
science; rather it is the highest stance of a cult.

Those who follow the paths of action and knowledge say, "I want to realise
the Supreme Entity." But the idea in the devotee's mind is, "I want to
serve Parama Purus'a (Cosmic Consciousness)." That is, the idea of service
is predominant in Bhakti. This is the meaning of the first part of the
sloka: "Bhaktirbhagavato seva ... I don't want anything from You, I don't
want even to know You, I only want to serve You." Herein lies the
excellence, as well as the superiority of Bhakti.

"Bhaktih premasvarupinii." The awakening of devotion causes the aesthetic
sense - the feeling of beauty that is dormant in one's heart - to express
itself fully.

"Bhaktira'nanda rupa'ca". What is bliss (Ananda)? Bliss is the completely
balanced state of mind, the highest state of human life. One who
experiences bliss is not affected at all by feelings of happiness or
sorrow. This sort of mental state, A'nanda or Bliss is unassailed by
feelings of happiness or sorrows. The bliss that is expressed through
'Ananda' (Bliss) - both subjectivity and objectivity - is known as
devotion. People may say that there is a gulf of difference between
subjectivity (internal feelings) and objectivity (external expressions).
Why, then, are such contradictory adjectives used about the devotees? The
reason is that the unit beings are both individually and collectively
associated with Brahmananda (Cosmic Bliss). However, in the state of
devotional bliss there is no difference between subjectivity and
objectivity. But, nevertheless, in the case of Ananda both these
expressions are still used.

"Bhaktih bhaktasya jiivanam." What is life? It is the expression of vital
energy. Because of this expression, the inferential vibrations of the
world get scope for reflection. This life is one of a reflecting entity.
For devotees, devotion alone is life, the expression of their vital
energy. Where there is no devotion, when the devotion gets exhausted, the
throbbing of their lives also stops. That is why devotees cannot even
think of surviving without devotion, devotion is the very expression of
their life. For this reason I said that devotion is fundamentally
different from action and knowledge. If we put action and knowledge on one
side of a scale, and devotion on the other side, the scale will tilt in
favour of devotion. Educated, intelligent and clever people consider the
path of devotion to be superior. It can be said that devotees, on the
other hand, consider the paths of action and knowledge to be those of the
fools.

Shrii Shrii Anandamurti
(A'nanda-vacana'mrtam, Part-15)
KARMA SANNYA'SA

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Acoustic Roots: u'

The long 'u' sound is the acoustic root of the sixth musical note dhaevata
(dha') of the surasaptaka (seven notes of Indo-Aryan music). It directly
controls dhaevata (dha'), and indirectly controls nis'arda (ni).

Shrii Shrii Anandamurti

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All works Copyright Ananda Marga Pracaraka Samgha (Central), Tiljala,
Calcutta, India

Presented by Cheap Literature.

[nil]

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Tantric Gems - 13

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Namaskar

Welcome to the 13th edition in this series of discourses on tantra. This
issue considers briefly the nature of the different psychologies in
society and their evolution. As well, it looks at those factors
fundamental to personal spiritual elevation. The Sanskrit letter 'r' is

given a brief mention as an acoustic root (and as one of the petals in the
5th chakra). Refer back to Issue 7 for more details.

Given by a contemporary tantric master these discourses are in the very
truest spirit of yoga for Liberation of Self and Service to Humanity.

Key themes for the discourses appear below.

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Key Themes

Ananda Sutram: 1-10 Gunaprabhavena bhutasangharsadbalam
binding factor and internal friction
bala or prana (power or energy)
existence and expression of expression of prana

Subhasita Samgraha: The Evolution of Society
Brahma Cakra (the Cosmic Cycle)
pratisaincara (movement from crude to subtle)
development of contemplation
rs'is (seers)
environment of first human beings
psychological (psycho-social) mental classes
shudra (proletariat mentality)
ks'attriya (warrior mentality)
vipra (intellectual mentality)
vaeshya (business person, merchant, capitalist mentality)
degeneration of ks'attriya (warrior) and vipra (intellectual) mentalities
vaeshyan (capitalist) exploitation and shudra (proletariat) uprising
society free from social discrimination
social structure considering needs of humanity

Other Works: The Three Factors for Spiritual Elevation
agragati (spiritual elevation)
pranipata (complete surrender to the Eternal Entity)
pariprashna (questions which are responsible for spiritual elevation)
seva (selfless service)
prapatii (full self-submission to the ideation that everything is done by
the Divine Entity)
aprapatti (mental attitude that all is done by individuals and not by
Cosmic Consciousness)
Parama Purusa (Cosmic Consciousness)

Acoustic Roots: r
acoustic root of seventh musical note
nis'arda (ni)
half-letter

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Ananda Sutram: 1-10 Gunaprabhavena bhutasangharsadbalam

Purport:

Firmer the binding factor on the object body, the greater the internal
friction in it. This clash or play of forces is called bala or prana
(power or energy). This prana exists more or less in all objects or
elements, although its expression has not taken place or does not take
place in them in equal proportion.

Shrii Shrii Anandamurti

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Subhasita Samgraha: The Evolution of Society

This quinquelemental universe (ether, aerial, luminous, liquid, solid) is
the crudest manifestation of the Macrocosmic Mind Stuff. During
Pratisaincara (movement of the Cosmic Cycle from crude to subtle) or the
introversial phase of the Macrocosmic thought-wave, when the
quinquelemental factors or the Paincabhaotika creation (ie the world
composed of the five fundamental factors) comes in touch with the divine
powers of the Supreme Divinity through the creation of life, then
Purus'ottama (the Supreme Knowing Entity - Macrocosmic Nucleus) first
produced the vibrations of animation. The more these animated entities
begin to be illuminated with the divine effulgence of the Macrocosm, the
more they develop their inherent capacity of contemplation, which in turn
generates more self-awareness in them. The entities which are the greatest
of all the contemplative microcosms are able to accelerate their speed of
evolution along the path of Pratisaincara (movement from crude to subtle)
in the Cosmic Cycle. The greatest of all these entities is called Man'ava
(human beings), which means those human entities which are by nature
contemplative.

The degree of development of contemplative power is not equal in all human
beings. No two human beings are even identical in intellectual capacity.
Judged in the perspective of time, primitive humans were less
contemplative than the people of today. About one million years ago the
first human babes were born on this earth in the natural evolutionary flow
of the Cosmic Cycle, but they did not find this world as safe a place to
live as it is today. They were surrounded by dense forests infested with
wild, ferocious animals and venomous reptiles. Gigantic, carnivorous
creatures with huge protruding teeth were prowling all about in search of
prey. The humans of that age were not blessed with a sweet home to protect
them from terrifying storms and tempests. The scorching rays of the midday
sun were about to nip the vital energy of these first humans in the bud.
This, in essence, was the environment in which the first human beings
found themselves.

Such circumstances were not conducive for human beings to develop their
intellect or progress along the path of self-introspection. In those days
people employed all their energy just for their self-preservation against
ruthless nature, and during that age of bitter struggle the most important
thing was physical strength. In that distant age people realised the value
of one thing - that might is right. As all forces were hostile to their
existence, they came close to each other and formed many small groups,
clans or tribes with the sole purpose of self-preservation through
collective struggle.

In those days the mightiest person of a clan or Gotra became the group
leader and was worshipped as a hero by the society. Thus there arose in
the ancient past the first Ks'attriya (Warrior) society.

The world moved on. Primitive people could not maintain their original
structure and began to realise that physical powers alone were inadequate.
Physical strength required the support of intellect which would control
their physical powers, leading them towards the path of real material
progress. Those who first invented the use of fire through friction, who
provided that pleasant touch of heat to the human body frozen by cold,
winter nights, became the greatest of people. This greatness was achieved
by dint of merit and not by sheer physical force. Such people were held in
the highest esteem by society and came to be known as Rs'is (Seers) or the
pioneers of human welfare.

Later on human beings made food delicious and easily digestible by
roasting it in fire. The person who first taught people how to use fire
was also acclaimed as a Rs'i, a follower of the previous Rs'i. Those who
discovered the art of weaving cloth in order to clothe the naked human
body, those who taught animal husbandry and how to provide cow's milk for
babies deprived of their mother's milk, and those who solved the problems
of transportation by inventing bullock carts which are nearly obsolete
today, were all called Rs'is. All of them were the honoured forebears of
human society, and they are all worthy of being remembered, welcomed and
revered. The Rs'is were the harbingers of new innovations for society.
Ks'attriya (Warrior) society held them in highest esteem as Vipras
(Intellectuals) and lavished them with honour.

Years rolled by. Human beings became more closely acquainted with the
external world. They learnt to use many more objects and to utilise those
objects in a better way. Some people naturally remained preoccupied with
mundane objects to make them more useful. This group of people, who were
always engaged in the pursuit of wealth through mundane objects, were
known as Vaeshyas (today called the modern Capitalists). As a natural rule
the Ks'attriyas (Warriors) and Vipras (Intellectuals) gradually become
subservient to the Vaeshyas (Business People, Merchants, Capitalists) just
to eke out their physical existence. So in order to retain their integrity
of existence they gradually came under the subjugation of the Vaeshyas.
Just as in the absence of farmers no food would be available; and without
weavers no clothes were available; similarly blacksmiths, potters,
cobblers, leather merchants, etc were also indispensable. Generally, it
was observable that Vipran (Intellectual) society had no alternative but
to recognise the supremacy of the Vaeshyas (Business People).

Those who were devoid of the qualities of the Ks'attriyas (Warriors),
Vipras (Intellectuals) or Vaeshyas (Business People) became the obedient
servants of these classes and were ruthlessly exploited by them. The world
advanced still further. More changes occurred in the social structure. As
a natural consequence of the flow of creation human beings invented money,
and money gradually became the means of physical enjoyment. This led to
constant fights amongst people because the more money one could hoard, the
richer one became. If rich people so desired they could own vast property
and all the amenities of life. In the Vaeshya (Capitalist) dominated
society the Vaeshyas (Capitalists) were the most affluent class, and other
classes were completely dependent on their patronage for self
preservation.

This Vaeshya (Capitalist) dominated society exists even today, and as a
consequence of exploitation, the Ks'attriya (Warrior) and Vipra
(Intellectual) societies have degenerated to the level of the Shudras (the
mass of workers who generally aspire to none of the other psychologies of
warrior, intellectuals or business people) or the working class. To date
the historical norm has been that only a few persons have attained
opulence, but Shudras (workers) are the majority. However, the movement is
that these Shudras (workers) are collectively united and determined to
destroy and annihilate the domination of the Vaeshyas (Capitalists). There
is a clear indication of the emerging dominance of the Shudras (workers or
proletariat mentality), but is this dominance of the Shudras (proletariat)
the final phase?

If the control of society slides into the hands of the Shudras
(proletariat mentality), won't the mundane prosperity (progress of the
world) and the spiritual progress (evolution and realisation of Self) of
humanity be thwarted? As the struggle for Shudra (proletariat) domination
goes on, people are coming to understand what type of social pattern will
ensure the genuine welfare of society.

In fact, no single psychological (psycho-social) class should have
absolute social dominance. If one psychological class is dominant the
other classes will surely be exploited. Therefore everyone is to be
guaranteed equal opportunities and equal rights. That is why Ananda Marga
(the Path of Bliss) wants a society free from any social discrimination,
where all will be entitled to equal rights and equal opportunities. For
the progress of humanity a harmonious adjustment in the society is
essential. A good many genius students are compelled to drop their studies
for want of money, and for the same reason many artists are obliged to
curtail their extraordinary talent. This is due to a defective social
order. This state of affairs cannot be allowed to continue any longer.

Exploitative social systems must be abolished forever. Only then can human
beings lead the entire society towards supreme benevolence. Otherwise only
a handful of people can ever attain the pinnacle of spiritual progress.
Under the present situation it is extremely difficult to lead the whole
society to the supreme stance of spirituality. The intense clashes and
conflicts of the physical world have continuously turned people's
attention to external objects of enjoyment and have created obstacles in
the path of their spiritual advancement.

In a harmonious social order no one will greedfully be able to run after
fame or wealth like a mad dog. A congenial external environment will
assist in acquiring psychic balance, and people's internal poverty will
gradually decrease.

Sa tu bhavati daridra yasya a'sha' vishala
Manasi ca paritust'e ko'rthavan kodaridrah.

"Those whose hops are vast become poor.
If someone is mentally happy, who is wealthy and who is poor?"

So human beings, build the social structure considering the needs of
humanity. Do not try to do anything for your petty personal and group
interests. Whatever little you want to do with your limited outlook, and
not with cosmic outlook, cannot last. The cruel touch of time will
annihilate your aspirations into an oblivion that you cannot comprehend.
It is not necessary to study books to know how to work, how to do, how to
retain and how to renounce. Rather you should look upon every living being
of this universe with sincere feelings of love and compassion. Only then
will you realise that whatever you make, retain, preserve or destroy is
already embedded in the flow of the Universal Macrocosmic Bliss.

In that condition and with that devotion and with actions guided by true
knowledge you will realise that all your activities are embedded in the
All Blissful State. You will be able to explore the very Soul of souls.
Through action mixed with devotion and knowledge you will find the meaning
of your life, the supreme treasure of your existence. This treasure you
have unknowingly kept carefully hidden in the golden casket of your heart.

Sei A'nanda carana pate s'ad' rtu je nrtye ma'te
Plavan'a vahe ya'ya dhara'te varan'a giiti gandhere.

"With the silent footsteps of the Supreme Entity the six seasons burst
into dance. The whole world becomes inundated with welcoming songs and
incense."

Shrii Shrii Anandamurti
1 January 1955
Subhasita Samgraha Part 1

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Other Works: The Three Factors for Spiritual Elevation

Pranipatena pariprashnena sevaya

Agragati (spiritual elevation) depends on three factors: Pranipata,
Pariprashna and Seva.

'Pranipata' means complete surrender to the Eternal Entity, Parama Purusa
(Cosmic Consciousness). The mental attitude that is 'whatever is from
Parama Purusa and nothing is mine' is Pranipata. One who has ego, one who
thinks that one's intellect, wealth and other things are one's own, is the
greatest fool.

A person boasts of learning, intellect and fortune. But nothing is
eternal. Therefore one who boasts of anything of this world is a fool. The
worst psychic knot is the false vanity of intellect. Whatever is, is of
Parama Purusa; nothing is yours. Hence there should be complete surrender
to Parama Purusa (Cosmic Consciousness). This is the first indispensable
factor for mental development. If you really want to serve the world,
complete surrender at the feet of Parama Purusa is a must.

That is, submission to the Eternal Entity, to Parama Purusa, is Pranipata.
The possessor of this creation is that very Parama Purusa. All these works
belong to God. We are only His media. If I don't do the works entrusted to
me, God will get them done by others. Before doing any work, I must think
that Parama Purusa is doing this work though me.

In his life time, the bull which you see anywhere cries 'Hum'--that is,
'me'. But, after his death, only the sound 'Tum, tum, tum' - 'You, only
You' - comes from the dhunuki (the apparatus used for combing cotton),
which is made of the fibre of his skin.

For this, it is to be remembered always that I am not doing anything,
Parama Purusa (Cosmic Consciousness) is doing all these things. While
doing all these things, the individual entity should not get entangled in
the trap of Maya (illusion). One should not be proud of his or her post,
position, beauty, wealth, honour and knowledge. All belong to the Divine
Entity, Parama Purusa; nothing is mine.

'Pariprashna' means those questions, which are responsible for our
spiritual elevation. The exhibition of pedanticism and questions of such
kind are causes for the waste of time and energy. These things are all
useless. There should be no questions other than Pariprashna. Outside of
this, there is waste of one's own time and that of others.

'Seva' means selfless service. Service is there where there is no desire
to get anything in return. When there is desire to take while giving,
there it is not service, but business. Any kind of business is attached to
give-and-take. In many newspapers one comes across many advertisements of
business establishments - 'In your service since such-and-such year.' No,
it is not service; it is business, because the person does not give
anything without taking something. So, in service there is only giving and
no question of taking. Even if somebody gives in return, the mental
attitude should be not to take anything - this alone is service.

There is a word which is generally used by devotees, ie 'Prapatii.' It
means full self-submission. Everything is done by Paramatman, by the
Divine Entity. On the other hand, 'Aprapatti' means the mental attitude
that all is done by individuals and not by Parama Purusa.

With these three factors, you will have spiritual elevation. Except for
these, nothing else will benefit you in any way. You have come for a very
short span of time. Therefore utilise the time to the maximum. Serve the
world with the feeling of service; render service in all the spheres of
life - physical, psychic and spiritual.

Shrii Shrii Anandamurti
A'NANDA VACANA'MRTAM PART 1
Patna, 10th August 1978

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Acoustic Roots: r

The 'r' sound is the seventh letter as well as the seventh vowel in the
southeast Asian alphabets. It is the acoustic root of the seventh musical
note nis'arda (ni).

Nis'arda is derived as follows: ni (prefix) sad (root verb) + ghain
(suffix). The 's' sound of any root verb after the prefix ni may be
changed into the letter `s'a', that is nis'arda and nisada are both
permissible.. Similarly upanis'ad and upanisad are equally correct. But in
Bengali there is a system to use s'a in such spellings. Considered in that
way, to write the spellings with s'a is the usual practice. Now, if the
word nis'arda is written with s'a then both its pronunciations according
to both Rg Vedian and Yajur Vedian style has got to be recognized. In
Roman script the spellings should be nis'arda and nisarda. Of course,
singers need not utter the full word nis'arda, but only its initial
syllable.

R directly controls the seventh musical note, nis'arda. As it is a
half-letter, that is a letter with a halant, it does not directly control
any other sound.

[nil]

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Tantric Gems - 14

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Namaskar

Welcome to the 14th edition in this series of discourses on tantra. This
issue considers what is the first cause of the creation and the benefits
of kiirtan (spiritual chanting and dancing). The Sanskrit letter 'rr' is
given a mention as an acoustic root (and as one of the petals in the 5th

chakra). Refer back to Issue 7 for more details.

Given by a contemporary tantric master these discourses are in the very
truest spirit of yoga for Liberation of Self and Service to Humanity.

Key themes for the discourses appear below.

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Key Themes

Ananda Sutram: 1 -11 Dehakendrikani parinamabhutani balani pranah
nucleus of resultant force (of external and internal frictions) in an
object-body
pranah or vital energy
ten vayus (vital forces in the body)

Subhasita Samgraha: Ks'iire Sarpiriva'rpitam
rs'i (learned person or sage)
Intuitional Science
first cause of creation (A'dika'ran'a)
time or time force (Ka'la Shakti)
place or direction (Dik)
person-mind (Pa'tra-mana)
nature (Svabha'va)
destiny or fate (Niyati)
accident
five fundamental elements (ethereal, aerial, luminous, liquid, solid)
jiiva'tman (unit consciousness)

Parama Purus'a (Cosmic Consciousness)

Prakrti (Operative Principle)
Brahma (God)
Brahma Cakra (Cosmic Cycle)
Purus'ottama (Nucleus Consciousness)
Nirgun'a (Unqualified Consciousness)
Sagun'a (Qualified Consciousness)
Sama'dhi (total absorption of all concentrations and meditations)
Savikalpa Sama'dhi (determinate trance of absorption)
Nirvikalpa Sama'dhi (indeterminate trance of absorption)
Kaevalya-sthiti (ensconcement in Oneness)
Dha'nayoga (intuitional meditation)
vyakta and avyakta (manifest objects and unexpressed entities)
ks'ara and aks'ara (perishableness and imperishableness)
niraks'ara (state of perfect objectlessness)
Nis'kala Purus'a (Objectless Consciousness)
Iishvara (Supreme Controller)
aniisha (controlled entity) an aniishata' (subjection)
bhogopada'na (enjoyment or endurance)
bhoga'pavarga (addiction to objects of enjoyment or endurance)
bhoktrbha'va (sense of enjoyership - expressed through unit consciousness
as sensory gratification)
bhogyabha'va (sense of enjoyableness - being fettered phenomenality)
prerayitrbha'va (as the direct or controlling authority or faculty of the
Cosmos)

Other Works: Kiirtan Dispels Calamities
kiirtan (spiritual chanting/dancing)
kiirtan chanted with maximum sincerity
concentration of physical energies and psychic energy
spiritual force
removes collective accumulated miseries of material world
removes collective psychic afflictions
sadhana (spiritual practices)

Acoustic Roots: rr
acoustic root of onm (onmkara) - AUM
"a" - acoustic root of creation
"u" - acoustic root of preservation
"ma" - acoustic root of destruction
"." (the point) - symbol of the unmanifested universe (Nirguna)
"v" (na'da or kala') - signifying the process of manifestation (Saguna)
prana'va - that which helps tremendously in attaining the supreme stance
atibiija or mahabiija (super acoustic root)
vina'sha (transformation or metamorphosis)
prana'sha (that change which takes an entity back to its original stance)
Daks'in'aca'ra (rightist approach)
Va'ma'ca'ra (leftist approach)
Madhyama'ca'ra (centrist approach)
A'nanda Marga (Path of Bliss)

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Ananda Sutram: 1 -11 Dehakendrikani parinamabhutani balani pranah

Purport:

If the resultant force - the force that comes into being as a result of
both external and internal frictions in the object-body - finds its own
nucleus in some part of that body, the powers or energies active in that
body are collectively called pranah or vital energy.

The word, pranah, is used in the samskrta (Sanskrit) language in the
plural number, because it really stands for ten vayus (vital forces in the
body).

Shrii Shrii Anandamurti

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Subhasita Samgraha: Ks'iire Sarpiriva'rpitam

The Essence Contained Within

The people of ancient times - the people of that crude prehistoric age,
used to employ their entire force for the gratification of their gross
desires and propensities (vrttis). But eventually they noticed that even
through the meticulous and robust application of their individual and
collective forces their vrttis (propensities) were not completely
fulfilled and that some unseen force - some greater force, had been making
a fun of them every moment by foiling all their efforts. Gradually they
came to understand well enough that, no matter how blatantly they vaunted
about their individual and collective forces, their capacity or power was
as much limited as their field of action was narrow - extremely narrow and
limited to time, space and person.

Who is it then, to the inviolable decree of whose hand they are compelled
to submit? What is It? How does that Entity look like? No matter how
developed the intellect and how pervasive its force, how difficult it is
for us to explain the characteristic form of the One, Whose vastness is
perpetually immeasurable? A human being knows well enough that he or she
does not often get what that person longs for, in spite of his or her fits
and frets for it, and sometimes it comes to them, whether they wish for it
or not. Then, the person accepts all of it as his or her fate or destiny.

However, this fate or destiny as well does not depend on anybody's or
anything's unreasonable whim, for if whim were everything, then the seed
of the unit being's desire would have had its extinction, but it just does
not happen so.

So a human being begins to think that it is perhaps the reaction of his or
her action that presents itself as that person's fate. When a person
cannot see or understand the original deeds, a person calls them that
person's Adrs'ta or unseen deserts. But in spite of a human being having
apparent freedom of action from that Supreme Controller - from that
Dispensing Force - still, by prescribing reactions to actions, human
beings remain dependent on others like the ball of wood. This dependence
on the Supreme Entity is indeed a wholly inspirational dependence.

While seeking for this source of Praeti (the Only Longing) - for the
original cause of this inspiration, the thoughtful people of those days
had started cultivating spiritual knowledge (Brahmatattva). The subtlety
of thought of those thoughtful, progressive talented people had gradually
given them the means of access from objectivity into subjectivity and then
again from subjectivity into the realm of Consciousness. In the domain of
knowledge they indeed had been the first Rs'is (learned people or sages) -
the pioneers or the initial torch-bearers of knowledge. They had
eventually succeeded in merging their Buddhi-vrtti (occupations of their
intellect) in the sphere of subjectivity and so it was as the result of
the churning or sustained application of their intellect that humanity got
Brahma-Vijina'na or Intuitional Science. The ordinary people had gone to
them in order to light up the dark niches of their minds with the light,
brought by them (the Rs'is). These Vedantists would eventually make them
well-versed in the Intuitional Science by properly answering every big or
small question arising in their minds. The questions of the common people
were:

Kim' ka'ran'am' brahma kutah sma ja'ta'
Jiiva'ma kena kva ca sampratish't'ha'h
Adhis't'hita'h kena sukhetares'u
Varta'mahe brahmavido vyavastha'm.

What is Brahma (God)? What is the First Cause of our origin? What keeps us
alive and why? What harm was there, if we weren't alive at all? On what
foundation does our existence stand? What is our support? Why are we at
all experiencing this life only through the media of weal and woe -
pleasure and pain? O Brahmavid (knower of Brahma)! What are the proper
laws about all this, ie explain to us with just and proper answers to
these questions.

Ka'lah svabha'vo niyatiryadrccha'
Bhu'ta'ni yonih purus'a iti cintya'
Sam'yoga es'a'm' na tva'tmabha'va'd
Atma'pyaniishah sukhaduhkha hetoh.

Questions know no limit in the human mind. Are the solutions of the above
problems embedded in the Time alone? In other words, is Time the final
answer to these queries? Is it the absolute truth? Is it the spiritual
truth?

Apparently, it seems that the First Cause of the creation is hidden indeed
in the womb of time. So indeed is its ultimate result also, isn't it? Then
why must we not regard Time as the absolute factor? Whatever had taken
place, whatever is taking place and whatever will take place - all are
within the periphery of Time's knowledge, aren't they? It is this Time
Force (Ka'la Shakti) that has been giving birth to the universe as the
Cosmic Mother (Vishvajananii). It is indeed this Time Force, by its
different attitudinal stances, that has been supporting everything,
keeping the consistency intact, through its revolving movements. It is
this Time Force again, in its frantic dance (Ta'n'dava-Nrtya), that has
been chewing and pulverising the world with a guffaw with the help of its
horribly formidable fangs. The inscrutable play of light is nothing but a
momentary flash upon its features. Belching darkness out of darkness, Time
alone is the sole well-established entity in its own horror. O Brahmavid
(knower of Truth)! Tell us, is not Time alone the Absolute Entity?

The Brahmavid (the knower of Brahma) then replied, "No, I cannot recognise
Time as the Absolute Entity." Time is only a relative factor, which is
entirely dependent on the mutual relationship of `Place' and `Person'.
Time is but the mind's reckoning on the motivity of action. Where there is
no motivity of action, or even if there be any, where there is no mind to
measure it, there Time is a misnomer. That Time is beginningless and
endless is also not correct. How can I accept that in the womb of the
beginningless Time the universe was created and that in the womb of the
endless Time again the universe will disappear also, for the `Person'-mind
(Pa'tra-mana), in which reckoning existed, having been not there before
the creation, there indeed existed no measuring imagination for the Time.
The `Place' or 'Direction' (Dik) and `Person', upon which Time depends,
are also relative, and because of these three (Time, Place and Person)
alone this evolutionary panorama revolves. So, you see, Time, which is
entirely dependent on Place and Person, can never be the Absolute Factor.

During sleep or unconscious state the relation between Place and Person
being not properly manifest, Time does not exist during that period. In
order to understand the difference between the time before sleep and the
time after it, one has to infer the suggestion of it from the
environmental changes. We think of Solar Year, Solar Month or Solar Day
indeed on the basis of the earth's circumambulation (Parikrama') of the
sun. Similarly the Lunar Year, Lunar Month or Lunar Day (Tithi) we
determine of the basis of the moon going round the earth. If the earth had
not gone on its beat round the sun, or the moon round the earth, or if the
stars and planets had not maintained the increase or decrease of their
distances, there would not have been any such thing as Time.

Unlike Ra'ma-Shya'ma-Jadu-Madhu (Tom, Dick and Harry) or Citta (Cosmic
Objectivated I), Aham'tattva (Cosmic Doer I), Mahattattva (Pure Cosmic I)
or the Purus'a (Consciousness), Time is not a well-manifest factor. It is
not even what we understand by `immaterial' (avastu) or a thing
independent of matter. Even if we call Time immaterial, still we have to
admit that Time is dependent on objects. The pratiikiikaran'a
(symbolisation) of the Time factor is impossible because of its being
avastu (immaterial). Then again, to form an idea of Time that objective is
also not possible. If we say, `a million years ago', at once we indirectly
think within ourselves: `after the Sun-like object has been circled around
by the Earth-like object a million times, reckoned from today backward'.
So no matter how we reckon Time, backward or forward, we have got to bring
it to the count of Kalpa (mythologically, one day and night of Brahma - a
period of 432 million solar years of the mortals) or Yuga (era) or Years
or Months and these kalpa, yuga, years and months are solely and wholly
dependent on objects. Absence of objects would not have stirred the
imagination for them at all.

I have already told you that the object upon which Time depends, is also
not the ultimate factor. Dik (Direction) too is not the absolute factor.
The Moon looks like a small salver or dish from a distance. Nearer, it
looks like a continent and so `Place' is not a stable entity. By a nearer
path Bhagalpur is to the east of Monghyr but by the longer path, with the
Earth making a turn, it falls to the west of Monghyr. So the `Dik' or
Direction also is not an absolute factor. The determination of their
nature depends on the movement of the `Person'. The time-sense also being
dependent on such transient entities, is not a stable sense.

The news of the world of yesterday is `past' to us, `present' to some
planet and `future' to some other planet. Past, present and future, upon
which the expansion of Time depends, are accepted and imagined as per
difference in `Place' and `Person'. So in reply to this natural question
of the human mind, the Rs'is or Seers of those days had said, "Time can
never be accepted as the Primary Cause of creation."

Is Nature (Svabha'va) then the primary Cause of the universe? The Rs'i
says, No, Nature does not imbibe any doership. It is only an offshoot of
the Binding Principle (Prakrta Shakti) on Consciousness. It is an
evolutionary pastime and so after seeing just one stage of it we can infer
its previous and subsequent stages. Being conscious about the trends of
Nature, we can determine the characteristics (Svabha'va) of the living
units, plants and inanimate objects. What are they (individually), how do
such and such things happen, what are their potentials, what can possibly
be their respective consequences - all these we may know after studying
their tendencies and behaviours. This very process of study is what is
called Science. So long as this study - this investigation, is concerned
with the material world, we call it Science or Material Science.

So you see, this tendency is not the authority or doer-entity. Nature is
indeed the dynamic waves of the centrifugal and centripetal (Saincara and
Pratisaincara) movements of Prakrti (the Operative Principle). So nature
can at best be the determinant of the intrinsic characteristics of objects
but not their primary cause. Nature is a certain law, a certain procedure
but not the creating force. Nature cannot be accepted as the supreme
authority.

Then who is the Primary Cause of the World? What is the cause? Is Niyati
(Destiny) then the primary cause of the world? The Rs'i says, "No, not
even that." Niyati is derived from the root, Ni + yam + ktin. Niyati means
that which controls the subsequent deeds, ie Krtakarma or the deeds done
or the past deeds. As the jiiva (unit being) sows, so he or she reaps. The
quantity of reactions to be served or gone through by the unit is equal to
that of the total acts previously done or performed. This unserved
totality of the original deeds is called Niyati or Destiny. The reactive
seed of this very Niyati is called sam'ska'ra (reaction in its
potentiality) in the language of philosophy. That is why in this
observable world the sam'ska'ra-ridden unit being (the being that has all
the reactions to its past actions ready to be gone through) cannot go
outside the influence of Niyati or Destiny. Niyati keeps him or her in its
grip so viciously that the person thinks as though this very Niyati is the
controller of a human being's fate (Bha'gya-niyanta'), as though it has
already kept their path of progress forestalled and fixed or checkmated.
So for a human being Niyati (Destiny) cannot be the absolute factor, for
if you do not exist, if you do not act, the Niyati cannot be formed. The
Niyati or Destiny which is dependent upon your doership for its
self-existence, cannot have the all-controllership.

Now the next question arises: Is this cosmic creation accidental? The
Brahmavid (the knower of Brahma) says, "No, In fact there is no such thing
as accident." Behind every event that takes place in the universe there
is, in all cases, the principle of causality - Ka'ran'a'bha'va't
ka'rya'bha'vah, ie there is no effect without a cause. Really speaking
what we take for an accident is nothing but an incident. The incident,
whose preceding cause we cannot see or understand properly or whose cause
takes effect in a trice, we call accident. So you see, in reality the
word, accident, is meaningless and so to call this universe an accidental
creation is nothing but a wishy-washy twaddle for camouflaging one's own
ignorance.

"Are the five fundamental elements (ether, aerial, luminous, liquid,
solid) then the primary cause of this world, - have consciousness and
other things come into being out of matter? "No, matter or the five
elements cannot be the absolute factor." None of them have any power or
capacity for self-determination, for each one of them has to proceed
through clashes and conflicts at the behest of some unseen power. Even in
the very crude sphere these five elements have to proceed at the beck of
individual or collective human power. A little probing will help you
understand that matter or the five elements do not have any authority or
doer-ship in any of their conditions. They are always preoccupied with
activities. An entity with functional obligations can on no account be the
primary cause or absolute controller.

Is Jiiva'tman (unit consciousness) the supreme factor? The Rs'i says, "No,
not even that." Jiiva'tman is only a cognitive force (Jina'trshakti), not
an authority. Cognisance is possible of a cognitive force, not creation.
The attributes of a knowing entity (Jinatr Satta') being absent of
authority, the Creator's position can never be its due. A'tma' (Soul) is
the knowing entity, not the creating force and so Jiiva'tman (unit soul)
also is not the absolute factor.

Is creation, then, accomplished through the union and mutual co-operation
of two or more of the factors like time, nature (Svabha'va), destiny,
accident, material elements and Jiiva'tman (unit consciousness)? The Rs'i
says, "No. With the exception of Svabha'va or the Operative Prakrti
(Principle), none stands the chance of a direct contact with the Purus'a
(Consciousness)." Cosmic creation is not possible as the result of union
of Nature (Svabha'va) or Prakrti (Cosmic Operative Principle or Cosmic
Operative Force) or actional force (Karma-shakti) with the Purus'a (Cosmic
Consciousness) or Jiiva'tman (unit consciousness) or cognitive force.

The expression of the Karma-shakti (actional force) in the Jina'na-shakti
(cognitive force) of the Jiiva'tman (unit consciousness) no doubt give
rise to the I-feeling or the manifestation of the mind, but that petty
ego, due to the smallness of its sphere of activity, does not have the
capacity of creating the universe, nor is it able to sterilise the
cosmogenic force. The microcosmic subjectivity (Jiiva'tmabha'va) cannot
accept objectivity with stolid stoicism or complete indifference. The
contact of objectivity with it cannot be accepted as the absolute factor.
The conjunction of matter with the Jiiva'tman (unit consciousness) only
turns the objects into vehicles of enjoyment or endurance (Bhogopada'na)
and eventually, as its consequence, takes on the form of Bhoga'pavarga, ie
addiction to objects of enjoyment or endurance. In other words pleasure
and pain become the summum bonum of life.

Jiiva'tman (unit consciousness) is Aniisha or a controlled entity and so
it has to take shelter of others and this is why microcosmic subjectivity
(Jiiva'tmabha'va) gets attached to different entities, whether part or
whole. This attachment is the greatest sign of Aniishata' or subjection.
Jiiva'tman is not Iisha but Aniisha - not "controller" but "controlled" -
and so it cannot be the cause of creation. It is because of this
Aniishata' (subjection) that it has to put up with pleasure-pain-like
mental distortions - has to be smitten by sin and virtue (Pa'pa and
Pun'ya) consequent upon environmental impacts and clashes. That which is
subject to blows every moment, cannot be an absolute factor. The Rs'i says
that you cannot discover the root cause here. In order to find it, you
will have to reach the Fist Cause of the cause (A'dika'ran'a) - the
Supreme Cause - the causeless principle, via the principle of causality.

This causeless factor is the final answer to all queries - the final
Sama'dhi (total absorption) of all concentrations and meditations.

Metaphysically, this principle is certainly esoteric - incomprehensible to
the common people, for commonly one proceeds analytically through the
principle of cause and effect. Still the Sa'dhaka (spiritual practitioner)
has got to comprehend. Taking your intellect gradually from crudity to
subtlety will eventually make it possible for you to reach the causeless
factor. The Brahmavid (knower of Brahma) says,

Te dhya'nayoga'nugata' apashyan
Deva'tmashaktim' svagun'aernighu'd'ha'm
Yah ka'ran'ani nikhila'ni ta'ni
Ka'la'tmayukta'nyadhitis't'hatyekah.

This supreme truth the Rs'is have realised through Dha'nayoga (intuitional
meditation). Retracting the vrttis (propensities of the mind) to their
causes/origins and, likewise, the crudity to subtlety, they have
understood that Supreme Purus'a (Consciousness) and the Cosmic Entity's
inseparable concomitant, the Parama' Prakrti (the Cosmic Entity's
Operative Principle). They have understood that the essence of all
essences - the knowledge of all knowingness is that Supreme Purus'a -
Consciousness. After attaining that Entity the necessity to look for the
cause disappears. Trekking towards subtlety only on the strength of the
manifest power they have reached the Supreme Force (Parama' Shakti) - the
Supreme Operative Principle (Parama Prakrtitattva). The Supreme Purus'a
(Consciousness) that they have attained in their meditation and the
Parama' Prakrti (Cosmic Operative Principle) that they have caught in the
meditational vision are indeed identical and inseparable. The Parama
Purus'a (Cosmic Consciousness) indeed through the medium of the Cosmic
Entity's Prakrti or Operative Principle is the First Cause of the Creation
of the world. Candidly speaking, had it not been for the Cosmic Entity's
Pra'krta Shakti (Operative Principle or Force), God might not have been
able to evolve the world.

Influenced indeed by this Attributive Force (Prakrti) this Purus'a
(Consciousness) appears in the role of Sagun'a (Qualified Purus'a -
Qualified Consciousness) and when this Attributive Force does not find its
way of expression, the qualifiedness (Sagun'atva) of the Purus'a
(Consciousness) also ceases. The Force-cum-Supreme-Purus'a alone is the
Absolute Cause of this universe. Time, Nature, Destiny or Accident - all
are born in God - sheltered in Him. God alone is the cause of all that we
call relative truths, ie Time, Space/Place and Person, etc. This is how
the Jiivama'nas (the unit-mind) finds itself and the cause of this
Jiivama'nas (unit mind) is that Prakrti-cum-Bhu'ma' Caetanya (Attributive
Force on supramental subtle Macrocosmic Consciousness) or the Qualified
Consciousness (Sagun'a Brahma).

Sarva'jiive sarvasarm'sthe brhante
Tasmin ham'so bhra'myate brahmacakre
Prthara'tma'nam' prerita'rainca matva'
Jus't'astatastena'mrtatvameti.

Whatever kinds of livelihood or whatever kinds of support, crude or
subtle, the unit beings may have for their self-existence, or whatever
kinds of evolved entities there may conceivably be, all are created within
God and within Him they are destroyed. Indeed, the flow of relativities
goes on unabated through the media of creation, preservation and
destruction. Where there is no such flow of relativities, the question of
life and death also does not arise. The unit being, in quest of a support
for the fulfilment of his or her wishes and desires, is running after one
or the other of these relative truths. That person is going round and
round within this vast Brahmic Circle (Cosmic Cycle) like a mad person
without recognising its fundamental nucleus.

In a human being's limitless pursuit he or she is losing all human mental
resources immediately after attaining them. That person is unable to know
or recognise the Purus'ottama (Nucleus Consciousness), Who is the nucleus
of Eternal Peace. Drunk with the craze of pursuit of external or other
objects, such a person does not even try to recognise or realise God. In
the hypnotic spell of this pursuit he or she still remains smugly
oblivious of the fact that on a certain auspicious dawn of the past one's
own entity (unit consciousness) had come into being out of a certain
source, with which still today each person has a profound consanguineous
relation. That is, still today each person has the same heart - the same
A'tman (Soul) - as God has. Nevertheless the Cosmic Entity's limitless
mercy continues to be showered upon each person incessantly and
unreservedly. By the magnetic attraction of that mercy when one will run
towards God, entranced to the Cosmic Entity's sweet and benign stance,
then alone one will attain real deathlessness.

Whatever the unit being can or cannot imagine - all of them, God holds in
that Cosmic Entity's macrocosmic mind (Bhu'ma'-ma'nas).

Udgiitametat paramam' tu brahma
Tasmim'stayam' supratis't'ha'ks'arainca
Atra'taram' brahmavido viditva' liina'
Brahman'i tatpara' yonimukta'h.

The Supreme Truth that the Rs'is realised through their contemplation
could not be particularised with a specific name. God is Great -
enormously Great. The Cosmic Entity's vastness is immeasurable. It has no
linear expansion either, like length, breadth, etc. So God is just Great.
It is not possible to define God with any other word except this, and that
is why the Rs'is have used the word, Brahma (Cosmos), for God. No other
word can be ascribed to God except Brahma.

Jiiva (microcosm or unit consciousness), Jagat (world) and Iishvara (Lord)
- these three entities are established right within God. As microcosm
(Jiivabha'va) God is being controlled, as Iishvara God is controlling, and
as Jagat also God is providing the link between Jiiva (unit being) and
Iishvara (Controlling Consciousness). It is not that Jiiva, Jagat and
Iishvara alone comprise the Cosmic Entity's bearing. Transcendentally, God
abides as the Aks'ara (intransmutable) and then again this Aks'ara
(intransmutable) in conjunction with attributes is known as the
Purus'ottama (Nucleus Consciousness) and without attributes is known as
the Niraksa (a state of perfect placidity - perfectly objectless). The
Brahmavid (knower of Truth) knowing this Brahma (God) loses his or her
identity in Brahma - merging in God that person becomes Brahma (God) -
attains eternal emancipation from the shackles of life and death.

Sam'yuktametat ks'aramaks'arainca
vyakta'vyaktam' bharate vishvamiishah
Aniishashca'tma' vadhyate Bhoktrbha'va't
jina'tva' devam' mucyate sarvapa'shaeh.

This Brahma comprises the joint bearing of Ks'ara and Aks'ara
(perishableness and imperishableness). The manifest bearing, metamorphosed
through the Cosmic Entity's psychic action, is called the Cosmic Entity's
Ks'arabha'va (perishable psychic action/idea), and the bearing, without
being metamorphosed is the Cosmic Entity's Aks'arabha'va (imperishable
ideation). The word, Aks'ara, means that which does not undergo any
metamorphosis or degradation. In these two bearings of Ks'ara and Aks'ara
consistency or coordination between both the subjective and objective
realities is being maintained. Brahmic or Cosmic manifestation is the
accomplishment of that coordination by the Supreme Spirit. But where there
is no manifestation, there is no question of subjectivity or objectivity -
there God is Niraks'ara, ie in a state of perfect placidity, perfectly
objectless.

Niraks'ara (perfect objectlessness) is identical with Avyakta (the
unmanifest). But where there is the question of Ks'ara and Aks'ara in
combination, there the Aks'ara (imperishable), in the Cosmic Entity's
witness-ship of Ks'ara (perishable), can remain in both the bearings - one
bearing (Ks'ara) in or through the unit-mind (Khan'd'a-ma'nas) and another
(Aks'ara) in the Cosmic Mind (Pu'rn'a'-ma'nas). The central point or the
Nucleus of the Cosmic Mind, the Aks'ara, which is too immense even for the
endless sea, is known as the Purus'ottama (Nucleus Consciousness). The
Purus'ottama is the Supreme Master (Parama Bharta' - Bharta' means feeder)
of this Ks'ara'ks'ara'tmaka or changeable-cum-unchangeable world-entity.
All the manifest objects (Vyakta) look up to Him for their expressions.
The expressible potentials of the unexpressed entities (Avyakta) also get
opportunities for their manifestations through the Cosmic Entity's
generosity.

It is with the cooperation of the Vyakta (manifest) and Avyakta
(unmanifest) - Ks'ara and Aks'ara, that this Brahma Cakra or Cosmic System
has been created. So in this connection we may as well say - since this
Brahma Cakra (Cosmic Cycle) is dependent on the Supreme Purus'a
(Consciousness) - that therefore God is the sole Master of all.

Dispassionately thinking, the intrinsic, unchangeable character of
Aks'ara, the ametabolic Entity, is appreciably jeopardised, being
installed as the witness of the unit-mind. The Purus'ottama (Nucleus
Consciousness), however, does not suffer as much from that stigma or
involvement with unital attributes. When the unit-mind with a voluptuous
intent (Bhokta'bha'va) blindly runs after unit-objects, the witnessing
Purus'a (Consciousness) thereof also gets then smitten by the like mental
attributes. Everything being within God, a part of Him then looks like the
unit mind itself in bondage. But when the unit-mind shuns its
susceptibility to unitary objects and accepts that Great Supreme Purus'a
(Consciousenss) alone as its support, the microcosm then gets an
opportunity to install himself or herself in the Whole-Mind or the Cosmic
Mind, giving up the unit-hood of his or her own mind. With the attainment
of the witness-ship of the Integral Mind that person becomes one with the
Purus'ottama (Nucleus Consciousness). In the absence of bondage of
empirical susceptibility (Bhokta'bha'va) a person attains emancipation
from all kinds of fetters.

Jina'jinao dva'vaja'viishaniisha'vaja'
hyeka' bhoktrbhogya'rthayukta'
Anantashca'tma' vishvaru'po hyakarta'
trayam' yada' vindate brahmametat.

Although both Jiivabha'va (unit consciousness) and Shivabha'va (Cosmic
Consciousness) - microcosm and Macrocosm - are but the entitative
distinctions of the Unborn Conscious Entity, the Jiivabha'va is ignorant -
it has no knowledge of its characteristic Self, and the Shivabha'va is
all-knowing - it has the knowledge of its characteristic Self. Jiivabha'va
is but the shadow entity of the Shivabha'va and so it is stricken with
demarcation and being a reflex or shadow entity, it is deprived of the
bliss of freedom, for power and capacity abide in the original, not in the
shadow. It is compelled only to emulate what the original entity does. So
of them one is Iisha (Controller) and the other, Aniisha (Controlled).
Both of them imbibe a dynamic force. That Force too is unborn - that Force
indeed is the Prakrti (Cosmic Operative Principle). This very Prakrti
creates in the Jiivabha'va (unit consciousness) the bearing as Bhoktrtva
(enjoyership) and Bhogyatva (enjoyableness) and it is through the grace of
this Prakrti comprising Bhoktrbha'va (sense of enjoyership) and
Bhogyabha'va (sense of enjoyableness) that the Jiivabha'va preserves its
petty existence.

But Shivabha'va is not subject to this Prakrti. It is a Blissful Entity,
immune to the waves of the Binding Principle (Pra'krtabha'va). Sagun'a
Brahma (Qualified Cosmic Mind) is the composite of these three principles,
viz Jiivabha'va, Shivabha'va and Pra'krtabha'va, and the Purus'ottama
(Nucleus Consciousness) that abides as the Witness of all these three, is
not as that Expression the doer, although this heterogeneous universe is
evolved in that Consciousness.

Ks'aram' pradha'nam' amrta'ks'aram' harah
ks'ara'tmana'viishate deva ekah
Tasya'bhidhya'na'd yojana't tattvabha'va'd
bhu'yashca'nte vishvama'ya'nivrttih.

The Ks'ara-Aks'ara (perishable-imperishable) distinctions are present in
the 'body' of this vast Brahma (God). Ks'ara (perishable) is what is
evolved by the influence of Prakrti (Cosmic Operative Force). Aks'ara
(imperishable) or Harah is that which has not been transmuted under the
influence of the Prakrti but is conjoined with the Prakrti as her Knower.
Apart from these two, Ks'ara and Harah (or Aks'ara), another Conscious
Entity that is being transmuted and controlled within the imagination is
the Purus'ottama (Nucleus Consciousness).

This Nucleus Consciousness is continuing the Cosmic Entity's
thought-process with the help of Ks'ara (perishableness) and the surplus
part of the Cosmic Entity's Ks'ara-Body, the Aks'ara (imperishableness).
This Ks'ara is changing its form through the Cosmic Entity's
thought-process every moment. The Cosmic Entity's appellative forms are
undergoing life and death but not the Cosmic Entity's Aks'arabha'va
(unchangeable intrinsicality). Though constantly smitten by the Ks'ara
(perishable), the Aks'arabha'va (imperishable ideation or intrinsicality)
remains as its witness. Purus'ottama (the Nucleus Consciousness), however,
remains immune and unassailed in the Cosmic Entity's Ks'ara-cum-Aks'ara
thought-process. When a Sa'dhaka (spiritual aspirant), channelising all
his or her propensities towards Purus'ottama (Nucleus Consciousness)
becomes united with that Consciousness and tries to understand Cosmic
Consciousness factually, that person then attains greatness like God. At
that time all the fetters of pettiness are torn asunder, all the charm and
illusion of the world (Vishvama'ya') cease for him or her. That person
then attains emancipation.

Jina'tva devam' sarvapa'sha'paha'nih
Kalin'aeh kleshaerjanmamrtyupraha'n'ih
Tasya'bhidhya'nat trtiiyam' dehabhede
vishvaeshvaryam' kevala a'ptaka'mah.

What happens when a Sa'dhaka (spiritual aspirant) comes to know the
Purus'ottama (Nucleus Consciousness) - gets united with that
Consciousness? This union with the Purus'ottama snaps all the fetters of
the Yogii. Forgetting the pettiness is forgetting the pettiness-creating
bondages also. With the disappearance of the unit-mind, ie with the
attainment of mental expansion, sufferings too gradually wanes - even the
bondage of life and death is rent asunder, for life and death belong to
the small and so also their dread. Origination and destruction do not
exist in the Great - in the Vast, and so the question of origination and
destruction does not arise in respect of the one, who, thinking of God,
has identified with Him. Even the pervasive, pompous development that the
Sa'dhaka (spiritual aspirant) attains for the first time on his or her way
to identifying himself or herself with Cosmic Consciousness after
understanding that Consciousness, is not the ultimate goal.

Still higher than that, surmounting even that barrier, when the Sa'dhaka
becomes free of all pompousness or excellences - when even the residue of
a human being's I-ness disappears - that stage is a human being's ultimate
state. To become `He' after knowing Him - this state of excellence, is
call Savikalpa Sama'dhi or the Determinate Trance of Absorption. In such a
state the ego becomes infinitely pervasive. But the next stage, which is
the superlatively absolute bearing, where a human being's I-ness is
compelled to lose itself due to the Cosmic Entity's extraordinary Radiance
- such a state, is called Nirvikalpa Sama'dhi (Trance of Total Absorption)
or Kaevalya wherein remains only one sentiment, one bearing, ie the pure
Conscious Entity beyond knowledge, knowable, and knower. This is called
Kaevalya or absolute identity with the Divine Essence. Absorbed in this
Cosmotheistic Trance (Brahmabha'va) when the Sa'dhaka (the intuitional
practitioner) loses his or her self in ecstasy, only then comes the
Kaevalya-sthiti (ensconcement in Oneness). So the poet said:

Seeing the Cosmic Entity's Form,
eyes in a mess
Who might He be,
I could not guess.

There being neither duality nor any scope of I-ness, the three aspects,
viz the seer, the see-able and the seen also merge in that characteristic
Cognition.

Etaj jina'yam' nityameva'tmasam'stham'
Natun param' veditavyam' hi kijneit
Bhokta' bhogyam' prepita'rainca matva
Sarvam' proktam' trividham' brahmametat.

The use of the word, Brahmametat (Brahmam + etat) in the sloka (verse) is
grammatically untenable. `Brahma etat' should have been better. The Rs'i
perhaps compounded the words for the sake of meter. This Parama Purus'a is
the only knowable of the unit mind. If there be anything to be known at
all, it is only `He'. If anybody has to do Sa'dhana' (meditational
spiritual practices) at all, the object of Sa'dhana' (meditation or
spiritual practices) must be `He'. There is nothing stable except God.
There is nothing at all to know beyond God. Knowing God is knowing
everything. The seed of whatever is manifest or unmanifest in the universe
is embedded in God alone. That Supreme Consciousness is the infallible
remedy for all diseases - the Makaradhvaja or the panacea for all
ailments.

Analysing the Brahma Entity philosophically you will notice in Brahma
three bearings. These are: Bhoktrbha'va - expressed through Jiivabha'va
[microcosm) as proclivities of sensuous/organic gratification;
Bhogyabha'va - being Pra'krtajadabha'va or fettered phenomenality; and
Prerayitrbha'va - as the direct or controlling authority. The people of
learning say that Brahma is the epitome of these three bearings. Claiming
its own authority the Bhoktrbha'va or Jiivabha'va (microcosm) wants to
enjoy the quinquelemental objects with the help of the unit mind.
Bhogyabha'va is the Cosmo-psychic (Brahma-ma'nas) creation in the form of
the quinquelemental factors (ether, aerial, luminous, liquid, solid), and
Prerayita'bha'va is the determinant of the relationship between the
doership (Kartrbha'va) and the activity (Karmabha'va). It is through the
inspiration of this Prerayita'-bha'va that the Bhoktrbha'va (creation of
microcosms) is dissipated or dispelled.

By the vehement practice of Sa'dhana' (spiritual practices) Bhoktrtva
(sensuous proclivity) races towards Prerayita' (controlling faculty of the
Cosmos) and with its attaining the unicity with the latter the
Bhogyabha'va (fettered phenomenality) too disappears in the wake of the
disappearance or merger of the Bhoktrbha'va (microcosm), and then again in
the absence of the Bhoktr-Bhogyatva (enjoyer and the enjoyed relationship)
the Prerayitabha'va (the determinant of the relationship of doership and
activity) too merges in the Nis'kala Purus'a (Objectless Consciousness).
It is necessary for a person to always bear in mind that it is in the
generosity of Prerayitrbha'va (Cosmic controllership) that all of a human
being's bearings are held - that it is on the strength of Prerayita''s
(controlling faculty of the Cosmos) generosity that a person is getting
opportunities for Sa'dhana' (spiritual practices). If this generosity of
the Cosmic Entity's were not there, human beings would not have got the
scent of spirituality.

Tvameva ma'ta' ca pita' tvameva
Tvameva bandhushca sakha' tvameva
Tvameva vidya'shca draviin'am' tvameva
Tvameva sarvam' mama devadeva.

Know that Prerayita', the Purus'ottama (Nucleus Consciousness) - try to
attain that Entity alone. God has not handed over the Cosmic Entity's
absolute authority, the Cosmic Entity's formidable power, to anyone else.
For God has to carry the burden of the collectiveness of the universe -
has to bear the stamp of attributes, though intrinsically attributeless
(Nirgun'a). Recognise - know that Supreme Father. Extort the Cosmic
Entity's kindness by dint of your own strength and devotion. What is the
secret hint - the `open sesame' of receiving the Cosmic Entity's kindness?
Do what pleases Him by abiding by the Cosmic Entity's wishes strictly by
letting adrift your life on the actional waves of the Cosmic Entity's
choice. In this way, God is bound to smile on you - God will be compelled
to. Snatch away the Cosmic Entity's kindness on the strength of your
devotion. The Supreme Consciousness will put a garland of victory round
your neck with the Cosmic Entity's own hands, if you go on performing your
deeds like a hero.

Svadeham' aran'im' krtva' pran'avaincottara'tan'im
Dhya'nanirmathana'bhya'sa'd devam' pashyennigu'dhavat

How would you carry on with your work? You have got to make proper use of
the human body, the human mind and the soul associated with the human
stature that you possess through the Cosmic Entity's grace. Make cent per
cent use of the resources - whatever they are (however little they may be
in your opinion) - that He has bestowed upon you. Do not shrink away from
work out of fear, do not let your body, mind and soul or financial
capabilities or other powers get rusty. Use your own body as the Aran'i,
and the Onunka'ra as the Uttara'ran'i (wood flint). Aran'i means firewood.
Onunka'ra is the sonic wave of the Brahmabha'va (Cosmic Ideation). The
sonic wave finds expression in every action, ie the sound that is
emanating every moment from the actional waves of the Cosmic Mind is
called the Onunka'ra (Om).

Just as friction between two pieces of wood is necessary for producing
fire, similarly, regarding your own body as a piece of wood and the
Pran'ava (Onunka'ra or ones' own Is't'a'-mantra - personal mantra that
leads to the goal) as another piece of wood, and rubbing them with the
meditational practice, ie contacting your own self with the Onunka'ra-like
Supreme Being through Dhya'nayoga (spiritual meditation leading to union),
that hidden Brahmic Radiance has to be realised or seen. In other words
this Brahmic Radiance was and is already there deeply hidden in both the
body or self and Onunka'ra (mantra), which bursts into blazing brilliance
and reveals Itself through the process of Meditation-like frictions. God
is within you through and through indissolubly and pervasively (Ota-Prota
- ie as Cosmic direct individual association and Cosmic indirect pervasive
association). So also is God in each and every pore of each and every
entity of this universe. With a desire to know and understand Him, think,
reflect and meditate deeply and constantly. You shall attain Him.

Tiles'u taelam' dadhiniiva
sarpira'pah srotahsvaran'iis'u ca'gnih
Evama'tma'tmani grhyate'sao
satyenaenam' tapasa' yo'nupashyati.

Do you know how God is implanted in everything? Just as oil remains in the
sesame (Til). But if you look at the sesame superficially, you will see
only sesame; churn it and the oil will come out. God abides in everything,
but you cannot see Him, if you look at it superficially. Do the Sa'dhana'
(spiritual practices) - meditate, churn any object or entity by meditation
and God will appear. There is ghee (clarified butter) in the curd. Do you
see ghee, looking at the curd? Churn it and the principle substance of the
curd, the ghee, will appear before your eyes. Look at the dry mountainous
river, you will see nothing but sand, but isn't there any water in it?
Take a little trouble, remove the sand, and you will find the bosom full
of sweet water. Take a look at the wood, you can't feel any fire in it,
can you? But the fire-potentials are hidden in it. Take a little trouble,
rub two pieces of wood and the fire will be lit up.

Similarly, you are unable to see that Great Purus'a (Consciousness) within
you. You cannot understand that God permeates every secret core of your
molecules and atoms. Churn your self with Truth and Meditation and God
will blossom forth within you.

Sarvavya'pinama'tma'nam' ks'iire sarpiriva'rpitam
A'tmavidya'tapomu'lam' tad brahmopanis'at param.

God is all-pervading. Do not think that God abides in a number of
particular entities only. God exists equally in everything. Ghee exists in
the milk, but is it restricted to any particular region of the milk? No,
the ghee permeates the whole of the milk. The so-called high and low, rich
and poor, brahmin (so-called high caste) and can'd'a'la (so-called low
caste), man and woman, old and infant, Russian and American - God abides
equally in all of them. You cannot look down upon any of them - none is an
object of your contempt and hatred. If you despise even the smallest or
meanest entity, bear in mind that you are thereby despising and hating the
Parama (Supreme) Brahma - God. What credit belongs to a person for the
Sa'dhana' (spiritual practices), whereby he or she attains beatitude? Each
person is only playing the King Kobes with the borrowed robes - each
person has earned the title of Sa'dhaka (spiritual aspirant) with the
Sa'dhana'-Shakti (strength for meditation), gifted to him or her by the
Supreme Consciousness, haven't they?

Investigate into all spiritual knowledges -into the root of all
intuitional practices and you will see only God there. It is God who makes
you do the Sa'dhana' (spiritual practices), furnishing you with intellect
and strength. Surrender yourself to the Cosmic Entity's will. Off with
your load of self-conceit. Lighten the burden of your life and drift
yourself afloat on the course of the Cosmic Entity's will. It is the
Supreme Consciousness who is teaching you the Sa'dhana' in the guise of a
Guru (Preceptor) - making your knowledge - your faith, firm and strong in
the guise of a philosopher. You are plundering the Cosmic Entity's mercy
through everything day and night. Go on working as a instrument, leaving
the doer-ship to God alone. How little can your poor intellect comprehend
the Cosmic Entity's inscrutable sport (Liila')! How little can it be
analysed! So, instead of analysing the Cosmic Entity's Liila' (divine
game), only keep the bearing of that inscrutable juggler aglow before your
eyes.

Bitest Thou with a viper's dart
Exorcisest as exorcist
How sly `n' clever indeed Thou art
O what a strategist!
Mid of the river
Thou throwest a net
Drawest from land the netted freight.

So I say, do not try to analyse that Great Spirit in vain with the pride
of your petty intellect. With the whole ardour of your heart do the
Sa'dhana' (spiritual practices) of attaining the Supreme Consciousness as
your own and all your discrepancies and incongruities will cease.
Remember, where `you' are, `He' is not, where `He' is, petty `you' is not.
God realisation is your ultimate goal. Don't let your desires and
propensities go astray except towards that Supreme Consciousness. Let all
your inspired desires float on the waves of the Cosmic Entity's grace.

When terror dims my vital glow,
Sayeth Vidya'pati,
save Thee no other go.
Thou art the beginning.
Thou art the end
On Thee doth liberation now depend.

All the Vedas have discussed about this Parama Purus'a (Cosmic
Consciousness). Make God the target of your life. The Cosmic Consciousness
is your final destination. It is the Supreme Authority.

Shrii Shrii Anandamurti
Bha'dra Pu'rn'ima' 1956
Bhagalpur.
SS4-4
(adaptation of initial translation)

Back to Key Themes

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Other Works: Kiirtan Dispels Calamities

I was saying yesterday that kiirtan (spiritual chanting/dancing) is a
valuable aid in spiritual practice (sadhana) to accelerate the speed of
human progress towards the Supreme Consciousness - "Sadhanasahayakam." But
kiirtan is not only helpful in the realm of spirituality, but also in all
spheres of life; it banishes physical troubles and tribulations as well.
Kiirtan fights against all mundane difficulties and finally becomes
victorious. How does this happen?

At the time of kiirtan, so many peoples, so many devotees assemble, and
all their collective physical energies function unitedly. But more than
that, their collective psychic energies are flowing in the same channel
under the inspiration of Parama Purusa (Cosmic Consciousness). So many
minds are being loved by Parama Purusa, so many minds are being guided and
inspired by that Supra-Celestial Entity. So at the place of kiirtan, not
only will there be a huge concentration of physical energies, but also of
psychic energy which will remove collective accumulated miseries of this
material, quinquelemental world (composed of 5 fundamental factors -
ether, aerial, luminous, liquid, solid).

Moreover, those people doing kiirtan are devotees of the Lord, and they
have already placed a throne for Parama Purusa (Cosmic Consciousness) in
their hearts. So when there is kiirtan Parama Purusa immediately comes to
sit on the throne of their hearts. The divine seat, the universal hub of
Parama Purusa is shifted there. That spot becomes the capital of Parama
Purusa. Why does the Lord come there? "I will not sit on the thrones of
the devotees' hearts" - Parama Purusa cannot say this. He will have to sit
there, God will be compelled to sit there.

In this way the unit minds, by the inspiration they receive from Parama
Purusa, become irresistibly powerful. No worldly obstacles can stand
before their tremendous spiritual force. Thus kiirtan is helpful not only
for spiritual sadhana (spiritual practices) but also for removing worldly
difficulties. The physical afflictions of this material world are caused
partly by nature, and partly by human beings themselves. Now, whatever
might be the physical miseries - be they natural or human-made - if people
collectively chant kiirtan, the calamities are dispelled then and there.
In case of natural calamities like flood, famine, drought or epidemic, or
human-made calamities, miseries and tortures - if kiirtan is chanted with
maximum sincerity, it will bring direct relief in no time.

In addition, kiirtan removes the collective psychic affliction as well -
those which are already existing, and those which have not yet arrived but
about which we have premonitions of their impending arrival. If kiirtan is
done in advance, those impending troubles disappear. Why do they
disappear? They are dispelled not merely because of the collective mental
force of so many people, but also due to the impact of so many minds
moving with tremendous speed under the inspiration of Parama Purusa
(Cosmic Consciousness). At the place of kiirtan, not only the people who
are themselves doing kiirtan will be benefited, but also those who are not
participating - and even those who are not participating and who do not
even like it - they will also be benefited!

Those who listen sincerely to the chanting of kiirtan will be benefited,
and those who do not listen sincerely but simply hear inadvertently
without any respect, they too will be benefited. 'Shraddhaya helaya
va'--'either with veneration or without.'

That is why I say that it is imperative for every intelligent person,
every wise person, every clever person, to always do kiirtan, without any
consideration of time, place or person. And those who do kiirtan should
always remember that the hands of Parama Purusa bestowing blessings will
always be with them.

Shrii Shrii Anandamurti
(Calcutta, 16 May 1982)

Back to Key Themes

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Acoustic Roots: rr

This sound is the acoustic root of onm. You may say that since onm is the
acoustic root of creation, preservation and destruction, and the acoustic
root of Saguna (Qualified Cosmic Consciousness) and Nirguna (Non-qualified
Cosmic Consciousness), how can rr be the acoustic root of onmkara. Let us
see what onmkara is. The term onmkara consists of five symbols: "a" - the
acoustic root of creation, "u" - the acoustic root of preservation, "ma" -
the acoustic root of destruction, "." (a dot) - the symbol of the
unmanifested universe, and "v" - the na'da or kala', which signifies the
process of manifestation.

Not only is "a" the acoustic root of saraja (peacock sound), it is also
the acoustic root of the force of creation. When the idea to create
something arises in the mind of Parama Purus'a (Cosmic Consciousness), or
in the microcosmic mind, its acoustic root is the "a" sound. Since "a" is
the acoustic root of creation, from which everything else proceeds, it is
the first letter of the alphabet.

The sound "u" is the acoustic root of the fifth musical note, and is also
the acoustic root of a few other factors - the force of preservation being
one of them. When the desire to maintain the created entities arises in
the mind of Parama Purus'a (Cosmic Consciousness), or in the individual
microcosmic mind, then the acoustic root of that sort of desire is "u".

The sound "m" is the acoustic root of prashraya vrtti (the instinct of
providing impetus to something), as well as also the acoustic root of
destruction through the onslaught of time. When people feel that something
has become monotonous, they want to change it. It should be remembered
that vina'sha (1) does not mean complete annihilation but transformation
or metamorphosis. Complete annihilation is called prana'sha (2). In fact,
nothing in this universe is subjected to prana'sha or complete
annihilation. In the philosophical sense, prana'sha means that change
which takes an entity back to its original stance. If sugar made from
sugar cane is transformed back into sugar cane that will be the prana'sha
of sugar. Thus philosophically if microcosms (unit existences) by virtue
of sadhana (spiritual practices) merge into Parama Purus'a (Cosmic
Consciousness) from Whom they originated, it is the prana'sha of
microcosms. This "m" sound is the acoustic root of annihilation.

The manifested universe is comprised of creation, preservation and
destruction (a-u-m). A + u = au. Hence a + u + m = aum. But that is not
all. The point and the kala (sprout or vibrations with curvatures) of
onmkara are also significant. The point represents the unmanifested
universe, and the kala represents the principle of transmutation from the
unmanifested to the manifested. Hence, onm' is the acoustic root of
creation, preservation and destruction plus the principle of transmutation
from the unmanifested to the manifested.

Acoustic roots mainly have their source in Tantra, although some of them
existed in the Vedas, and were later accepted by Tantra. Onm was accepted
in this way. Those following the school of Daks'in'a'ca'r Tantra (3) do
not want to accept annihilation as the last word, and thus not want to put
the acoustic root of destruction as the last sound. Moreover, they prefer
to utilise the full letter (ma) as opposed to the half-letter (m). Thus,
they place the letters in the following order: u+ma+a = uma. According to
Daks'i'na'ca'r Tantra, Uma is another name of Parama Prakrti (Cosmic
Operative Principle of Creation).

Onm'kara is also called Prana'va (pra-nu+al) which literally means that
which helps tremendously in attaining the supreme stance. In the
Tripa'davibhu'tina'ra'yana Shruti it has been said, Prana'va'tmakam'
"Brahma (4) is in the form of Prana'va'". Elsewhere it has been said:

Etaddhyeva'ks'aram' Brahma etadeva'ks'aram' param
Etadeva'ks'aram' jina'tva brahmaloke mahiiyate.

"This is the immutable Brahma, this is the Supreme Sound.
After knowing this Supreme Sound one attains the divine realm of Brahma."

Now, if onm, along with its point (.) and kala (v) is accepted as the
acoustic root of this diverse creation, and since it is a conglomeration
of various sounds, it requires an acoustic root of its own. The acoustic
root of another root is called atibiija or mahabiija (super acoustic
root). So rr is the super acoustic root of onmkara. This rr sound is very
necessary from the viewpoint of phonetics and semantics. Since it is an
important acoustic root, it is imperative to decide whether such a letter
should be deleted from the alphabet as some philologists have suggested.

The Indo-Aryan alphabet consists of fifty letters from a to ks'a. If any
of these fifty letter is deleted from the alphabet, the entire alphabet
will become defective and the acoustic importance of the letter will be
jeopardized. It is up to you to think over and decide whether rr should be
kept in the alphabet or not.

Shrii Shrii Anandamurti

(1) When an object is transformed and cannot be brought back to its
original form it is called vina'sha. Vinasha means a change in something
so that we do not get that thing again.

(2) Pranasha means a thing is destroyed but in destruction it becomes
again or merges into the stuff or the thing from which it was born. Here
destruction is there but it is of another nature. For instance, when a
microcosm is not required to return within the scope of the law of
causation after becoming established in its original stance, it is called
prana'sha. This prana'sha, or total merger in the Supreme Cause, is called
moks'a or salvation.

(3) There are three approaches of sa'dhana' (spiritual practices):
(i) Daks'in'aca'ra (rightist approach)
(ii) Va'ma'ca'ra (leftist approach)
(iii) Madhyama'ca'ra (centrist approach).
Which path should an A'nanda Ma'rga sadhaka (spiritual aspirant on the
path of bliss) adopt? In the case of a vama'ca'ra sa'dhaka, even before
attaining their goal, they often misuse their hard-earned power;
consequently, unknowingly inviting more darkness, more dullness, and
gradually degenerating into animality. In the case of a daks'ina'ca'ra
sa'dhaka theirs is a path of flattery. Flattery or psychopancy is a sign
of cowardice. A mighty person being pleased with flattery may grant a few
favours, a certain amount of privileges, but never complete freedom.
A'nanda Ma'rga supports neither va'ma'ca'ra nor daks'ina'ca'ra. Hence,
A'nanda Ma'rga advocates only the madhyama'ca'ra sa'dhana' - to advance
towards Brahma tearing off the veil of ignorance.

(4) Purusa (Consciousness) is bound to be present wherever there is
Prakrti (Operative Principle) and the col

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Tantric Gems 14 continued

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Tantric Gems - 14

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Namaskar

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Key Themes

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Acoustic Roots: rr

Shrii Shrii Anandamurti

Prakrti (Operative Principle) and the collective term for them is Brahma
(God).

Back to Key Themes

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All works Copyright Ananda Marga Pracaraka Samgha (Central), Tiljala,
Calcutta, India
Presented by Cheap Literature

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Tantric Gems - 15

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Namaskar
Welcome to the 15th edition in this series of discourses on tantra. This
issue considers actions, potentiality of reactions, and the results of
actions. It also looks at one's relationship with the Supreme Entity. The
Sanskrit letter 'lr' is given a brief mention as an acoustic root (and as

one of the petals in the 5th chakra). Refer back to Issue 7 for more

details. Given by a contemporary tantric master these discourses are in
the very truest spirit of yoga for Liberation of Self and Service to
Humanity.

Key themes for the discourses appear below.

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Key Themes

Ananda Sutram: 1-12 Tiivra sangharsena curniibhutani jadani cittanu
manasadhatuh va
excessive manifestation of energy
excessive friction in object-body
pulverisation and metamorphosis
Cittanu (mind-stuff)
mind born out of matter
Other Works: The Birthright of All
Divine Love
guiding point and desideratum
relationship with God as one of love
birthright
sinners and hatred

Subhasita Samgraha: Actions and their Results (Karma and Karmaphala)
karma (action)
sam'ska'ra (potentiality of reaction)
karmaphala (result - fruit of action)
vikarma (that which enslaves people to their basic nature)
relinquishment of desire of fruits of action (Phala'ka'm'ks'a' Tya'ga)
abandoning vanity of performance of acts (Kartrtva'bhima'na Tya'ga)
surrendering all actions unto Brahma (God)
Prakrti (Operative Force) and Purus'a (Consciousness)

Sagun'a Brahma (Qualified Cosmic Mind)

gun'a (binding principle)
sattvaguna (sentient force)
rajoguna (mutative force)
tamoguna (static force)
a'tman (soul)
sa'dhana' (spiritual practices)
mukti (emancipation)
moks'a (salvation)
Divine Happiness
Acoustic Roots: lr
lr
acoustic root of the sound hmmm
struggle and sadhana (spiritual effort)
kula kundalinii (coiled serpentine force)
fundamental negativity
muladhara cakra (manipadma or mahamanipadma in Mahayani Buddhist
philosophy)
mantra ghat (awakening of sleeping divinity through powerful incantative
vibrations)
mantra caetanya (conceptual understanding of import of mantra )

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Ananda Sutram: 1-12 Tiivra sangharsena curniibhutani jadani cittanu
manasadhatuh va

Purport:

If the manifestation of energy be too great in the object-body, some
portion of the crude entity gets pulverised as the result of excessive
friction in the object-body and gets metamorphosed into Cittanu or
mind-stuff, which is subtler than the ether. That is to say, mind is born
out of matter.

Shrii Shrii Anandamurti

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Subhasita Samgraha: Actions and their Results (Karma and Karmaphala)

The creation of Universe is sustained by actions (Karma). Where there is
expression, invariably there is vibration and behind the vibration there
is action. Where the working capacity is dormant, motionless or quiescent,
there are no waves, nor is there any expending evolution of life and
spirit. There the Cosmic Consciousness is lying in Blessedness as if it
were a tranquil, serene and boundless ocean. When the surface of this
ocean is agitated by gusts of wind, surging wavesets are created. For this
reason when the unmanifested Cosmic Consciousness is tossed by Prakrti
(the Cosmic Entity's own Operative Principle) then there starts the
concourse of the refulgence of expression.

This Universe, full of fleeting shows and wonders, is the crude/condensed
manifestation of the same Cosmic Consciousness. There is a subtle entity
operating behind this crudeness which results from the domination of
Prakrti (Operative Force) over Purus'a (Consciousness). In situations
where the Cosmic Consciousness is less intense and apparently less
evident, the influence of Prakrti is proportionately more pronounced. The
bondage of Prakrti in this limitless field of activities of Universal
Prakrti and Universal Purus'a, called Sagun'a Brahma (Qualified Cosmic
Mind), is less tight than the bondage of Prakrti on the actual finite
objects.

What, after all, is a piece of stone? It is a finite manifestation of
Purus'a (Consciousness) where Tamogun'a (the static binding force) is
extremely dominant and as a result of this, the particularised
consciousness in the shape formed out of Purus'a appears as crude. So
people of ordinary prudence take the Purus'a dominated by Tamah (static
force) as crude (Jad'a). The various names are assigned to different
objects according to the variation in the degrees of crudeness of its own
particularised consciousness. In fact, in this perceptible world, every
object is pervaded by Tamogun'a (static force) for the simple reason that
nothing is free from the bondage of Prakrti (Cosmic Operative Force or
Principle).

Why is a human being said to be the highest creature? It is only because
the consciousness in human beings is very highly developed. Human beings
desire to attain happiness from within their subtle entity rather than
from the crude objects. This insatiable hunger of human beings leads
people towards Divine Happiness. In those unit beings where the
consciousness is moderately developed, that is to say, where the entire
consciousness has not been overpowered by crudeness, there is the
endeavour for self evolution and for achieving happiness. The strong
display of Rajogun'a (mutative binding force) in Prakrti is an outcome of
this effort.

For the sake of self-preservation, one cannot remain in the state of
inaction, because inaction is indicative of death, not of life. Now, the
question may arise that when every entity is composed of the three gun'as
(binding principles) does the dead body not contain them? The answer is
not very far to seek. Obviously, the signs of the so-called crudeness
exist in the dead body. For this reason alone, in spite of the fact that
the three gun'as exist there, Rajogun'a predominates due to Sattva
(sentient) and Rajah (mutative) being only indistinctly expressed.
Therefore, there is no propensity for action and far less the capability
for it. Then we arrive at this conclusion that every thing existent is
pervaded by the three gun'as but in accordance with the variation of their
proportion, Prakrti (Operative Force) is dynamic in certain situations and
inert in others.

According to both Science and Philosophy, every action has reaction and is
coexistent with the original action, whether the action be a physical one
or only a psychic vibration. For example, suppose you have committed a
theft through the hands. Here, no doubt, you are the committer of this act
of theft. But supposing that for fear of public scandal or state
punishment, instead of stealing through your own hands, you got the theft
committed by others or stole only mentally, are you not the committer of
this theft from behind the scene? Therefore, if you think that you will
not reap the consequence for the theft committed mentally, you are wrong.

The potentiality of reaction or Sam'ska'ra (reactive momenta in potential
form) that you beget through physical or mental action, have to be endured
by some other act inevitably. Thus you see that the consequence of all
actions has to be reaped by some other actions. But when you do another
act for reaping the consequence of the previous one, you are not an
independent agent of yours. At that time you act mechanically propelled by
the reaction of previous acts and you are obliged to do some undesirable
acts that brings to you disgrace, accusation and affliction. You upbraid
yourself and regret at leisure for it. You become incapable to avoid it,
as if your hands and feet are fettered. So long as you consider your
identity separate from the Supreme Brahma (God) and so long as you are
engrossed with the `individual I' you will have to continue to perform
actions and inevitably earn the reactions thereto, which when in potential
form is known as Sam'ska'ra.

In order to have these seeds of reaction grown, you will certainly have to
select a new physical form. In other words, you will have to subject
yourself to the cycle of birth and death in this revolution of Karma, like
the oil-mill bullocks. Both Mukti and Moks'a (Emancipation and Salvation)
will remain remote from you, beyond your access. If you make your mean ego
the object of your A'tman (soul), all actions of yours may be a source of
enjoyment but not of your spiritual salvation.

A'sana ma're kya'hua', jo gayii na man kii a's
Jyon kothu' ke bael ko, ghar hi kos paca's.

Does not the oil-mill bullock move on? It keeps going round the day. But
though it may walk even fifty miles, it does not advance even the least,
being tied to the pillar of the oil expresser. Likewise, is it not that
those working with the `unit `I'' as the object are similar to the bullock
of the oil-expressing machine?

Ya'vannaks'iiyate karma Shubham'ca'shubhamevaca
ta'vannaja'yate moks'o nrna'm' kalpashataerapi
Yatha' laohamayaeh pa'shaeh svarnam ayaerapi
tatha' baddho bhavejjiivo karma'bhishca'shubhaeshubhaeh
(Tantra)

In other words until the actions whether good or bad are annihilated, a
person cannot attain salvation (Moks'a). Can the gold chain be looser and
less torturing that then iron chain to a person in bondage? Similarly, the
bondage of bad actions is exactly as tight as that of good ones.

Na'bhuktam ks'iiyate karma kalpakotishataerapi
Avashyameva bhoktavyam krtam' karma shubha'shubham

Therefore, for the salvation or emancipation, it is incumbent to be
liberated from the bondage of Sam'ska'ras. The question is, how to attain
salvation? When it is essential to act for maintaining one's existence,
how is it possible to keep off the cycle of action? It is known from
philosophic propositions that the attainment of Mukti (emancipation) or
Moks'a (salvation) is possible only through spiritual practices
(Sa'dhana'). This ipso facto signifies that there is certainly some means
to attain liberation from Sam'ska'ras.

There are three processes for attaining freedom from the bondage of
action:

(1) Relinquishment of the desire of the fruits of action (Phala'ka'm'ks'a'
Tya'ga);
(2) Abandoning the vanity of performance of an act (Kartrtva'bhima'na
Tya'ga); and
(3) Surrendering all actions unto Brahma.

How to employ the different means for the performance of the different
actions are set forth below. All of these have to be considered in the
individual life, but it must be borne in mind that the above three rules
have to be strictly observed conjointly and not severally. To be more
explicit, it may be said that these rules are the different aspects of one
and the same process.

(1) Relinquishment of the desire of the fruits of actions
(Phala'ka'm'ks'a' Tya'ga)

A person performs all acts with one object or the other. No act can be
accomplished without an object. For example, some one is studying for an
MA. Does she not aim to pass her MA? The aim will have to be maintained.
But if she only broods over the aim and does not strive for attaining it,
can she be successful in achieving her aim?

What is the significance of reflecting over or striving for the
achievement of an aim? For instance, suppose a piece of iron is tossed
upwards. The higher it will go, the more it will gain the force of coming
down, and as soon as its force for going up is exhausted, it will come
down with the same force as it went up. This is natural, an invariable law
of Prakrti (Cosmic Operative Force), that is to say, with every thought or
deed the reactions in potentiality will inevitably have to be accumulated.
As soon as any act is accomplished, the growth of the potentiality of
reactions is stopped and this potential energy is invariably transformed
into the reactions of the actions performed. Therefore, it has been said
in the Giita:

Karman'yeva'dhika'raste ma' phales'u kada'cana

Thus a human being has the control to the deeds alone, and not to the
fruits thereof. When we have no command over the results it is vain to
brood over the result or that attainment of the objects striven for. No,
there is no use brooding over it. Is it not reasonable only to keep on
working for the accomplishment of an act? To continue to work in this is
relinquishment of the desire of the fruits of actions (Phala'ka'm's'a
Tya'ga).

(2) Abandoning the vanity of performance of an act (Kartrtva'bhima'na
Tya'ga)

Ordinarily human beings perform actions with certain objects in view, but
still there are many a person who performs the action not with a view to
the result thereof, but only for the sake of self-satisfaction or who do
the actions as if it is their duty, and feel elevated with vanity within
themselves. Suppose, a particular person has donated one lakh of rupees to
a certain institution. But his mind is not at peace until he finds the
news of his donation published in the newspapers in the following morning.
All through the night he restlessly awaits for the morning. He feels
gratified to find at tea at dawn break the news of his donation in the
newspapers. Thus, we see that mere renunciation of the fruits of actions
won't do, since the vanity of having performed an act or the desire of
seeing the news of a gift published in the newspapers and the like - all
contribute to the formation of mental vibrations and the Sam'ska'ras
(reactive momenta in potential form) continue to multiply as before.

Karmakleshavipa'ka'shaerapara'mrs't'ah Purus'o vishes'a iishvarah

That is, we would use the term "Iishvara" for the Purus'a (Consciousness)
uninfluenced by actions, afflictions, results or objectives. It is for
this reason that one has to be actions-free in order to merge into
`Iishvara' (Supreme Controller). But we have seen above that so long as
Prakrti's (Cosmic Operative Principle) dominancy prevails, it is not
possible to be actions-free. We have seen from the above illustration that
merely by relinquishing the desire or pursuit of fruits of actions it is
hard to get rid of the vanity of a doer, of the idea that `I do', in as
much as we cannot extricate ourselves from the objects of our actions or
from the contemplation of its accomplishment. To avoid these, one has
always to contemplate that he or she is an instrument or machine and
Brahma (God) alone is the Implementing Agent or Mechanic who gets the work
done through this instrument or machine.

However, this also is not sufficient to eradicate the vanity of a doer.
The reason is that a person may be actuated by the belief that although he
or she is an implement or machine, yet the person is superior to others in
that this person has been selected by the Machine-Man for that particular
action being performed at that point of time. To spare ourselves from such
thoughts, the belief has to be developed that Brahma (God) gets Itself
attended to or favoured through Itself, that is to say, God inspires us to
donate and again God receives the same through others. It is simply the
Supreme Entity's grace that we act and have the favourable opportunity of
performing this act. It is possible to eschew the doer's vanity
(Kartrtava'bhima'na Tya'ga) by developing this belief.

(3) Surrendering all actions unto Brahma.

However, all is not over by renouncing the desire of results or abandoning
the doer's vanity. So long as Prakrti (Cosmic Operative Principle) is
active, Rajogun'a (mutative binding factor) is there, begetting actions.
Doing an act assuredly means running into the cycle of action. What, then,
is the way out?

The only way is to surrender all the actions to Brahma and to take every
action as performed by Brahma. Then and then alone actions and their
reactions will not be liable to be called our own. The actions have been
performed by Brahma - God - and their consequences whether good or bad
will be born by God alone. In that case we have no separate identity. It
is expedient to observe here that many people do not do anything for the
fear of bringing forth reactions, in other words, apparently they become
indolent. But can they really become devoid of actions? Because though not
acting externally, their heart and other organs do not cease to function.
Moreover, inactivity or apparent inaction can never be commended. Those
who have surrendered all actions unto Brahma have no reason to fear to
act.

Exactly with the same emphasis it can be said that `Vikarma' which
enslaves people to their nature detracts them from Brahma and weans them
away from God. The way to escape this is to keep the mind completely
engrossed in Brahma. Sannya'sa (renunciate) means surrendering the mind to
the Supreme Object or Brahma. For this reason, those who have surrendered
their mind to Brahma are the real Sannya'sins (renunciates).

In this connection, there is a befitting illustration in the
Maha'bha'rata. Draopadi inquired from Yudhisthira why he was undergoing
the privations of exile in spite of his virtuous actions, while according
to ordinary laws of Nature he ought to be rolling in happiness. To this
Yudhisthira replied

Karma kari jei jana phala'ka'm'ks'ii haya
Banikera mato sei va'nijya karaya
Phala lobhe karma kare, lubdha boli tare
Lobhe punah punah pad'e narak dustare
A'mi' ja'ha' karma kari phala'ka'm'ks'ii naii
Samarpana kari sarva Iishvarer t'ha'nii
(Kashii Ramdas' Maha'bha'rata)

"The person who solicits fruits for his or her action is no better than a
businessman. S/He who acts for a gain is called a greedy person and acting
under the influence of greed carries a person to the dark hell. I do not
act for any fruit rather I surrender all my actions unto Brahma."

It is invariably seen that the separate identity of the soul is completely
dissolved by completely submitting the mind to Brahma as observed above.
Consequently, a human being qualifies himself or herself for the
attainment of emancipation (Mukti) or salvation (Moks'a).

Shrii Shrii Anandamurti
Bhagalpur
Maghi Purnima
1955
SS1-3

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Other Works: The Birthright of All

Last night's discourse was regarding the value of kiirtana (spiritual
chanting and dancing) in spiritual life. The entire spiritual world is
based on Divine Love. You are the creation. You are the created, and the
Supreme Entity is your creator. Your relationship with God is the
relationship of love, not of hatred, or any other such thing.

You see, even if you are a sinner, a so-called sinner - I said so-called
sinner, because I never hate anybody, I never scold anybody saying that
you are a sinner. A father can never hate his son or daughter. He may
scold, he may punish, but he cannot hate.

Parama Purus'a (Cosmic Consciousness) cannot do two things, and there lies
God's 'imperfection'. He cannot create a second Parama Purus'a. And the
second thing He cannot do is: He cannot hate anybody. The society may hate
a sinner. The law may hate a sinner. The family may hate a sinner. But
Parama Purus'a cannot hate anybody. Even if He wants to hate such a man,
or such a girl, He cannot.

You see, everybody in this universe is within Parama Purus'a. God sees
everybody within His mind, and because everybody is within His mind, He
cannot hate a mental figure of His. So everybody should know that God is
not an object of hatred, or object of - what should I say - compassion.
You're not an object of compassion, either. It is your right, it is your
birthright. You get help from the Supreme Entity. To attain the supreme
state of bliss is your birthright. You will get it from your Creator as a
birthright, and not as a mark of compassion.

So, Parama Purus'a (Cosmic Consciousness) cannot do these two things.
That's why I said that the arena of spirituality is based on Divine Love.
You may or may not be a learned person. You may or may not have a good
history. Your only qualification is that you are the affectionate progeny
of the Supreme Progenitor. You are the Creator's object of affection. Even
if you forget Him, He won't forget you. He cannot forget you, because
everything in this universe is His mental creation. And as long as His
mind is there, you are within His mind.

He cannot say, "Get out, get out! I don't want to see your face." He
cannot say that, because in that case you will ask Him, "O Lord, you say,
'Get out', but where am I to go? I would always be within Your mind. And
if You say, 'Get out, go beyond the periphery of My mind', then certainly,
O Lord, You are not infinite because there is something beyond Your mind.
So just to maintain the prestige and dignity of Your name, You are to
tolerate what I do and think. And that's why it is Your duty to guide me.
I am Your son, I am Your daughter. I am to do according to Your dictates."

And not only is this birthright enjoyed by human beings, but by all living
creatures. Not only living creatures, but by all animate and inanimate
objects. From the mighty mammoth to the small blade of grass, everybody
enjoys this birthright. Nobody is insignificant. Nobody is unimportant.

Disparity may be encouraged by a defective social order, or by defective
isms, but disparity is never supported or encouraged by the Father. The
Father's love is for all, so nobody is helpless. Nobody is shelterless and
nobody's future is sealed forever. So in the realm of spirituality, you
should remember that Divine Love is the guiding point, is the desideratum.

One may or may not establish oneself in the actional field. One may or may
not establish oneself in the field of intellectuality. One may or may not
establish oneself in the mundane sphere. But one must not forget this fact
- that the Supreme Entity is with you, and loves you like anything. And
the only goal of one's propensities must be Him. That is, all the
propensities of the human mind should be goaded unto the Supreme
Existence. Humanity must not be engaged in actional infighting or
intellectual extravaganza. A human being's origin, humanity's starting
point, lies in divine existence. It is the supreme truth of this universe.

Shrii Shrii Anandamurti
Fiesch, Switzerland, 8 May 1979
A.V.M. XII
NEO-HUMANISM IN A NUTSHELL PART 2

Back to Key Themes

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Acoustic Roots: lr

The sound `lr' is the acoustic root of the sound hmmm and its inner
import. The sound `hmmm' is itself the acoustic root of struggle and
sadhana (spiritual effort), and the acoustic root of the kula kundalinii
(coiled serpentine force according to Tantra). As `hmmm' is the acoustic
root of struggle, people call it the battle cry. You may have noticed that
when a sadhaka (spiritual aspirant) makes progress along the spiritual
path and attains bliss there is a spontaneous release of the `hmmm' sound
during the practice of sadhana (spiritual meditation). It has been
mentioned that the utterance of `hmmm' during sadhana is a symptom of
progress in Tantra.

According to Tantra the kula kundalinii is a sleeping divinity. By virtue
of sa'dhana' (spiritual practices) and with the help of mantra ghat (the
awakening of the sleeping divinity through powerful incantative
vibrations), mantra caetanya (conceptual understanding of the import of
the mantra ) and by smashing all obstacles, the kundalinii must be raised
upwards towards the sahasrara cakra (seventh psychic energy centre or
plexus - pineal gland ). The kundalinii is the sleeping divinity of
fundamental negativity*. To arouse it from slumber and raise it upwards is
quite a struggle and hence 'hmmm' is also the acoustic root of kula
kundalinii.

The controlling point of the kundalinii is the muladhara cakra, and is
called manipadma or mahamanipadma in Mahayani Buddhist philosophy. The
Tibetan mahayanii's recite onm manipadme hum (hmmm) while turning their
dharma cakras (prayer wheel). You may have seen onm' manipadme hum
inscribed on the walls of Tibetan caves.

* The development from the nadir point of the crudest to the highest point
of supreme cognition is spiritual progress. So long as the fundamental
negativity does not receive a stroke or awakening, there does not occur
any progress, any development. A seed sprouts forth if stricken by light,
water and soil. Similarly, when the fundamental negativity of the unit -
that is kulakundalini receives the stroke of the mantra, it awakens. But
so long as desire to move towards Paramatma (Omniscient Consciousness -
Soul) is not aroused, this phenomenon does not take place. This does not
happen with an animal because of its intellectual deficiency.

Shrii Shrii Anandamurti

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All works Copyright Ananda Marga Pracaraka Samgha (Central), Tiljala,
Calcutta, India

Presented by Cheap Literature.

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Tantric Gems - 16

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Namaskar
Welcome to the 16th edition in this series of discourses on tantra. This
issue considers balance in the physical and psychic strata and attainment
of the absolute spiritual stance, as well as the nature of physical and
psychic movement. The Sanskrit letter 'lrr' is given a brief mention as an

acoustic root (and as one of the petals in the 5th chakra). Refer back to

Issue 7 for more details. Given by a contemporary tantric master these
discourses are in the very truest spirit of yoga for Liberation of Self
and Service to Humanity.

Key themes for the discourses appear below.

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Key Themes

Ananda Sutram: 1-13 Vyastidehe cittanusamavayena cittabodhah
coordinated totality of cittanus (ectoplasmic particles or mind-stuffs)
sense of citta (objective I)
citta identifying itself with reflections of what it perceives on itself
Subhasita Samgraha: Physical Propulsion, Psychic Propensities and
Spiritual Attainment
propulsion of physical nature
firm determination
respect for one's goal
balanced mind (self restraint)
propulsion of psychic propensities
Pran'ipa'ta (surrendering oneself before one's goal)
Pariprashna (to know the answers to those queries which will accelerate
and make the path of spiritual progress smooth)
Sevaya' (rendering selfless service to the universe - to anybody and
everybody and all living creatures)
propulsion of spiritual movement
object of ideation as the Supreme Entity
Prama (equipoise)
Prama'trikon'a (balance of the triple qualitative forces)
Prama' Sam'vrddhi (when balanced material development maintains proper
adjustment with the psychic and spiritual elevation of individuals and the
collectivity)
Prama' Rddhi (when the balanced psychic stratum maintains adjustment with
the material and spiritual progress of individuals and the collectivity)
Prama' Siddhi (when the mind attains a pinnacled state and absolute
equilibrium in spiritual progress and maintains an adjustment with the
physical and psychic development of individuals and the collectivity)
Kaoshikii Shakti (in the first stage of creation, when there is no
imbalance in the triangle of forces of the Cosmic Operative Force)
Guna trikon'a (vertex of the triangle of qualitative forces from which
creation springs)
Lokatrikon'a (equipoise or balance of individuals and the collectivity
formed in the physical, psychic and spiritual spheres)

Other Works: Dynamicity & Staticity
physical movement
psychic movement
speed and pause
life and death
assimilation
relativity

Acoustic Roots: lrr
'lrr' - acoustic root of process of removing lethargy
'lrr' - acoustic root of the sound phat.
'phat' - acoustic root of putting a theory into practice
atibiija or mahabiija - super acoustic root
matrka varna (causal matrix) - alphabet of all the acoustic roots
representing some important factor, sound, vibration, propensity, human
quality or microcosmic expression

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Ananda Sutram: 1-13 Vyastidehe cittanusamavayena cittabodhah

Purport:

The coordinated totality of the cittanus (ectoplasmic particles or
mind-stuffs) that remain in the individual object-body centreing round its
totality constitute the sense of citta (objective I) of that body. This
citta is the 'done I' or 'objective I' of the unit-mind. Unperceived shall
remain all the perceptions, whether seen or heard, of an individual,
unless the citta identifies itself with their reflections on itself.

Shrii Shrii Anandamurti

Back to Key Themes

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Subhasita Samgraha: Physical Propulsion, Psychic Propensities and
Spiritual Attainment

The subject of today's discourse is "Physical Propulsion, Psychic
Propensities and Spiritual Attainment."

Wherever there is any physical structure, be it animate or inanimate,
there is certain propulsion, or you may say propensive propulsion. In the
case of inanimate objects the propulsion is of physical nature. In magnets
there are certain characteristics. In water there are certain
characteristics. These are all their physical propulsions or propensive
propulsions. In the case of animated structures, in animals or in human
bodies, the propulsion is based on psychic specialities. That is, the
propulsion is psycho-physical.

Every thing moves in this universe; everywhere there is expressed
dynamicity. Nothing is static in this universe of ours. Not only in the
realm of physicality, but in the psychic stratum also there is, we find,
this movement. In the psychic stratum, rather in the psychic arena, the
movement takes place through different propensities and with the help of
certain inferences.

So the mental structure of each animate body moves sometimes with proper
acceleration, sometimes with retardation. Where there is retardation, a
day will come when the mental structure will get crudified and become one
with crude or material objects. Those who have not got any subtle ideology
or goal are sure to become one with the crude world, one with the physical
world, one with the world of atoms and electrons. What a dangerous
situation! They will lose their identities and become one with the dust of
the earth. So it is the duty of each and every sane human being to see
that there remains movement in his or her mind, in his or her mental
world, and that mental world, that mental movement should be charged with
proper acceleration, because when there is no acceleration, retardation is
sure to take place.

Now in the realm of physicality, in the stratum of physicality, there is
some urge and there is some movement, rather actional movement. This urge
is psycho-physical. What is this urge?

Phalisyatiiti vishva'sah siddherprathama laks'an'am
Dvitiiyam' shraddhaya'yuktam' trtiiyam' gurupujanam?

Caturtho samata'bha'vo paincamendriyanigrahah

Sas't'ainca pramita'ha'ro saptamam' naeva vidyate.

In this phase of physicality, the first item of the psycho-physical urge
is the firm determination that "I must be successful in my mission." This
firm determination is the first requisite factor.

The second item is that one should have respect for one's goal. 'Shrat+
'dha' = shraddha .... "Shrat" means satyam, the Supreme Veracity, and
"dha"' means movement towards that. So "shraddha" means movement towards
the Supreme Veracity. Sometimes people wrongly understand the word
"shraddha". Shrat satyam' tasmin dhiiyate ya' sa' shraddha'.

Trtiiyam gurupujanam: one should do as per the gospels of the preceptor.

Caturtho samata'bha'vo: one must have balanced mind, that is, one must
establish Prama within and without, ie in the physical, psychic and
spiritual spheres. If Prama (equipoise) is lost, it must be restored
immediately.

Paincamendriya nigrahah: one must have self-restraint, one must not be
goaded by crude propensities. How can a person who has no control over
himself or herself, exercise control over others? It is not possible.

And "S'as't'hainca pramit'aha'ro": one must have a balanced diet.
"Whatever I get, that I will eat" this must not be the policy of a sane
being. This human body is a composite of protoplasmic cells, and these
protoplasmic cells are made of the food we take in. If the food and drink
is defective, then the protoplasmic cells will also become defective, and
the human mind, which is the collective mind of so many protoplasmic
minds, will also become defective. That is why ta'masik or static food has
a negative influence on the human mind.

These are the requisite factors.

And, in the psychic sphere, when the mind proceeds internally towards its
Supreme Fulfilment, there will also be three separate stages for
accelerated progress : Pran'ipa'tena'; Pariprashnena; Sevaya'.

Pran'ipa'ta means surrendering oneself before one's goal. The attitude of
self-surrender is represented by sa's't'aunga-pran'a'ma, which means to
lie flat in a straight line like a rod. The idea is, however crooked I may
be to others, to my ideology I am as simple and straight as a rod. That is
why I lie prostrate. When one surrenders before one's ideology, one will
automatically attain self-knowledge. One need not move here and there in
pursuit of self-knowledge.

Idam' tiirtham idam' tiirtham'
Brahmanti ta'masa'h jana'h.
Atma'tiirtham' naja'nanti
katham' moks'a vara'nane.

Here is a place of pilgrimage: if one takes a holy dip in this holy place
of pilgrimage one will acquire one sort of merit. Over there is another
place of pilgrimage: if one pours water on the deity over there one
acquires another sort of merit. One does not acquire any spiritual
progress in this way. This is not the path of true spirituality. One will
have to move internally. So, firstly, only a person who surrenders himself
or herself before their ideology can attain self-knowledge. This is the
only way.

Pariprashna means to get the detailed answers to all the questions which
will facilitate one's individual progress as well as the collective
progress of the cosmos, and also to apply that acquired knowledge in
accelerating both individual and collective progress. So, secondly,
Pariprashna does not mean to become a ship of knowledge. It means to know
the answers to those queries which will accelerate and make the path of
progress smooth.

And the third one is sevaya'. Seva' means rendering selfless service to
the universe, not to a particular group of people but to anybody and
everybody, to all living creatures - animals, plants or human beings.
Service is unilateral, not mutual. Where it is mutual, it is not service,
it is commercial transaction. You are giving salt to somebody and he pays
you in return. This is not service. People should carry on commercial
transactions to earn their bread and render service in order to attain
their spiritual progress. Only those are successful people who follow this
principle in life.

This is the dharma of humanity. This is the practical dharma. When people
deviate from this practical dharma, their progress is stopped, and the
prama'trikon'a (balance of the triple qualitative forces) in the physical
stratum is also destroyed. And in the absence of prama' trikon'a in the
physical stratum, material prosperity will become an impossibility.

Now you are to move towards the spiritual world from the psychic stratum.
When one proceeds in the psychic arena, having attained prama' sam'vrddhi
(1) in the individual and collective spheres, one should try to attain
prama' rddhi (2) also, and for this one requires two things. There must be
some spirituo-psychic urge, and there must be some psycho-spiritual
action, ie actional progress.

What is that spirituo-psychic urge or spirituo-psychic propulsion ? It is:
I love my Lord, I love the Supreme Entity. My love knows no barriers, and
in the field of activity I will be ready to do anything and everything for
the Supreme. I will recognise no obstacles, I will not care for anyone's
blame or censure. The chariot of my victory will move undaunted, smashing
all hindrances.

Accordingly, on the psycho-spiritual path, one will proceed towards the
object of ideation, the Supreme Entity, the Source of all benevolence.
This movement towards the Supreme Entity is not only intended for one's
individual emancipation, but for the emancipation of the entire universe.
In the field of actional progress, one will attain prama' (balance) in the
psychic sphere. Prama'rddhi (2) will be established both in the individual
life and in the universe.

Then, in the immediate next stage, that is, in the psycho-spiritual stage
one will attain a purely spiritual stance, That is, one will attain prama'
siddhi (3). It means that the aspirant has attained the goal. This one
attains not out of one's self-interest, but for the promotion of the
interests of all. One will be able to bring about welfare to one and all
in a better way.

In the last stage of this movement, that is, in the spiritual sphere, one
comes in contact with the kaoshikii shakti (4), the primordial force of
creation. And through the loka trikon'a (5) which was established through
prama' siddhi - which has prama' sam'vrddhi as one side, prama' rddhi as
another side and prama' siddhi as the third side - one approaches the
vertex of the guna trikon'a (6). This is the particular vertex of the
unbalanced triangle, from which the kaoshikii shakti came out moving in a
straight linear order, not in a systaltic way. Now in this final stage of
spiritual practice, the kaoshikii shakti will move in a straight line in
the opposite direction, along the upward movement of kula kun'd'alinii
(fundamental spiritual force), and finally one will become one with the
gun'a trikon'a.

This is the state of perfect consummation of human existence; this is the
glory of supreme spiritual attainment. You are the spiritual aspirants, it
is your duty to establish a balanced triangle through prama' sam'vrddhi in
the physical sphere, prama' rddhi in the psychic sphere, and prama' siddhi
in the spiritual sphere. By this, your coming to this Earth will be
successful.

Shrii Shrii Anandamurti
Dharma Mahacakra, Tiljala, Calcutta,
Thursday, 1-1-87

(1) When the balanced state of material development, having reached a
supreme height, maintains proper adjustment with the psychic and spiritual
elevation of individuals and the collectivity, it is called Prama'
Sam'vrddhi.

(2) Similarly, Prama' Rddhi occurs when the balanced psychic stratum
attains the peak of progress and maintains adjustment with the material
and spiritual progress of individuals and the collectivity.

(3) Finally, Prama' Siddhi is a state when the mind, having transcended
the psycho-spiritual stratum, attains a pinnacled state and absolute
equilibrium in spiritual progress and maintains an adjustment with the
physical and psychic development of individuals and the collectivity.

(4) In the first stage of creation, when there is no imbalance in the
triangle of forces, Prakrti (Cosmic Operative Force) is called Kaoshikii
Shakti. She is given this name because She is responsible for the creation
of the kos'as ( layers of mind ). In that Supreme stage Kaoshikii (or
Shivanii ) remains unmanifested as the primordial cause of all subsequent
manifestations.

(5) Lokatrikon'a or Prama'trikon'a of individuals and the collectivity is
formed in the physical, psychic and spiritual spheres. All the strata
together create the Prama'trikon'a or Lokatrikon'a of entities.

(6) Guna trikon'a is, mathematically and conceptually, the vertex of the
triangle from which creation springs. The triangle consists of the three
forces of creation: tamah (static); rajah (mutative); sattva (sentient).

Back to Key Themes

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Other Works: Dynamicity & Staticity

During my talks at the RU Club in Silliguri I said that civilisation has
been advancing .Whether people want it or not they will have to move
ahead, they will have to advance. Neither should remain static, ie neither
body nor mind. Human beings will move ceaselessly because this very
movement is not only the sign of life in a body, but also a sign of life
in the mind - a symptom of advancement.

While moving humans will have to pass through different stages. Human
beings are born and then die to be born again and to die again. In this
what does death mean? Life and death could be compared to taking a step.
Lifting up the foot is life and placing it on the ground is death. In
individual life, when a living person moves when the foot is placed on the
ground it is the state of pause. Many people may think, "Is it not
possible to move avoiding the state of inertness? Could the movement not
be an unbroken one?"

However, neither absolute speed nor absolute pause are possible. Speed and
pause are always relative - the very existence of anything is relative.
This universe is thronged with numerous relative factors - nothing is
absolute.

In our philosophy I have said somewhere that the stage when the foot is
placed on the ground may be called death in common parlance, but it is not
exact death. Actually, the actual physical death of human beings - when
the dead body is placed in the ground is also not death in the real sense,
because this state of pause is only a preparation for movement into the
next step. While moving, if we do not place one foot on the ground, we
cannot take the next step. So for making the next forward step, that is
placing the left foot on the ground, the right foot makes the preparation.
Only then can the left foot advance.

This is dynamicity and crucial for successful movement. Thus if we wish to
say something about speed, or the characteristics of movement, we will
have to acknowledge the necessity of the state of death, otherwise it will
not be possible to move into the next stage.

Moreover, the systaltic order of movement must be pulsative. One places
the right foot on the ground and makes preparations of the movement of the
left foot which then is picked up and placed on the ground, the right foot
then gathers momentum and takes itself forward.

Similarly, in the psychic sphere also there is speed and pause. In the
state of pause people gather momentum for the next stage. When people
listen to something, that sound is not assimilated immediately. It only
gets assimilated when the mind is in a state of pause. The expression
takes place in the state of speed. When you reply to someone's words, the
matter heard by you enters through the ears, but is only assimilated when
the mind is in a state of pause. Thereafter, when the mind is again in a
state of speed you give your reply by utilising your vocal cord and mouth
to produce the sound.

Suppose someone said loudly, "Why did you do such a thing?" You heard this
through the ears. After hearing this your mind reverted to a state of
pause and then you assimilated the idea that someone was saying, "Why did
you do such a thing?" Suppose someone says, "Coward, why are you running
away". The message is assimilated by you that someone is calling you a
coward. Maybe you are actually a coward, but whether you will admit it or
not will depend on the state of pause of your mind. Then in the subsequent
stage of speed, you will say, "I won't run away never", or you will say,
"Do you want me to stay here? Running away is the best thing to do."

Such things take place in the state of pause. This is how the human beings
will have to move through speed and pause.

Shrii Shrii Anandamurti

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Acoustic Roots: lrr

This sound 'lrr' is the acoustic root of the sound phat. The acoustic root
of putting a theory into practice is phat. 'Lrr' is the atibiija or
mahabiija [super acoustic root] of the 'phat' biija. It is just like the
sprouting of a seed, like a sudden awakening from slumber. When something
which is sleeping or dormant suddenly bursts into the realm of light, we
say colloquially that it is making a 'phat' sound.

'Lrr' is also the acoustic root of the process of removing lethargy.
Hence, considering its enormous importance, it should not be deleted from
the alphabetical order. It is up to the scholars to decide whether 'lrr'
can be justifiably deleted from the Bengali alphabet, also.

Each of the fifty letters of the Sanskrit alphabet is called the matrka
varna (causal matrix) because each is an acoustic root of some important
factor, sound, vibration, divine or demonical propensity, human quality or
microcosmic expression. Thus none of them should be deleted from the
alphabetical order. But the final decision in this regard rests in the
hands of the scholars.

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Tantric Gems - 17

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Namaskar
Welcome to the 17th edition in this series of discourses on tantra. This
issue considers things to do with words and sound vibrations and their
relation to psychic energy centres. The Sanskrit letter 'e' is given a

brief mention as an acoustic root (and as one of the petals in the 5th

chakra). Refer back to Issue 7 for more details. Given by a contemporary
tantric master these discourses are in the very truest spirit of yoga for
Liberation of Self and Service to Humanity.

Key themes for the discourses appear below.

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Key Themes

Ananda Sutram: 1--14: Cittat gunavaksaye rajogunaprabalye aham
Cosmic Nucleus (Purusottama)
introversial force (vidya shakti)
static principle (tamoguna)
mutative principle (rajoguna)
doer I or owner I. (ahamtattva)
Other Works: The Attainment of Permanent Composure
Veda (knowledge) - Rk Veda, Yajurveda, Atharvaveda, Sa'ma Veda
seven musical notes evolved from sounds of seven animals
(s'a-re-ga'-ma'-pa'-dha'-ni)
seven acoustic sounds - S'abdha Brahma' (omn, hum', phat, vaos'at',
va's'at, sva'ha, namah)
sixteen sounds controlled by the vocal chord (seven musical notes, seven
acoustic sounds, `vis'a' [angry dissent] and `amrta' [deep affection])
six stages in the formation of words (para', pashyantii, madhyama',
dyotama'na', vaekharii, shrutigocarah') and their relationship to cakras
(psychic energy centres or plexi)
para (the primordial seed of a word)
pashyantii (the sprout or visualisation of an idea)
madhya'ma' (consolidation of an idea to give it a picture)
dyotama'na' (inner urge to express the idea)
vaekharii (transformation of ideas into language)
shrutigocarah (the audible form of a word)
prasha'nti (permanent composure)

Subhasita Samgraha: The Lord and His Name

Parama Purus'a (Cosmic Consciousness)

Parama' Prakrti (Cosmic Operative Force)
Brahma (composite of Shiva and Shakti)
Shiva (the transcendental principle)
Shakti (the immanent principle)
Na'ra'yan'a - Cognitive Principle (shelter of the Operative Principle)
Na'rada - donor of bhakti (devotion)
Ma'dhava - Controller of Prakrti/Shakti
Rama - shelter of Supreme Beatitude

Acoustic Roots: e
e - atibiija or super acoustic root of the vibrations of vaos'at'
vaos'at' - rhythmic expression of mundane knowledge, the sprouting of
mundane knowledge, mundane welfare, and the thought of mundane welfare

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Ananda Sutram: 1--14: Cittat gunavaksaye rajogunaprabalye aham

Purport:

When, by the attraction of the Cosmic Nucleus (Purusottama), the
mind-stuff is gradually goaded forward under the influence of the
introversial force or vidya shakti, the predominance of the static
principle (tamoguna) gradually wanes and the increasing influence of the
mutative principle (rajoguna) becomes evident. The part of the mind-body
where the predominance of rajoguna is noticeable, is called ahamtattva or
doer I or owner I.

Shrii Shrii Anandamurti

Back to Key Themes

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Subhasita Samgraha: The Lord and His Name

The Cognitive Principle is the singular entity, but people give Him so
many names according to their respective cogitative projections. A
spiritual aspirant has nothing to do with the quarrel or the controversy
regarding the magnanimity of these many names as the spiritual aspirant
knows that the inner spirit of all these names is the same.

Now, let us take these names one by one. The most popular name is
Na'ra'yan'a. What is the inner meaning of Na'ra'yan'a? The word
'Na'ra'yan'a' has been composed of Na'ra + yana and the inner meaning of
Nara'ra'yan'a is Parama Purus'a (Cosmic Consciousness). The word Na'ra has
got three meanings in Sam'skrta (Sanskrit). One meaning of 'Na'ra' is
devotion (bhakti). You know there was a great sage Na'rada which means the
donor of bhakti. 'Da' means donor, so Na'rada means one who distributes
devotion. Another meaning of 'Na'ra' is water (niira). The third meaning
is Supreme Operative Principle or Parama' Prakrti (Cosmic Operative
Force). Then what is the meaning of Na'ra'yan'a?

Sometimes the word 'Prakrti' (Operative Principle) is erroneously used for
nature. We say "it is a natural creation", but there is a difference
between nature and Prakrti. Nature is the functional style of Prakrti,
Prakrti is not nature. So Prakrti, the Operative Principle gets shelter in
Na'ra'yan'a, as 'Ayana' means shelter. Then Na'ra'yan'a means the shelter
of the Supreme Operative Principle, who is the superstratum of Supreme
Operative Principle. It is Parama Purus'a (Cosmic Consciousness) the
Supreme Cognitive Principle, which is the transcendental and all-pervading
entity. So Na'ra'yan'a means Parama Purus'a.

Then another popular name is Shiva. Shiva and Shakti are the two aspects
of the same reality. Shakti is not a separate entity: Shakti is the
immanent principle and Shiva the transcendental. 'Shakti' means Operative
Principle. In every action, two principles are required, one cognitive and
another operative. Suppose you are a mechanic, you are operating a
machine. In that case also two principles are working. You are operating
the machine according to the dictates of your brain. So here this power of
regulating the machine acts as the cognitive principle; the link, that is
the muscles with which you are operating the machinery, become the
operative principle.

The universe is also created by principles -- the Cognitive Principle,
Parama Purus'a and the Operative Principle -- Parama Prakrti. Though it
sounds dualistic in theory it is monistic in its spirit. The composite
name of Shiva and Shakti is Brahma. So here Shiva means this Cognitive
Principle which means the Caetanya, the Cosmic Consciousness. Na'ra'yan'a
means the Supreme consciousness and Shiva also means the Supreme
Consciousness, so there is no difference between Na'ra'yan'a and Shiva.

Now, let us take another word -- Ma'dhava. In Sam'skrta (Sanskrit) 'Ma'
has got three meanings. One meaning of 'Ma' is 'no', as for example, 'Ma'
Gaccha, -- don't go. Another meaning of 'Ma' is indriya (organ) -- the
sensory and the motor organs. This is why the tongue is also called 'Ma'.
The third meaning of 'Ma' is the Supreme Operative Principle -- Laks'mii,
Parama' Prakrti (Cosmic Operative Force). Now, 'Dhava' means controller,
also 'Dhava' means husband. That is why a lady who has lost her husband is
called Vidhava'. Another meaning of 'Dhava' is white. Hence 'Madhava'
means the Controller of Prakrti (Operative Principle). Who is the
Controller of Prakrti, Controller of the Operative Principle? It is Parama
Purus'a (Cosmic Consciousness). Hence, Na'ra'yan'a, Shiva and Ma'dhava
denote the same thing.

Now, let us take another word -- Rama. The meaning of 'Rama' is Ramante
Yoginah Yasmin Iti Ra'mah. The Sam'skrta (Sanskrit) root is 'Ram' which
means to enjoy the Supreme Beatitude. Ram + Ghain = Rama means shelter of
Supreme Beatitude. It is Parama Purus'a (Cosmic Consciousness).

Hence one should not quarrel regarding the greatness of the different
names of different deities, also. All have got the same import, the same
meaning.

Another meaning of Rama is Rati Mahiidhara Rama - the most dazzling, the
most glittering entity. All accept Parama Purus'a (Cosmic Consciousness)
as the most glittering entity. Another meaning of Ra'ma: Ra'van'as'ya
Maran'am iti Rama. What is Ra'van'a? You know human mind has got both the
subtle and debasing propensities. As subtler propensities are directed
towards the Self, there is no question of their extroversial expressions.
Only the debasing propensities of human mind are expressed in ten
directions - east, west, north, south, north-east, north-west, south-east,
south-west, above and below. The relevant directions are: Pu'rva,
Pashcima, Uttar, Daks'ina, Urdhva, and Adhah and are known as 'Pradisha'
in Sanskrit and Isha'na, Va'yu, Agni and Naert -- these four corners are
known as An'udisha. Six Pradisha and four An'udisha taken together are the
ten directions in which microcosms express debasing propensities.

As they are directed towards the mundane objects, the microcosm goaded
with debasing propensities is called Ra'van'a. This is why in Hindu
mythology Ra'van'a is represented as having ten heads. Now, what is the
duty of a sa'dhaka for spiritual enlightenment? The sa'dhaka will have to
fight against Ra'van'a, against those debasing propensities which are the
causes of illusion and cloud the spiritual vision of humankind. So to be
established in Parama Purus'a (Cosmic Consciousness), one will have to
crucify Ra'van'a. This is why Rama has been said Ra'van'sya Maran'am iti
Rama. When the Ra'van'a dies the sa'dhaka comes in contact with the
universal flow of divine nectar. Then Ra'van'a dies and the reign of Rama
is established. So Rama means Parama Purus'a or Purus'ottama (Cosmic
Nucleus). This is why it is said: Ra'van'asya Maran'am iti Rama. What is
the first letter of Ra'vana - 'Ra' and what is the first letter of Maranam
- 'Ma'. So Ra'+Ma = Rama, because when the spiritual aspirant ideates on
Him Ra'van'a dies.

Hence Narayana, Shiva, Ma'dhava, Rama - all are the same. But for a
sa'dhaka, the most valuable thing is his or her Ista' Mantra (mantra by
which to reach the Goal). With the help of the Ist'a Mantra or his or her
personal incantation, a sa'dhaka will attain enlightenment.

Shrii Shrii Anandamurti
D.M.C.
Madras
1.8.1966

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Other Works: The Attainment of Permanent Composure

It is mentioned in the Upanishads:

Su'ks'a'tisu'ks'mam' kalilsya madhye vishvasya sra's't'a'ram'anekaru'pam
Vrshvasyaekam' parives't'ita'ram' jina'tva' shivam' sha'ntimatyantama'ti.

In ancient Vedic, the root verb `vid' was widely used in place of the verb
`jina''. The word `veda' is derived from the root verb `vid' (to know).
`Ved' means `knowledge'. The root verb `jina' came to be used much later.

The Rk Veda was first composed about 15,000 years ago. Its composition
continued for a further 10,000 years, that is, until 5,000 years ago. It
was followed by the Yajurveda, and then the Atharvaveda. It was later
found that each of these three Vedas contained certain musical portions.
These musical portions were put together to form the fourth Veda, the
Sa'ma Veda. The Vedic term ` sa'ma' means `song'.

There are seven metres in Vedic poetry: ga'yatri, anus't'up, this't'up,
brhatii, jagatji, paunkti and us'n'iik. The Vedic Rks were composed in
us'n'iik, the most difficult of all the metres.

The composers of the early Rks noticed that the vocal cord of a particular
animal produces a particular type of sound with a particular pitch. Seven
musical notes were evolved from the sounds of seven animals: peacock
(s'ar'aja), ox (rs'abha), goat (ga'ndha'ra), horse (madhyama), cuckoo
(paincama), ass (dhaevata) and elephant (nis'a'da). By taking the first
letters of these seven sounds - s'a from s'ar'aja, re from rs'abha, ga'
from ga'ndha'ra, ma' from madhyama, pa from paincama, dhi from dhaevata
and ni from nis'a'da, the musical septet, s'a-re-ga'-ma'-pa'-dha'-ni was
made. Thus there were seven metrical rhythms and seven musical notes.

Every idea in the mind has its own inherent sound. 'In the beginning there
was sound, and the sound was with God, and the sound was God'. This sound
is S'abdha Brahma' and consists of omn, hum', phat, vaos'at', va's'at,
sva'ha, and namah. These are the acoustic roots which should be uttered
before the corresponding action is performed. For instance, `Namo
Brahman'e namah'. This is recited whenever one offers something to God and
literally means 'Salutations to Brahma'. Before saying `namah' the
ideation should be of self-surrender. `Nam devata'yae namah' [salutations
to the gods]. When one recites `namah' it does not remain a mere word, but
becomes an idea. Namah is derived from the root verb `nam' which means `I
surrender myself'. Self surrender is the main idea behind namah. With this
sort of ideational sound, ideation and not the sound is the main factor.
There are seven vibrational sounds such as this.

Later, it was discovered that tenderness, love, affection, and benevolent
thought are inherent qualities of the mind. When they are predominant in
the mind people produce sound in a particular way; but where there is no
benevolent thought, no love and affection, people produce a different
sound. Suppose you are a little ill and do not feel like eating. Naturally
you will inform the members of your family, saying `I won't eat anything
today as I'm not feeling very well.' But when you decide not to eat
because you are angry with your family, you will not express your
reluctance in the same way. You will say rather abruptly, `I won't eat
anything today!' There is an expression of anger in your tone. So these
two expressions of `I won't eat anything today' are not the same. There is
a marked difference in intonation.

There are two mental feelings which are particularly difficult to suppress
- even very prominent actors have trouble hiding them which are `vis'a'
[angry dissent] and `amrta' [deep affection]. The seven acoustic sounds,
the seven musical notes, vis'a and amrta in total are the sixteen sounds
controlled by the vocal chord. In this connection it should be noted that
the root-verb 'jina' is not included in the seven metrical rhythms of the
Vedas. The reason is that the origin (as compared to expression) of any
sound is not in the vocal chord but in the mula'dha'ra cakra (first
psychic energy centre or plexus).

`Para' pashyantii madhyama' dyotama'na' vaekharii shrutigocarah'.* These
are the different stages in the formation of words. They first originate
from 'para' [the primordial seed of a word] and terminate in shrutigocarah
[the audible form of a word]. In the state of pashyantii one visualises an
idea. With madhyama the idea is consolidated to give a picture to it. In
the dyotama'na' stage, one has an inner urge to express the idea, but the
words remain unexpressed. You must have often experienced the state when
you understand many things, but cannot find words to express them. That
is, you do not understand how to express those ideas and thus cannot
convey your internal feelings. This is the stage of dyotama'na'. Then
vaekharii means it takes the form of language, to be expressed as
shrutigocarah [the audible form of a word]. If you want to go deep into
the subject of music, you will have to acquire a thorough knowledge of
these six stages of expression.

The Old Latin verb `keno' is derived from the later day Sam'skrta
(Sanskrit) word `jina', and the Modern English verb `know' is derived from
`keno'. The letter `k' of `know' has lost its original pronunciation, but
we still retain it in the spelling because its root is `keno'. Those who
study English language may find this information useful in doing research.

`Jina'tva' Shivam' sha'ntimatyantamati'. In Sam'skrta (Sanskrit), the word
`shiva' has many meanings. The first is `well-being'. While blessing
someone, one can say `shivamastu' in place of `sukhamastu' [may you
prosper]. The second meaning is `consciousness'. Shiva shaktyatmakam'
Brahma [Brahma is the composite of Supreme Consciousness and Supreme
Operative Principle]. The third meaning is `one who remains lying down' or
`one unable to get up,' that is, a dead body. In this sloka (verse) Shivam
means Parama Purus'a or Supreme Consciousness. Jina'tva' means `after
knowing'; sha'ntim' means `peace'. Sham + ktin = sha'nti; sham + anat =
shamana (shamana means `control of others', ie in the sense of where a
person who fights against the antisocial elements and controls them is
said to be doing `shamana').

The one who, guided by the Supreme Intellect, controls all the entities
everywhere; who does not permit any entity to go astray or violate the
established principles; and who controls everything with an iron hand, is
called Shamana. This is the mythological God of Death (Yama). Shamana also
regulates the populations of all created beings. According to mythology,
when the number of creatures increases uncontrollably, the sinners are
annihilated leaving the virtuous to work in peace. `Samanam karoti yah sah
sha'nta''. Sham + ktin = sha'nti. Every human being wants mental
composure. The only way to attain this state is to know that Shivam, that
Parama Purus'a (Cosmic Consciousness), that Supreme Entity. There is no
other way. `Shivam' sha'ntmatyantamati.'

On many different occasions in life, whether big or small, one can hope to
attain a certain degree of mental composure, but permanent composure or
`prasha'nti' or `a'tya'ntikii shanti' (composure beyond which there is no
further composure, and which, once attained is never lost) cannot be
attained easily. In war, an army may win one battle thus attaining a
certain degree of composure, but they may be defeated in the next battle.
Victory, once attained, may not necessarily be permanent. Only vijaya
(victory), that is, victory which is never followed by defeat, is
permanent. A person wishing to attain permanent composure will have to
attain Shiva or Parama Purus'a. There is no other alternative. Hence it is
said, `Gatvam Shivam' sha'ntimatyantamati'. Once one enters deep into the
realm of permanent composure one gets a permanent abode in that supreme
state of bliss.

Shrii Shrii Anandamurti
Kalika'ta', 13 Jan. `79
AV8 Discourse 157

* There are six stages to the expression of language: Para', Pashyantii,
Madhya'ma', Dyotama'na', Vaekharii and Shrutigocara'.
- Para' Shakti, the seed of all expression, lies in the Muladhara Cakra,
but the seed is not transformed into language. It is just the seed of the
idea.
- Pashyantii, the stage where the seed of the idea sprouts, lies in the
next higher Cakra, that is the Svadis'tha'na.
- In the next stage, Madhya'ma', the idea is consolidated to give a
picture to it. That is to say, people visualise the form of the idea they
want to convey. So, in the Man'ipura Cakra there is an urge to transform
the idea into sound form. We sometime say that such and such word is in my
mind but I cannot articulate it. That is, the flow of the expression has
reached Man'ipura Cakra but it is not transmitted through spoken words.
The memory, due to distortion, has become a little old so the picture of
the word is hazy. That's why it is difficult to transform the idea into
language.
- In the next stage, that is Dyotama'na', the idea acquires the form of
language. Dyotama'na' means vibrational. In this stage there is some
vibrational expression but the exact word is not formed. This involves the
next cakra, the Anahata Cakra.
- In the fifth stage, when the vibration reaches the vocal cord, the idea
gets transformed into language. This is Vaekharii Shakti or the
transformation of ideas into language. It involves the Vishuddha Cakra.
- The last stage is called Shrutigocara' and occurs when the word gets
vocalised with the help of the tongue.

In all languages Para', Pashyantii, Madhya'ma' and Dyotama'na' are
uniform. Only in the fifth and sixth stages is the expression different.
For example, if an English-knowing boy is brought up in a Bengali family
from his childhood, Bengali will become his natural tongue and he will
develop total affinity for the Bengali language. Having listened to
Bengali from the beginning of his life, the Vaekharii and Shrutigocara'
are adjusted with the Bengali language. Suppose his brother is brought up
in a German family, then German will become his brother's natural tongue.

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Acoustic Roots: e

The rhythmic expression of mundane knowledge, the sprouting of mundane
knowledge, mundane welfare, and the thought of mundane welfare are
symbolised by the vibration called vaos'at'. The sound e is the atibiija
or super acoustic root of the vibrations of vaos'at'.

In ancient times kings would pray to Indra, the king of gods, to bless
their ra'jasuya* or ashvamedha (horse sacrifice) to help them attain a
vast empire. On those occasions they would say, En Indra vaos'at' ae'.

* A royal ceremony in which the king would expect to be accepted as
sovereign king.

Shrii Shrii Anandamurti

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All works Copyright Ananda Marga Pracaraka Samgha (Central), Tiljala,
Calcutta, India
Presented by Cheap Literature.

A supplement to the newsletter of the Canberra Unit of Ananda Marga in the
Australian Capital Territory, Australia (Suva Sector).

[nil]

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Tantric Gems - 18

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Namaskar
Welcome to the 18th edition in this series of discourses on tantra. This
issue considers universal well being and the process of vocalisation and
its relation to cakras. The Sanskrit letter 'ae' is releant here as an

acoustic root (and as one of the petals in the 5th chakra). Refer back to

Issue 7 for more details. Given by a contemporary tantric master these
discourses are in the very truest spirit of yoga for Liberation of Self
and Service to Humanity.

Key themes for the discourses appear below.

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Key Themes

Ananda Sutram: 1 - 15 Suksamabhimukhiniigatirudaye ahamtattvanmahat
vidya shakti (introversial force)
rajoguna (mutative principle)
sattvaguna (sentient principle).
ahamtattva (doer I)
mahatattva (pure I feeling.)
Subhasita Samgraha:
Macrocosm
Macropsychic emanation
Macropsychic connation
microcosm
micropsychic connation
micropsychic longing
auto-internal projection
outer external projection
khud parastii - self-centered
khuda' parastii - God-centered .
liila' - divine game
yoga - unification of unit mind with Macrocosmic Mind
Gondwanaland
Other Works: The Continuous Effort to Promote Universal Well-being - Part
1
yatama'na - one who is endeavouring
sanction of mind
sanction of self (a'tman)
noble philosophy
human unity
universal well-being
universal sentiments
conscience
intellectual slavery
animality
exploitation

Acoustic Roots: ae
ae and aem
acoustic root vas'at'
thought of welfare and materialisation of welfare in the subtler sphere
6 stages of linguistic expression
para (at muladhara cakra) - seed of vocal expression
pashyanti (at svadhisthana cakra) - mental visualisation of what one is
going to communicate
madhyama (manipur cakra) - ideas of the psychic world are added to with
vital or internal energy
dyotama'na' (anahata cakra) - transformation of ideas into vocal
expression or physical energy
vaekharii (vishuddha cakra) - energy with which the mental ideal actually
takes the form of language
shrutigochara' - energy through which the last stage of vocalisation is
complete, through which the exact language is conveyed to the human ears
aparashakti - shakti (energy) with which unit beings discharge their
physico-psycho-spiritual actions
parashakti - shakti (energy) with which unit beings direct their
physico-psycho-spiritual efforts towards the divine

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Ananda Sutram: 1 - 15 Suksamabhimukhiniigatirudaye ahamtattvanmahat

Purport:

By the attraction of the introversial force (vidya shakti) even the
influence of rajoguna (mutative principle) over ahamtattva (doer I)
gradually starts shedding, indicating the predominance of sattvaguna
(sentient principle). The part of ahamtattva where the predominance of
sattvaguna is established, is called mahatattva (pure I feeling.)

Shrii Shrii Anandamurti

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Subhasita Samgraha: Macropsychic Connation and Micropsychic Longings

The subject of today's discourse is "Macropsychic Connation and
Micropsychic Longings."

The microcosm cannot remain without thinking -- to remain at a standstill
is not its nature. Think it must. And is the Macrocosm also compelled to
think? Partly yes, partly no. When the balance in the triangle of binding
fetters is maintained, there is no expression of creation, and then the
Macrocosm does not think at all. But as soon as the supreme triangle is
imbalanced and its equilibrium and equipoise are lost, then the
attributional expressions of creation start from one of the vertices of
the triangle, and then the Macrocosm also cannot remain without thinking.
It is bound to think of something; it thinks of its created objects.

A microcosm, a unit being, may think, "I am an insignificant person, I am
not educated, I have neither intellect nor erudition nor wealth. Does
Parama Purus'a (the Cosmic Consciousness) think of me also? Me, a very
small insignificant microcosm?" They should remember that Parama Purus'a
not only does think of them, He is bound to think of them by force of
circumstances. Parama Purus'a cannot think, "These are just very ordinary
human beings merely managing to make both ends meet -- I can't think of
them!" He cannot think like this, because by providential decree the
Macrocosm is bound to think of His created objects -- He cannot forget
them. And does He think only of a human being, or only of a white ant? No,
He thinks of all.

Sama plus'in'a' sama mashakena
Sama nagena sama ebhistribhih lakaeh.

He looks upon a tiny white ant with as much love and affection as on a
mosquito. Nor does He think of a large mammoth more than other entities,
for a mammoth has a mind just as an ant has. So He thinks equally of all:
He thinks of a white ant or a mosquito with the same seriousness as of a
mammoth or an elephant, and He attaches the same importance to each
individual creature as to all the three worlds. So you understand that you
are not at all insignificant: your existential value is very great.

Just as the Macrocosm thinks of the microcosm, so the microcosm also
thinks of the Macrocosm: Macrocosm meditates on microcosm and microcosm
meditates on Macrocosm. But what happens as a result of this mutual
thinking? The microcosms attract the Macrocosm within themselves, and the
Macrocosm arouses supreme devotion in the microcosms, and bestows
permanent liberation upon them.

Because of this meditative emanation of the Macrocosm, the universe moves,
and because of the longings of the microcosm for the Macrocosm, the unit
moves from zero point to the vast range of infinity. When the mental
object of the unit mind is crude, the unit mind drifts away from the
Macrocosm; but even while thinking of crude objects, if one ideates on
Cosmic Consciousness even for some time one attains a certain degree of
progress and moves towards Parama Purus'a, towards permanent liberation.

This is the eternal liila' (divine game) of Parama Purus'a (Cosmic
Consciousness). When human beings bring something within the scope of
their intellect, and by perceiving and observing it closely, can
understand the cause behind it, this is called kriida'; and when the cause
is beyond the scope of their thinking it is called liila'. Whatever the
Macrocosm does is beyond the periphery of the human intellect, and that is
why whatever He does is His liila'. In the process of thinking, if the
microcosm's full energy of thought is devoted to Parama Purus'a, then
suspension of thought will result, and a temporary state of effortlessness
or inaction of mind which is called yoga.

Sarvacinta' ta' paritya'go
Niscinto yoga ucyate

Two plus two equals four: this addition is called yoga; and the merger of
the unit mind in the Cosmic Mind is also called yoga. But the difference
between these two types of yoga is that one is the yoga of addition (yuj +
ghain) and the other is the yoga of unification of unit mind with
Macrocosmic Mind (yunj + ghain). If you put sand and sugar together, they
become mixed but they do not become one - the sand and sugar are still
separate. But if sugar and water are mixed together they become one -
sugar water. Can you separate the sugar from the water? No, you cannot,
because they are already unified.

Now, these two processes are occurring simultaneously - micropsychic
connation and micropsychic longing: but the difference between the thought
of Macrocosm and of microcosm is that what the microcosm thinks is an
auto-internal projection; but what the Macrocosm thinks, His auto-internal
projection is the attributional emanation of the universe. He creates
everything within; there is nothing without. Everything in this universe,
even a blade of grass, is within His vast mind, within the mind of the
Great Purus'a, the Great Entity, the Macrocosm. The auto-internal
projection of the Macrocosm is the outer external projection for the
microcosm: it becomes an outer reality. But the auto-internal projection
of the microcosm is simply a psychic phenomenon, which although it may be
important for that microcosm, has no value for another microcosm because
that other microcosm will not feel or realise it as a reality.

This is the fundamental difference between Macropsychic connation and
micropsychic longings: Macropsychic connation, what the Macrocosm thinks,
is a reality for the microcosms, whereas micropsychic longings and desires
are created on the basis of the external experience of the microcosms
projected within their small minds, and have no real value in this
universe. Macro-psychic connation, based on Macropsychic existence has the
faculty of greatness, and micropsychic longings created by micropsychic
entities have the faculty of desiring or wanting something from somebody
else. This is the difference also: the attribution of the Cosmic Mind is
greatness, and that of the unit mind is smallness.

Eta'vupa'dhi para jiivayostayo
Samyag nira'sena para najiivo
Rajyam' nar'endrasya bhat'asya kheta'ka
Stayorapohena bhat'o na raja'.

Tayorvirodho'yamupa'dhih kalpito
Nava'stavah kashcidupa'dhires'ah
Isha'dya ma'ya' mahada'dika'ran'am'
Jiivasya ka'yam' shrn'u paincakos'am.

The attribute of controlling everything internally and externally is the
wont of Macrocosm, and that of being guided by the guiding faculty of
Macrocosm is the wont of microcosm. By dint of one's own sadhana
(spiritual practices) - by taking the Supreme as its object and ascribing
Godhood to whatever it sees, feels or realises through different
inferences, the microcosm becomes one with the Macrocosm and acquires the
faculty of Macrocosm. This is the goal of human life.

Now, those who think that this universe is not a reality because it is a
Macropsychic emanation, are not thinking in the proper way. Yes, this
Macropsychic connation is a passing show, a moving reality - it is not a
static reality. Is there any static reality in this universe? No,
everything moves, nothing is static, for staticism is not the wont of this
universe - mobility is the wont of the universe.

Long ago, about four and a half billion years ago, when this planet first
dissociated from the sun, it was only a ball of burning gases. Gradually
it became transmuted into liquid, and then a layer of solid formed on that
liquid matter. You may have noticed that whenever there is a layer of
solid on a pot of boiling milk, the entire surface is not uniformly level:
it is uneven, with some portion a bit high, some portion a bit low.

In exactly the same way, on this earth a portion of that outer solid layer
on the liquid was called Gondwanaland, and the eastern part of
Gondwanaland was known as Ra'r'h. In this area there were red metals and
non-metals in the soil, and so it was called laterite or reddish soil -
"Ra'hr" in the Austrik language. From the high snowcapped mountains of
Rar'hr flowed large rivers -- the present Damodar, Mayura'ks'ii, Ajay,
Kam'sa'vatji, and Suvarn'arekha; and as human civilisation progressed,
larger ships used to sail on those ice-fed rivers. Still later, as the
result of tempestuous rains, those great mountains eroded; the soil began
to slip away, and the mountains lost their height. There was no more snow
on the peaks, and the rivers were no longer fed by melted ice. They were
only fed by the rains, and thus they shrank in size. The rivers you see in
Ra'hr are all small rivers now; but if you look carefully you will observe
that their beds are very wide. If you travel between Bhedia and Bolpur you
will see that the river bed of the Ajay river is very wide, but the water
current is now flowing only through one side of the bed. The same applies
to the Damodara and the Mayu'ra'ks'ii also.

Thus everything undergoes metamorphosis and transformation in this way.
Can we dismiss all these things as simply unreal? No, we cannot. Besides,
the very nature of imagination is mobility: whatever the Macrocosm thinks
is also moving, and so the whole universe is always in a continuous state
of flux. The once snowcapped mountains of Ra'hr no longer have ice on
their peaks, and are now reduced to humble hills -- in some cases, to very
small hills. One day they will become level with the earth, and there will
remain only undulating laterite soil.

This sort of metamorphosis is natural as the universe is a dynamic
reality. The microcosm will have to maintain adjustment with this moving
reality, and in harmony with its waves, flow ever onwards towards
eternity, towards salvation.

The microcosmic mind is a mere bubble, a mere spark of the Macrocosmic
Mind. Then how can the unit mind dare to deny the Cosmic Mind? If human
beings try to trace the cause behind this divine liila' or sport, they
will never succeed, because the Cosmic Mind is the source of all causes,
the source of all the unit minds. Now if the unit minds want to know the
cause, they will have to go back to the Supreme Source; but it is
impossible for them to do this. If they ideate on the Supreme, then one
day all their thoughts will be suspended in Parama Purus'a, and they will
no longer be able to think - their minds will stop functioning. In that
state of mindlessness, there remains only the Soul or Self (A'tman).

So if you really want to reach the source of your life you will have to
lose your mind, and when your mind is non-existent, how can you run after
that Supreme Entity? In logic this is called the fallacy of infinite
regress: your mind cannot make any statement about an Entity whose origin
must remain forever unknown. So the microcosms must think, "We are moving
towards the Supreme Source of all -- we are going to surrender ourselves
at the feet of Parama Purus'a (Cosmic Consciousness)."

When human beings consider themselves as superior or powerful entities,
then they view themselves as the subject, and the One to whom they are
moving becomes the object. When people's goal of life is crude wealth,
power etc, then their hidden intention is to acquire more and more
satisfaction and comfort for themselves (khud parastii or self-centered).
But when they want to give satisfaction to Parama Purus'a and move towards
Him, it is called khuda'parastii or God-centered. This is the difference
between a sa'dhaka and a non-sadhaka: a non-sadhaka is khud parastii,
whereas a sa'dhaka is khuda' parastii.

You boys and you girls, do you realise why you were born? You were born to
do something to please Parama Purus'a. Always move towards Parama Purus'a
through your actions, through your thoughts, through your contemplation,
and your goal will be attained, your purpose in coming to this world will
be fulfilled. The only duty of human beings is to move along the path of
righteousness until they reach the Supreme Entity, until they touch the
sweet feet of the Supreme Entity, they cannot stop their movement.

Now, how will they move? By maintaining a proper adjustment with the
external world, by rendering maximum service to the external world in all
possible ways. Thus the unit entity will move towards Supreme Fulfilment
while the hands and feet and mind are fully utilised in service to the
external world. You must lift your minds above all feeling of differences;
difference among human beings like social disparities or economic
disparities; differences between human and other living creatures, and
differences between living and non-living creatures. You must move along
the path of Neo-Humanism towards the Supreme Goal with your mind moving
like a subterranean flow.

Until that Supreme Goal is reached, you will have to tirelessly advance,
ignoring all fatigue and exhaustion. You must reflect in your personal
life the very spirit of "caraeveti, caraeveti" -- move ever onwards, move
ever onwards. May you be victorious.

Shrii Shrii Anandamurti
DMC Anandanagar
29 May 1988

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Other Works: The Continuous Effort to Promote Universal Well-being - Part
1

It is said that the path of human progress is chiefly divided into four
stages: yatama'na, vya'tireka, ekendriya and vashiika'ra (the four stages
in the development of a spiritual personality). These stages are
applicable to the three strata of human life: the material, psychic and
spiritual worlds.

"Yatama'na" is derived from the Samskrta root verb "yata" + suffix
"sha'nac" and means "one who is endeavouring" (the effort is still
continuing). In a previous Dharma Maha Cakra (a spiritual congregation) I
spoke at length about yatama'na. Now is yatama'na only a mental effort, or
only a physical effort, or does it emanate from a realm higher than the
mind?

When people perform actions consciously, those actions must have the
sanction of the mind. But even if an action is sanctified by the mind, it
does not necessarily mean that it has also been sanctioned by the self.
Moreover, if the mind performs an action according to the guidelines of a
noble philosophy, even then it does not necessarily mean that the psychic
sanction is supported by the Self (Atman).

There are many philosophies which tend to crudify the human mind, and make
people violent and inconsiderate. They make people believe that they are
God's favourite children, whereas the rest of humanity are cursed.
Although these views have philosophical sanction, they do not enjoy the
sanction of the A'tman.

There is only one case when Parama Purus'a (Cosmic Consciousness)
sanctions mental thought. What is that? It is when the human mind is
dedicated to the welfare of the entire humanity without any
discrimination, when the sole intention is to promote universal
well-being. When the human mind, motivated by such sentiments, engages
itself in action through the body, only that action can be treated as real
yatama'na. Other endeavours should not be defined as such.

Sometimes it also happens that the body acts without the prior approval of
the mind: a person frightened by a robber, for example. People do not
always act voluntarily, but sometimes out of fear, just like the slaves in
the historical past. A slave would labour hard at the command of his or
her master. Such actions are purely limited to the physical sphere. They
are actions no doubt, but they do not enjoy the support of the mind, and
naturally do not have the support of A'tman (Supreme Soul) or Parama
Purus'a (Supreme Consciousness). Such deeds do not bring any welfare to
the slave, and thus cannot be categorized as yatama'na.

So according to true spirituality, human beings should not be reduced to
slavery. One may say that slavery has been totally abolished from today's
world. It may be true in theory, but a handful of people who deserve no
better name than "intellectual satans" have been enslaving people by
propagating defective philosophies. In a way, these exploited people are
no better than slaves for they have lost their intellect. Even when one
tries to enlighten them with logical arguments, they refuse to listen. Are
they any better than slaves? Intellectually they are certainly slaves, and
hence in the material world also they are slaves. Thus, any action on
their part will not be included in the category of yatama'na because
intellectual limitation will never lead to well-being.

The first stage of human progress yatama'na is not promoted by the
activities of intellectual slavery. What should be done to bring about
progress in the yatama'na stage? One should learn the proper philosophy
from a competent person. In order to judge what is a proper philosophy and
what is a pseudo-philosophy, one should see how far the philosophy goes in
treating the entire humanity as a singular entity and promoting its unity.
Only that philosophy which inculcates universal sentiments is acceptable
to human beings, for it alone reflects the spirit of yatama'na. Other
philosophies will spoil the human treasures resulting in humans, even
though they are endowed with eyes, feet, hands, etc., degenerating to the
level of animality, or even below that. Animals quarrel among themselves
or with others to procure food, but these crude people, even though they
do not need to procure food for their survival, misuse their authority to
destroy or subjugate innocent humans being.

The people of today must understand this basic fact and remain vigilant
against the detrimental actions of the intellectual satans and
blood-sucking exploiters. The people of today must move ahead while
fighting against the two enemies -- the blood-suckers who exploit in the
economic sphere, and the intellectual satans who not only exploit human
beings but bring them down to the level of animality. I request the
present human race to continue their endless fight on these two fronts.
They should remember that on both these fronts they are fighting against
enemies who, being guided by dogma, have no logic in their method of
exploitation. Though they are exploiting people in the socio-economic,
socio-intellectual and spiritual spheres, but once their conscience is
aroused against dogma, their exploitation will automatically cease. The
gigantic demons of exploitation will vanish in a flash.

Shrii Shrii Anandamurti
19 November 1980, Calcutta
(Ma'nasa'dhyatmika Sa'dhana'r Starvinya's).

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Acoustic Roots: ae

The thought of welfare and the materialisation of welfare in the subtler
sphere, are symbolised by vas'at'. In ancient times and even
traditionally, those who look to Lord Shiva for all-round human welfare
say, Aem Shiva'ya vas'at'; those who pray to the guru for the attainment
of subtle knowledge say, Aem' gurave vas'at' and those who prays to the
rain god for relief from floods say, Varun'aya vaos'at' (in this case the
thought of welfare is confined to the physical sphere - so vaos'at' is
used and not vas'at'). But while praying for victory in war against the
forces of wickedness, one would say, 'Varun'a'ya vas'at'.

Within the acoustic root vas'at' lies the thought of welfare in the subtle
sphere; it is the atibiija or mahabiija or super acoustic root of the
subtle sense of blessing. While uttering any incantation it is the common
practice to utter the acoustic root by adding one m' sound at the end.
Thus 'ae' is to be uttered as aem'. The acoustic root of vocality is also
aem'.

Aem' is the acoustic root of vocalisation. Linguistic expression is
divided into six stages: para, pashyanti, madhyama, dyotama'na',
vaekharii, and shrutigochara'.

Whatever you have said, or are saying or will say in future lies within
you as dormant vitality. Not only that, the capacity of expression lies
dormant in you in seed form. A great potentiality lies dormant in each
human being just as a huge banyan tree lies latent within a tiny seed. The
banyan seed sprouts when light, air, water, and fertile soil, exist in
requisite amounts and subsequently grows into foliages and branches, and
in the course of time develops into a gigantic tree.

Similarly, the immense potentialities of human beings lie latent and
hypnotised in the kula kundalinii (spiritual force) at the muladhara cakra
(first psychic centre) as dormant humanity. When the kundalinii is raised
upwards through mantraghat* and mantra caetanya** in the process of
meditation (the process of rising or raising the kundalinii is called
purascharan'a in Tantra and amrtamudra' or anandamudra' in Yoga), the
doors of human potentialities start opening one after another, and human
beings begin to grow in beauty and vitality, their flowers divine, and
their foliage lush. Such individuals develop into great people in the eyes
of the public and finally becomes one with the Supreme Entity. This
process is called para'bhu'daya' in the scriptures.

* That each and every mantra has the support of an acoustic root and when
that acoustic root strikes at the root of the coiled serpentine spiritual
force it is aroused.

** Awakening a mantra and the condition where, with the help of a
particular vibrational expression, a person establishes parallelism
between his or her external physical vibration and internal ectoplasmic
vibration, and thereafter exalts this to the spiritual level.

The seed of vocal expression, the first stage of vocality, lies latent in
the muladhara cakra. After subsequent stages of gradual unfoldment it is
finally expressed vocally. This primordial phase of vocality is called
para'shakti. It is worth mentioning something about it here.

The shakti (energy) with which unit beings discharge their
physico-psycho-spiritual actions is called aparashakti. This aparashakti
is by no means insignificant. On the contrary, it is with the help of
aparashakti that microcosms maintain their existence and achieve greater
evolution and elevation.

The energy with which microcosms direct their physico-psycho-spiritual
efforts towards the divine and reach the highest rung of the evolutionary
ladder by piercing every tender layer of microcosmic existence is called
parashkati. This parashakti which is the primordial phase of vocality is
not the same as in use of the sense of the parashakti (Supreme Operative
Principle) in the unbalanced triangle of forces of sattva (sentient),
rajas (mutative) and tamas (static). Here we are concerned with the ways
of expression of language. All the potentialities of vocal expression lie
dormant in the form of parashakti at muladhara cakra. It is raised step by
step and finally leads to the vocal expression of language.

If vocality remains dormant in seed form at muladhara cakra it is neither
audible nor perceivable in the practical world. The latent parashakti has
got to be awakened. Human beings visualise whatever they want to
communicate, sometimes only for a fraction of a second, consciously or
unconsciously. If they are already aware of the name and form of the
visualised objects they can progress further in the process of expression,
otherwise that name or form will continue to remain in the abstract world.

This stage in which one can mentally visualise what one is going to
communicate is the second stage in the process of vocalisation.
Svadhisthana cakra (second psychic centre) is the location of the second
stage and the energy which causes the visualisation is called pashyanti.
Pashyanti is derived from the root verb drsh plus shatr and means "that
which is seeing". This seeing again is of two types: that which is
original in the abstract world (ie its picture is mostly indistinct); and
that which is repetitive or of a recurring nature in the abstract world
(ie that which is reproduced from memory).

Anubhuta vishaya sam pramosha smrti . Means what I once perceived through
eyes or any other external indriya (organ) and later thought over it, is
to visualise that external thought with the help of pashyanti. This is the
second stage of vocalisation. Of course to visualise the perceived object
with the help of pashyanti shakti is not enough. Other people will not be
able to see those mental images or mental words because they belong to the
psychic world, whereas linguistic expression pertains to the mundane
world. Words are transmitted in the outer world through the medium of air
or electromagnetic waves, or some such medium. Mental images also, with
the help of vital energy are projected in the external world. This sort of
psychic projection is beyond the capacity of pashyanti shakti.

The ideas of the psychic world are added to with vital energy. This
process of co-ordination should be further consolidated step by step and
then expressed in the external world. What was originally something
psychic becomes psycho-physical. Energy (indra shakti) or luminous factor
is located in the manipur cakra (third psychic centre)***. Manipur cakra
maintains the body's physical balance. When pashyanti shakti gets the help
of vital energy at manipur cakra, it is called madhyama shakti. When
people try to externalise the internal idea with the help of madhyama
shakti, the controlling point of this madhyama shakti is the manipur cakra
or navel area.

*** As the navel area is the controlling point of the luminous factor,
this part is not easily burnt to ashes with less heat. It needs maximum
heat to get burnt. So those, who are in favour of cremating the dead
bodies collect the unburnt portion of this part of the body and immerse it
in the water of any holy place of their choice which is popularly known as
'Asthi visayan'

To externalise an idea one requires the support of physical energy
(philosophically, this is called indra). We can call that stage the first
expression of sound-tanmatra (sound inference or inferential waves of
sound), although that sound tanmatra (inference) is not audible to the
external ear because it has not been vocalised - it is internal sound. The
transformation of madhyama shakti into speech-form, or idea into vocal
expression occurs at a point between manipur and vishuddha cakra (fourth
psychic centre). This is a state of instability and it is called dyotamana
shakti just as the root verb cal **** + suffix sha'nae = calamana,
similarly the verb dyot + suffix sha'nae = dyotamana' in feminine gender
and functions within the area between the manipur cakra and vishuddha
cakras, trying to give vocal expression to mental ideas.

**** The root-verb " cal" is ubhayapadhi. In the early part of the Vedic
age, it was mainly used in atmanapadii form. Later on, it began to be used
in parasmaepada form. In modern Samskrta (Sanskrit), it is used as in
parasmaepadii form. In fact, its atmapadii use is rarely found, except in
one popular statement of Lord Buddha:
Iha'bane shus'yatu me shaviram.
Tvagasthima'm'sam' pralayanca yatu.
Apra'pya bodhim' bahukalpadwila bha'm
Naeva'sana't ka'yamatshcalis'yaate.
I sit in this posture, let my body wither, let its skin, flesh and bones
perish. Without attaining the highest realisation which is rare in
hundreds of lives, my physical body will not budge an inch from this
posture.

Dyotamana shakti ***** is expressed as a relentless effort to transform
idea into language. However, in the process of transformation of ideas
into language, if mind is affected by fear or any other instinct, there is
partial incoherent vocal expression.

***** Dyotamana is a sha'nac'- ending word. Since the olden days, the
A'tmanepadii dyotate' form is in long use, as in:
Dyotate kriidateyasma'd
Udyate dyotate divi
Tasma'deva iti proktah
Sta'yate sarvadevataeh.
The Entity from whom all emanations originate is called Mahadeva, the God
of gods.

In the dyotamana stage, if the idea is not metamorphosed into a
corresponding picture, or if there is any defect in the area between the
manipur and the vishuddha cakras, or if there is no proper command over
language then the vocal expression is bound to be affected. In such cases
one cannot give linguistic expression to things already known. An example
is when we feel some internal difficulty in externalising the internal
idea and say, "The idea's in my mind but I just can't find the words to
express it".

The dyotamana stage exists in collective life too. Ever since the dawn of
human civilisation, human beings have been exploring various ways to
fulfil their desires: the desire to fly, the desire to move fast over
land, the desire to reach the distant planets, the desire to cross the
oceans. Sometimes they have succeeded, sometimes they failed. Even after
failing they did not give up their endeavour, but persisted with renewed
vigour. We are still waiting for that glorious day when we will able to
give a full and rich expression to the vast world of human thoughts.
Today, however we can only express a small fraction of the world of ideas.

At the throat or vishuddha cakra (fifth psychic centre) lies the vocal
chord, an organ which transforms the abstract idea into vocal expression.
The shakti which is instrumental in transforming idea into language is
vaekharii shakti.

The energy with which the mental ideal actually takes the form of language
is called vaekharii shakti. When someone talks too much it is the
uncontrolled expression of vaekharii shakti. Some pandits, as proof of
their intellectual might, indulge in such unnecessary vocalisation.
Regarding them it is said:
Va'kvaekharii shabdayharii
Sh'atravyakhyana kaoshalam'
Vaedu'syam vidu's'a'm' tadvat
Bhuktaye na tu muktaye.

Too much talking, use of too many words, and the conflicting
interpretation of scriptures - all these are intellectual extravaganza.
They do not lead to salvation, but are only for intellectual satisfaction.

Neither individual life nor collective life is benefited from such useless
talk. The pundits may receive temporary applause but they ultimately gain
nothing but a big zero. Vaekharii is the fifth stage in the process of
vocal expression.

Even after an idea gets metamorphosed into language, if there is the
slightest defect in the uvula, vocal expression will be disturbed. The
Sam'skrta equivalents of uvula are lambika', gala, shu'dika', and
alijehva'. Even if one articulates properly one will not be able to speak
correctly if there is any defect in the uvula. The energy through which
the last stage of vocalisation is complete, through which the exact
language is conveyed to the human ears is called shrutigocara'.

So, the sound `ae' is the acoustic root of the six stages of vocalisation:
para', pashyanti, madhyama', dyotamana', vaekharii, and shrutigocara'. Ae
is also called va'gbhava biija; and is the acoustic root of the guru.
People acquire knowledge through preceptors, hence the guru is also
invoked through this acoustic root: aem' gurave namah. Those who believe
in idol worship use this particular acoustic root in invoking the goddess
of knowledge: aem' sarasvatyae namah. And it is also used to invoke Shiva,
the propounder of tantra: Aem' Shiva'ya namah.

[nil]

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Tantric Gems - 19

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Namaskar
Welcome to the 19th edition in this series of discourses on tantra. This
issue considers movement and stages of individual and collective life. The
tree planting ceremony describes collective life also. The Sanskrit letter
'o' is given a mention as an acoustic root (and as one of the petals in
the 5th chakra). Refer back to Issue 7 for more details. Given by a
contemporary tantric master these discourses are in the very truest spirit
of yoga for Liberation of Self and Service to Humanity.

Key themes for the discourses appear below.

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Key Themes

Ananda Sutram: 1 - 16 Cittadahamprabalye buddhih
aham (doer I)
citta (objectivated mind)
buddhi (intellect).
Subhasita Samgraha: Desideratum of Human Life
jagat - moving universe or world
four stages of individual existence - wakeful, dream, deep sleep,
non-duality
turiiya - state of non-duality
four stages of collective life - physical, psychic, psycho-spiritual, pure
cognition
ka'ma - physical attainment
artha - removal of pain or suffering
dharma - involves converting psychic stuff into cognition
Brahmadha'ma' - pure cognition (abode of the Supreme)
primary dharma - bha'gvata dharma - establishment of pure cognition
secondary dharma - that of the body, organisms or creatures
elevation of mind
vritti - mental tendency
para' - spiritual knowledge
Ra'ma (a name for God)
Na'rayana (another name for God)

Other Works: Vrksa Ropana (Planting a Tree)
Tantric tree planing ceremony
Cosmic blessings
service to the plant world
beneficial trees

Acoustic Roots: o
o - super-acoustic root (atiibija or maha'bija) of sva'ha'
sva'ha' - acoustic root of the completion of an action signifying pious
resolve and psychic desire for universal welfare
svadha' - one who is self-reliant
Vedic rituals
subjective doer I
objective done I

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Ananda Sutram: 1 - 16 Cittadahamprabalye buddhih

Purport:

If the periphery of aham (doer I) be greater than that of the citta
(objectivated mind), the citta-less surplus portion is called intellect
(buddhi).

Shrii Shrii Anandamurti

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Subhasita Samgraha: Desideratum of Human Life

In this universe, everything is moving. Whether one wants to or not, one
is moving. Movement is the very characteristic, the very nature of this
universe. Therefore, the universe or world is called "jagat". The root
verb is "Gam" which means 'to go'. Everyone has to move physically as well
as mentally.

There is movement in the spirit also. Therefore if one knows which way one
should move, there will be no waste of energy. Similarly, it is necessary
to know how best to move. "How and where" will give proper direction to
the movement.

There are four stages of life - the wakeful, the dream, the deep sleep and
the Turiiya (the state of non-duality). Out of these, the first three
stages are within the scope of expression while they are on the move; in
the fourth, there is movement, but no expression.

Just as individual life has four stages, so also collective life has four
movements or stages. These are:
(1) There is the worldly quinquelemental physical existence. In this stage
there is an effort to attain name and fame, to procure money, land,
property, etc. This is one type of movement.
(2) There is the effort to seek psychic or mental treasures or
attainments.
(3) There is the effort to convert the ectoplasm into cognition or the
psycho-spiritual movement.
(4) There is the stage of pure cognition.

The first is called Ka'ma. It aims at physical attainment.

The second is called Artha, which aims at removal of pain. Pain is
physical, mental and spiritual, but mainly it is in the psychic realm.
When we do not understand something, this also causes mental pain, hence
one meaning of Artha is also "meaning". The spirit behind the word Artha
is that which removes pain. As the pain of hunger and of many other types
is removed by money, so Artha is also used in the sense of money. The
scope of psychic wealth is vast, but this also does not last. It does not
survive physical death. The psychic impressions which remained unexpressed
in the physical arena, remain with the soul; the body is lost into
oblivion.

A scholar in the next life may be a fool or an illiterate person. Even in
this life the mind does not retain its wealth. Think of a big learned man,
who has gone mad for an M.A. in philosophy, who does the job of a clerk in
a business firm. In this sense, he loses his earnings of mind. Therefore,
accumulation of mental wealth is also not a stable position.

The third one is to try to convert the psychic stuff into cognition. This
effort is called the Dharma. Dharma is of two types - primary and
secondary. The primary Dharma is expressed only in human beings.
Therefore, the establishment of pure cognition or Bha'gvata Dharma is only
possible in humans. Secondary Dharma is that of the body, of various
organisms or creatures. When the movement of life reverts to the original
state, ie consciousness, there is still movement there but no expression.
When "svabha'va" (one's own nature) is converted into "svarupa" (one's
original stance), "gati" (mobility) continues, but there is no expression.
This is the peculiarity of this stage. Here there is no vibration and
hence no expression. As this stage is Absolute and Eternal, it cannot be
symbolised.

The movement of life, therefore, should be from physical to psychic, from
psychic to psycho-spiritual and from psycho-spiritual to spiritual. Those
who are not moving in this direction are moving towards great catastrophe
and in the end, they will finally be converted into iron or wood. All the
potentialities and powers of human beings should be fully utilised. From
the crude to the subtle and from the subtle to the causal, and from the
causal to that which is beyond cause and effect, is the path of progress.
You will follow this path and this will lead you to your desideratum.

In the process of Saincara (extroversial flow) the abstract is crudified,
and in the reverse process matter is powdered down and becomes subtler and
subtler until it is fully liberated from the crudifying effect. Therefore,
one has to avoid depraving propensities which lead to more physicality,
and promote elevating tendencies of mind (vrittis). The correct way to get
rid of depraving tendencies is not to repeat to oneself that I shall avoid
this tendency or that. Suppression is not the proper way to weaken these
tendencies. Do not suppress, but channelise - humans are psychic beings.
Reconvert the psychic into the spiritual. Let elevating tendencies be
converted into a spiritual wave.

There are 49 propensities (vrittis). Collect them and awaken the 50th, the
"Para" vrtti. When this will be awakened, you will enter the realm of pure
cognition, which is called "Brahmadha'ma'" or the abode of the Supreme.
The mind has to be made one-pointed. As long as this is not done, you will
not be established in pure consciousness. Devotion to the Supreme Entity
is withdrawal of all other attachments and their concentration into
Vis'n'u or Parama Purus'a (Cosmic Consciousness).

The foundation or the base of all other propensities is unstable. Only the
base of the 50th propensity, ie Para' (spiritual knowledge - beyond the
scope of all changes, beyond the scope of all transformations) is stable
in the Supreme Entity. The stable base is one and not many. One has to be
persistent and tenacious in this respect. You have to adopt only one goal,
one base and one name. By keeping more than one direction, the Para will
be distorted - the psycho-spiritual wave will not be consolidated.
Remember that for you there is only one name of the Supreme Entity and not
many like Ka'li, Vis'n'u, etc.

In this regard, the story of Hanuma'na is very instructive. Someone asked
him, "Hanuma'nji, you are always repeating 'Ra'm, Ra'm' and never uttering
the name of 'Na'ra'yan'a.' What is the matter? Hanuma'n said that although
he knew that Ra'ma and Na'rayana are one and the same, even then he
accepted Ra'ma as his only Lord." "Srinatha Janakinathe ca'bhede
parama'tmani" The meanings of the word 'Ra'ma' are many, but they lead to
the same truth, ie Parama Purus'a (the Cosmic Consciousness). The first
meaning is "Ramante yoginah yasmin'". The entity upon which the yogis
meditate is Ra'ma, ie Parama Purus'a. The second meaning is "Ra'ti
"Mahiidhara". The one who is most resplendent, the light from which all
other lights derive their power to enlighten. This also means Parama
Purus'a. The third is "Ra'van'asya Maran'am Ra'mah" - the one who kills
the ten-faced demon Ra'vana is called Ra'ma. The ten-faced demon is none
other than the base propensities of human mind which function in all ten
directions. Only when you go into the shelter of the Parama Purus'a this
ten-faced demon is killed.

Similarly, the word "Na'ra'ya'na"' also means Parama Purus'a (Cosmic
Consciousness). Na'ra has three meanings: (1) water, (2) Parama' Prakrti
(Cosmic Operative Force) and (3) devotion. The word Ayana means the
shelter, therefore, one who is the abode of devotion; it also means the
Parama Purus'a.

Hence, it is clear that for the sake of psycho-spiritual progress
one-mindedness is very necessary. Para'ma (the Cosmic) needs only one idea
and no confusion. There should be one aim, one way and one name to guide a
person on the way. None of these should be two in number. When one makes
progress on this path, one will notice that there is movement in the
spiritual realm, not only movement but acceleration also. In fact, there
is no pause on this way and it is an eternal journey.

The next question is: What is the method of this movement? Is it necessary
to determine whether one should sit facing east or west or north or south?
The opinions of scholars differ. There will be difficulty since the
scholars are bound to give conflicting views. The mind will again be in
confusion - what to accept and what to reject. The scriptures, religious
books also express in different languages and give varying directions
regarding the actual path to be followed. Moreover, if you want to read
all the scriptures, it requires 200 years while life is not that long.
"Art is long, life is short." You cannot afford to waste any part of your
precious life in these conflicting theories.

Srutayo vibhinna'h Smritayo vibhinnah
Neka Munir Yasya matam'na Bhinnam
Dharmasya tattvam Nihitam' Guhaya'm
Maha'jano Yena Gatah Sah Pantha'

In the spirit of Dharma, the soul of spirituality is hidden in the "guha",
ie your I feeling, You need not go to temples or mosques to find it. The
Lord of your inner shrine is hungry and you are offering feasts in the
outer world to attain Him. You have a jewel in your hand, you throw it
away and spread your hand in begging before others asking them to give
alms. Your Lord is there in your own "I feeling".

How to find Him? Learn from those who are practical, those who have done
Sa'dhana' (spiritual practices) in their lives and have realised
themselves, and follow them. The scriptures or the scholars will not
rescue you. They are no support on this path.

How is the Ultimate Truth hidden in your "I" feeling? It is like:

"Tilesu Taelam dadhineva Sarpih".

God is there in you as the oil is in the oilseed. Crush the seed through
Sa'dhana' (spiritual practices) and you get the oil. Separate the mind
from Cognition or Consciousness; and see that the Supreme's resplendence
lightens up your whole inner being. God is like butter in curd; churn it
and the Supreme will appear from within. Churn your mind through Sa'dhana'
and Parama Purus'a (Cosmic Consciousness) will appear like butter from
curd. The Divine is like a subterranean river in you. Remove the sands of
mind and you will find the clear and cool waters within.

Thus it will be seen that for all creatures there is only one desideratum
and it is Parama Purus'a. Move inward and you will attain the Divine. What
will you say to Parama Purus'a then ? What should be your prayer? It
should be "O Lord, lead me on the correct path. Let not my intellect be
distracted from the path of Truth."

You are all the children of Parama Purus'a (Cosmic Consciousness). You
will certainly attain Him. You will not deviate from the path of Truth. To
attain God is your birthright. The meaning of the Gayatrii chanda is this
- "O Lord of this resplendent light that pervades all, let not my mind, my
intellect, deviate from truth. Show me the way. Lead me on the correct
path. I meditate on thy Divine Effulgence so that my intellect is guided
towards You." The same is the spirit of "Lead me from the unreal to the
real, from Darkness to Light, from Death to Immortality."

"Asato ma' Sadgamaya Tamaso ma'Jyotirgamaya
Mrtyor ma' Mrtangamaya A'vira'vir ma aedhi,"

Where the intellect has adopted the correct path, the internal
symbolisation will not express in the physical arena but be reconverted
into the spiritual wave. Forget about your past, your past mistakes or
sins. All these symbolisations will be converted into cognition. Once this
is done one is no longer a sinner: one is pure as any one else. The devil
has become an angel.

"Therefore, I say that even if the most sinful approaches me
single-mindedly, I deliver him or her from all sins." He or she will
surely attain the Desideratum of Life. One day everyone has to come to the
Lord's shelter. The sooner it is done, the better.

Shrii Shrii Anandamurti
Ananda Purnima
DMC
24/5/71

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Other Works: Vrksa Ropana (Planting a Tree)

Plant the tree while mentally reciting Guru Mantra*. Thereafter you shall,
while watering the tree, jointly say (with the acarya** or an older person
leading):

Onm madhuvata rtayate madhuksarantu sindhavah madhvirnah santvosadhi
Madhunaktamutasaso madhumat parthivam rajah madhudyaorastu nah pita
Madhumano vanaspati madhuman astu suryo madhvirgavo bhavantu nah
Onm madhuh Onm madhuh Onm madhuh***

`May the tree planted today prove felicitous for us with its fruits,
flowers, fragrance, sweetness, leaves and shade. May we ourselves prove
helpful to it through service, manure, water and sunshine.'

Onm shanti Onm shanti Onm shanti

You shall devotedly and carefully tend the more beneficial trees like
basil, neem (margosa), ashoka, eucalyptus, and also those yielding fruits
and shade.

* Auto-suggestion that everything is Brahma (God) and ideation or movement
towards Brahma through use of subtle internal sound vibrations (mantra).

** Teacher of spiritual practices who teaches through example.

*** Meaning of the Mantra: May the wind bring blessings with it! May the
ocean yield felicity! Our herbs be blissful! May the Devaloka (divine
expressions) and Pitrloka (supramental and ancestorial expressions) prove
sweet! May our plants be charming! May the sun shower felicity! May our
animals (domestic) be blessed! Brahma Madhu, Brahma Madhu, Brahma Madhu
(Brahma is Sweet, Brahma is Sweet, Brahma is Sweet).

Shrii Shrii Anandamurti
Caryacarya Part 1 - Subject 12

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Acoustic Roots: o

The acoustic root of the completion of an action is sva'ha'.
Traditionally, when ghee is offered into the fire it cannot be called
sva'ha. Only when fire consumes ghee, that is when the existence of ghee
is totally jeopardised, can it be called sva'ha'. Whenever an action is
done with a divine purpose the sva'ha' mantra is often uttered. When
action is performed with a noble purpose in the psychic and spiritual
spheres, and even in the mundane sphere, the controlling acoustic root is
sva'ha'. This is the meaning of sva'ha' in the general sense.

More specifically, traditionally, sva'ha' is used while offering oblations
to fire. In this sense it is related to the acoustic root svadha'. The
general meaning of svadha' is one who is self-reliant (sva + dha'c =
svadha'). In a special sense sva'ha' is used as an acoustic root for
spiritual actions and svadha' is used while making offerings to the
ancestors.

In ancient times, in the entire Rgvedian period and in the first half of
the Yajurvedian period su and sva were used almost synonymously. But later
they acquired different meanings: sva came to mean "own" (svadesha means
"own country") and su came to mean "good" (sujan means "good man"). An
equivalent for good is bhodra from which the Bengali word bha'lo comes.
The Hindi word bha'la'ii is the abstract noun of bha'la'. In old Rar'hii
Bengali, the word bha'la' is used in the sense "look at". It is an
indigenous Bengali word.

Ajana' pathik ek deshke eseche bha'lgo
(Prabha'ta Sam'giita)

- "An unknown traveller has come to our land, look at him."

Sva'ha' is split up as sva + a'ha' or su + a'ha'. In ancient times sva'ha'
and svadha' were synonymous, but later sva'ha' came to mean the thought of
welfare, ie "let there be prosperity," and svadha' came to mean "let it
move along the path of welfare." Hence sva'ha' was used in the course of
offering oblations to gods and goddesses, and svadha' for ceremonies in
memory of the departed ancestors.

In ancient times people used to observe a period of austerity before
offering oblations to the gods or ancestors. This preparatory period was
called adhiva'sa. In the Vedic period, as far as is known, people had a
great weakness for beer. The Samskrta (Sanskrit) equivalents of sura or
fermented beer are samarasa, madya, madhu, a'sava, aris't'a and sudha.
During the period of austerity they would certainly have to abstain from
drinking beer. They used to cover their shoulders with a deer skin
(mrgacarma)* so that other people would not invite them for a drink.

* Mrga literally means any wild animal. In that sense both a deer and a
tiger are mrga. Hence mrgacarma does not only mean deer skin, but the skin
of any wild animal. In those days the kings hunted not only for deer, but
for other wild animals, too. Later on, perhaps, the deer skin became
somewhat rare. So people introduced the use of cotton in its place. Even
today, in certain sections of Indian society people wear a piece of deer
skin during the holy thread ceremony.

When they conducted rituals concerning the gods and goddesses, they used
to utter sva'ha' mantra and would wear the skin on the left shoulder (the
skin was called yajinopaviita or upaviita, in short) and when they would
conduct rituals concerning the ancestors, they would wear the skin on the
right shoulder (in this case the skin was called praviinaviita.) When they
were not conducting either of these rituals, they would simply suspend the
skin around their neck which was called niviita. While invoking the gods
and goddess, they would chant sva'ha' mantra with the samprada'na mudra.
For ceremonies concerning vaos'at' and vas'at' mantra, they would use the
varada (barada') mudra, and for actions concerning the svadha' mantra they
would use the am'kusha mudra.

A little while ago, I mentioned su and sva. In ancient texts they were
almost synonyms. While chanting mantras people understood from the content
where su or sva meant " good" or "own". Anyway, the use of sva in the
sense of good is very limited.

Rta'm' pivantao sukrtasya loke
Guha'ya'm' pravi'stao parame para'dhe
Cha'ya'tapao brahmavido vadanti
Pancagnajo ye ca trna'ciketa'h.

Human beings reap the consequences of their own deeds - in this shloka
(verse) sukrta is used.

The human mind is divided into two functional chambers: the subjective
(doer I) and the objective (done I). The objectivated-I moves forward, the
subjective-I remains in the background, as an observer.

Just as it is difficult to discern the silver line between sunshine and
shade, it is almost impossible to discern the transition point between the
subjective-I and objectivated-I . This appears to be like that between
sunshine and shade, but on deeper analysis, it is seen to be virtually
indistinguishable. This is what the knowers of Brahma (Brahmavids) say,
and is corroborated by the renunciates (pancagni) and house holders
(trinaciketa).

Regarding the metempirical entity, the Vedas say:

Dva suparn'a' say'uja' sakha'ya'
Sama'nam' brksam paris'asvajate
Tayoranyah pippalam' sva'dvattaya
Ashnannanyo abhica'kashii'ti.

Two friendly birds with beautiful wings are perched on the same tree. One
of them is eating the tree's sweet fruit, which the other looks on as a
mere witness.

Yes, we were discussing sva'ha'. This acoustic root sva'ha signifies pious
resolve and the psychic desire for universal welfare. The sound 'o' is the
super-acoustic root or atiibija or maha'bija. So whatever may be the
importance of 'o' in the alphabetical order, its value as an acoustic root
is immense.

[nil]

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Tantric Gems - 20

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Namaskar
Welcome to the 20th edition in this series of discourses on tantra. This
issue considers propensities and balance and includes a short fun story.
The Sanskrit letter 'AO' is given a brief mention as an acoustic root (and

as one of the petals in the 5th chakra). Refer back to Issue 7 for more

details. Given by a contemporary tantric master these discourses are in
the very truest spirit of yoga for Liberation of Self and Service to
Humanity.

Key themes for the discourses appear below.

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Key Themes

Ananda Sutram: 1 - 17 Ahamtattva mahadprabalye bodhih
mahatattva (pure I feeling)
ahamtattva (doer I)
bodhi (intuition)
Other Works: Laksman's Curse
Rama and Sita
Laksman
Goddess of Sleep
duty
sinners attending religious meetings

Subhasita Samgraha: Propensities and Prama
propensity - vrtti
introversal propensities - sam'vrtti
extroversal propensities - pravrtti
introversal movement from psychic to psycho-spiritual to spiritual
extroversal movement towards crude psychic, psycho-physical or physical
pabula
gradual identification with crude physicality or matter - prakrtiliina
multi-propensive plexus - sahasrara cakra
psychic equilibrium - prama'
perfect psychic equilibrium and equipoise - nivrtti
grace of Parama Purus'a (Cosmic Consciousness)
Macrocosm and microcosm
Acoustic Roots: ao
movement of posture - mudra
rhythmic dance - chandapradhan nrtya
mudraic dance - mudrapradhan nrtya
done with the hands - shilpana or shilpa
occidental dance and oriental dance
posture of surrender - namah mudra
namah - acoustic root of acquiring greatness in life
ao - super-acoustic root of namah
ha - acoustic root of the sun, stars and ethereal factor
tha - acoustic root of the moon, satellites and related ideas
haom - acoustic root of Shivatattva (the factor of Shiva)
moon - symbol of the psychic realm
sun - symbol of mundane energy
hatha' yoga - combination of mundane energy and psychic realm
hatha' - action done not abruptly but with sudden release of energy

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Ananda Sutram: 1 - 17 Ahamtattva mahadprabalye bodhih

Purport:

If the dimension of mahatattva (pure I feeling) be greater than that of
ahamtattva (doer I), the surplus part of mahat is called intuition
(bodhi).

Shrii Shrii Anandamurti

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Subhasita Samgraha: Propensities and Prama

The subject of today's discourse is "Propensities and Prama" -
"Propensities and Equilibrium/Balance".

As you know, propensities are of two kinds: introversal propensities or
Sam'vrtti and extroversal propensities or Pravrtti. What is propensity
(vrtti)?

In the case of introversal propensities, the mind moves towards any
spiritual pabulum, any psycho-spiritual pabulum, or in certain cases, any
developed psychic pabulum, and the flow of the mind is through different
channels of the mind and is a psycho-spiritual thing. So, the ultimate
goal is always spiritual although it may apparently be psycho-spiritual or
psychic. The subtler the pabulum, the greater is the elevation of the
propensities, as they move towards subtler realms. *Introversal movement
means movement from psychic to psycho-spiritual to spiritual.

In the case of extroversal propensities, the movement of mind is towards
condensed or crude psychic, psycho-physical, or physical pabula. And the
mind or psycho-physical body moves through different channels of crude
mind or crude psycho-physical body.

So propensities mean not only physical or psychophysical propensities, but
also psychic and psycho-spiritual propensities. But one must remember that
in the realm of spirituality, there are no propensities. In the case of
microcosm there are both extroversal and introversal propensities
(Pravrtti and Samvrtti), but in the case of Macrocosm, there are only
introversal ones, no extroversal propensities. Everything is within. The
movement of the propensities in Pravrtti is always extroversal, and as
there is nothing outside the Macrocosm, there cannot be any extroversal
movement at all -- the movement is always introversal, every movement is
within the Macrocosmic arena.

So in the case of Parama Purus'a (Cosmic Consciousness), there are only
introversal propensities. Even this expressed quinquelemental (5
fundamental factors - solid, liquid, luminous, aerial/gaseous etherial)
universe is within the periphery of the Macrocosmic structure. That is why
those who are not cynical or nihilistic in their attitude towards the
world, give the philosophical interpretation of the world as "Sam'vrtti
bodhicitta" ("internally projected psychic creation, just like a flower or
fig").

In the case of both microcosm and Macrocosm, there are many propensities,
but they come mainly under fifty groups, and all of these fifty groups
have both introversal and extroversal movements. So fifty is multiplied by
two: (fifty introversal and fifty extroversal propensities) to give one
hundred. And since these one hundred propensities move towards the ten
directions*, so one hundred is multiplied by ten: 100 X 10 = 1000. Thus it
is said that the vrttis or propensities (or emanations, manifestations, or
flows of propensities) are one thousand in number, and they are all
controlled by the multi-propensive plexus of the human body (the sahasrara
cakra). And the controlling point of this plexus, when pinnacled, touches
Parama Purus'a (Cosmic Consciousness). That state is the state of perfect
psychic equilibrium and equipoise - the state of Nivrtti. Nivrtti is the
silver line of demarcation between Pravrtti or extroversal propensities,
and Samvrtti or introversal propensities.

* The six directions of Pradisha (north, south, east, west, above and
below) and the four directions of Anudisha (north-east, north-west,
south-east and south-west).

What is Prama'? Prama' is psychic equilibrium -- equilibrium in the arena
of psychic faculty, and equipoise in the arena of psychic mass. In the
final stage of Prama', when there is absolute equilibrium and equipoise in
psychic faculty and mass, then the triangle of forces, the triangle of
equilibrium, remains undisturbed. (Pra - ma' + d'a + t'a suffix = Prama').

Now, as I have already said, extroversal propensities move towards crude
objects, and introversal propensities move towards the Subtlest Entity. As
a result of these extroversal propensities, human beings and other living
beings maintain their relationship with the earth. Without the existence
of extroversal propensities, no living entity can exist properly on this
earth, and without the existence of introversal propensities, one loses
all one's mental faculties; the psychic flow cannot move upward towards
subtler levels of existence, and so the mind gradually becomes crudified
like stone or iron. All sense of humanity, all refinement and finer
sensibilities are smashed into smithereens: the whole human existence is
razed to its crudest foundations. That is why those philosophers who
propagate materialism in fact mislead human beings towards extroversal
propensities and goad them towards crude objects.

Is such a state desirable? Certainly not. As there is no scope for or of
Nivrtti, there is no equilibrium or equipoise, human beings gradually
identify themselves with crude physicality or matter like stone, soil etc.
In philosophical terms this is called the state of Prakrtiliina, ie one
becomes one with nature. Thus human beings will have to move forward
towards the Supreme Entity in the multi-propensive plexus along the path
of introversal propensities; their minds must be elevated. But extroversal
propensities will always remain in all living creatures. So while moving
along this path one will have to maintain adjustment with Pravrtti, the
extroversal propensities: they cannot be entirely crushed.

Even on the path of introversal propensities there are various obstacles,
and those obstacles create uneasiness in the human mind. So human beings
will have to move towards the Supreme Entity while simultaneously fighting
against these obstacles which are known as Pashas (fetters of the mind)
and Ripus (cravings of the external world), internal and external enemies.
As a result of their fight, human beings are established in the supreme
stance of Nivrtti (perfect psychic equilibrium and equipoise); and when
they attain that pinnacled point in the highest cakra (Parama Pada) in the
multi-propensive plexus, they reach the supreme goal in human life. Then
human beings no longer remain humans: they become veritable gods in human
frame.

It is possible for one and all to reach this supreme stance; it needs only
effort, sincerity, and constant intuitional practice, and also a wee bit
of the grace of Parama Purus'a (Cosmic Consciousness). You know that
divine grace does not depend on any logic; it depends only on the whims of
Parama Purus'a. If Parama Purus'a is satisfied with your intuitional
practice, with your sincere zeal then the Supreme Consciousness may bless
you so that you can easily reach that Supreme Stance. But if the Supreme
does not bless you, then you may attain the goal in theory, but not in
practice. Thus everyone will have to seek the blessing of the Divine in
order to reach the goal.

We say that spiritual progress is effected by the application of positive
microvita (very subtle emanations); but in fact even microvitum is nothing
but the grace of Parama Purus'a (Cosmic Consciousness). Let human beings
perform virtuous deeds, practise meditation, serve the suffering humanity,
and in return they will attain the grace of the Supreme Consciousness.
Then by His grace they will certainly reach their goal when all the
introversal propensities and all the extroversal propensities reach the
state of Nivrtti. Not only human beings, but also animals and plants will
reach that highest stance with the help of the Cosmic grace. What is not
possible with Divine grace? Everything is possible.

Human beings cannot demand that Parama Purus'a grace them; at the most
they can only entreat Him for His blessing. It is said, Brahma Krpa'hi
Kevalam, Guru Krpa'hi Kevalam. "The grace of Brahma, and the grace of Guru
is all."

Mahadkrpayaeva bhagavadkrpa' lesha'd va': "The grace of a great person and
a wee bit of the grace of Parama Purus'a is required". Not much, but only
a wee bit of Cosmic grace will suffice.

You should always remember that you do not belong to an ordinary family,
to an ordinary lineage. Those who are, all of your are, the sons and
daughters of Parama Purus'a (Cosmic Consciousness) and so certainly cannot
belong to an ordinary lineage. You have a personal relationship with
Parama Purus'a (God - Cosmic Consciousness), and because of that intimate
relation you can say to the Divine, "Oh Parama Purus'a, you know me very
well; so if You think it proper, You may bestow Your grace upon me. But it
depends on You". Parama Purus'a certainly has great love and affection for
all His children; the Supreme will certainly want all sons and daughters
of the Divine Entity to reach their ultimate goal. And whatever bliss
human beings may attain by reaching that Supreme Stance, I know that in
Parama Purus'a's mind the happiness will be even more. Victory to you all.

Shrii Shrii Anandamurti
D.M.C Anandanagar
1.1.88

Back to Key Themes

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Other Works: Laksman's Curse

Rama, Laksman and Sita spent fourteen years in the forest in exile. During
that period Laksman was in charge of security. Late one night, when he was
on patrol, his eyes became heavy with intense tiredness. With great
difficulty he lifted up his bow and aimed an arrow at the Goddess of
Sleep.

"Oh Laksman," said the goddess, "many people praise you for your noble
qualities, but it seems that praise is misplaced. If you were really noble
would you shoot an arrow at an unarmed person, and a lady?"

"But you're stopping me from doing my duty," Laksman protested. "My action
is fully justified."

"Perhaps it is," said the goddess, "but remember, I have a duty to do too.
It's my duty to sit on people's eyelids. You have every right to protest
if I sit on your eyelids at midday, but this is the dead of night. It's
the time when everyone should be asleep."

"That may be true," said Laksman, "but please don't sleep on my eyelids
for another fourteen years. I suggest you make a note of it in your
diary." Laksman also recorded the event in his diary and encircled the
date on his calendar with red ink when the Goddess of Sleep would next
visit him.

Many days passed. Many tender buds grew into leaves that yellowed and fell
softly to the ground. Many children grew up and began their studies at
university.

Rama had returned to Ayodhya and was attending his coronation ceremony.
Laksman was standing at his side, fanning him with the royal fan. Suddenly
Laksman felt a heavy drowsiness come upon him and inadvertently dropped
the fan. He gripped the throne to prevent himself from falling to the
ground. The crowd cried out in surprise. A doctor rushed up and checked
his pulse and other symptoms. He declared that Laksman was suffering from
vitamin deficiency and gave him some capsules to swallow and a few tonics
to drink. Laksman soon regained his strength and stood up straight.

"You won't be able to intimidate me anymore," said the Goddess of Sleep.
"I've come at the proper time. Open your diary and see for yourself. I'm
not a minute late."

"You're right," said Laksman after looking in his dairy. "But can't you
see I'm a little busy now? I suggest you come back at a more suitable
time."

Said the goddess, "If it is not improper for a child to fall asleep
without eating, or a bride to feel drowsy during her marriage ceremony, or
the demon Kumbhakana to sleep for half a year, then why is it wrong for
anyone to doze off while waving the royal fan? I have come today to apply
my entire strength on your eyelids."

"Well, I'm sorry," said Laksman, "but I've been entrusted with a very
important duty here. I will not fall asleep."

"Then where shall I apply my strength?" asked the goddess.

"From now on," suggested Laksman, "whenever you see a lively debate going
on in a religious meeting sit on the eyelids of any sinner who may be
participating."

Laksman was left to carry out his duty undisturbed. Since that day, if any
sinner happens to attend a religious meeting...

P R Sarkar

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Acoustic Roots: ao

The posture of surrender to the greatness of another person or entity is
called namah mudra. The one performing this mudra surrenders one's
smallness to the Great with an undivided mind. The result of such
surrender is that the mental body of the individual is vibrated by the
greatness of the Supreme. In actual fact it is one who does namah/namo
mudra who benefits, and not the One for whom the mudra is performed.

The way to do this mudra to the Guru in its practical aspect is to lie
prostrate with palms placed together, and the middle fingers of each hand
placed parallel to each other. This represents the pinpointed
concentration of mind which is directed properly towards the Supreme goal.
As in this mudra all eight limbs of the body are engaged (according to
ayurveda the human body has eight main limbs). The ayurvedic system of
medical treatment is called As'taunga cikitsa-vijanana treatment. In this
mudra the body becomes as straight as a staff (danda) and is thus called
dandavat pranama. This straight posture symbolises that although one may
or may not be straight in all mundane activities, one is as simple and
straight as can be before the entity being revered. This is namo mudra.
The systematic endeavour to acquire greatness by surrendering before the
greatness of the Supreme.

The sound namah is the acoustic root of acquiring greatness in life; and
the sound ao is the super-acoustic root or atibiija of namah biija
(super-acoustic root). The science of music recognises about 850 mudras or
meaningful gestures such as lalita mudra, barada mudra, abhaya mudra,
aukusha mudra, maha mudra, kakacaincu mudra, tejasii mudra, ambibhasii
mudra, parthivii mudra, vayavii mudra, akashii mudra, bhava mudra,
shparshika mudra, cetasii mudra, sarpa mudra, kapa'lii mudra, and many
many more.

In order to master the art of dance, one must become skilled in the art of
mudra. Dance, as practiced in the human society, can be broadly divided
into two schools: rhythmic dance (chandapradhan nrtya) and mudraic dance
(mudrapradhan nrtya). By the way, dance should not be called shilpa. That
which is done with the hands is called shilpana or shilpa. But in dance,
the legs, throat, lower chin and other parts of the body also play their
roles. In some dances all parts of the body have their respective roles to
play. So we cannot restrict dance to being mere shilpa.

Occidental dance is more rhythmic (such as ballroom dance) whereas
oriental dance is more mudra-oriented. Of course, mudras are also used in
occidental music, but their role is secondary. In oriental dance, there is
the scope of rhythm but it is secondary.

Yes, we were discussing mudra. The namah mudra is an expression to show
recognition to one's greatness. The sound 'ao' is the super-acoustic root
or atibiija of the namah ideation.

There is also 'haom' to discuss. Now, the sound 'ha' is the acoustic root
of the sun, the stars, and the ethereal factor. The sound 'tha' is the
acoustic root of satellites such as the moon and also of a number of
related ideas and factors. The moon is a satellite. When the moon, which
is the physical symbol of the psychic realm and the sun which is the
physical symbol of mundane energy are made to become one it is called
hatha' yoga (hathena kuruta karma). When an action is done not abruptly
out of sudden impulse, but there is a sudden release of energy it is
called hathatah (hatha + ta's) or hatha't (fifth case-ending of hatha' in
Sanskrit (Sam'skrta)). Another equivalent of hatha't is bala't meaning by
force or suddenly. So, another meaning of hatha't is to get expressed
suddenly without giving any scope for thought. To do something good or bad
suddenly without prior thought is called bala'tkar. It should be
remembered that the meaning of bala'tkar is not always bad.

The magnanimity of Shiva was as vast as the sky. Hence, in the time Shiva
was around (7,000 years ago), people used to show their veneration for
Shiva either in namah mudra or with the sound 'ao'. Hence, the acoustic
root of Shivatattva is 'haom' - haom Shiva'ya namah. Those entities who,
by virtue of their personal simplicity, naturalness and spirit of selfless
service were very dear to Shiva were also revered using the sound 'ha'.
Shiva's favourite flower was the common dhustara flower. 'Ha' is the
acoustic root of the dhustara flower and thus you can easily understand
why 'haom' is the acoustic root of Shiva.

[nil]

Tantric Gems - 21

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Namaskar

Welcome to the 21st edition in this series of discourses on tantra. This
issue considers the way of the spiritual path and significance of
devotion. The Sanskrit letter am' is given a brief mention as an acoustic

root (and as one of the petals in the 5th chakra). Refer back to Issue 7

for more details. Given by a contemporary tantric master these discourses
are in the very truest spirit of yoga for Liberation of Self and Service
to Humanity.

Key themes for the discourses appear below.

--------------------------------------------------------------------------------

Key Themes

* Ananda Sutram: 1 - 18 Mahadahamverjite anagrasare jiivadehe latagulme
kevalam cittam

undeveloped organisms, creepers and shrubs
citta (objective mind)
ahamtattva (doer-I)
mahattatva (pure I-feeling)

* Subhasita Samgraha: What is the Way?

shruti - spiritual code
smrti - social code
muni - an intellectual
jina'niis - intellectuals
Brahma - God
Parama Purus'a - Cosmic Consciousness
Parama'tma' - Supreme Cognition
dharma - that which controls human conduct and behaviour
vijina'na - science of spirituality (special knowledge)
vidya' - spiritual knowledge
avidya' -worldly knowledge
yogashcittavrttinirodhah - suspension of all mental propensities
sarvacinta'paritya'go nishcinto yoga ucyate - mind freed from all
thoughts
sam'yoga yoga ityuktah jiiva'tm'a Parama'tmanah - when unit
consciousness and Supreme
Consciousness become one (yoga)
spiritual progress
sa'dhaka - spiritual aspirant
gopii bha'va - those whose very nature is to give joy to God
devotees and devotion
tapah - penance
karma - change of position of an object
a'sanas - yogic postures

* Other Works: Taking the Air

pure and fresh air
breathe in as fully as possible
walk in the fresh air
sufficient sweat

* Acoustic Roots: am'

am' - acoustic root of an idea
am' - acoustic root of poisonous mentality
ah - acoustic root of pleasant ideation
underlying meaning of expression

---

Ananda Sutram: 1 - 18 Mahadahamverjite anagrasare jiivadehe latagulme
kevalam cittam

Purport:

It may be discernible in the undeveloped organisms or creepers and shrubs
that the manifestation of citta (objective mind) only has taken place but
not of mahattatva (pure I-feeling) or ahamtattva (doer-I).

Shrii Shrii Anandamurti

---

Subhasita Samgraha: What is the Way?

The subject of today's discourse is "What is the Way?" Regarding the
proper
way, it has been said in the Maha'bha'rata:

Shrutayo vibhinna'h smrtayo vibhinna'h
Naekamuniryasya matam' na bhinnam
Dharmasya tattvam' nihitam' guha'ya'm
Maha'jano yena gatah sa pantha'.

Shrutayo vibhinna'h:

The word shruti means "spiritual code." The ancient people did not know
how
to write, because they were not acquainted with the scripts - A, B, C, D,
or
A, A', Ka, Kha, etc. The people of those days were quite scholarly, no
doubt, but the alphabets were not yet invented. Teachers or preceptors
used
to impart lessons orally, and students would learn by heart from listening
to them. There was no way to read or write books. In the absence of
script, the scriptures could not be written down. As the pupils would
memorize the scriptures by hearing with their ears the discourses from
their
preceptors, the Vedas were called shruti which in modern Sam'skrta
(Sanskrit) means 'ear'.

Now, there is a great deal of difference amongst these religious texts.
Naturally the question arises: What will the masses do? Which one will
they follow, and which one will they reject? The mutual difference amongst
the extant texts is bound to pose a baffling problem to common people.
Some
scriptures suggest that while worshipping a deity one should sit facing
the
east, while others advocate sitting facing the west. Under such
circumstances, what should people do? Obviously this question agitated
people's minds - which one to accept, and which to reject?

Next let us consider the social codes. The purpose of a social code is to
formulate relevant laws and provide necessary guidance regarding the
establishment of a society free from exploitation - for example,
Manusmrti,
Para'sharasmrti, (various codes) etc. But here again there are mutual
differences amongst the various social codes. So again people face the
same
problem of who to accept and whom to reject.

Smrtayo vibhinna'h:

Varying social codes are prevalent in different parts of India. In most of
India the Mitaks'ara' system of social inheritance as enunciated by Manu
is
prevalent; whereas in Meghalaya the popular system is the matrilineal
order;
in West Bengal the Da'yabha'ga system; in Kerala the Nayar system. People
are confronted with a baffling choice.

Naekamuniryasya matam' na bhinnam:

There is a marked difference of opinion amongst the munis. Muni literally
means "an intellectual." In the scriptures it has been said, "na
munirudugdhaba'lakah munih sam'liiman'anasah", ie a muni is not a mere
baby,
a muni is one who has attached his or her mind to Parama Purus'a (Supreme
Cosmic Consciousness).

Just to declare any Ram, Shyam, Tom, Dick or Harry as a muni cannot be
accepted; a real muni is one who keeps his or her mind fixed on Parama
Purus'a (Cosmic Consciousness). In the sloka (verse), muni means an
intellectual. It is said here that the great intellectuals also differ
widely amongst themselves. Different intellectuals have given different
interpretations of the scriptures, and there are different commentaries
and
annotations on the same scriptures. An average person invariably faces a
problem to select the right text. According to some, Vyasadeva's
commentary
on the Manusam'hita is scientific, and hence more acceptable, whereas in
the
opinion of other pundits, Jimu'tabahan Bhattacharya's commentary is more
reasonable. Against the backdrop of such a massive variety of literature,
the problem of choosing the right text always persists.

Dharmasya tattvam' nihitam' guha'ya'm:

It is said, "Dharmasya tattvam' nihitam' guha'ya'm": that is, the inner
essence of Dharma is hidden in the existential 'I' feeling of the human
mind. That which controls human conduct and behaviour - indeed, human
beings' entire lifestyle - is called Dharma. In Dharma lies the greatest
joy, the supreme beatitude of human life, the path of realising the
Supreme
Entity. Hence it is mandatory for all people - young and old, strong and
infirm, wise and foolish, to follow Dharma.

In Sam'skrta the word guha' has two meanings: one is 'cave' and the other
is
'I' feeling. The real essence of Dharma, its inner import, is hidden, is
hidden in one's existential 'I' feeling. The highest goal of Dharma is
spiritual progress; the terminating point of excellence is Parama'tma',
the
Supreme Cognition. Where is the abode of this Parama'tma' (Supreme
Soul/Cognition/Consciousness)? Its abode is the human mind. It is
meaningless and unnecessary to run hither and thither and to journey to
so-called places of pilgrimage in quest of Parama Purus'a (Supreme
Consciousness), because God is seated right inside the 'I' feeling of the
human mind. God is not an object of a distant heaven.

Brhacca taddivyamacintyaru'pam'
Su'k'sma'cca tat su'ks'mataram' vibha'ti
Du'ra't sudu're tadiha'ntike ca
Pashyaltsvihaeva nihitam' guha'ya'm.

Some consider the Supreme Entity to be very vast: in fact He is so vast
that
it is impossible for them to see Him. Human beings with their limited
visual power cannot even have a full view of the vast sky - how can they
expect to have a complete view of the Supreme Entity who is immeasurably
bigger than the sky? The Sam'skrta word brhat means that which is
unfathomable.

Others say that Parama Purus'a (the Supreme Entity) is too small and
subtle
to be seen by anyone. Just as we cannot see a very vast entity, similarly
we cannot see a very small entity either. Du'r'at sudu're: if people think
that Parama Purus'a is far from them, then He is very, very far. Du'ra
means 'far' and sudu'ra means 'so far that the human mind cannot even
imagine it'. Tadiha'ntike ca: antike means 'near', and ihantike means 'so
near, so close that the human mind cannot conceive it'. Those who have the
ability, see that Parama'tma' (Supreme Cognition) is hidden in their very
'I' feeling. In this situation, what should people do?

It is said, Shrutayo vibhinna'h smrtayo vibhinna'h. The scriptural codes
differ from one another, the social codes also vary widely, and the
intellectuals also differ amongst themselves on many subjects. But for a
lay person, the Vedas are not very important, nor are the social
treatises,
nor even the utterance of the munis. What is truly important is genuine
spiritual knowledge.

Thus people should approach only those who have the proper intuitional
knowledge, who have realised the Supreme Truth. It is useless for them to
go to so-called intellectuals. It is not theoretical knowledge but the
practical aspect of spirituality which is really important. By reading
books one may know how to prepare rasagollas (sweets) theoretically, but
that is not enough. To get the actual taste of a rasagolla, one will have
to contact a professional confectioner. Likewise, to realise Parama
Purus'a
(Cosmic Consciousness), one will have to come in contact with a Sadguru, a
competent spiritual preceptor; for such persons alone can impart suitable
lessons regarding spiritual practice. Through the study of books, one can
never attain or realise the Supreme Consciousness.

Some people say, "Keep on doing good deeds - that is sufficient." No, that
is not enough. Suppose some people perform good deeds, but they have no
definite goal before them: this will not produce any good result, their
effort will be futile. Suppose you want to move forward: you should also
know which way to move, otherwise your entire movement will be
meaningless.
All your time, your hard effort, and your sincerity will go in vain. Hence
it is not enough to simply say, "Keep on doing good deeds." Even those
good
deeds should have a clear goal. Why should I do good deeds? I should have
a clear idea in which direction to move while doing those good deeds.

What is karma? Karma means the change of position of an object. Along with
the change in position of an object, there is motivity of action. So time,
place and person, the three relative factors, are also involved.
Naturally,
the human mind which measures all the relative factors is also
indispensable, otherwise how can the time factor remain without a support?
Now, what is this time factor? Time is the mental measurement of the
motivity of action. It is the microcosm, the human mind which measures the
motivity of action. Hence on the basis of the time factor, how can one
realise Parama Purus'a (Supreme Consciousness)? Behind this mental
measurement there may or may not be the yearning for or support of Parama
Purus'a.

You can fathom only according to the degree of your intellect. It may also
be that in many cases your intellect may utterly fail you. For instance,
if
an object is extremely vast, it goes beyond the scope of your limited
intellect. That is why it is incorrect to say that merely doing good deeds
is enough: people must hold an object of ideation in their minds. And that
supreme object of ideation is Parama Purus'a. Only then if some good
action
is performed, it will be successful. Now, if one wants to do some good
deed
excluding Parama'tma' (Supreme Cognition) that may or may not be a good
deed. This will be sheer selfishness on your part, and nothing good can
come from it. This is why great and realised people not only perform good
deeds, but they also do something more than that.

There are a group of people who are in favour of practicing extreme
austerities. To practice severe penance, to court physical trouble while
taking care of others is called tapah or penance in the scriptures. The
ancient so-called sa'dhakas (spiritual aspirants) used to practice such
severe penance. They used to sit with their heads down and their legs
raised high, lighting a fire around them, and they used to practice such
rigorous penance for twelve years. But is it really worthwhile to do such
practices which only subject the body to physical tortures? Through such
penances, it is almost impossible to achieve spiritual progress. To
undergo
physical torture just for the sake of experiencing pain does not lead to
spiritual elevation. After those sa'dhakas (spiritual aspirants) underwent
the long rigours of penance with their heads down and legs up, with the
leaping flames of fire all around them, they had no self-satisfaction that
their penance had done even the slightest good to others. By undergoing
hardship, one should always help others, and thereby one feels satisfied
that at least some good has been done to others. Rigorous austerities do
no
such good: then what is the justification for undergoing such unnecessary
physical tortures? This is nothing but sheer foolishness.

There are some people who recommend yogic practices. By yogic practices
they mean only the practice of a'sanas (postures). Now what is the benefit
of such practices if the mind is engaged in filthy thoughts? Can the mere
practice of a'sanas (postures) take one's mind to Parama Purus'a (Cosmic
Consciousness)? No, it is impossible.

A'san ma're kya' hua' jo gayii na man kii a'sh
Jo kalhu ka' bayel ka ghar hii kosh pacha's.

A bullock moving around and around grinding oil in a mill may trudge along
for fifty miles or so, but has it really progressed in its journey? It is
merely tied to an oil-pressing machine.

Regarding the definition of yoga, it is said that
"yogashcittavrttinirodhah" - the suspension of all mental propensities is
yoga. Hat'ha yoga is another name for such yoga. Suppose people suspend
their mental propensities by artificial methods, by stopping the
activities
of their nerves. Will that help in attaining God-realisation? When people
fall asleep, their mental activities remain suspended - does sleep help in
attaining Brahma (God)? Hence, this is also not the correct approach. The
logic that the suspension of mental propensities leads to supreme
spiritual
attainment is also false.

Still others say, "Sarvacinta'paritya'go nishcinto yoga ucyate" Various
thoughts are constantly emerging from the human mind which drive people
virtually mad. In sorrow people may suddenly burst out crying; or
sometimes
sleeping children while watching a football game in a dream, cry out,
"Goal,
goal!" and may even unconsciously kick those sleeping beside them. Now if
all one's thoughts are foregone as happens during sleep can that be called
yoga? When one continues to think during sleep, it is called 'dream', and
when in slumber the mind is freed from all thoughts, it is called 'sleep'.
Can the state of sleep be called yoga? Certainly not.

There is yet another interpretation of yoga: "Sam'yoga yoga ityuktah
jiiva'tam'a Parama'tmanah", - when the unit consciousness and the Supreme
Consciousness become one, it is called yoga. Now, how to bring about this
unification? Mere theoretical assertion will not help; something practical
has to be done. What is that something? Some people observe that if true
knowledge is aroused, the goal will be automatically realised. But how to
arouse true knowledge? One may acquire various types of knowledge in art,
science, literature, medical science, engineering, or agriculture. Suppose
people have attained knowledge in one of these subjects, will they attain
God-realisation thereby?

In the scriptures knowledge is divided into two categories, vidya'
(spiritual knowledge) and avidya' (worldly knowledge).

What we learn for the proper progress in the mundane and mental levels is
termed avidya'. Avidya' cannot be altogether rejected, for in order to
serve humanity avidya' is also necessary. But avidya' (worldly knowledge)
has no end, no limit. Take for instance the case of a great scholar in
Geography. Geography comes within the scope of avidya'. Suppose a person
claims to be a great scholar, an authority in Geography, and you ask him,
"Well, sir, you are certainly a great scholar in Geography. Can you tell
me
how many ants live in such-and-such city?" - certainly he cannot reply
correctly. Thus it is observed that mundane knowledge is never perfect.
Had mundane knowledge been perfect, kings and emperors would never have
died - their royal physicians would certainly have cured them of all
diseases. It is indeed strange that a physician who is a specialist in
heart diseases dies of heart trouble! The reason lies in the imperfection
of mundane knowledge. In fact, human knowledge is always imperfect.

Then how will human beings attain spiritual knowledge? In reply it is
said:

A'tmajina'm' vidurjina'nam' jina'na'nya'na'ni ya'ni tu
Ta'ni jina'na'vabha'sa'ni sa'rasys naeva bodhana't.

The science of spirituality is called vijina'na or "special knowledge" in
Sam'skrta. What people usually call "science" is not vijina'na, it is
avidya' or mundane knowledge. Self-knowledge is the true knowledge, and
all
other knowledges are the mere shadows of knowledge that do not give the
exact idea of reality. Then what is the solution? There is only one way
applicable to all, which is the recognised path. Those jina'niis
(intellectuals) who follow the path of knowledge are misguided fools.
Whether people have a philosophy or not, whether they have good qualities
or
not, they are all the children of Parama Purus'a, part and parcel of Him.
How great, how vast is the ocean, but how small, how insignificant in
comparison is a drop of water! Yet that drop of water is a part of the
ocean: it resides in the bosom of the vast ocean. In the same way, human
beings are also part of Parama Purus'a (Cosmic Consciousness); they are
His
progeny. He is the Supreme Lord of all.

Now if the same humans address Parama Purus'a with appropriate humility,
saying, "Oh Lord, show us the way, take us to Your feet and allow us to
sit
on Your loving lap" - this is devotion. If this devotion is present,
everything else will automatically take care of itself. What is the value
of so-called intellect? "Between me and my Lord, there cannot be any other
entity" - when people proceed with this straightforward idea, this is
devotion. Beyond that nothing else is important. That is why I say, "Learn
the secrets of intuitional practice and move accordingly." This alone is
sufficient.

I have said that the Lord is very fond of kiirtana (spiritual dance and
chant), so do kiirtana whenever you find time. Remember, all people in the
universe want to realise Him, to take their seats on His lap. In each and
every human being, this is the innate tendency. Now the question is, will
those who take the ideation of Parama Purus'a think that there are
thousands
of other people who also want to sit on His lap as they are doing? No in
this regard also there are different categories of devotees.

The devotees of the lowest category think, "As Parama Purus'a belongs to
all, so certainly He belongs to me as well because I am one of the
multitude." Thoughts of this type are not very congenial for one's
spiritual progress.

The second category of devotees is slightly better than this. They think,
"Parama Purus'a is mine, and thus He must belong to others also." That is,
the devotees of both categories have no hesitation in sharing Parama
Purus'a
with others.

However the devotees of the highest category think, "Parama Purus'a is
mine
only and He belongs to no one else." This is the sign of an excellent
sa'dhaka (spiritual aspirant), and the spiritual progress of this category
is inevitable. "He is mine and mine alone and He does not belong to anyone
else" - this assertion is undoubtedly true.

Now in each and every person there is an 'I' feeling, the small 'I' of an
individual. Similarly there is a great 'I' also in every person and that
great 'I' is Parama Purus'a. He is not an object of a distant heaven for
human beings. People are always preoccupied with their small 'I's and thus
there is no limit to their afflictions. But if they concern themselves
with
their great 'I' they will have no problem whatsoever: they can overcome
all
afflictions. Therefore it is but natural that human beings will want to
come in the closest contact with Parama Purus'a to sit near Him, to sit on
His loving lap. But how to do it? This produces a little diffidence in the
human mind. People think, "Although Parama Purus'a is mine, yet He is so
great, so vast that it is well nigh impossible to measure or fathom Him.
He
is the very embodiment of infinite knowledge an wisdom - how can a very
ordinary person like me understand or realise Him?" This is simply a form
of inferiority complex.

Yes, it is true that Parama Purus'a (Cosmic Consciousness) is very vast
and
human beings are very small and insignificant in comparison. But it is
also
true that Parama Purus'a is the nearest relation of human beings. Suppose
a
scholar has his or her Master's Degree in at least twenty subjects, but
his
or here son or daughter does not have even elementary knowledge. Will the
illiterate son not approach his learned father? Certainly he will, because
there is between them the sweet relationship of father and son. Thus there
is no room for any inferiority complex.

Human beings love Parama Purus'a and He loves human beings: this love is
always mutual, not unilateral. So what should human beings offer to Him?
He lacks nothing. When He is the creator of this entire universe, then He
is the proprietor of all the wealth of the universe. So what can human
beings offer Him? The only way to please Him is to serve the universe, to
serve the entire living world, because everything is His creation.

During the act of service, lower-grade devotees have the ideation, "I am
serving Parama Purus'a in order to derive great satisfaction from my
service." But the higher grade sa'dhakas (spiritual aspirants) take the
ideation, "I am serving Parama Purus'a not to derive pleasure, but because
Parama Purus'a Himself will be pleased thereby. I am not serving Him for
my
own pleasure - my only desire is to give joy to Him."

Maha'jano yena gatah sa pantha':

Those whose very nature is to give joy to Parama Purus'a is called gopii
bha'va in the Vaes'n'ava scriptures. According to the scriptures, those
who
are genuine devotees do not do anything for their own pleasure: they do
everything for His satisfaction, and they get much more pleasure by
serving
Parama Purus'a than even He gets.

You should always remember, Maha'jano yena gatah sah pantha'. You should
emulate the example of those devotees who have genuine love for Parama
Purus'a who are ever ready to do everything to give joy to Him.

Oh spiritual aspirant, do not desire to be a philosopher, or an
intellectual - become a devotee. Be one with Parama Purus'a (God), and
make
your existence meaningful in all respects through constant service and
devotion to Him.

Shrii Shrii Anandamurti
26 February 1971
Jammu
Subha's'ita Sam'graha Part 11

---

Other Works: Taking the Air

Pure and fresh air has the power to cure disease. It is advisable to
breathe in as fully as possible, because when we do so, the air gets an
opportunity to be completely absorbed by the lungs. It is better to take a
walk in the fresh air than to ride a vehicle. If the body does not work up
a sufficient sweat, then you should know that you have not taken the air
properly.

Shrii Shrii Anandamurti
Carya'carya Part 3
Subject 4
5th edition

---

Acoustic Roots: am'

Am' is the acoustic root of an idea. The same sound, when uttered with
different mental ideation, acquires different meanings. The effect it has

varies from person to person.

The word bet'a' can be used as an endearing form for one's child. For
example, a parent may say, A'ya' be'ta' kha'na kha' le - "Come my dear
child, come and eat your food". In this case bet'a' (my child) sounds very
pleasing to the ears. The one who hears it feels greatly satisfied.

However, if someone is told, A'y bet'a', toke dekhe noba; Tor chauddha
Purusa shraddha karchi, then it means "Come you wretch, I'll teach you a
lesson. I'll send you and your fourteen generations of ancestor to hell!"
In this case the utterance of bet'a' injects poison into the ears and mind
of the listener. The acoustic root of the poisonous mentality which utters
poisoned words is 'am'. But the acoustic root of that pleasant ideation
which causes the word bet'a' to be spoken with such sweetness is not am' -
rather it is ah.

So you should remember that whenever you speak to someone, or recite a
poem or play any part in a drama or sing any song. You should know the
underlying meaning of what you are expressing. Only then will you be able
to touch your listeners' hearts and influence them.

Shrii Shrii Anandamurti

---

All works Copyright Ananda Marga Pracaraka Samgha (Central), Tiljala,
Calcutta, India
Presented by Cheap Literature.

A supplement to the newsletter of the Canberra Unit of Ananda Marga in the
Australian Capital Territory, Australia (Suva Sector).

---

These articles are a must for your collection and research in this
valuable subject area, and are not generally available anywhere on the

internet. They are informative, enlightening and consciousness raising.

Much knowledge can be gained from their reading. Ultimately, their use is
as an aid to actual spiritual meditation practices and in understanding
one's Self and the spiritual nature of the Cosmos. Insights of this are
gleaned from the significant concepts in the material and are from the
deepest spiritual perspective.

This is a free service and you may receive copies of unique articles on

tantra regularly throughout the year.

The ongoing format is a sutra from the series Ananda Sutram, a regular
discourse from the Subhasita Samgraha series (spiritual scriptures), an
article from other works and a brief discussion of a letter from the
Sanskrit alphabet (which is also the acoustic root of a particular
propensity of a chakra). Sutras are meant for careful contemplation and
can be read over and over again with an expanded understanding each time.

If you are having trouble with Sanskrit terminology, don't worry this will
eventually evaporate. Every effort is made to explain terminology and you
will be surprised at how short a time it will take to learn terminology

simply by reading the articles. Unfortunately, there will be occasional

typing, layout and formatting errors.

Missed out on previous issues? Back issues will always be available.

Key themes for the discourses appear above.

Please feel free to accept if you choose to.

Send an email to remove mailto:dam...@bigpond.net.au.

Thank you.

Dharmadeva

[nil]

Tantric Gems - 22

--------------------------------------------------------------------------------

Namaskar

Welcome to the 22nd edition in this series of discourses on tantra. This
issue considers different stages in the spiritual path and what should be
the object of ideation in meditation. The Sanskrit letter ah is given a

brief mention as an acoustic root (and as one of the petals in the 5th

chakra). Refer back to Issue 7 for more details. This completes all the
letters and sounds regarding the 5th chakra. Next issue will go into the
4th chakra. Given by a contemporary tantric master these discourses are
in the very truest spirit of yoga for Liberation of Self and Service to
Humanity.

Key themes for the discourses appear below.

--------------------------------------------------------------------------------

Key Themes

* Ananda Sutram: 1-19 Mahadvarjite anagrasare jiivadehe latagulme citta
yuktaham

undeveloped organisms
mahat (pure I feeling)
aham (doer-I)
citta (objectivated mind)

* Subhasita Samgraha: The Path unto the Abode of Beatitude

restraint over physical movement and psychic demands
know the Supreme Entity as the Lord of all Lords - first phase
each and every particle is an indispensable part of the Supreme Entity
the Supreme Entity is the Progenitor of all - second phase
surmount the waves of degrading tendencies
the Supreme Entity alone is the Guru - third phase
inseparable unit consciousness and Cosmic Consciousness
pinnacled intellect or pointed, apexed mind - fourth phase
microvita - subtle cosmic emanations
ectoplasm - gives mental faculty
endoplasm - gives unit 'I' feeling
prapatti - 100% reliance on the Supreme Entity
sadhaka - spiritual aspirant
devotion

* Other Works: Microcosm and Its Object of Ideation

microcosm
object of ideation
tempus eternal
nature
fate
sam'skara - reactive momenta
accident
incident
quinquelemental Factors (five factors of solid, liquid, luminous, aerial
and ethereal)
cosmic energy
unit soul or unit spirit
causal matrix
Parama Purusa - Cosmic Consciousness
Baba - 'the dearest one' or 'the nearest one'.
BABA NAM KEVALAM - 'the nearest and dearest one's name is everywhere' or
'God is everywhere'

* Acoustic Roots: ah

positive qualities of words
negative qualities of words
am' - acoustic root of mentality that is bitter, repulsive, indicative
of poison
ah - acoustic root of mentality that is sweet, attractive, indicative of
nectar
vishuddha cakra - fifth chakra as controlling point of visa (poison) or
amrta (honey)
kurma nadii - nerve point in the throat at bottom-most portion of
periphery of vishuddha
cakra

---

Ananda Sutram: 1-19 Mahadvarjite anagrasare jiivadehe latagulme citta
yuktaham

Purport:

It may also be that in the undeveloped organisms or creepers and shrubs
the manifestation of mahat (pure I feeling) has not taken place but those
of aham (doer-I) and citta (objectivated mind) have.

Shrii Shrii Anandamurti

---

Subhasita Samgraha: The Path unto the Abode of Beatitude

The subject of today's discourse is "The Path unto the Abode of
Beatitude."

As you know, the style of movement, and the stamina applied for this
movement, vary according to the condition of the path. So here in this
case, the path unto the abode of beatitude, unto the establishment in
Supreme Consciousness, may also be divided into four different stages, and
to cross each and every stage one must move in a particular style, with a
particular kind of inspiration and stamina.

As I told you yesterday, in the embryonic form, in the starting phase, it
is the inborn instincts that may stand in the way, that may create
hindrance in your march. One must keep these inborn instincts under
control. The reins must not be loosened; in behaviour, in different types
of psychic expression, there must be some kind of restraint. Human beings
by dint of their own ordinary power very often cannot do this. I already
told you that human beings at the most can make efforts, and if Parama
Purus'a (Supreme Consciousness) is pleased with their efforts, He will
help them with positive microvita *; Parama Purus'a will get the work done
with the help of positive microvita. The duty of human beings is only to
continue their efforts to please Parama Purus'a. Thus when any work is
done, the concerning sa'dhaka (spiritual aspirant) is not to be given any
credit; the credit should be given to Parama Purus'a (God). Human beings
should always try to please Him to obtain His Grace; that alone will serve
the purpose.

* Subtle emanations occupying ethereal, psychic or supra-psychic space.

So here in this first stage, you will have to go on towards the goal,
towards the termination with more and more vitality, and this vitality you
are to get from the Supreme Lord. Here Parama Purus'a is your Lord, not
only the Lord but the Supreme Lord from whom you are to get the stamina to
move on.

As I told you yesterday, in this movement one must not go beyond or
against the characteristics of vitality. But you should have certain
restraints over your physical movement and psychic demands. So in this
stage you are to know Parama Purus'a, you are to know the Supreme Entity
as the Lord of all Lords. This is the first phase, and in this phase also
you are to try your best to bring as many persons, as many spiritual
aspirants as possible to do this sacred duty along with you.

Now, in the second stratum, the second stage, as I said last night,
although it does not concern inborn instincts, it concerns human instincts
or instincts not only of human or living beings, but of both animate and
inanimate entities; that is, you cannot, you must not neglect those
inanimate entities also, because they are also guided by certain
characteristics. If you go against their characteristics they will revolt
against you and the result may be dangerous. I told you that under such
circumstances the physical integrity or physical structure may be in
danger. There may be complete disintegration of the physical solidarity -
the solidarity of any structure.

In this second phase one is to remember that each and every particle of
one's existence, each and every iota, each and every ectoplasm ** of one's
existence, is an indispensable part of the Supreme Entity. In the first
phase you are to ask Parama Purus'a for the vitality to fight against your
physical frailties, your physical imperfections. In the second phase you
are to ask for vitality, psychic vitality, ectoplasm ** under endoplasmic
*** coverage from the same Entity - not to fight against your inborn
instincts but against your physical or psychic imperfections.

** Ectoplasm gives mental faculty (but endoplasm gives unit "I" feeling).
Mind is a particular ectoplasmic state. Ectoplasmic structure is a unitary
structure. It is of unit nature - it is a unit structure. It is the unit
existential faculty and the unit knowing faculty.

*** Endoplasm is the outer surface of ectoplasm. The collective form of
ectoplasm increases the sense of individuality -- "I" feeling. With the
growth of unit ectoplasm its volume and scope increases, and the
collective form of ectoplasm will increase. With the increase of the
collective form of ectoplasm, the endoplasm will gradually expand and
burst. Thus, the unit "I" merges in the Cosmic "I". Endoplasmic structure
has minimum "I" feeling. It is of collective nature - it is a collective
structure. Endoplasm is collective in nature and ectoplasm is unitary in
nature.

I already told you that human beings can make progress only up to a
certain stage, and if they want to make further progress they will have to
divert their psycho-physical longings towards a different and better path,
and keep the flow of their movement intact; or they will have to ascribe
Macrocosmic grandeur to physical pabulum. The special type of psychic
force, the faculty of self-control which human beings require at this
stage, lies hidden in human beings - which, in fact, lies hidden in all
living beings to a certain extent - but that is not enough to accomplish
the task. To do this, they will have to make more and more efforts, and
for this they require more and more strength - and they will get this
strength from Parama Purus'a.

It has already been said that human beings no doubt do sadhana (spiritual
practices), but merely by doing sadhana they do not attain anything. Only
due to the grace of Parama Purus'a can they attain anything. So to
overcome their imperfection and establish themselves in the higher
stratum, they will have to seek strength from Parama Purus'a, they will
have to approach Parama Purus'a with these words : "Parama Purus'a, I want
to move towards you, but I do not have sufficient strength to move. Please
give me strength, I want to move on." In this phase, Parama Purus'a is not
only the Supreme Lord, but He is something more than that. He is also the
Supreme Progenitor. He creates everything, and that is why He is in a
position to help you.

So you have now understood that in the first phase the Supreme Entity is
your Lord, the Lord of all Lords; but in the second phase of your march,
He is not only the Lord of all Lords, but He is your Supreme Progenitor as
well. When human beings reach the third stage, the speed of their progress
is accelerated.

The third stage, as I said last night, concerns the psychic pabulum. There
is quick progress, no doubt, in this stage, but there are strong
possibilities of degradation also. At every step one must move with
vigilance. In this stage the spiritual aspirants acquire some occult
powers, but these powers may be dangerous after a certain progress. There
is every chance of misuse or abuse of those occult powers as a result of
which one degenerates. Thus in this stage there are both inner and outer
hindrances and obstacles.

"Ks'ura.vya dha'ra' nishita' duratyaya'
Duram pathastat kavayo vadanti."

"The spiritual path is as sharp as the razor's edge, it is really
inaccessible" - so say the realised persons. Human beings will have to
move on, but in this stage they cannot move a step forward unless and
until they develop a high-grade conscience. For this they depend solely,
on the grace of the Supreme. The need for psychic power at this stage is
felt much more than before, and to obtain psychic power or psychic
strength is a difficult task. But this psychic power can be attained
easily only by those who have learned how to surrender themselves to
Parama Purus'a, who have realised that only due to the wish of Parama
Purus'a they have come to the world, and again, because of His wish, they
are continuing their efforts to realise Him. They realise that out of His
grace, He gets the work done through their medium with the help of
positive microvita (emanations). They think, "I cannot claim any merit for
this. I will simply keep on working, and the energy required to do the
work will be supplied by Parama Purus'a. I can say only this that with
whatever energy you have given me I am working, and in future with
whatever amount of energy you will give me, I will work accordingly. From
my side there will be no lethargy. Whatever energy you feel necessary to
give me, you will bestow on me - I have nothing to say in the matter."

If someone has pride inwardly that he or she is moving on by dint of
his/her own strength, s/he is wrong. How little strength human beings
possess! And with that little strength, how far can they move forward!
Human beings really do not have anything to be proud of. If there is
anything for them to be proud of, it is Parama Purus'a (Supreme Cosmic
Consciousness). They should think, "Parama Purus'a is mine, and I am His"
- that is the only source of pride. Because of His grace, they will get
energy or strength from Him, and with that strength they will move
forward. Without His grace, no one can move even a single step forward.

And for this people should always remember that by their own efforts they
do not make any progress, rather it is due to the wish of Parama Purus'a
that they make any progress at all. It is the duty of Parama Purus'a to
help them to move forward. This 100% reliance on Parama Purus'a is called
'Prapatti' in the scriptures. Sadhakas (spiritual aspirants) should always
maintain the spirit of 'Prapatti' and they will never develop any sort of
pride in their minds. "Whatever takes place in the universe and whatever
qualities I possess is all due to His grace. He is the Lord of everything
; He is the machine-man, and I am simply a machine." In this third stage,
if there is devotion, one can easily move forward without any difficulty;
but a person who has no devotion, whose heart is as dry as a desert, will
find it impossible to progress.

In the case of devotion, the spiritual aspirant will not only look upon
the Supreme Entity as the Lord, and not only as the Supreme Progenitor,
but as the Supreme Guru, that is, One who is capable of dispelling
darkness ( 'Gu' means darkness, and 'Ru' means dispeller ), Parama Purus'a
alone is the Supreme Guru: Brahmaeva Gururekah naparah - "Brahma alone is
the Guru, no one else." With the help of this Guru, the sadhakas
(spiritual aspirants) surmount the waves of degrading tendencies in the
third stage.

The fourth stage is the phase of pinnacled intellect, when all aims, all
objectivities, all desiderata, all longings coincide in a particular
point; that is, the mind gets pointed, apexed and pinnacled in this phase.
There is no internal trouble here, but external hindrances may come in the
form of so many degenerating forces. But we must remember that those with
pointed intellect, those with pointed spirituality can never be defeated.
They are sure to be victorious, and Parama Purus'a is sure to help them.

In this stage, the Supreme Entity is not only the Lord, the Lord of all
Lords, and He is not only the Supreme progenitor, in the third phase He is
also the Guru, and in this fourth phase the relationship is just like a
piece of paper; the unit consciousness of the spiritual aspirant is one
side of the paper and the Cosmic Consciousness of Parama Purus'a is the
other side of the paper; they are inseparable, one cannot be removed from
the other. By His effulgence the unit existence, the existential faculty
of the aspirant gets lighted, gets illumined. With His illumination the
aspirant is to move forward and enjoy the Supreme Beatitude and the
Supreme Composure.

One need not ask for any thing at this stage; one needs only to move
forward with single-pointed mind, and Parama Purus'a will do what is
necessary. One day human beings by virtue of their sincere efforts will
surely arrive at this stage; whoever is blessed with a human body and a
human mind, with a constant longing for union with Parama Purus'a and a
deep yearning for selfrealisation, will surely attain this stage. They
will surely be established in the Supreme Stance, in the Supreme Entity ;
it is a must. And in this fourth stage, hindrances do not come from
inside, but from outside; some hindrances, and obstacles may come from
degrading and degenerating forces - but those forces cannot ultimately be
victorious. The fireflies may make angry faces at the sun or the moon, but
by this the moon and the sun are not diminished - rather it is the
fireflies who get burnt in the scorching heat of the sun. Similarly all
the hindrances and obstacles vanish into nothingness. The victory of
humanity is proclaimed through the intense sadhana' (spiritual practices)
of spiritual aspirants. This Supreme Truth applies equally to individuals
as well as to the entire universe.

When a person attains an exalted state of spirituality, he or she can
bring welfare to millions of people, and they can do so due to the grace
of Parama Purus'a. So the final word is "Brahma Krpa' Hi Kevalam :
Gurukrpa' Hi Kevalam" - "The grace of Brahma (God) is everything, the
grace of Guru and Brahma are one and the same." In the history of the
world, you will see that against this type of spiritual aspirants who make
spiritual progress with the grace of Parama Purus'a, all the degrading and
degenerating forces will easily concede defeat. You too should keep moving
forward, and you will also attain victory after victory - there is no
doubt about it. Therefore continue your efforts tirelessly, do your duty
and you will surely be crowned with success.

Shrii Shrii Anandamurti
DMC A'nanda Pu'rn'ima'
31 May 1987
A'nandanagar, India

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Other Works: Microcosm and Its Object of Ideation

Today's discourse is Microcosm and Its Object of Ideation. The microcosm
is a macro-psychic connation, and as such all the attributions of
macrocosm, all the rules of macrocosm are present in microcosm also, but
in a miniature form. By nature, microcosm is an objectivated counterpart
of macrocosm and it, being within the infinite scope of macrocosm, goes on
moving and moving. The path is of infinite length. It will go on moving
until it reaches that definite goal.

What should be the goal? One of the psychic rules is that any object takes
the form of its goal, ie it is transmuted into its object. So, the object
of ideation for the microcosm is to be selected very carefully. Now, let
us see what should be the best object of ideation?

First of all, take the case of the Tempus, the Tempus Eternal. What is it?
It is a psychic measurement of the motivity of action. Now, can it be the
object of ideation? It cannot be the object of ideation because first
thing is, it is a psychic measurement. For psychic measurement there must
be a psychic body, ie the unit psychic body, and when the unit psychic
body measures time, it cannot be the Supreme Entity. Hence it (time)
cannot be the object of ideation. The second thing is, the second
requisite factor to consider is, that it is a psychic activity to measure.
Time requires psychic mobility - this means change of space. The entity
that requires a psychic change of place or change of space cannot be the
Supreme Entity. For this reason also, the tempus eternal cannot be your
object of ideation. The third thing is, this measurement is on the
mobility or motivity of action. What is motivity or what is mobility? It
is also based on change - change of physical place or space. When first
this physical world is created, then the measurement of action is to be
done by the psychic body of the microcosm. So the fact is the
entity whose very existence depends upon these physical or psycho-physical
factors cannot be the Supreme Entity.

So here we see that the tempus eternal cannot be our goal; it is not
something psychic. It is not even something abstract. So it is something
cruder than human beings; human beings are the creators of this entity
hence it is not our object of ideation, it cannot be our object of
meditation, it cannot be our object of adoration or exultation.

Then take the case of Nature. There are some persons or there were some
persons in the past who were worshippers of nature, worshipping tree,
worshipping sky, like this. Can nature be the object of ideation? No,
certainly not; what is nature? Nature is the name of a particular style
according to which the Cosmic Operative Principle functions. It is simply
a style. That style cannot be the object of meditation nor ideation. And
the second thing is, as nature is nothing but a style only, if that style
becomes the object, then the very entity will be converted into the style,
into a style only. It is a foolish idea. So the nature worshippers, they
may be learned scholars, but they are in fools' paradise. Nature cannot be
your object of ideation.

Then third is Fate. There are many people who are fatalists. They are
worshippers of fate. Fatalist means worshipper of fate - worshipper of
fortune and fate. They are worse than nature worshippers. What is fate?
There is nothing called fate in this universe. So far as the philosophy
can say, there cannot be anything called fate. What is fate? When each and
every body will have to undergo the reaction of his or her past actions,
from when the original action was done or known, we say it is the reaction
of that action. Suppose your finger comes in contact with fire, you will
get the pain, you will have to suffer - but, at that moment you will say
or you will feel that because the finger came in contact with fire, that's
why you are undergoing the trouble. But when the reaction takes place
after a long gap, and when the original action is not known or forgotten,
or the original action took place in another past life, then you do not
know what was the original action - in that case you say, it is fate, it
is fate ... But actually, there is no fate. What you call fate is actually
reaction of your past actions. In Sanskrit, it is called Sam'skara, and in
Latin 'reactive momenta'.

So the third thing is, this fate cannot be the object of ideation - fate
is simply the reaction of original action. So when there is no original
action, there cannot be any reaction. So reaction is a creation of your
own action. When reaction is a creation of your own action, you are the
creator, you are the father of the action. So, how can reaction be your
object of ideation? No. A person must not be fatalist, a person must not
be a fate worshipper, a person must be bold - s/he should boldly face all
troubles, all consequences. S/He must not be fatalist. So fate cannot be
the object of meditation. Fight against fate.

Then, some people say that these are God's accidental creations. This
universe is of accidental creation. And accident is the root cause of this
creation. So Accident is the god because it created the world and so
accident should be the object of ideation. It is also a foolish idea. What
is accident? There is nothing called accident - everything is incident.
When an action is materialized within a very short span, or when the root
cause of action is not known to us, we are just seeing the reaction, we
are just seeing the incident. The cause, the causal side of the incident
is not known to us, or when the causal side is translated into action in a
very short span we say it is accident. But actually nothing is accident,
everything is incident. Because of our futility, or because of our want of
knowledge, we say it is accident. When the causal side, when the causal
factor is translated into action slowly, we do not say it is accident, we
say it is an incident. Accident is not something providential, or our
accident is not beyond the scope of time, space and person. The entity
which is not beyond the periphery of time, place and person (but is bound
within these) cannot be your goal, cannot be your object of ideation,
cannot be your creator or the source of exultation.

Some people say, these Quinquelemental Factors (five material factors of
solid, liquid, luminous, aerial and ethereal) which this universe is made
of should be the object of ideation. What are these quinquelemental
factors? They are nothing but condensed form of energy. What is energy?
It is nothing but the condensed form of psychic stamina. Now can these
quinquelemental factors of this expressed world be the object of
meditation? They cannot be your goal, they cannot send you into the path
of beatitude, so those who are worshippers or meditators of
quinquelemental factors are misguided people. They are just wasting their
energy for nothing.

Some people are of the opinion that the Cosmic Energy is the original
source, or causal matrix of the universe, hence this causal matrix will be
the object of ideation. But what is this causal matrix? This cosmic energy
cannot be regarded as the causal matrix because it is a blind force.
Energy is a blind force, electricity is a blind force - it is controlled
by the human intellect. So the cosmic energy, having no intellectual
support behind it, cannot be the causal matrix, because everywhere in this
universe we see everything is in an orderly style, ie there is something
intellectual behind the cosmic energy. And that's why there is order
everywhere. There is system everywhere. The entire creation is of a
systematic order. So it cannot be creation of blind force or blind energy.
There must be some intellectual force behind it. So the cosmic energy
cannot be treated as the causal matrix and thus no godhead can be ascribed
to it. It cannot get the status of causal matrix.

Some people are of the opinion that there is the soul, there is the Spirit
in each and every structure and that spirit is the goal of our life. You
see, there are so many spirits and souls associated with so many
microcosms, they have got to function under certain limitations. They
cannot go beyond the arena of microcosm. An object, or rather an entity
having such a limited scope like unit spirit or unit cognitive faculty,
cannot be your object of ideation, cannot be the Supreme Creator.

Who is your object of ideation? Who should be your object of ideation? Who
is the faculty that created you, feeds you, and takes you on His lap when
the proper time comes? He is the Cognitive Force behind the Cosmic Energy.
He controls the cosmic energy with His intellectual and intuitional power.
He is the Parama Purusa (Cosmic Consciousness) and actually He is the
causal matrix, and so He should be your only object of ideation, only
object of meditation, and He is the Supreme Entity. There is no other
alternative but to move along His path, He knoweth
all. Be one with Him.

Now from the very start of your life in distant past and up to the final
culmination of all your movements and marches you are with God, you will
be with God and under no circumstances you can be away from God. So God is
the only object of ideation, that Parama Purusa (Cosmic Consciousness).

The root meaning of the term Baba is 'the dearest one' or 'the nearest
one'. As God is the Supreme Entity, the Parama Purusa, God is Baba (the
nearest one) of the entire creation and because you are the created
beings, you are God's loving children, you are also God's Baba (the
dearest ones), because Baba means nearest and dearest ones. As God is your
only object of ideation, as God's name is the only projection of your
microcosmic entity, your only thought projection, only introversal
projection, intro-cum-extroversal projection, so God's name (ie ideation
on God) should be always with you - in your mind, in your tongue, in your
vocal chord, everywhere.

And I feel and I also realize, and that is why I say when His devotees,
His children sing BABA NAM KEVALAM (the nearest and dearest one's name is
everywhere), He also sings BABA NAM KEVALAM (God is everywhere).

Kalyanamastu ['Let there be welfare'].

Shrii Shrii Anandamurti
EVENING DARSHAN

12 MAY 1979
BABA IN FIESCH
(Unofficial Translation)

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Acoustic Roots: ah

There are some words which are neither good nor bad, but due to the way in
which they are uttered or due to the mentality behind their utterance,
adopt either a positive or negative quality. "A' ja'na' bet'a' baet'hna,
kha'n'a kha'ye ho?". "Come and sit here, my child. Have you had anything
to eat yet?". In this example the word 'bet'a' is very pleasing to the
ears. It is uttered in such a sweet way that the listener will be highly
satisfied. But when someone says, " 'Ay bet'a' toke dekhe noba, ". " Come
here, wretch! I'll teach you a lesson! ", then the word beta is highly
repulsive.

If one tells a boy 'Eso khoka 'misti khaye jao'. - "Come little child and
have these sweets.", then a very pleasing mentality is expressed. But if
one says, O ar' nyaka'mi kare khoka' sa'jite habe na' - "Stop being so
childish. I'm sick of it", that same pleasing mentality is not expressed.
The same word, khoka' when uttered with a different mentality takes on a
different meaning.

Where the mentality is bitter(repulsive) it is indicative of poison, and
its acoustic root is am'; and where the mentality is sweet (attractive),
it is indicative of nectar, and its acoustic root is ah'. So while
singing, or reciting a poem, or acting in a play or even while saying
ordinary things, it is better that one should control the pleasant and
unpleasant expressions. Singers should remember this and sing accordingly.

The controlling point of visa (poison) or amrta (honey) is the vishuddha
cakra (fifth chakra). Thus one should exercise a certain degree of control
on the kurma nadii (nerve or point in the throat at the bottom-most
portion of the periphery of the fifth chakra) at the vishuddha cakra.

Shrii Shrii Anandamurti

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All works Copyright Ananda Marga Pracaraka Samgha (Central), Tiljala,
Calcutta, India
Presented by Cheap Literature.

A supplement to the newsletter of the Canberra Unit of Ananda Marga in the
Australian Capital Territory, Australia (Suva Sector).

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These articles are a must for your collection and research in this
valuable subject area, and are not generally available anywhere on the

internet. They are informative, enlightening and consciousness raising.

Much knowledge can be gained from their reading. Ultimately, their use is
as an aid to actual spiritual meditation practices and in understanding
one's Self and the spiritual nature of the Cosmos. Insights of this are
gleaned from the significant concepts in the material and are from the
deepest spiritual perspective.

This is a free service and you may receive copies of unique articles on
tantra regularly throughout the year.

The ongoing format is a sutra from the series Ananda Sutram, a regular
discourse from the Subhasita Samgraha series (spiritual scriptures), an
article from other works and a brief discussion of a letter from the
Sanskrit alphabet (which is also the acoustic root of a particular
propensity of a chakra). Sutras are meant for careful contemplation and
can be read over and over again with an expanded understanding each time.

If you are having trouble with Sanskrit terminology, don't worry this will
eventually evaporate. Every effort is made to explain terminology and you
will be surprised at how short a time it will take to learn terminology
simply by reading the articles. Unfortunately, there will be occasional
typing, layout and formatting errors.

Missed out on previous issues? Back issues will always be available.

Key themes for the discourses appear above.

Please feel free to accept if you choose to.
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Dharmadeva

[nil]

Tantric Gems - 23

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Namaskar

Welcome to the 23rd edition in this series of discourses on tantra. This
issue considers the various layers of the unit mind and their relation to
the realms of the Cosmic Mind. It also considers the position of a
Spiritual Preceptor to the spiritual aspirant. The Sanskrit letter ka is

given a brief mention as an acoustic root (and as one of the petals in the

4th chakra). Refer back to Issue 7 for more details. This begins the
letters and sounds regarding the 4th chakra.

Given by a contemporary tantric master these discourses are in the very

truest spirit of yoga for Liberation of Self and Service to Humanity.

Key themes for the discourses appear below.

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Key Themes

* Ananda Sutram: 1-20 Pragrasare jiive latagulme manuse mahadaham cittani

developed organisms
mahattattva (pure I feeling)
ahamtattva (doer-I)
citta (objectivated mind)

* Subhasita Samgraha: The Base and the Relative Truth

a'dha'ra - base
a'peks'ika satya - relative truth

Purus'a - Cosmic Consciousness

Prakrti - Cosmic Operative Principle
sattva - Sentient Principle
rajah - Mutative Principle
tamah - Static Principle
pa'incabhaotika - 5 factors of solid, liquid, luminous, aerial, ethereal
Bhu'rloka - crudest manifestation of Consciousness
Bhu'varloka - stratum of crude physical tendencies
Svarloka - stratum of pleasure and pain and generation of potential
reactions to past actions
Maharloka - supramental stratum of Cosmic creation
Janarloka - subliminal stratum
Tapah Loka - stratum where knowledge is unmanifest
Satya Loka - stratum where attributes are present but not manifest
Satya - Absolute Truth
Nirgun'a Brahma - Non-attributional Consciousness
kos'a - layer of mind
Annamaya Kos'a - physical manifestation of body
Ka'mamaya Kos'a - crude mental body
Manomaya Kos'a - pure mental body
Vijina'namaya Kos'a - part of mind where potential reactions to past
actions exist
Hiran'yamaya Kos'a - mind's connection to the All-pervading Absolute
Truth where I-feeling is only latent
Jiiva'tma'n - unit soul
Parama'tma'n - Universal Soul
ka'la'tiita - time
desha'tiita - space or place
pa'tra'tiita - form
sam'ska'ras - potential reactions to past actions
sa'dhana' - spiritual practices

* Other Works: Kaola And Mahakaola

Sada'shiva - Shiva
Gaorii or Pa'rvatii - Shiva's wife
kulakun'd'alinii - coiled serpentine force
kaola - spiritual aspirant who has raised the kulakun'd'alinii and
brought it to the controlling point of the pineal gland
Maha'kaola - spiritual preceptor who can raise the kulakun'd'alinii of
others
Ta'raka Brahma - tangential point of the Cosmological order that takes
physical shape to help the general people in their progress in the realm
of Tantra and yoga
avadhta' - a male ascetic
avadhtika' - a female ascetic

* Acoustic Roots: ka

thought-processes of sub-human creatures towards food, sleep, fear, and
procreation
thought-processes of humans towards food, sleep, fear, procreation and
dharma
ka - acoustic root of hope, creation and the expressed universe
Karya Brahma - expressed universe
kapalika - human being who has taken moral responsibility of serving the
objectivated world
abhiips'atmaka - thought processes towards hope
a'sha vrtti - propensity of hope
vishuddha sam'vedana'tmak - thought processes towards worry
cinta vrtti - propensity of worry
names of Shiva - Vyomakesha, Khakuntala, Dhurjatii

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Ananda Sutram: 1-20 Pragrasare jiive latagulme manuse mahadaham cittani

Purport:

In comparatively developed organisms, creepers, and shrubs as well as in
humans, all the three, mahattattva (pure I feeling), ahamtattva (doer-I)
and citta (objectivated mind) get manifested.

Shrii Shrii Anandamurti

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Subhasita Samgraha: The Base and the Relative Truth (A'dha'ra and
A'peks'hika Satya)

The beginning and end of Dha'rmika Sa'dhana' (dharmic spiritual practices)
hinge on only one point, and that is the purity and sanctity of the base.
Base alone is responsible for the privations and afflictions of human
beings. If the base is firm, privations are not privations and afflictions
are not afflictions.

A'dha'ra (base) - A base is indispensable for every finite object, since
it is on account of the base that one object is distinguishable from
others. No two living beings have an identical base. Every living being
carves out for its existence a distinct base from the Universal Cosmic
Self, according to its Sam'ska'ras (potential reactions from past
actions).

The root "Ci" with the suffix "Ghain" makes the word "Ka'ya" which itself
signifies selection. It is from the mental body of the Supreme Brahma
(God) that the living being carves out its base. The living being is the
ma'nas putra (mental progeny) of the Supreme Brahma (God).

The mental body of the Supreme Brahma is created as a result of the
domination of Prakrti (Cosmic Operative Principle) over the Supreme
Purus'a (Cosmic Consciousness). Therefore, the physical body of the living
being is a creation of Prakrti (Cosmic Operative Principle) and it is
bound to abide by the laws of Prakrti (Cosmic Operative Principle). The
Infinite Being is not in necessity of a physical body, and therefore, it
has only a mental body.

That alone which is not infinite needs a bound or limitation. Prakrti
(Cosmic Operative Principle) is composed of three distinct attributes
namely, Sattva (Sentient Principle), Rajah (Mutative Principle), and Tamah
(Static Principle). It is on account of the influence of these attributes
of Prakrti (Cosmic Operative Principle) that Purus'a (Cosmic
Consciousness) realizes respectively "I am", "I do" and "I am the object".

Would only one of the three attributes of Prakrti have dominated Purus'a
there could have been no change at all. The constant changes testify that
not only one but all the three gun'as (attributes) are operating all
around in the Universe.

(1) Bhu'rloka (crudest manifestation of Consciousness): Crudeness is
dominant everywhere in the Pa'incabhaotika (5 elements - solid, liquid,
luminous, aerial, ethereal) world. Here, the influence of Tamogun'a
(Static Principle) is the strongest. Be it the physical or the subtle
body, all the three gun'a (attributes) of Prakrti are undoubtedly existing
there. Brahma has only a mental body. The Pa'incabhaotika world has been
created only for the crudest manifestation of the Cosmic Consciousness own
very mental (subtle) body. But wherever it may be, not only one attribute
but all the three occur there, of course, varying in magnitude. The
physical world is characterized by crudeness. Hence Tamogun'a is dominant
here, Rajah is ordinary and Sattva is recessive. In Sam'skrta (Sanskrit)
it is called Bhu'rloka. This is the crudest mental manifestation of
Brahma.

Of the seven strata, the greatest crudeness exists in Bhu'rloka and lesser
than it in the Bhu'varloka, the crude or lower mental sphere. Here
Tamogun'a is dominant, Rajogun'a is negligible and Sattvagun'a is
ordinary. It is the mind which works in conception, concentration and
meditation, as well as in distinction of high and low (Mano Karoti
Karmani).

(2) Bhu'varloka (the world of crude physical tendencies): Is that stratum
of the existence in which mind is engaged in the working of the physical
body. All the tendencies like appetite, avarice, sleep, indolence are
relating to the physical body. The vibrations or pulsations of these
potentialities as a whole take place in the Bhu'varloka. It is from this
stratum that the crudest aspect of the unit mind is created and this is
called Ka'ma-Deha or Ka'mamaya Kos'a *. For the reason that Brahma has no
physical body, there is no Ka'mamaya body, capable for the performance of
the functions of the physical body, but from the crudest mental
manifestation of His mind, there is the creation of Bhu'varloka as the
stage precedent to the creation of the Bhu'rloka. Through Brahma's
(God's) Bhu'varloka God enjoys internally His mentally created
Pa'incabhaotika world.

* Kos'a - layer of mind.

(3) Svarloka (the world of pleasure and pain and generation of potential
reactions to past actions): - It is Svarloka which is called the Manomaya
world. It is in this stratum that a human experiences pleasure and pain.
Where the mind experiences pleasure and pain is called the Manomaya world.
In Sam'skrta, the words heaven (Svarga) and Svarloka are synonymous.
Pleasure seeking persons perform righteous deeds actuated with the motive
of attaining heaven and relinquishing the mortal body. The Sam'ska'ras
(potential reactions to past actions) exist in this very Manomaya world or
Manomaya Kos'a, known as the pure mental sphere. Here Rajogun'a (Mutative
Principle) exists in minor degrees. Sam'ska'ra is generated in the
Svarloka. So it is that the popular belief among the Christians, the
Mohammedans, the Jains, and the ritualistic Hindus that the fruits of
virtuous deeds are enjoyed in Svarloka or heaven.

(4) Maharloka (the supramental sphere of Cosmic creation): - Another name
for Maharloka in Sam'skrta is Atima'nas Loka, meaning thereby the
Supramental sphere. Here, Rajogun'a (Mutative Principle) is conspicuous,
Sattvagun'a (Sentient Principle) is less conspicuous and Tamogun'a (Static
Principle) is insignificant. In this very stratum, the Sam'ska'ras
(potential reactions to past actions) pulsate first of all. The human mind
is propelled through the Sam'ska'ras to undergo the reactions of its acts.
The first vibration of the collection of Sam'ska'ras is created in this
very sphere. Suppose, a person has to visit a cholera-stricken place. Even
before going there someone whispers in his or her mind that s/he too will
fall a victim to cholera. This premonition is the function of the
Atima'nas sphere. On the person going there, it was noticed that s/he
actually got cholera.

The first yearnings for Sa'dhana' (spiritual practices) also, or the
initial throbbings of strong desire as well, take place in this sphere. In
this very sphere, the inspiration of the soul for the first time becomes
active. For this reason it is found that the potentials of Sa'dhana' or
their classification for different persons germinate in this sphere.

(5) Janarloka (subliminal stratum): This is called Vijina'namaya Loka.
True knowledge, wisdom and renunciation dominate in this sphere. These
attributes are sometimes conspicuous even in pleasure-seeking persons, but
there are obstacles on the way on account of the dominance of Bhu'h,
Bhu'vah, etc (the lower spheres). In this Janarloka, Sattvagun'a is most
conspicuous, Tamogun'a is less conspicuous and Rajogun'a is insignificant.

(6) Tapah Loka: This called the Hiran'yamaya Loka. In the Hiran'yamaya
Loka, Sattvagun'a is most conspicuous, Rajogun'a is less conspicuous and
Tamogun'a is least conspicuous. Here, knowledge is in an unmanifested
state and even the ego or the `I' feeling is not clearly manifest but it
exists in latent state.

There are no English equivalents for the names of the spheres above the
Janarloka.

(7) Satya Loka: - The three gun'as (attributes) are present here also but
they are not manifest. Here Purus'a (Consciousness) is dominant. Purus'a
alone is manifest in this sphere. Satya Loka is the state of Nirgun'a
(Non-attributional) Brahma.

In the manifested Universe, there are seven regions. Except the Satyaloka
the other six spheres are refulgent on account of the variation in the
proportion of the gun'as.

Every living being needs a base. In the absence of a base, their minds
merge into the ocean of the Cosmos. Suppose, there is a cup of water in a
pond. So long as the cup exists the water in the cup also exists. But if
the cup is removed, the water contained in the cup will merge with that of
the pond. The base of that water was the cup. Only on the removal or the
cup, the water therein has merged into the water of the pond. Similarly,
the soul also merges into Brahma when there is no base to embody it.

(1) Annamaya Kos'a (physical manifestation of body): - Even after the
annihilation of the base from the A'tma'n (unit soul), the Sam'ska'ras
(potential reactions to past actions) do not separate from the A'tma'n
(unit soul). How does this phenomenon occur?

The Hiran'yamaya Loka is the subtlest body of the human being. The living
being carves out a physical body for itself from the Bhu'rloka where
Tamogun'a is dominant. Rajogun'a is ordinary and Sattvagun'a is negligible
in the Bhu'rloka. Another name for this carve out in Sam'skrta is Annamaya
Kos'a. This body is formed through food.

(2) Ka'mamaya Kos'a (crude mental body): - The mind works behind the body.
The mind required to work the body is formed by the Ka'mamaya Kos'a known
as the crude mental body. Here Tamogun'a is dominant, Sattvagun'a is
intermediate and Rajogun'a is insignificant.

(3) Manomaya Kos'a (pure mental body): - The force behind the Ka'mamaya
body, that is, the pure mental body is the Svarloka, the mental sphere of
the Supreme Brahma. Above the Ka'mamaya body there is an ordinary mind
which is created by the Manomaya Kos'a. Here, in this Manomaya Kos'a,
Rajogun'a is dominant, Tamogun'a is ordinary and Sattvagun'a is
insignificant.

The force behind the mind is the Atima'nas Loka or Maharloka and this
shell which has been created by the Maharloka. Here Rajogun'a is dominant,
Sattvagun'a is ordinary and Tamogun'a is insignificant.

A Kos'a (shell) means a body. The four Cosmic spheres comprehend the three
shells of the body-mind structure.

(4) Vijina'namaya Kos'a (part of mind where potential reactions to past
actions exist): - It is here that the Sam'ska'ras (potential reactions to
past actions) exist. Here Sattvagun'a is dominant, Tamogun'a is ordinary
and Rajogun'a is insignificant. This mental body is known as the
Vijina'namaya Kos'a. This sphere is the Janarloka of Brahma.

(5) Hiran'yamaya Kos'a (mind's connection to the All-pervading Absolute
Truth where the I-feeling is only latent): - This very sphere is known as
the Tapa Loka. Here, Sattva is dominant, Rajogun'a is ordinary and
Tamogun'a is insignificant. The meaning of the word Hiran'yamaya is gold
or golden. Satyaloka is that state where nothing other than the
All-pervading Absolute Truth is available. There is no idea of dualism
that is generated by crudeness or is an outcome of degeneration. The soul
in its subtlest form of body remains in that life-giving sphere of eternal
Satya Loka. Its position is above Hiran'yamaya Kos'a.

Hiran'yamaya pare Koshevira'jam' Brahma nisoalam'
Tacchubhram' jyotis'a'm' jyotishtad yada'tmavidoviduh.

On account of the influence of Prakrti (Cosmic Operative Principle), the
same Brahma appears containing all the seven spheres, that is to say, it
is only for the manifestation of the seven fold spheres that Mahattattva
(Cosmic I-ness), Ahamtattva (Cosmic doer-I), Citta (expressed Cosmic
Mind), etc have been created.

It is from the Pa'incabhaotika elements (5 fundamental elemental factors),
ie the crudest manifestation of God's mental body, that the Jiiva'tma'n
(unit consciousness) carves out its physical Pa'incabhaotika body or the
Annamaya kos'a, in accordance with its Sam'ska'ras. With the aid of that
very Annamaya Kos'a or the physical organs, it makes efforts to derive
pleasure by enjoying the objects of the exterior world.

Virtually, there is all around a single undivided entity. The difference
between a unit soul (Jiiva'tma'n) and the Universal Soul (Parama'tma'n) is
radically connotative. While with the connotation, universal Mahat (Cosmic
I feeling) or universal Aham' (Cosmic doer-I) manifest, but God is still
the Supreme Brahma. God manifests as a unit soul with the denotation of a
Pa'incabhaotika body acquired in accordance with a set of Sam'ska'ras
relating to that unit entity.

Tayorvirodh'yam upa'dhi kalpito
nava'stvah kashcihupa'dhiresah.
Iisha'dyama'ya' mahadadika'ran'am'
Jivasya ka'ryam' shrn'upaincakos'am

Sa'dhana' (spiritual practices) teaches elimination of this very
connotative difference.

Eta'vupa'dhi para Jiivayostayo Samyagnirh'se na para na jiivo.
Ra'jyam' harendrasya bhat'asya khat'akastayo raphone na bhat'o na Ra'ja'.

The very person who is called a king by virtue of royal insignia may be
called a wrestler if he holds a cudgel. As for instance, Vishvanath will
be known as a king if he is decorated with royal insignia, whereas he will
called a wrestler if he holds a cudgel. But Vishvanath continues to remain
the same Vishvanath on withdrawing the royal insignia and the cudgel.

Likewise, the difference between Jiiva (unit soul) and Parama'tma'n
(Universal soul) is on account of the difference in connotation. On
eliminating the connotative distinction from the unit soul, it merges into
Brahma. Where there is no connotative distinction, there is Satya (Truth)
and that is the true recognition. Sa'dhana' (spiritual practices) is meant
for this, that is to say, Sa'dhana' is the establishment of Satya after
foiling the untrue. The Lokas (Cosmic realms) and Kos'as (layers of mind)
are all degenerations, not the Absolute Truth.

Difference or distinction between Truth and fiction:

Satya (Truth) is immutable. If it mutates, it is not Satya in that mutated
state. Satya is that alone which does not vary. It maintains one unaltered
state in all times - past, present and future. Because of its immutable
characteristic in all times past, present and future - it is not only
beyond the bound of time (Ka'la'tiita) but also beyond the bound of space
(Desha'tiita) and beyond the bound of forms (Pa'tra'tiita). It is thus
beyond the bound of time, space and form. It has no differences even in
the different parts of its own Being. Even one portion does not differ
from another. Brahma or Satya is an indivisible, uninterruptible and an
immutable entity. Satya knows no difference.

Then can God have any difference with the external objects? No, there can
be no difference anywhere, within or without. Nothing can exist outside
God. If anything would have existed outside God, there must have been
differences. No object can exist beyond God. That which is indivisible is
infinite. Hence anything identical with God shall also be contained within
God.

Satya knows no difference whether of the same species (Svaja'tiiya) or of
other species (Vija'tiiya) or in different parts of the same body
(Svagato). If the mango-tree were Supreme Truth (Satya) what about other
species of trees in the world? Hence the mango-tree is not the Supreme
Truth, since it differs from other species (Vija'tiiya Bheda), eg it
differs from Bambaii, Kishanbhoga, etc. It has differences in its own form
as well (Svagata), eg the leaves, the buds, the fruits, etc. Hence it is
not the Supreme Truth. It is relative truth or untruth.

Relative truth (A'peks'ika Satya) or untruth is dependent on time, space
and form. The moon appears like a metal plate from a distance, but as
somebody advances towards it, it appears to grow bigger and bigger. Then
how big is it really? Largeness and smallness are governed by space.
Hence, it is not the Supreme Truth, it is relative truth.

The nearest route from Bhagalpur to Monghyr would be westward but one can
reach Monghyr even if one goes eastward, round the circumference of the
earth. The distance thus solely depends on the space. How then can it be
called the Supreme Truth?

A person suffering from jaundice will find yellow colour in whatever he or
she sees, but normal persons will see those things in there real colour.
This is dependent on the person and consequently is not the Truth.

It has been observed thus that place and form are not the Supreme Truth.
Now, let us consider the time factor. How far can a historical event be
called true. Suppose, the Maha'bha'rata was fought 3253 years ago. Now,
it is a fact that we see things through the aid of light. The stars in the
skies became visible to you only when their rays fall on the ball of your
eye. Suppose the light-waves of the Maha'bha'rata age will take another
eight hundred years to reach a certain star. At this period if one with
the help of telescope espies the earth what will that person see? The
person will see that the Maha'bha'rata has not yet been fought here. For
that person, it will happen after eight hundred years and after this
period that person will verily see the war of the Maha'bha'rata being
waged. What is past for one is present for another and future for the
third. All these are relative truths.

Now the issue may be considered with respect to sound as well. If someone
speaks aloud a normal man will feel that he is shouting while a deaf man
will say that he is speaking very softly.

Each of the spheres, namely, Annamaya, Manomaya, Atima'nas, Vijina'namaya
or Hiran'yamaya is respectively one beyond the other. Satya is beyond even
the last. When one establishes oneself in Satya, one alone becomes the
knower of all the past, present, and future and ultimately of Truth
itself. To that person/mind there is no disharmony anywhere. Of course, it
is difficult to establish oneself in the Cosmic Consciousness but once
having been established in Brahma, a person/mind is extricated from all
disharmony.

Human beings can become a knower of the past, present and future by
annihilating the mind through spiritual practices. Mind has got to be
annihilated because this is a relative truth and this disables a person
from knowing the Absolute Truth.

Where there is action, there is motion. Time (Ka'la) is the mental
measurement of the dynamism in action. Where there is no action there is
no mind and for this there is no time as well. If one remains unconscious
for three hours one will not have the idea of the lapse of those three
hours. Action and mind are relative truth and consequently so is the time.

Time is dependent on space and person and so are the space and form on
time. It is not correct to say that time has eternity without beginning,
eternity without end and without a break or limit. Time cannot exist
without space and person. Human beings derive or endeavour to derive
pleasure from objects, great and small, but a person cannot derive eternal
Bliss from the relative Truth. It is for this reason that sages devote
themselves to the Entity free from the bondage of time. Body and mind are
not free from the bondage of time. It is foolish to pursue them. It is, of
course, proper to take care of them but they are not to be devoted to.

One has to practice Sa'dhana' (spiritual practices) for establishing
oneself in the entity free from bondage of time.

Shrii Shrii Anandamurti
Ananda Purnima (6 May 1955)
SS1-5

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Other Works: Kaola And Mahakaola

Seven thousand years ago there was a great yogi; His name was Sada'shiva -
Shiva. You know, in Tantra there are two cadres, two stages, or two
varieties, amongst yogis. One of the stages is known as kaola, and the
other Maha'kaola.

Kaola means the spiritual aspirant who has raised the coiled serpentine,
known as kulakun'd'alinii in Sanskrit, and brought it to the controlling
point of the pineal gland. (To establish the union of the fundamental
negativity with the fundamental positivity; of the starting point with the
culminating point.) Such aspirants are called kaola because they have
raised the kulakun'd'alinii; the adjective of kula is kaola. Kula* is the
noun, kaola the adjective. All sa'dhakas (spiritual aspirants), each and
every sa'dhaka, can become a kaola through sa'dhana' (spiritual
practices).

Maha'kaolas are rare personalities. For a devotee, the Maha'kaola is
called Ta'raka Brahma. What is Ta'raka Brahma? The movement of this world,
or the movement of each and every entity, is of a particular nature. There
is in the centre of an atom the nucleus, and electrons are moving around
the nucleus. In each and every system there is a nucleus, and other
objects are moving around the nucleus. If there is any change in the
comparative applied force of the centripetal and the centrifugal forces,
then the cyclic order will undergo metamorphosis. This is the expression,
and in that case it will take a parabolic form, a parabolic movement. The
point where the parabolic and the elliptical figures touch each other -
that tangential point - is Ta'raka Brahma so far as the Cosmological order
is concerned.

That Ta'raka Brahma takes shape, physical shape, to help the general
people in their progress in the realm of Tantra and yoga. Such people are
Maha'kaolas. Shiva was a Maha'kaola. He came here about 7000 years ago.
After Him, about 3500 years ago, there came another Maha'kaola. He was
called Krs'n'a.

The difference between kaola and Maha'kaola is, the kaola raises his or
her coiled serpentine, kulakun'd'alinii, through his or her sa'dhana', and
establishes the union of the fundamental negativity and the fundamental
positivity; where in the case of the Maha'kaola, the Maha'kaola has the
power to raise the kulakun'd'alinii of others also. A kaola can never
raise the kulakun'd'alinii of others; he or she can raise his or her own
kulakun'd'alinii. A Maha'kaola can, if such a spiritual preceptor so
desires, raise the kulakun'd'alinii of others also.

So Shiva, or Sada'shiva, was a Maha'kaola. And He brought all the
expressions and activities, all the secrets, of Tantra, within the
framework of a system. That is, He systematized all Tantric and yogic
pursuits, or actions.

Shiva's spouse was Gaorii. She was also known as Pa'rvatii. In Sanskrit
parvat means "mountain". Gaorii was a mountain girl, Himalayan girl;
that's why she is commonly known as "Pa'rvatii". She was also a great
yogi. Now, Shiva and Pa'rvatii are treated as ideal. They are looked upon
as the ideals of each and every yogi, whether family person or ascetic.

For a family man, a yogi who is a family man, Shiva is the ideal. For a
lady who is a yogi and a family person, Pa'rvatii is the ideal. For an
ascetic, male or female - for a male (avadhta' - a male ascetic), Shiva is
the ideal, and for a female (avadhtika' - a female ascetic], Gaorii is the
ideal, Pa'rvatii is the ideal.

Now I think you have understood the story? It is not a story, it is a
fact, and most of the books on yoga are nothing but conversations,
dialogues, between Shiva and Pa'rvatii. Shiva is treated as the ideal man,
and Pa'rvatii as the ideal lady.

Shrii Shrii Anandamurti
23 April 1969
Manila
Philippines
A'NANDA VACANA'MRTAM PART 23

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Acoustic Roots: ka

The way in which people think varies from individual to individual. The
thought-processes of sub-human creatures flow in four directions - towards
food, sleep, fear, and procreation. Broadly speaking, human thought moves
in five directions - towards food, sleep, fear, procreation and dharma,
yet there are many sub-streams . Human thought can roughly be divided into
two broad categories: abhiips'atmaka (a'sha vrtti - propensity of hope)
and vishuddha sam'vedana'tmak (cinta vrtti - propensity of worry).

A major part of the world thought evolves around the propensity of asha'
(hope). Goaded by this propensity of hope various creatures, especially
human beings, are inspired to work in various ways. The sound 'ka' is the
acoustic root of the abhiips'a'tmak cinta or asha' vrtti.

In ancient times, before people learnt how to dig the earth, they
collected water from the rivers and springs. Hence, anything that
produced sounds like the roaring of rivers, babbling of brooks, the
gushing of spring-water would inspire hopes of survival in their minds.
The word ka (derived from the root-verb kae + suffix da) etymologically
means that which produces sound. It also means 'water' and thus ka is the
acoustic root of flowing water (va is the acoustic root of water in
general).

A man keeps a matted lock of hair on his head, it will be quite visible
even from a distance. If the hair is properly oiled it becomes glossy. The
word ka when derived from kae to shine + da (suffix) means hair grown on
the head. Hair, when it is curled is called kuntala. Shiva's hair, when
tied in a knot pointed upwards, and hence one of Shiva's names was
Vyomakesha. Shiva was also called Khakuntala (kha means sky) because his
hair was curly. And as many people know, another of Shiva's names was
Dhurjatii.

Ka is also the acoustic root of creation. According to Buddhist Madhyamik
and Saotantrik philosophy another name for the created world is sam'vrtti
bodhi citta * (which is also another name of Karya Brahma - the expressed
universe in the theistic tradition). The then Buddhist cult called those
sadhakas (spiritual aspirants) who took the noble vow of serving all in
the living and non-living worlds kapalika (human beings who have taken the
responsibility, the moral responsibility, of serving this objectivated
world). So it is said Kam' sam'vrtti bodhi cittam' * pa'layati iti
kapalikah. Note that later on, the meaning and import of the word became
distorted.

* sam'vrtti bodhi cittam' - the bound cognitive principle.

'Ka' is also the acoustic root of Karya Brahma (the expressed universe).
The Karya Brahma (also called Sagunarasa'tmaka Brahma) represented by the
ka sound is the controller of the living world. So, Ka + iisha = kesha.
One meaning of kesha is hair (hence Vyomakesha as a name for Shiva),
another meaning is Narayana (another name for the Cosmic Consciousness who
is the shelter or superstratum of the Supreme Operative Principle).

Shrii Shrii Anandamurti

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All works Copyright Ananda Marga Pracaraka Samgha (Central), Tiljala,
Calcutta, India

Presented by Cheap Literature Section.

A supplement to the newsletter of the Canberra Unit of Ananda Marga in the
Australian Capital Territory, Australia (Suva Sector).

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Tantric Gems - 24

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Namaskar

Welcome to the 24th edition in this series of discourses on tantra. This
issue considers the importance of devotion and what is Love. It also
looks at a famous verse to do with Shiva. The Sanskrit letter kha is

given a brief mention as an acoustic root (and as one of the petals in the
4th chakra). Refer back to Issue 7 for more details.

Given by a contemporary tantric master these discourses are in the very
truest spirit of yoga for Liberation of Self and Service to the World.

Key themes for the discourses appear below.

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Key Themes

* Ananda Sutram: 1 - 21 Bhumavyapte mahati aham cittayorpranashe saguna
sthitih savikalpasamadhih va

Bhuma - Macrocosm
mahatattva - pure I-feeling of unit mind
Mahat - Macrocosmic I-feeling
ahamtattva - doer-I of unit mind
Aham - Doer-I of Cosmic Mind
citta - objectivated unit mind
Citta - Done I of Cosmic Mind
prati-saincara - introversial momentum
pralaya - object merges in its cause
pranasha - utter destruction
sagunasthiti - transcendentality
savikalpa samadhi - state of all-pervasiveness of Mahat or trance of
determinate absorption

* Subhasita Samgraha: Salvation and Devotion

Moksa - spiritual liberation
Mukti - spiritual salvation
Paramatma - Supreme Soul
atma - unit soul
temporal, spatial and personal bondages
actional bondages
samskara - potential reactions to past actions (physical and mental)
diksa - initiation (into spiritual practices)
sadhana - spiritual practices
karma sadhana - spiritual practices of action
jinana sadhana - spiritual practices of knowledge
bhakti - devotion (identical with love)
love - that which makes the mind soft and so strong and strenuous as it
may keep itself in a balanced state even in the condition of pain, and
creates perpetually a pleasant feeling within
Ananda - infinite bliss
fulfilment of materialistic desire - Kama
fulfilment of psychic desire - Artha
fulfilment of psycho-spiritual desire - Dharma
fulfilment of spiritual desire - Moksa
subsidiary propensities - propensities tending toward mundane longing
main propensities - propensities engaged in the service of Supreme Soul
klista - propensities that become the cause of pain in the beginning as
also in the end
aklista - propensities that are neither the cause of pain in the beginning
nor also in the end
klistaklista - propensities that become the cause of pain in the beginning
but not in the end
aklistaklista - propensities that are not the cause of pain in the
beginning but are in the end
sambit - understanding through introspective force

* Other Works: Shiva in the Pranama Mantra

Shiva
virupaksa - one whose eyes are displeased or angry
- one looks upon everything with sweet benevolence or compassion
divyaksu - one who possesses divine vision
vajra - thunderbolt
vajradhara - wielder of the thunderbolt
shubhavajradhara - wielder of the thunderbolt for the welfare of all
trishula - weapon which pierces sinners from three sides
shulapani - holder of the trishula, staff and rope
Trilokanatha - Lord of the Three Worlds (heaven, earth, underworld)
bhutanatha - lord of all created beings
pramathanatha - lord of music students
shanta - tranquil
Namah Shivaya Shantaya - Salutations to Shiva the Tranquil One
Citi-shakti - noumenal factor (Consciousness) in the crude, subtle and
causal worlds
karanatrayahetabe - causal factor of the three worlds

* Acoustic Roots: kha

ka - acoustic root of Karya Brahma (physical expression of God)
ka - acoustic root of propensity of hope
kha - acoustic root of propensity of worry
asha'vrtti - propensity of hope

cinta vrtti - propensity of worry

abhiipsa'tmaka - humans who rely on hope
vishuddha sam'vedana'tmaka - humans who rely on worry
ha - acoustic root of sky
kha = represents crude aspects of heaven
ks'a - sphere which transcends the crude

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Ananda Sutram: 1 - 21 Bhumavyapte mahati aham cittayorpranashe saguna
sthitih savikalpasamadhih va

Purport:

After continued practice when mahatattva or I feeling gets metamorphosed
into Macrocosmic I-feeling, the citta (objectivated unit mind) of the
microcosmic mind merges in aham (doer-I of unit mind) and aham merges in
mahat (pure I-feeling of unit mind). When the object merges in its cause,
that merger is called pralaya or pranasha (utter destruction).

Since Citta (Done 'I' of Cosmic Mind) of the Macrocosm grows out of
Macrocosmic Aham (Doer-I of Cosmic Mind) and Macrocosmic Aham out of
Macrocosmic Mahat (Cosmic I) of the Macrocosm (Bhuma), so when in the
introversial momentum (prati-saincara) the citta (objectivated unit mind)
merges in aham (doer-I of unit mind) and aham in mahat (pure I-feeling of
unit mind), to call it 'utter destruction' (pranasha) is quite logical and
reasonable. The utter destruction of citta and aham and the state of
all-pervasiveness of mahat constitute the state of transcendentality
(sagunasthiti) or savikalpa samadhi (the trance of determinate
absorption).

Shrii Shrii Anandamurti

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Subhasita Samgraha: Salvation and Devotion

The subject of today's discourse is "Salvation and Devotion."

According to the convention of the Sha'stra (scriptures), in the name of
the preceding subject, the term 'salvation' should be kept in the latter
portion. From that viewpoint the name of the subject should be "Devotion
and Salvation." However, In using first the term 'devotion', experienced
persons say that salvation loses its lustre before devotion. The devotees
know well that one who has devotion in one's hand has salvation at one's
command. Salvation can be attained any moment, but devotion is something
precious, priceless. That is why I have put the term 'devotion' in the
latter portion.

Devotion is like the philosopher's stone and salvation can be likened with
gold. One who has got this stone in one's possession can make gold at any
moment. There is a story about it. Once Ra'm and Laks'man were going
across the Ganges. When they crossed the river by boat, the boatman found
his vessel converted into gold. He conveyed this news to his wife who
brought all her wooden belongings to the bank and converted them into gold
with the magic touch of Ra'm's feet. Thereupon the boatman asked his wife
why she was wasting her time and energy by carrying her belongings to the
bank instead of bringing those feet into her house. This then happened.
She received from Ra'mji four fruits which satisfied both wife and
husband. Laks'man came later and when he was asked to give something, he
gave one fruit.

The four fruits given by Ra'm were Ka'ma, Artha, Dharma and Moks'a.
Fulfilment of materialistic desires is called Ka'ma; the fulfilment of
psychic desire is Artha; fulfilment of psycho-spiritual desire is Dharma;
and the fulfilment of spiritual desire is Moks'a.

Laks'man said thereupon to the couple that the fruits given by his elder
brother could not be digested without the fruit given by him. The fruit
given by young Laks'man was 'devotion'. That is why devotees say that
'devotion' is a precious thing; it's the touch stone.

What is Mukti or salvation? In Sanskrit the word has been derived from the
root verb Much, meaning, liberation from bondages - Bandhanam Muchyate
Mukti. Where there is bondage there comes the question of liberation.
Where there is no bondage there is no question of liberation. How many are
these bondages?

There are numerous limitations in the physical and psychic bodies of human
beings. These limitations are temporal, spatial and personal. The
liberation from these three bondages is called salvation. There cannot be
liberation in the sphere of physical and psychic bondages. Permanent
liberation can be had only in the spiritual realm. When one becomes free
from spiritual bondages all miseries, and pains vanish away.

What does the term Mukti Sa'dhana' (spiritual practices) connote? It is an
effort to be free from spiritual bondages, which are deeply related with
the psychic bondages. Whenever one performs any action its reaction
remains potentially with the a'tma' (soul) and so long as the reactive
momenta dwells with the a'tma', there is no possibility of liberation from
spiritual bondages.

Actional bondages remain until one attains liberation. Good action becomes
the cause of good reaction. Both good and bad are the cause of action and
bondages. The bondage of good action can be likened with a chain of gold,
and that of bad action with a chain of iron. But both are bondages.
Whether the cage is made of gold or iron is no difference for a bird -
both are bondages for it. One has to attain liberation from these actional
bondages. The term salvation connotes liberation from these actional
bondages.

Now how to get liberation from these bondages? It's possible only when the
reactive momenta get exhausted, and this is possible only through
Sa'dhana' (spiritual practices). When one walks in the sphere of actional
bondages one's movement is from subtle to crude. The Sa'dhana' for
liberation from bondages is a movement from crude to subtle. The
'Prati-saincara' (introversial) process is a movement from the supreme
positivity to the supreme negativity, while a flow from fundamental
negativity to fundamental positivity is Saincara' (introversial). But,
what is this movement for?

This movement is for the exhaustion of actional bondages. It is movement
from darkness to light and truth. One has to march towards truth.

Satyameva jayate na'nrtam satyenah pantha' vitato devaya'na.

This is the Sa'dhana' of liberation and this is not possible without
'Diks'a' (initiation). If one walks in darkness one needs a torch
otherwise one will fall down in a ditch. Similarly one walking on the
path of Sa'dhana' (spirituality) needs this torch, otherwise however
strong one may be, downfall will be inevitable. The Sanskrit synonym for
the word torch is Diipaka or Diipanii. The first letter of Diipaka is
'Dii' and the first letter of the word Ks'a'ya is 'Ks'a' Thus comes the
masculine word Diiks'a. In feminine it is Diiks'a. Diiks'a' is essential
for the exhaustion of actional momenta. This is the Sa'dhana' of
liberation.

To learn is the Sa'dhana' of knowledge. To walk on the path, ie to do
regular practices is the Sa'dhana' of action. Last but not the least is
devotion - the culminating point of Moksa Sa'dhana'.

What is Bhakti (devotion)? The word Bhakti has been derived from the root
verb Bhaj and suffix kta. The very Bha'va (ideation) that whatever I will
do I do to impart bliss to Parama tma' (Supreme Soul) is devotion.

What is knowledge? (Satyam jina'namanantam Brahmah). Parama'tma' (Supreme
Soul) is the embodiment of knowledge. Every particle of the universe is
the manifestation of Parama'tma'. This is the essence of knowledge. What
is the Sa'dhana' of knowledge?' When one starts realising that every
mundane objectivity is the manifestation of Parama'tma' (God) one comes
from the sphere of theory to practice. The realisation that the universe
is the manifestation of Parama'tma is Siddhi or achievement in Jina'na
Sa'dhana' (spiritual practices of knowledge).

What does the term Karma Sadhana', ie the Sa'dhana' of action connote?
What is the Siddhi, ie attainment of Karma Sa'dhana'? (Karma' Brahmheti
Karma Vahu Kurviita). To serve every mundane object thinking it to be the
manifestation of Parama'tma' is Karma, ie the Sa'dhana' of action. What is
the achievement (Siddhi) of Karma Sa'dhana'? It is generally found that an
average person spends more than twelve or fourteen hours in thinking about
his or her own self. But the moment one starts thinking about the
universe, one becomes a Karma Sadhaka. When one starts spending all one's
time in thinking for the universe, taking one self to be a bubble in the
ocean of Karma, one gets Siddhi (attainment) in Karma Sa'dhana'.

A person is a part of the universe, and when one starts serving the
universe, one is also automatically included among the served. Whatever is
done is done only to please Parama'tma' (God). This is called devotion.
One has to serve the universe with this ideation. In the beginning due to
'Sam'skara' (potential reactions to past actions) there is a feeling of
doership. But when gradually the accumulated momenta, ie Sam'skaras start
being exhausted, one starts questioning the source of one's energies and
capacities. Are they really one's own possessions or creations?

Even the strongest of wrestlers becomes frail and is unable to speak if he
or she does not eat for a couple of days. The scholarship of a scholar
vanishes in the thin air if you keep him or her without food for a week.
Meaning thereby, all your knowledge, intellect, capacity and valour, are
dependent on God. That is why there is nothing for a human being to be
proud of. The moment one understands this, one is ensconced in devotion
and then alone will one be able to realise that one is working according
to the wish of Parama'tma' with all one's capacities. This is the sign and
feeling of a staunch devotee.

How does a Jina'nii (intellectual) feel? He or she thinks that since the
universe is the manifestation of Para'matma' one should serve it. But they
themselves will not take pains to jump into the realm of action. Sitting
on the shore, they will issue only 'phatwa.' Such logician philosopher's,
have got no connection with the actional world.

Va'k Vaekharii shabdajharii
Sha'stravyakhyana Kaoshalam,
Vaedushyam Vidusam,
Tadvat bhuktaye na tu muktaye,

Only big and euphemistic words can't serve humanity. This is only a word
trammel in which one entangles oneself. Such persons knowingly or
unknowingly throw themselves away from the path of salvation. On the other
hand those Karma Yogins who always, always engross themselves with action
and work only for the sake of work enmesh themselves in the trammel of
action. Such action is really a bondage.

What is the way out of bondage? It has been said in the Upanisads:

Iisha'va'shyamidam' sarvam,
Yatkinca jagatyam'jagat.
Tena tyaktena bhunjiitha',
Ma'grdhah kasyasiddhanam.

Action performed for the sake of action is bondage. As the Jina'na
(knowledge) of a Jina'nii (intellectual) is the cause of bondage if it is
not mingled with devotion, similarly, devoid of the celestial touch of
devotion, the action of a Karmi (one who performs action) cannot be
helpful in attaining liberation.

Now let us think about devotion. As explained earlier the ideation that
whatever I do, I do only to please Parama'tma' is called devotion -
Bhaktirbhagavato Seva'. Devotion is service to God. When devotees serve
the universe they do it with the feeling that they are serving the
manifestation of Na'ra'yan'a (shelter of God) ONLY to please God. One has
to serve, but not only for the sake of service. The direction of Jina'nii
is not working here, nor Karma for the sake of Karma. The experience of a
devotee is quite independent. It is that they are serving Na'ra'yan'a and
none else.

One of knowledge tries to attain Parama'tma' by dint of knowledge, but
despite being one of knowledge one behaves like a knave. The reason is
quite apparent and palpable. The brain of such a person is quite small and
he or she can't be measured fully by such a brain and its weak stamina.
Karmiis also forget that the source of their stamina and vitality is not
their own. Thus a secret feeling of ego also resides in the mind of a
Karmii and this becomes a great hurdle in the path of the realisation of
Parama'tma'. Those who are the greatest malpractitioners in their tender
age are not able to do anything in their senility, because their
capacities are decayed. Why do such learned people behave like illiterate
boors after becoming senile? Does their intellect lose stamina and lustre?
Jina'nis and Karmiis lose their prestige after reaching old age, but
devotees are never insulted. Those who really want to save their prestige
should adopt devotion.

Devotees always think that everything, whatever belongings they have are
Parma'tma's (God's) and they are utilising them only to please God. They
will serve God with the intellect and stamina bestowed upon them by their
Beloved. When these things will be snatched away they will serve the Lord
with whatever will remain. When nothing remains they will come to the Lord
and ask for further work. This is called devotion.

Those who beg from Parama'tma' for this or that are not devotees, because
they want service from God. Devotees are those who ask Parama'tma' to
utilise their services at God's feet. Devotion is service to God - Bhaktir
Bhagavato Seva'.

There are numerous propensities in the human mind. Chiefly they are fifty
in number. The majority among them are subsidiary propensities. Where the
propensities tend toward mundane longing they are called subsidiary
propensities. But where they are engaged in the service of Parama'tma'
they are called main propensities. The latter are awakened by 'Sambit'
with the grace of Parama'tma' (God).

Suppose people are running after the subsidiary propensities, ie for name,
fame, prestige, etc. One fine morning the consciousness of their present
condition dawns upon their psychic horizon and they start feeling
miserable about their state. This is called 'Sambit'. The main
propensities are aroused by this 'Sambit' and one starts marching towards
Parama'tma' (God). All other propensities are subsidiary.

You know there are different divisions in propensities:
(a) Klis't'a' (propensities that become the cause of pain in the beginning
as also in the end);
(b) Aklis't'a' (propensities that are neither the cause of pain in the
beginning nor also in the end);
(c) Klis't'a'klis't'a' (propensities that become the cause of pain in the
beginning but not in the end);
(d) Aklis't'a'klis't'a' (propensities that are not the cause of pain in
the beginning but are in the end).

The propensities that become the cause of pain in the beginning as also in
the end are called Klis't'a'. Suppose, for instance, someone is travelling
without a ticket. There is a heavy rush in the train. Naturally he or she
will have to undergo suffering and inconvenience. If the checking staff
come, another misery befalls. So here the pain is in the beginning and
also in the end. This action of the person is Klis't'a' vrtti.

Suppose one sits in the first class having the ticket of the third class.
The journey is naturally comfortable. This is Aklis't'a'.

However, if the checking staff comes a painful situation emerges. The
journey started with ease and ended in pain. This is A'klis't'a'klis't'a'.

A student busy in studies has to abandon all sorts of pleasures and
comforts. But at last when the result comes out he or she finds his or her
name in the list of successful candidates. Thus in the beginning there is
pain, but the end comes with the shower of happiness. This is called
'Klis't'a'klis't'a'.'

Klis't'a', Klis't'a'klis't'a' and Aklis't'aklis'ta' are subsidiary
propensities. Aklis't'a' when the pain is neither in the beginning nor in
the end, is the main propensity or the Mukhya vritti, and this is the path
of devotion. Aklis't'aklis't'a is the path of knowledge and action and
Aklis't'a' is the path of devotion. This Aklis't'a' only is the main
propensity of the gland and the rest are of subsidiary glands.

When the main propensities are aroused by the grace of Param'atma' (God)
one becomes a devotee. Devotion is not a sa'dhana (spiritual practice),
but an attainment. For a devotee it is said:

Bhakti bhagavato seva' bhaktir prema svarupini,
Bhaktirananda rupa'ca bhakti bhaktasya jiivanam.

What is love? That which makes the mind soft and so strong and strenuous
as it may keep itself in a balanced state even in the condition of pain,
and creates perpetually a pleasant feeling within, is called love.
Devotion is identical with love. They are invariably related with each
other. The moment devotion is aroused, love for God comes.

Devotion is bliss incarnate. What is bliss or A'nanda? Where pleasure and
pain both are in equipoise we call it the state of A'nanda.

Sukham A'nantam A'nan'dam, ie infinite bliss is called A'nanda.

Whatever may be the propensities - main or subsidiary - they become part
and parcel of the life of a person adhering to them. If one doing the
worship of money loses the object of worship, will one be able to
withstand the shock? One will die out of the pain of loss. Those who adore
name and fame will also die the moment their prestige is spoiled. They may
commit suicide. Similarly for a devotee; devotion is life. The end of
devotion is the death of the devotee. That is why the devotee says to the
Lord:

Lord! I don't want anything, but if you want to leave me anything, give me
Param'a Bhaktii (the highest kind of devotion). I want only devotion and
nothing else.

The Sa'dhakas (spiritual aspirants) who love God for the attainment of
bliss are also strong ones, but they are not great ones. They may be
strong devotees but not great ones. Only those Sa'dhakas are great
devotees who do not aim simply on attaining bliss but work for giving
bliss to Para'matma (God). Devotees render services to the people because
they know in the heart of their hearts, that the universe is the
manifestation of Parama'tma'. Every mundane creature is the progeny of
Parama'tma'. If one will do service to the people it will be tantamount to
pleasing Parama'tma' (God). A devotee performs Sa'dhana' (spiritual
practices) only because Parama'tma' wants this. Thus a devotee performs
Sa'dhana' only to please Parama'tma'. Such persons are called Gopa.
Gopayate ya sah Gopah, ie one who imparts bliss to Parama'tma' is Gopa.

Shrii Shrii Anandamurti
D.,M.C.
Bombay
14 October 1966

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Other Works: Shiva in the Pranama Mantra

Namastubhyam virupaksa namaste divyacakruse;
Namah pinakahastaya vajrahastaya vae namah.
Namahtrishuylahastaya dandapashasipanaye;
Namahastraelokyanathaya bhutanam pataye namah.
Namah Shivaya shantayakaranatrayahetabe;
Nivedayami catmanam tvam gatih Parameshvara.

[Salutations to Virupaksa, salutations to the One with divine vision
Salutations to the One holding the pinaka drum and the thunderbolt
Salutations to the wielder of the trishula, staff and rope
Salutations to the Lord of the Three Worlds and the Lord of all created
beings
Salutations to Shiva the tranquil, the cause of the three worlds
I surrender myself to You, the culmination of my journey, The Supreme
Lord.]

The word virupaksa has two meanings. One of the meanings is, "one whose
eyes are virupa - displeased or angry." The second meaning is "a person
who looks upon everything with his special expression of sweet
benevolence, who views everything with compassion." To the sinful, Shiva
is virupaksa in the first sense, and to the virtuous he is virupaksa in
the second sense.

One who possesses divine vision is called divyaksu - that is, one who can
see the original hidden cause of everything - the omniscient knower of
past, present and future. The one who, by playing his pinaka drum, is
creating a stir in the bodies, a vibration in the minds, and a thrill in
the souls of all creatures is Sadashiva.

For the punishment of the wicked and the protection of the good, weapons
have been used in all ages, and will be used in future. Shiva has been
wielding his terrible weapon vajra, the thunderbolt, for the welfare of
all. Thus he is not only vajradhara [the wielder of the thunderbolt], but
shubhavajradhara [the wielder of the thunderbolt for the welfare of all.

The weapon which pierces sinners from three sides is called the trishula.
In Shiva's hand there was a trishula, so he is called shulapani. To strike
terror in the hearts of the sinners so that they desist from their sins
and are forced to let honest people live in peace, to control them and
bind them in tight bondages, Shiva held in his hand a staff and a rope.

He is controlling the psychic realm which sustains and nourishes the
entire life flow of heaven, earth and the underworld - so he is called
Trilokanatha [the Lord of the Three Worlds]. So in this quinquelemental
world, he clearly understands the nature and behaviour of each and every
entity, so he is called bhutanatha [the lord of all created beings.] He is
also pramathanatha [the lord of music students].

As Shiva has consummate control over himself, both internally and
externally, he is called shanta [tranquil]. This tranquil purusa
(consciousness) has the authority to control everything, and that is why
regarding Him it has been said, Namah Shivaya Shantaya ["Salutations to
Shiva the Tranquil One."]

In the crude, subtle and causal worlds, the noumenal factor is Citi-shakti
[Consciousness]. Shiva and Citi-shakti are identical. Thus regarding Him
it has been said, karanatrayahetabe ["the causal factor of the three
worlds."]

All entities prostrate before that Supreme Entity which has illuminated
the inside and outside of all manifested and unmanifested entities with
His own sweet, glorious effulgence; they all totally surrender to Him. He
is the culminating point of all the entities, so about Him it has been
said, Nivedayam catmanam tvam gatih Parameshvarah. That is, "O Supreme
Lord, I surrender myself unto You; You are my supreme shelter. O Shiva, O
Parama Purusa, the last shelter of the shelterless, the final rest of the
weary - I surrender all my existential feeling unto Your feet. Besides you
I have nothing - without You, I have no existence."

Shrii Shrii Anandamurti
Kashii
13 August, 1982
NSS Discourse 20-2

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Acoustic Roots: kha

While discussing the letter ka, it was mentioned that human thoughts are
sometimes guided by abhiipsa'tmaka (as'ha' vrtti or the propensity of
contemplation or hope). The acoustic root of asha'vrtti (propensity of
hope) is ka and that of cinta vrtti (propensity of worry) is kha. Suppose
you are going to Dignagar from Krishnanagar by train, and the train is
running late. In that case you will not only think about the train being
late, but of the probable inconveniences caused as a result - you will
arrive in your host's house in Dignagar too late to expect him or her to
cook any food . So, you decide to eat your supper somewhere near the
station before proceeding to your host's house. In this way, you have kept
yourself engaged thinking about the probable inconveniences which will
occur due to the late arrival of the train. All these thoughts are
symbolised by the acoustic root ka.

Suppose you are travelling from Krs'nanagar to Matiyari. The thought
passes through your mind that at one time Matiyari had an important
brassware industry, which today is in a miserable condition. Thousands of
those employed in the industry are now unemployed. You wonder whether it
might be possible to revive the industry. As you
are not affected by the collapse of the industry you are not directly
involved in these thoughts. Impersonal thoughts such as these are
symbolised by the acoustic root kha.

Kha means "sky", but kha is not the acoustic root of sky. The acoustic
root of sky is 'ha'. Now, kha also means heaven but it is not the
acoustic root of heaven, either. The crude aspects of heaven are
represented by kha, whereas the sphere of heaven which transcends the
crude is represented by ks'a.

Ka is the acoustic root of Karya Brahma (physical expression of God).
First comes ka, Karya Brahma, and then follows the rest of creation. That
is why ka is the first consonant. And as ka + ha = kha, then ka is
immediately followed by kha in the indo-aryan alphabet.

Shrii Shrii Anandamurti

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All works Copyright Ananda Marga Pracaraka Samgha (Central), Tiljala,
Calcutta, India
Presented by Cheap Literature Section.

A supplement to the newsletter of the Canberra Unit of Ananda Marga in the
Australian Capital Territory, Australia (Suva Sector).

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Tantric Gems - 25

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Namaskar

Welcome to the 25th edition in this series of discourses on tantra. This
issue considers the absolute need for a spiritualist to live without fear
and the importance of initiation into spiritual practices and the
spiritual path. The Sanskrit letter ga is given a brief mention as an

acoustic root (and as one of the petals in the 4th chakra). Refer back to
Issue 7 for more details.

Given by a contemporary tantric master these discourses are in the very
truest spirit of yoga for Liberation of Self and Service to the World.

Key themes for the discourses appear below.

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Key Themes

* Ananda Sutram: 1 - 22 Atmani mahadpranashe nirgunasthitih
nirvikalpasamadhih va

mahat - pure I-feeling of unit mind
Mahat - Cosmic I
microcosm
Macrocosm
Citishakti - Cognitive Principle
nirgunasthitih - state of objectlessness
nirvikalpa samadhi - trance of indeterminate absorption or total
suspension of mind
guna - binding principle

* Subhasita Samgraha: Live without Fear

Parama Purusa - Cosmic Consciousness

dharma - innate characteristic or human spiritual longing
fear
evil forces
never alone

* Other Works: The Importance of Diiks'a'

diiksa - initiation
Vaedikii diiksa - Vedic initiation
Tantrikii diiksa - Tantric initiation
shudra - worker or proletariat
vipra - intellectual
dvija - desire to become human
diipajinana - knowledge taking a human being from darkness of animality
towards effulgence of divinity
human existence
ideological flow
guiding factors
spiritual existence
Brahma - God
Brahmana - person willing to realise God
samskara - renewal or changing from original form to another form
- potential or stored reactions to past actions or reactive momenta

* Acoustic Roots: ga

ces'ta - effort made to arouse one's dormant potentiality
vrtti - psychic propensity
ga - acoustic root of cesta vrtti

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Ananda Sutram: 1 - 22 Atmani mahadpranashe nirgunasthitih
nirvikalpasamadhih va

Purport:

The totally absorbed state of mahat (pure I-feeling of unit mind), after
the merger of that sense of I-feeling in the Citishakti (Cognitive
Principle) - rather than doing the sadhana (spiritual practice) of
installing the mahat (pure I-feeling of unit mind) in the Macrocosmic
Mahat (Cosmic I) - is the state of objectlessness (nirgunasthitih) or
nirvikalpa samadhi (the trance of indeterminate absorption or total
suspension of the mind).

Due to the absence of any guna or binding principle, this state is called
the state of objectlessness. This state is verbally inexpressible because
...

Shrii Shrii Anandamurti

---

Subhasita Samgraha: Live without Fear

This universe is the creation of Parama Purus'a (Cosmic Consciousness).
Who is this Parama Purus'a? It is said, God is your Father. Therefore,
this universe is your paternal property. You must not forget it even for a
single moment. You have not to be afraid of any immoral or evil force of
the world. Fearfulness is not your wont, it is not your Dharma (human
spiritual longing). Your duty is to march forward. You must move forward.
You have always the support of Parama Purus'a.

Regarding Parama Purus'a (Cosmic Consciousness) it is said:

Karma'dhyaks'ah Sarvabhu'ta'dliva'sah

The humans cannot do anything with their own power. They have no power of
their own. Those are indeed the greatest fools who think that they work
with their own strength. Humans' existence, their actions, their
everything is verily dependent upon Parama Purus'a's grace. Those who
realise this early in their lives are wise. It is true, humans sometimes
feel weak. And when do they feel weak? They feel weak when they isolate
themselves from the Supreme Father, drift away from Him. But the moment
they again realise Him they begin to realise that they are not low, they
are not mean - they are the sons of the Supreme Father, they are the
daughters of the Supreme Father, and instantly they receive strength.
Always remember: Karm'adhyaks'ah.

You work with His power, you have no power. Hence you must not think as to
whether you will be able to do this work, whether this work is possible
for you. You will certainly be able to do it if there is the grace of the
Supreme Father. Why should you not be able to do it ? You will surely be
able to do it. While doing work you are always in His sight. He is always
seeing you, you are not alone, you are never alone. In no circumstances
are you alone.

Humans are never alone, but when they realise this, there is an advantage
as well as a disadvantage in it. The disadvantage is that the Supreme
Father's eye is ever on me, He is constantly watching me. Should I do any
wrong action, He will see it then and there. There is no opportunity to do
anything secretly. This is the disadvantage, a big disadvantage. And the
advantage is that in no circumstances am I alone. Since the Supreme Father
is with me, why should I be afraid of anyone? Why should I fear at all?
There is no reason to be fearful. I have to move forward. Fearfulness is
not my duty. Let the fear fear me, I will not fear.

I will therefore only tell you to move forward and Parama Purus'a (Cosmic
Consciousness) is certainly with you. And the evil force, what is it? If
Parama Purus'a is the sun, evil force is a firefly. Then what is there to
be afraid of in a firefly? Is anybody ever afraid of the pebbles on the
track? They move ahead throwing them into the drain with the strokes of
their feet. This indeed is the fact.

Move forward, live without fear. Continue your movement forward. What more
should I say? I have nothing more to say.

Shrii Shrii Anandamurti

Shrii Shrii Anandamurti's first discourse on the 3rd of August 1978 after
His release from Patna jail on 2nd August 1978. Subsequently Ba'ba'
declared it as D. M. C. (Dharma Maha Cakra)
(Patna)
From Subhasita Samgraha Vol. 19

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Other Works: The Importance of Diiks'a'

(The Imporatance of Initiation)

Today in a short discourse I shall try to say something about diiks'a'
[initiation] and its importance relative to the existence of a microcosm.
You know that in every sphere of life there is a need for some goal, or
for
some guiding factors that show the way to a goal. And if the sphere we
speak
of is human progress, in that sphere also such factors are necessary.

I have already told you that human existence is an ideological flow. To
accelerate human progress, we need very powerful guiding factors. The
factor
of will, for example, connects the physical and physico-psychic existence
of
human beings to spiritual existence, and merges it into that spiritual
existence.

Guiding factors should come from a subtler source, and in the case of the
spiritual initiation of a human being, those guiding factors emanate from
Parama Purus'a (Cosmic Consciousness). Accordingly, this is why in A'nanda
Su'tram* it has been clearly stated, Brahmaeva Gurureka na'parah - that is
to say, "Parama Purus'a alone is the Guru." All kinds of inspiration for
human beings come from that source.

* Shrii Shrii A'nandamu'rti, A'nanda Su'tram, 1962. - Eds.

As far as initiation is concerned, there are two types. The first type is
usually known as Vaedikii diiks'a' (Vedic), and the second type is usually
called Ta'ntrikii diiks'a' (Tantric).

As you all know, the word veda means "knowledge". In this sense Vaedikii
diiks'a' means that when inquisitive persons want to know what they should
do, how they should do, and why they should do, they pray to Parama
Purus'a
(Supreme Consciousness), "O Lord, I cannot see clearly because I am
enveloped in blinding darkness. Out of Your grace, You show me the way. I
cannot move by myself. Tell me, out of Your kindness, how I can move
forward." When they receive a lesson in how to pray in such a way, this is
called Vaedikii diiks'a'. The "Savitr Rk" [a Vedic rk, or verse, composed
in
Ga'yatrii rhythm and therefore often known as the Ga'yatrii Mantra] and a
few other rks of the Rgveda are mantras of this sort.

However thereafter, when the same persons, by the Lord's grace, learn the
proper way to progress in the physical, psychic and spiritual spheres,
that
is called Tantrikii diiks'a'.

Janmana' ja'yate shu'drah sam'ska'ra't dvija ucyate;
Vedapa'tha't bhavet viprah Brahma ja'na'ti Bra'hman'ah.

[By birth, everybody is a shu'dra (worker/proletariat), with an
animal-like
mentality. Going through a renewal, the person becomes a dvija, ie
expresses
the desire to become human. A person next becomes a vipra, an
intellectual,
by studying scriptures. And finally, when the person begins to realize
Brahma (God) (through psycho-spiritual initiation) he or she becomes a
Bra'hman'a.]

What is sam'ska'ra? Here sam'ska'ra means Vaedikii diiks'a'.* After
diiks'a', the concerned person acquires considerable knowledge regarding
how
to do, what to do, why to do, and what his or her actual path should be.
The
person learns all these things. This is what is called Ta'ntrikii
diiks'a'.
After following this path, that individual reaches the zenith of
spirituality. He or she becomes a Brahman.

* Literally sam'ska'ra means "renewal", or changing from one's original
form
to another form. - Eds.

The word diiks'a' in Tantra has been defined:

Diipajina'nam yato dadya't kurya't pa'paks'ayam tatah;
Tasma'tdiiks'eti sa' prokta' sarvatantrasya sammata'.

[The process which produces the capacity to realize the inner import of
mantra and which expedites the requital of the sam'ska'ras (potential or
stored reactions to past actions), or reactive momenta, is called
diiks'a'.]

Diipajina'na means "torch", that is, the knowledge that takes a human
being
from the darkness of animality towards the effulgence of divinity. In the
initial stage, human beings require a torch to light up the way for them.
This is what is called diipajina'na. The initial letter of diipajina'na is
dii.

When a spiritual aspirant moves from the most negative point towards the
ultimate positivity, what happens? His or her accumulated sam'ska'ras
start
to become exhausted. That is, all his or her sam'ska'ras start to wane.
For
this "waning of sins" the Sanskrit word is pa'pa'ks'ayam. The initial
letter
of ks'ayam [waning] is ks'a.

So the dii of diipanii together with the ks'a of ks'ayam becomes diiks'a.
And with the addition of the feminine suffix t'a, the word becomes
diiks'a'.

Lord Sada'shiva is the father of all Tantric scriptures. According to Him,
this is the real interpretation of the term diiks'a'. For psychic
development and spiritual elevation, people will invariably have to pass
through this process of initiation. There is no alternative.

Shrii Shrii Anandamurti
16 November 1978
Delhi
A'nanda Vacana'mrtam Part 25
DISCOURSES ON TANTRA VOLUME 2

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Acoustic Roots: ga

Every entity whether animate or inanimate has the potentiality of
expression. An animate entity can arouse that dormant potentiality with
the help of both external and internal means. An inanimate entity acquires
this impetus from external means. Suppose, poetic genius lies dormant in
a certain person. If that person arouses that latent genius by applying
his or her willforce, s/he can become a renowned poet. But
if s/he fails to do that due to lethargy or some other reason, his or her
poetic genius will remained unexpressed. The effort made to arouse ones
dormant potentiality is called ces'ta. It is one of the psychic
propensities (vrttis) and is the main cause of mundane development and
spiritual elevation. So, its value in the mundane and supra-mundane
spheres is therefore immense.

'Ga' being the acoustic root of cesta vrtti (propensity to arouse one's
dormant potentiality), plays an important role in the spheres of human

life - physical,
psychic and spiritual.

Shrii Shrii Anandamurti

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All works Copyright Ananda Marga Pracaraka Samgha (Central), Tiljala,
Calcutta, India
Presented by Cheap Literature Section.

A supplement to the newsletter of the Canberra Unit of Ananda Marga in the
Australian Capital Territory, Australia (Suva Sector).

---

These articles are a must for your collection and research in this
valuable subject area, and are not generally available anywhere on the

internet. They are informative, enlightening and consciousness raising.

Much knowledge can be gained from their reading. Ultimately, their use is
as an aid to actual spiritual meditation practices and in understanding
one's Self and the spiritual nature of the Cosmos. Insights of this are
gleaned from the significant concepts in the material and are from the
deepest spiritual perspective.

This is a free service and you may receive copies of unique articles on
tantra regularly throughout the year.

The ongoing format is a sutra from the series Ananda Sutram, a regular
discourse from the Subhasita Samgraha series (spiritual scriptures), an
article from other works and a brief discussion of a letter from the
Sanskrit alphabet (which is also the acoustic root of a particular
propensity of a chakra or psychic centre). Sutras are meant for careful
contemplation and can be read over and over again with an expanded
understanding each time.

If you are having trouble with Sanskrit terminology, don't worry this will
eventually evaporate. Every effort is made to explain terminology and you
will be surprised at how short a time it will take to learn terminology
simply by reading the articles. Unfortunately, there will be occasional
typing, layout and formatting errors.

Missed out on previous issues? Back issues will always be available.

Key themes for the discourses appear above.

Please feel free to accept if you choose to.

[nil]

Tantric Gems - 26

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Namaskar

Welcome to the 26th edition in this series of discourses on tantra. This
issue considers microcosm in relation to Macrocosm and the distinction
between plant, animal and human life. The Sanskrit letter gha is given a

brief mention as an acoustic root (and as one of the petals in the 4th
chakra). Refer back to Issue 7 for more details.

Given by a contemporary tantric master these discourses are in the very
truest spirit of yoga for Liberation of Self and Service to the World.

Key themes for the discourses appear below.

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Contents:

* Ananda Sutram: 1 - 23 Tasya shitih amanasikesu
* Subhasita Samgraha: Microcosm and Macrocosm
* Other Works: Plants, Animals and Human Beings
* Acoustic Roots: gha

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Key Themes

* Ananda Sutram: 1 - 23 Tasya shitih amanasikesu

state of objectlessness

not mentally apprehensible

---

* Subhasita Samgraha: Microcosm and Macrocosm

jiiva - microcosm

microcosm - multipurpose but its flow is unilateral

microcosm - part of Macrocosm

Shiva - Macrocosm

Macrocosm - uni-purpose but its flow is multilateral

Macrocosm - witnessing counterpart of microcosm and matter

3 main factors - spatial, temporal, personal

Kaladhisha - God controlling the temporal factor

Brahma - God

Karana Brahma - causal aspect of God

Karya Brahma - expressed manifestation of God

Saguna Brahma - Attributed Consciousness or Qualified Consciousness

ka - acoustic root of Karya Brahma

saincara - Cosmic extroversial flow

basic principle - vertex or controlling point of the fundamental triangle
of forces (sentient, mutative, static)

primordial principle - gradual emergence of geometrical figures of
sentient, mutative and static principles

vibrational principle - due to clash and cohesion waves make their
appearance

tanmatras - inferences

five lower cakras - muladhara, svadhisthana, manipura, anahata, vishuddha
associated with solid, liquid, luminous, aerial and etherial factors
respectively and within the scope of the vibrational principle

ajina cakra - controlling point of mind (directly and indirectly)
associated with pituitary gland and within the scope of expression or the
primordial principle

sahasrara cakra - up to this cakra there is no expression which is within
the scope of the basic principle

space between ajina cakra and sahasrara cakra - this space is 10 fingers
long (rule of the Supreme Consciousness is present there)

kulakundalinii - dormant or coiled spiritual force

sadhana - persistent spiritual endeavour

Parama Purusa - Cosmic Consciousness

Paramatma - Supreme Soul

---

* Other Works: Plants, Animals and Human Beings

common characteristics of living beings - inactivity, rest, need for
security, reproduction, death, dependent on food and water

terminal point of plant life is commencement of animal life

terminal point of animal life is beginning of human life

plants - gain vitality from inside the earth; drink with their roots;
gather food from the atmosphere and give some food to it

animals - follow natural instincts; some carnivorous and others
graminivorous; some gregarious and others are not

evolution of human beings - from ape to proto-ape to Australopithecine to
proto-human to human

human beings - remain under control of natural instincts until their
nature is properly developed then instincts are less influential; social
beings; rational beings (not rational animals)

vegetarians

dharma - innate characteristic

jiivan dharma - characteristic wont of life

prana dharma - cardinal characteristics expressed in a particular way,
differentiating one from another

plant dharma - the speciality of plants

animal dharma - the speciality of animals

human dharma - manav dharma or Bhagavat Dharma

Eternal Dharma - Adi Dharma or Sanatan Dharma or Bhagavat Dharma

4 aspects of Bhagavat Dharma - vistara or expansion, rasa or flow, seva or
service, tadsthiti or attainment of the supreme stance
expansion of mind - by realising oneness with the supernatural cosmic flow

---

* Acoustic Roots: gha

mamata - propensity of love and attachment of human beings

vrtti - mental propensity

mamata vrtti - limited by relative factors (related to the time factor)

gha - acoustic root of mamata vrtti

transcendence of boundaries of time, space and individuality through
persistent and intense spiritual efforts

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Ananda Sutram: 1 - 23 Tasya shitih amanasikesu

Purport:

This state of objectlessness being beyond the orbit of mind, it is not
mentally apprehensible.

Shrii Shrii Anandamurti

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Subhasita Samgraha: Microcosm and Macrocosm

Today's topic of discourse is "Microcosm and Macrocosm", the unit and the
Cosmic.

The main difference between microcosm and Macrocosm is that microcosm
suffers from imperfection whereas Macrocosm is perfect. In other words,
the unit is imperfect and the Cosmic is perfect. But through sa'dhana' or
persistent spiritual endeavour microcosm attains perfection, it becomes
Macrocosm.

Sa'dhana' or spiritual or intuitional practice is the process of
transmutation of the unit into the Cosmic. Microcosm (jiiva) and Macrocosm
(Shiva) do not have a subjective difference. Soul is one.

The difference lies in the object orientation; it is objective rather than
subjective. For transmutation can never be possible if there is objective
difference. The difference being objective, only an objective change will
bring change in the subject.

Microcosm is multipurpose but its flow is unilateral. On the other hand,
Macrocosm is uni-purpose but its flow is multilateral. There is no end to
the desires of microcosm. Sometimes it desires fame and sometimes it
desires money. But it can make itself travel at one time in one direction
only. Such a person's mind cannot be simultaneously engaged in a book and
in a football game. While reading, if a person thinks of the football game
his or her mind is diverted from the book. Similarly, that person cannot
enjoy the football game if in the football game he or she begins to think
about his or her books.

Hence, the flow of the unit is unilateral. It travels only in one
direction, at one time, whereas Macrocosm is uni-purpose but multilateral.
There is only one thought of Macrocosm and that is the well-being of all.
This is God's one sole purpose. Yet Macrocosm is a multi-lateral flow. God
does many things simultaneously. God is feeding you, creating the world,
making rivers, canals and birds. Everything is being created in God's
mind. Hence there is much variety in God's mind.

It has been said about Macrocosm:

Sahasrashiirs'a' purus'ah sahasra'sks'a sahasras'pad
Sa bhu'mirvishvata vrtiva atyatis't'haddasha'ungulam
purus'a evedam' sarvam' yad bhutam' yacca bhavyam
Uta sesha'uo yadanye na'dhirohati.

This Purus'a is sahasrashiirsa'. In Sam'skrta (Sanskrit) 'Sahasra' means
one thousand but in Vedic language 'sahasra' means 'many'. One person
works with one brain. That person works according to the brain and his or
her praise and criticism is also done accordingly. But Purus'a
(Consciousness) is Sahasrashirs'a; God works with innumerable brains. So
if the unit tries to compete with the Cosmic, the unit being is bound to
be defeated. It is quite natural. We work with our brain but Parama
Purus'a (Cosmic Consciousness) works with all the brains of the world. The
Supreme Entity works with this collective brain and God is its master. The
portion which has not been converted into brain cells remains as matter,
so it also has the potentiality of a brain. That is why God is
Sahasrashiirsa.

Sahasrashiirs'a purus'a sahasra'ks'a sahasrapa't. It means one who has
innumerable eyes. But now the question arises as to how the Macrocosm can
have eyes. When matter remains associated with microcosm, in the Macrocosm
there is always the witness of matter for Macrocosm is a witnessing
counterpart of matter. But what is microcosm? Microcosm is a part of
Macrocosm. For instance, one drop of water in the sea is microcosm and the
sea is like Macrocosm. So the reflection in microcosm will naturally be
inside Macrocosm. Thus whatever microcosm knows Macrocosm also knows. But
whatever Macrocosm knows microcosm does not know.

Suppose there is a reflection of something in a drop of water, then it is
also reflected in the sea because the drop of water is a part of the sea.
If the thing is big then its reflection is not possible in a drop of
water, there is need of innumerable drops. Hence a unit does not know
everything because complete reflection in him or her is not possible. So
whatever we know Parama'tma' (Supreme Soul) knows, and whatever we do not
know Parama'tma' knows that too.

How do we know an object? Our sense organ comes in contact with the
object and the sympathetic vibration which is produced reaches through the
nerves to a particular point in the brain and then we have perception.
When through the brain the vibration reaches the mind we get the
cognition, because the presence of the object is in the mind and the
vibration of the object directly reaches the mind. That is why the limbs
are not needed. Parama Purus'a (Cosmic Consciousness) also does not
require the help of limbs. So, for instance, if there is an elephant
outside, to see it we need physical eyes. The tanma'tras (inferences) of
the object are reflected in a particular portion of the brain through the
eyes and then the picture of the elephant is formed in the mind;
thereafter we see the elephant in the mind and get cognition that there is
an elephant outside.

However, the elephant which we make in our mind does not need an external
eye to be seen. So, similarly everything is in the mind of Parama Purus'a
(Cosmic Consciousness). This universe is God's mental creation. This
universe is the Macropsychic connation. That is why God does not need
limbs and external eyes.

Now why innumerable legs? Time, space, person - these three relative
factors have been born out of God's imagination. They have flows and their
wavelengths always vary. But wherever these three main factors - namely
spatial, temporal and personal - are present, it becomes difficult for the
unit to control them because it is itself guided by these three factors.
The unit is influenced by them and moves with their help. But God in whom
these three are contained, is not a slave to them nor is subjected to
them. For instance, if we are in Fatehgarh and want to go to Lucknow,
immediately we cannot reach there physically. If we go by train or car it
will take some hours. If we go by rocket even then it will take one or two
minutes. It will surely take some time. It is not possible for us to
totally control the time factor. Microcosm is subjected to these three
factors. In this case a person is being subjected to the temporal factor
for he or she cannot control it.

However, Macrocosm is not bound by these factors. God is Ka'la'dhisha; God
controls the temporal factor. This why it has been said: God has
innumerable legs, meaning that God has one leg in Lucknow, so it is not
necessary for God to go to Lucknow. But the people of Fatehgarh will say
God is in Fatehgarh too because God's one leg is there also. Similarly,
the people of Lucknow will say God's leg is here and so God is in Lucknow.
Hence it has been said that God has innumerable legs, because God is
beyond the scope of the temporal factor.

Sabhu'mirvishvato vrta' atyatis'th dasha'ngulam. Land means a material
expression. Land means Ka'rya Brahma (expressed manifestation of God). It
does not only mean soil. But what is this Karya Brahma? What is the
physical expression? Wherever Parama Purus'a (Cosmic Consciousness) is
expressed or attributed, God is the effect. And wherever God is the
witnessing counterpart there God is the causal factor. What is this world
which we see? We have come in the form of effect. It has been said earlier
that Macropsychic connation comes in the form of effect and that portion
of the effect which has not been metamorphosed, is left in the form of
witness. For instance, if a person has made something by using his or her
hands to cut something, then the thing which the person has made is the
effect and the remaining position which we see is causal.

The universal has not been created by Macrocosm's own body but out of
God's mental body. This expressed universe is Ka'rya Brahma and the
remaining portion is Ka'ran'a Brahma. Ka'rya Brahma and Ka'rana Brahma
(Causal Brahma) together form Saguna Brahma or Attributed Consciousness,
or Qualified Consciousness. The acoustic root of Ka'rya Brahma is (ka).
That is why those who serve this world are known as kapa'lika. What is
this acoustic root? For God the universe is a mental creation.

How is mental creation done? It is a collection of innumerable mental
waves. Everything has been created with particular types of mental waves.
If by a scientific process we are able to create differences in the waves.
then we will be able to convert this into that, iron into gold. Mercury
can be converted into gold very easily by removing the difference in the
waves. There are innumerable waves. The waves of Ka'rya Brahma and
Ka'ran'a Brahma are jointly known as Saguna Brahma. Everything has a
particular type of wave behind it. Wherever there is an action or
existence there is a vibration, and wherever there is vibration there is
sound and there is colour. The sound may or may not be audible, the colour
may or may not be visible, but it is there. So the material expression -
the Ka'rya Brahma or the Effect Brahma - consists of many waves. These
waves have the sound ka' as the first consonant in the collection of
ta'ntric varn'mala (alphabet). Wherever there is a wave of Ka'rya Brahma
there is a sound. The expressed universe is the Ka'rya Brahma.

Now, the waves in the expressed universe have the sound 'ka' That is why
we will call 'ka' the acoustic root of Ka'rya Brahma, the acoustic root of
'Effect Brahma'. For example when we walk there is sound like khat' khat'.
So the acoustic root like walking is khat' khat' khat'. When we laugh
there is a sound like hi hi ha'. So where there is Ka'rya Brahma we call
it land. The land which we think to be mud is also Ka'rya Brahma. In
Sam'skrta (Sanskrit) there are many names for land or Ka'rya Brahma. They
are Bhu', Bhu'mi, Dhara', Dharitrii Sarvam'saha', Vasumatii, Gotra ku,
Prthivii', Prthvi Ks'ama', Avanii, Medinii, Mahli.

What is inside this expressed Brahma? In every unit there is the presence
of the Cosmic. But how is this possible? Take, for instance, the Bay of
Bengal, the Arabian sea and the Gulf of Cambay. They are all in the Indian
Ocean. We can call the sea at Puri an Indian Ocean but we can not call the
Indian Ocean everywhere as the Bay of Bengal. The sea in Bombay can not be
addressed as the Bay of Bengal but we can call it Indian Ocean.

Sah Bhu'mirvishvato Vrttva' Atyatis' thaddasha'ngulam.

Where there is expression, there is the abode of Brahma and where
there is an absence of psycho-physical expression, there too Brahma (God)
is present. But how? According to the fundamentals of Yoga Sha'stra it is
said that God is present at a distance of ten fingers. But here it does
not mean that Parama'tma' (Supreme Soul) is present only at a distance of
ten fingers above the earth and above that God is not present. It is not
so. It means something different. It means that this expression of
Parama'tma' is in the phase of extroversion.

But how is this phase possible? What kind of phase is it? Let us take the
story of creation. It is right to say that there is Cosmic entity and the
Cosmic consciousness which are transcendental entities. But nothing
concrete is created. The flow continues and gradually emerge geometrical
figures of sentient, mutative and static principles. Then only it can be
felt that there will be a systolic vibration in the body. Vibration is
always wavy, always systaltic, always pulsative. Due to this the feeling
of "I exist" comes in the creation. This 'I exist' feeling is extremely
dominant. In all of us there is an 'I' feeling and you know that 'I' by
your name, by your body and by your activity. Due to our worldly existence
we know that I am the master of so and so. The removal of this feeling is
extremely difficult. The feeling that I am not here is most difficult for
us to bring in ourselves.

After the first phase of the Saincara (Cosmic extroversial flow), namely,
the basic principle, there is a second phase known as the primordial state
or primordial principle. It is difficult to understand the expression in
the primordial principle. After this due to clash and cohesion, waves make
their appearance, which is then known as the vibrational principle.

There are some glands in some parts of the human body which are in the
scope of vibrational principle. There are others which come in the scope
of primordial principle. What is our Sa'dhana' (spiritual practices)?
Right from the starting point of physical expression it moves in an upward
direction. We have to cross the vibrational principle in order to reach
the realm of primordial principle, from where we have to come to the basic
principle.

In the scriptures they say that we have to lift the Kulakun'dalinii
(dormant or coiled spiritual force) from the mu'la'dha'ra (lowest cakra or
psychic centre) to reach up to the sahasra'ra cakra (highest cakra).
Kulakun'd'alinii means coiled serpentine. 'Coiled' means that the
potential energy is in coiled form. The five lower cakras - mu'ladha'ra,
sva'dhis't'ha'na, ma'n'ipura, ana'hata and vishuddha cakra are the
controlling seats of fundamental factors.

Then what is above vishuddha cakra? There comes the scope of mind. From a
point in the pituitary gland of the a'jina' cakra the mind is controlled
both directly and indirectly. This is the scope of expression. Above the
primordial, in the space up to the basic, up to the sahasrara cakra there
is no expression, nor does it have the realization of 'I exist' feeling.
So Parama'tma's scope is also in a'jina' cakra and the fundamental factors
beneath it. The Supreme Soul is also present in the space between the
ajina' cakra and sahasra'ra cakra. The rule of the Supreme Consciousness
is present there too. This space is ten fingers long. Thus it is said that
the rule of the Supreme Consciousness is in this physical world as well as
ten fingers above it.

Shrii Shrii Anandamurti
Fategarh
D-M-C
1st January, 1964

---

Other Works: Plants, Animals and Human Beings

The philosophers of the past used to say that human beings are rational
animals. They used to believe that the only difference between humans and
animals was that the former were endowed with rationality and that latter
were not. While it is true that humans are rational beings, it is not true
that animals are completely devoid of rationality. You must have noticed
that domesticated dogs certainly have some sort of rationality, and that
they are guided by more than just natural instinct. By coming in close
contact with human beings, a dog learns a lot. It learns what to do, when
to do and how to do. This is a kind of rationality. Hence, it is not
proper to say that humans are rational animals. In doing so one does not
do justice to human beings. Yet, the philosophers of the past argued along
these lines.

Here a question crops up -- what is the difference between animals and
plants? Primarily, plants are stationary, whereas animals are mobile. With
the gradual evolution of the minds of plants, a time comes, a stage comes,
when plants reach their highest point of evolution. But for animals, this
is the lowest point. There are some well-known plants which catch their
prey and kill it. They extend their branches and sub-branches, grab hold
of their nearby prey, then eat it. To a great extent, these plants behave
like animals. In some other plants, floral nectar is produced in the
flowers. It attracts hundreds of insects, which hover around the centre of
the flower and suck up the sweet honey. The flowers of some such plants
gradually close around the unsuspecting insects and devour them. This kind
of plant cannot ordinarily be put into the category of plants, because
such behaviour resembles that of animals. Such plants are not mobile --
this is the only difference. However, there are some aquatic weeds,
grasses and creepers which are also able to move. They go drifting from
one place to another in lakes, rivers and the sea, stopping wherever they
can to get the maximum food. Hence, it is more accurate to call these
plants mobile rather than immobile.

There is a water plant called the water hyacinth which is like this. You
probably know that the water hyacinth first sprouts in water, has large
leaves like spinach leaves, and is spread throughout India. It can
certainly be called mobile. Some eighty years ago the Commissioner of
Dhaka, Mr. Lee, visited South America. There he noticed some blue flowers
in a big pond. Mrs. Lee liked these flowers very much, so she brought some
back and planted them around the official residence in Dhaka. From there
they spread all over India. In Hindi, such plants are known as sho'a. They
are also known as jalakumbhi in different parts of the country.

As plant life progresses on the path of evolution, it reaches a terminal
point, and there animal life commences. Animal life also reaches a similar
terminal point, and there human life begins. Until now, even with much
research, the culminating point of animal evolution and the starting point
of human evolution has not been discovered. Through more research, one day
human beings will certainly discover this missing link. When this unknown
link is discovered, enormous changes will occur in the field of genetics,
and revolutionary changes will take place in the world of medicine.

There is also a great deal of difference between human beings and animals.
That is, human beings are inquisitive by nature, and they want to learn
and understand everything. This is a fact. While explaining the difference
between plants and animals, I do not think that we would say that an
animal is a moving plant. No, we would not say this. Likewise, we should
not say that human beings are rational animals. Human beings are human
beings. Why should we hurt human sentiments by calling human beings
rational animals? One who is born a human being today, even a person who
has engaged in sinful acts, will become a great person in the future if
they follow disciplined habits, so why should we call human beings
rational animals? Hence, the opinion of the philosophers of the past
cannot be accepted because it is illogical. Moreover, rationality is not
the only speciality of human beings.

There are some special common attributes of plants, animals and human
beings which can be termed their Pra'n'a Dharma * or Jiivan Dharma **.
Pra'n'a Dharma has more meaning than Jiivan Dharma does. Inactivity, rest,
the need for security, reproduction and death are common characteristics
of plants, animals and human beings. The physical bodies of all three are
also dependent on food and water. These are characteristics of all living
beings. Wherever there is life, these characteristics will exist.

* Cardinal characteristics expressed in a particular way, differentiating
one from another.

** The characteristic wont of life

Besides this, plants have some additional attributes. For example, only
plants can gather vitality from inside the earth. Neither human beings nor
animals can do this. Plants can even gather food from the atmosphere and
give some food to it. (Human beings can also do this, but not as much.)
Because plants perform this kind of work, we can say that they have their
own speciality called "plant dharma." This is the speciality of plants.
There is also another attribute of the plants -- they drink with their
'feet'. It is because of this unique quality that trees are called pa'dapa
in Sam'skrta. The same word means "that which sprouts from the earth."
Mahaiiruha means "that which comes up from underneath the soil."

Likewise, animals also have some special characteristics. On the basis of
these characteristics, different categories of animals exist and have been
made. For example, some animals are carnivorous and others are
graminivorous. Carnivorous animals eat meat, fish and eggs. According to
the laws of nature, canine teeth are necessary for chewing meat properly.
Carnivorous animals such as cats, dogs, tigers and lions possess canine
teeth, but cows, monkeys, elephants, wild asses, etc do not possess canine
teeth. Nature does not want them to eat meat.

But what do greedy human beings do? Even though they do not possess canine
teeth, they cook or boil meat so that they can eat it. This is done out of
greed. According to the laws of nature, human beings are not carnivorous
*. So, if they eat meat they will catch numerous diseases. Vegetarians
generally suffer from fewer diseases than non-vegetarians because they are
more habituated to following natural laws. You must have noticed that
those who violate the laws of nature and become non-vegetarian, even
though they do not possess canine teeth, have peculiar eating habits.
Sometimes it even seems as if non-vegetarians eat like dogs.
Non-vegetarians have trouble chewing meat properly because of the absence
of canine teeth.

* No human being can eat raw meat. Raw meat can only be eaten with canine
teeth.

There are also other categories of animals. For instance, some animals are
gregarious and others are not. The tiger is not a gregarious animal -- it
prefers to move alone. Goats are not gregarious, but sheep, elephants and
lambs are. Human beings are social beings. They do not like to remain in
isolation.

Besides this, animals are also guided by natural instincts. I once told
you about an animal called the octopus which lives under the sea. It has
eight legs, therefore it is called an "octopus." In Latin "octo" means
eight. Crabs are one of its favourite foods. In Sam'skrta (Sanskrit) a
crab is known as "karkat'a" and in Latin "cancer." The pain caused by the
bite of a crab and experienced in the disease known as cancer are very
similar, therefore the disease cancer was named after the Latin word for
crab. As the octopus lives beneath the sea, it is able to see other
creatures near the surface. When it catches sight of a crab, it rises up
from the depths and devours it. The octopus does not understand that a
creature like the crab, with eight or ten legs, may enjoy playing in the
sea. It only knows that crabs are delicious food. If you make some crabs
unconscious and take them to the bottom of the sea so that an octopus will
see them, the octopus will not be able to tell whether the crabs are
edible or not because they are immobile. Hence, the octopus will not
attack or eat them. These are the expressions of natural instinct. In
Sam'skrta also, you can call these expressions natural instincts.

Human beings remain under the control of natural instincts until their
nature is properly developed. In infancy and childhood, human beings do
everything out of natural instinct. For example, when children get hungry
they start crying so that their mothers will understand that they want
something to eat and drink. They suck the breasts of their mothers to get
milk due to natural instinct. There is no need to teach children this.

The evolution of human beings began with the ape and then the proto-ape.
Next came Australopithecine and its branches and sub-branches, followed by
proto-human. One branch of proto-human was the ancestor of human beings,
and another branch was the ancestor of chimpanzees, gorillas and
orangutans, etc. The latter group of animals do not have prominent tails.
A foetus in the early stage of pregnancy from an animal in this group will
have a tail, but later the tail becomes shorter rather than longer. In the
hoary past, there was some resemblance amongst primitive human beings,
chimpanzees and orangutans. The former group developed intellectually, but
the latter group did not. Hence, the former group evolved into human
beings, while the latter group remained at the animal stage.

Natural instincts did not vanish with the advent of human beings. Have you
seen monkeys quarrel? They chatter and show their teeth. Human beings also
behave like this when they quarrel in anger. However, monkeys are entirely
dominated by instinct -- they have not lost any of their natural
instincts. How did primitive apes behave? They used to live in trees, and
because of this the word monkey means sha'ha' mrga in Sam'skrta. In
Marathi, the word mrga means any wild animal. Hence, mrga-carma means the
skin of any wild animal, not only the skin of deer, although deer are
certainly included in mrga. Apes used to grasp the branches of a tree,
just as monkeys still do. This natural instinct is also evident in human
beings when infants keep their hands closed. If monkeys are afraid or
quarrel with other monkeys, they catch hold of a branch very tightly so
that they will not fall. When human beings are gripped with fear or ready
to fight against an enemy, they also clench their fists very tightly.
These are examples of natural instincts.

In the course of time, instincts were less influential in human beings
than in animals or janwars, so human beings evolved into a separate
species. Human beings are not animals but living beings or jandars. In the
Persian language the suffix 'dar' is used to indicate possession. One is
called jandar or living in the sense that one possesses life. If 'jan' is
used in the same sense and 'war' is added, it becomes janwar or animal.
Janwar and jandar are not the same. In some cases the suffix 'gar' is also
used. For instance, jadugar means magician, saudagar means businessman,
etc. The speciality of human beings is that they are endowed with
rationality, which is part of manav dharma or human dharma (manav = human
in Sanskrit).

Plants follow plant dharma (innate characteristic) and animals follow
animal dharma (innate characteristic). Thus, plants and animals follow
their own particular dharma, and there is nothing wrong in this. Tigers
may attack and kill human beings, but this is not their fault. However, if
human beings consume beef, then they are following animal dharma. Human
beings have to follow their own dharma. The speciality of human beings is
rationality, and because of this rationality there are four aspects of
human dharma. Human being move ahead through these four aspects. And those
who progress through these four aspects can be described as following the
path of human dharma. Thus, there are three dharmas (innate
characteristics) -- plant dharma, animal dharma and human dharma.

Another name for human dharma is Bhagavat Dharma. Bhagavat Dharma contains
no divisions like the division between Hindus and Muslims. This dharma is
for all human beings. It makes no distinctions based on isms -- it is for
the entire humanity. That is why we raise the slogans, "Manava, manava eka
hai" (All humans are one) and, "Manava dharma eka hai" (The dharma of
humans is one.) This dharma alone is Adi Dharma, Sana'tan Dharma or
Eternal Dharma.

Bhagavat Dharma has four aspects -- vista'ra or expansion, rasa or flow,
seva' or service and tadsthiti or attainment of the supreme stance. The
fundamental aim of Bhagavat Dharma is vista'ra -- that is, psychic
expansion.

But in order for human beings to expand their minds, they have to realise
that they are one with the supernatural cosmic flow. They have to move
ahead remaining connected with the cosmic flow -- merging their pleasure
and pain, hopes and aspirations with the cosmic rhythm. So human beings
have to move ahead, move forward, keeping pace with the cosmic flow. This
alone is known as the ra'sa liila or the cosmic dance of Parama Purus'a
(Cosmic Consciousness). Taking part in this ra'sa liila (cosmic dance),
human beings have to move ahead towards their goal. An indivisible cosmic
rhythm which started from beginningless time marches ahead to infinity. No
creature can remain away from this internal and eternal divine flow.

The third aspect is seva' or service. In the life of animals, there is no
scope for service. There is only scope for mutual transaction, or what we
call commodity transaction.

Phelo kari ma'kha tel - "Pay money and take the goods"

This is the policy. Perhaps you know the story of the crocodile, which is
called makar in Sam'skrta and magarmecha in Hindi. The crocodile is a
carnivorous creature. Although it likes to stay in water, it is not an
aquatic animal. It enters the water to catch its prey, and after devouring
its prey it returns to the bank and lies quietly with its mouth open.
Small birds often come and eat the pieces of meat stuck between the teeth
of the crocodile. What is the result? The birds get their food and the
teeth of the crocodile are cleaned. At that time the crocodile does not
close its mouth, or else the birds would be killed. This is a commercial
transaction.

Human beings alone have the speciality of service. At the time of doing
service, the motive must be that I shall give but not take. Service is
one-sided. When human beings donate something, they do not expect anything
in return. For example, if you give something to a beggar, you do not
expect anything in return. Furthermore, once you have donated something,
you forget about it. This is the speciality of human beings. However, some
people make donations for other reasons. For instance, suppose a man
donates a hundred thousand rupees to a charity. At night he will not be
able to sleep because he is continuously thinking that in the morning he
will get up and read in the newspaper that he, Chatumal Dakuram Batpari,
donated a large amount of money for the public welfare. You should not
behave like this. Once you donate something, you should forget about it
immediately. A donation is one-way.

If you offer flowers to Parama Purus'a (Cosmic Consciousness), and at the
same time you say mentally, "Parama Purus'a, my son has just appeared in
his exams, so you must see that he passes very well. Also, my daughter
must get a good husband and a good house. And I should be victorious in
the court case against my cousin, etc." -- this will not do. You have to
offer yourself without expecting anything in return. If you offer yourself
completely at that time, you will attain the highest benefit. You will
become one with Parama Purus'a (Cosmic Consciousness), you will become
Parama Purus'a. But if you keep one paise out of a rupee (or one cent out
of a dollar), you cannot get oneness with Parama Purus'a because of that
one paise or one cent. Hence if you want to offer yourself, offer yourself
cent per cent. This alone is known as service.

The fourth aspect of human dharma is tadsthiti. In the long run, human
beings have to become one with Parama Purus'a (Cosmic Consciousness). This
is not the case with animals. Hence in the Giita it is said:

"O human beings -- bear in mind that you have attained a human frame, a
human mind. Hence, you have to follow human dharma. Be firmly established
in it. Even if you meet death while following this dharma, even then it is
well and good. But never follow para dharma (plant or animal dharma). That
is very dangerous; very, very horrible. This para dharma is the dharma of
plants and animals. Humans must not follow this kind of dharma."

In the Giita, Shrii Krsna said something more. He said that if human
dharma causes pain and torture, and if para dharma (plant or animal
dharma) is easily performed and results in a bed of roses being spread out
before you, even then it is preferable to follow human dharma. Human
beings should strictly avoid para dharma under all circumstances.

Shrii Shrii Anandamurti
15 October 1979
Nagpur

A Few Problems Solved Part 4
Prout in a Nutshell Part 16, 1st edition
Karma Yoga in a Nutshell

---

Acoustic Roots: gha

Mamata, the vrtti (propensity) of love and attachment of human beings and
all other creatures is related to time, space and individuality.

It is not unusual for people to praise even the goods of poorest quality
manufactured in their own country and criticise the best quality of other
countries. This occurs due to their irrational attachment for a certain
place.

The same sort of thing occurs in individuals as well. The mother who feels
so much love and affection for her child that she sacrifices everything in
life for its comfort and welfare, mercilessly slices the young kai fishes
(walking fish) into pieces without the slightest emotional feeling. The
young kai fish cry out in the agony of death, but the cruel heart of the
human mother does not melt in sympathy.

Mamata vrtti is also related to the time factor. The same mother cow who
so lovingly suckles her calves and licks them clean today kicks them away
when they grow up tomorrow.

Thus mamata vrtti of human beings and other creatures is limited by the
relative factors. Only human beings can make mamata vrtti transcend the
boundaries of time, space and individuality, after persistent and intense
efforts. This is something impossible for other beings. Gha is the
acoustic root of mamata-vrtti.

[nil]

Tantric Gems - 27

--------------------------------------------------------------------------------

Namaskar

Welcome to the 27th edition in this series of discourses on tantra. This
issue is a lot more esoteric, but shouldn't be a problem to comprehend if
one is doing spiritual practices. It considers what is the importance of
spiritual cult in the sense of systematised practice and the rule of
rationality. The Sanskrit letter una is given a brief mention as an

acoustic root (and as one of the petals in the 4th chakra). Refer back to

Issue 7 for more details. Given by a contemporary tantric master, these

discourses are in the very truest spirit of yoga for Liberation of Self
and Service to the World.

Key themes for the discourses appear below.

--------------------------------------------------------------------------------

Key Themes

* Ananda Sutram: 1 - 24 Abhavottarananda pratyayalambaniirvrttih tasya
pramanam

conscious
sub-conscious
unconscious
wakefulness
dream
sleep
vacuity
savikalpa samadhi (determinate suspension)
nirvikalpa samadhi (indeterminate or total suspension of mind)
absolute bliss
samskaras (consequential reactive momenta of one's past deeds)
sadhaka (intuitional practitioner)

* Subhasita Samgraha: Cult, Inference and Propensity

cult - path that leads the aspirant to Cosmic Consciousness
- that which creates a subtlety in one's mental flow
plane of physicality
physico-psychic plane
pure psychic plane
psycho-spiritual plane
sadhana - spiritual practices

primordial phase - when 'doer I' is not properly expressed and an entity
is unable to do spiritual practices

'doer I' - is able to perform spiritual practices with the help of vital
energy

'knower I' - is able to perform spiritual practices in the
psycho-spiritual plane

grace of Cosmic Consciousness is everything - final phase of spiritual
practices

microvita - subtle cosmic emanations

eight occult powers

anima - converting one's psychic existence into a small point and
transforming it into a minimum entity

laghima - making the mind light, free from the bondages of so many
liabilities

mahima - expansion of mind

iishitva - enables the spiritual aspirant to guide other minds who suffer
from different psychic ailments

vashvitva - helps a person to bring those goaded by defective ideas unto
the path of supreme greatness

prakamya - right mode of thinking aimed at promoting universal welfare or
to bring light to the entire universe

prapti - helping oneself and others to acquire and be benefited by the
grace of the Supreme.

antaryamitva -- to enter within the ectoplasmic or endoplasmic structures
of others, and thereby to know the pains, pleasures, hopes, aspirations
and longings of others to guide them properly

power of omniscience - to be all-knowing

supreme knowledge - ensconcement in Cosmic Consciousness

Parama Purusa - Cosmic Consciousness

Iishvara - Cosmic Controller
devotion

bhava - attitude which makes the mind smooth and placid and radiant with
the deepest love for the Divine

prema - divine love

* Other Works: The Rule of Rationality

undeveloped thinking
problems of material existence
economic life
political life
social life
cultural life
mental world
spiritual world
bioscience
physico-psychic ailments
degenerating tendencies
human demons
exalting tendencies
necessity for cultural stir
rule of rationality
sadhana - spiritual practices
PROUT - PROgressive Utilisation Theory
Neo-humanistic ideology

human society is one and indivisible with apparent heterogeneity but
homogeneity in essence

one ideology

* Acoustic Roots: una

una - acoustic root of dambha vrtti (propensity of vanity)
dambha - vanity
vrtti - propensity

the sage Vashistha and Chinese school of Tantra

Tara cult of Buddhist Vamacara Tantra

trifurcated Tara cult: Ugra Tara or Bajra Tara worshipped in India; Niila
Tara or Niiola Sarasvati worshipped in Tibet; Bhramarii Tara or Krsna Tara
worshipped in China

Tara deity and goddess Sarasvati and goddess Kali in Varnashrama Dharma
(medieval Hinduism)

aem' - acoustic root of Bhajra Tara of India and Niila Tara of Tibet

kriim' - acoustic root of Bramarii Tara of China and goddess Kali in
Varnashrama Dharma

kriim' consists of ka symbolising Karya Brahma plus ra symbolising the
luminous factor

Karya Brahma - Expressed Brahma or Effect Brahma
Brahma - God

---

Ananda Sutram: 1 - 24 Abhavottarananda pratyayalambaniirvrttih tasya
pramanam

Purport:

In the state of wakefulness all the three stages of the mind, namely
conscious, sub-conscious and unconscious remain active but the subtler
condition appears to be inconspicuous due to the activeness of the cruder
condition. During dream the crude or conscious mind remains dormant, the
sub-conscious and the unconscious minds remain active. The opinion that
the state of sleep is the state of the sense of vacuity is unacceptable to
a subtle philosophical judgement, because at that time the works of
both the conscious and the subconscious minds are done by the unconscious
mind.

The real state of vacuity is verily the state of utter destruction of the
mind, and so even Savikalpa Samadhi (determinate suspension) is not a
state of vacuity. Only the state of Nirvikalpa Samadhi (total suspension
of the mind) is the state of vacuity. In this state of absolute vacuity
the spiritual waves of exhilaration that fill the unit-entity still
continue to flow and trail on for some time even after that state of
vacuity, that is, after the mind returns due to unserved samskaras (the
consequential reactive momenta of one's past deeds). These very trailing
waves of exhilaration of and joyous exuberance keep reminding the
'mindful' sadhaka (the intuitional practitioner) that his or her
'mindless' state had been one of absolute bliss.

Shrii Shrii Anandamurti

---

Subhasita Samgraha: Cult, Inference and Propensity

The subject of today's discourse is "Cult, Inference and Propensity."

The path that leads or goads the aspirant unto Parama Purus'a (Cosmic
Consciousness) is "cult" in the true spirit of the term. Where the goal is
something finite, where the pabulum is something limited, the path and the
movement cannot be treated as cult. Spiritual practice is based on cult:
adherence to the doctrine of cult is started and practised in the
primordial
phase by the 'doer I' of all living beings. The 'doer I' keeps on
thinking,
"I am working, I am eating, I am seeing, I do not know anything, I know so
many things."

In living beings other than humans, the 'doer I' is not properly
expressed,
and that is why they cannot establish their individual identity or do
spiritual practice. In certain animals like dogs and monkeys, the 'doer I'
is a bit more expressed or developed than in other creatures. That is why
in
the future they may also be in a position to do this practice.

You should also remember that this 'doer I' performs spiritual practice
with
the help of vital energy, not with the help of positive or negative
microvita (subtle cosmic emanations). In fact, the vital energy
accelerates
the speed of spiritual progress. Microvita, positive or negative, help the
aspirant in his or her movement, but the aspirant cannot utilise the
microvita. When the 'doer I' of the aspirant is goaded towards the Supreme
Entity, it uses the vital energy acquired through different
quinquelemental
factors (solid, liquid, luminous, aerial, ethereal), passing through
different planes of inferences, and through different propensities of the
human mind, without suppressing those propensities of the mind. The
question
of suppression, repression and oppression does not arise in the realm of
spiritual cult. You are simply to maintain equilibrium and equipoise --
that
is, you are to move maintaining proper parallelism with the fundamental
propensities of the human mind.

So spiritual practice is performed by the 'doer l' with the help of
energy,
of so many energies which are converted into vital energy when they pass
through the different planes of inferences.

It is not proper to think that this movement, this spiritual advancement,
is
something purely of individual character. No entity in this universe
exists
individually. Ours is a universal family. Each and every entity -- living
and non-living, moving and non-moving -- helps others in maintaining not
only their equilibrium, but also the equipoise of the entire universe, not
only of this small planet Earth. We are to move together with all.

Even if an ant dies a premature death, it is bound to jeopardize the
balance
of the entire universe. Even if a 110 year old widow thinks that her life
has no existential value on this planet, that she is a mere burden to
society, it is a defective idea. No, even the life of such an old widow
contributes to maintaining the balance of the universe. If such an old
person dies prematurely, it is bound to jeopardize the balance of the
universal society.

If people think that they will make steady progress in the spiritual
sphere
even if the society goes to the dogs, they are mistaken. You who are
genuine
spiritualists should practise spiritual cult thinking that by doing so you
will become effective in maintaining the universal balance. You must
think,
"I will personally move towards the supreme desideratum, and at the same
time I will try to assist those who are suffering from despair, those
steeped in blind superstition and those wallowing in poverty," Our family
is
universal, our abode is also universal.

Hararme pita'gaorii ma'ta'
Svadesho bhuvanatrayam.

"The Universal Father, Shiva, is our father. The Universal Mother, Gaorii,
is our mother. She is the causal matrix. And this universe is our
homeland."

This spiritual cult is the only cult; others are not cult, they are mere
dogma. If the cult is proper, if it is cult in the true spirit of the
term,
it creates a sort of subtlety in one's mental flow. Under such
circumstances, we receive necessary help from positive microvita (subtle
cosmic emanations). This help that we receive by dint of our spiritual
practices is composed of eight occult powers. These powers are acquired
through cult. But while acquiring these occult or so-called miraculous
powers we cannot do anything without the help of positive microvita. These
occult powers are an'ima', laghima', mahima', ishitva, vashvitva,
praka'mya,
prapti and antarya'mitva. The entity who is endowed with all of them is
known as "Iishvara" (the Cosmic Controller).

An'ima' means "converting one's psychic existence into a small point and
then transforming it into a minimum entity." One may understand anything
by
entering into each and every physical particle and becoming one with the
different waves of expression, and emanation, by dancing with the
wave-lengths of objects or ideas. Unless and until one's very psychic
existence is converted into a point, one cannot move or dance according to
the wavelengths of objects or ideas. This occult power acquired through
positive microvita is called "an'ima".

Laghima' makes the mind light, free from the bondages of so many
liabilities. This carefree mind, freed from the fetters of materialistic
bondages, can understand and think properly. So by dint of this occult
power, one may understand any idea, subtle or crude, in the abstract
realm.
Unless you understand how much pain and sorrow is accumulated in others'
minds, how many tears well up in their eyes, you cannot alleviate their
sorrows and sufferings. Through laghima', you can acquire this particular
power to study others' minds.

The third one is mahima' or expansion of mind. With the help of positive
microvita, mind can be expanded. The radius of the mind may cover the
entire
universe, and we may have ideas about different subjects even without
reading books and literature. And in this way, too, we may feel our
oneness
with the varied entities of this universe - unity in variety, unity in
diversity. By associating our benevolent thoughts with each and every
entity, we will contribute to universal progress and prosperity.

Iishitva enables the spiritual aspirant to guide other minds who suffer
from
different psychic ailments. So many people in this world are crying in
pain
and agony. So many miseries and afflictions have paralysed human beings
physically and mentally. In leading this afflicted humanity to their
physical progress and psychic wellbeing, this occult power of iishitva
will
help you tremendously. It can be achieved through positive microvita which
is in turn acquired through the regular practice of cult. By sitting idle
and crying constantly one cannot achieve this.

Vashvitva helps a person to bring defective ideas, or people goaded by
defective ideas, unto the path of supreme greatness. If people are to be
guided towards their definite progress, they will first have to be brought
under one's control. If such people work haphazardly and do not follow the
right path, they cannot be expected to reach the state of welfare. So, if
you really want to help people, you will have to bring them under control
and then direct them along the right path to their goal. This occult power
can be achieved through positive microvita.

Praka'mya or the right mode of thinking aimed at promoting universal
welfare, brings light to the entire universe. Through this occult power,
spiritual aspirants acquire what is needed to serve the entire world.

Pra'pti means helping oneself and helping the souls of so many people to
acquire and be benefited by the grace of the Supreme.

And the eighth one is antarya'mitva -- to be able to enter within the
ectoplasmic or endoplasmic structures of others, and thereby to know the
pains and pleasures, the hopes, aspirations and longings of others to
guide
them properly. It is somewhat like the transmigration of souls. Regarding
this eighth occult power, spiritual cult alone will not suffice -- it
requires the special grace of Parama Purus'a (Cosmic Consciousness).

There is yet another occult power -- the power of omniscience, to be
all-knowing. This power of omniscience cannot be achieved only through the
practice of cult, nor with the help of positive microvita -- one must
reach
the height of devotion and achieve the grace of the Supreme. Otherwise,
even
if people dash their heads against a wall, they still cannot acquire
omniscience with the help of positive microvita.

And above all occult powers is the supreme knowledge - ensconcement in
Parama Purus'a (Cosmic Consciousness). This is not only a sort of
omniscience, rather it elevates the aspirant to be one with the Supreme
Cognitive Faculty. Of course, those who are already endowed with devotion
will automatically acquire this power.

Bhakti bhagavato seva', bhaktipremasvaru'pin'ii
Bhaktira'nandaru'pa'ca, bhakti bhaktasya jiivanam.

"Devotion means service unto the Lord. Devotion is of the nature of
selfless love. Devotion is bliss incarnate. Devotion is the very life of
the
devotee."

Devotion means working in the service of the Supreme according to the
Divine's satisfaction. Without devotion, one's mind cannot rise beyond the
pituitary gland. If one wants to take the mind beyond that, one needs
devotion. So the supreme spiritual progress of microcosms is never
possible
without devotion. If you have devotion, you can call Parama Purus'a to
you;
the Supreme Cosmic Consciousness will certainly come to you, rather the
Supreme must come to you. For this, you may or may not have anything else,
but if you have devotion, you have everything. By dint of that, one
attains
Parama Purus'a, one becomes identified with the Supreme. This is the
summum
bonum of human life. Regarding Prema or selfless love, it is said:

Samyaung masrn'ito sha'nto mamatva'tishaya'unkitah
Bha'va sa' eva sa'ndra'tma' budhaeh prema nigadyate

"The attitude which makes the mind smooth and placid, and radiant with the
deepest love for the Lord, is called "bha'va". Wise people call this
"prema"
or "divine love".

Prema is the attraction for Parama Purus'a overcoming the attraction for
all
other finite objects. Those who are endowed with such divine love are
bound
to receive the grace of Parama Purus'a -- they need not worry about it. If
they practise the spiritual cult regularly, positive microvita are sure to
help them. Those who arouse devotion through action and knowledge are
certain to attain the grace of Parama Purus'a. This grace need not be
huge
in quantity -- even a wee bit of it will be enough.

Mahatkrpayaeva bhagavatkrpa' lesha'd va'.

"One can attain the supreme stance by the blessings of the exalted ones,
as
well as a wee bit of Macrocosmic grace."

Only such people endowed with the grace of the Supreme are in the best
position to render maximum service to this universe. While practising
spiritual cult, it should be remembered that aspirants must not practise
in
order to acquire these occult powers. The goal of spiritual practice is to
realise the Supreme Entity. To search for any other object is wrong.
Occult
powers are just like the dust on the roadside. The attraction to Parama
Purus'a is the most valuable object -- all else is only the dust of the
earth. Hence the spiritual aspirant must not run after these
inconsequential
occult powers, although while practicing spiritual cult those powers may
develop.

You must not forget that all your achievements must maintain adjustment
with
the main propensities of mind, and in the process of adjustment, all these
eight types of occult powers present themselves to the spiritual aspirant.

Sa'dhana' (spiritual practices) starts in the plane of physicality and
moves
towards the physico-psychic plane. This first phase of sa'dhana' is
performed by the 'doer I'. Then from the physico-psychic plane to the pure
psychic plane, and from the pure psychic plane to the psycho-spiritual
plane -- this portion of sa'dhana' is done by the 'knower I'. In the final
stage of sa'dhana' (spiritual practices), the pure spiritual phase, none
of
these can help the spiritual aspirant; even positive and negative
microvita
cannot function above the psycho-spiritual level, beyond the pituitary
gland. No vibration is of any help. In such circumstances, finally you
will
have to depend on the grace of the Supreme and nothing else. One is
obliged
to declare, Brahmakrpa' hi kevalam, that is, "the grace of Parama Purus'a
is
everything".

Everything in this universe is created, everything survives and everything
ultimately dissolves in and through Him. Regarding this Supreme Entity,
the
scriptures say:

Yato vishvam' samudhu'tam'
Yena ja'tainca tis'thati
Yasmin sarva'ni liiyanta
Jineyam tadbrama laks'anach

"Out of grace of the Supreme, the universe has emerged;
due to His grace, the universe preserves its existence;
and because of His grace,
everything will finally dissolve in Him."

So the final word in the realm of spirituality is the Supreme grace of
Parama Purus'a. Intelligent people will understand this supreme truth and
move accordingly. It is true not only in the physical level, not only in
the
physico-psychic level, not only in the psychic level, not only in the
psycho-spiritual level, but in all levels.

Finally, whatever you say or think, everything is finally embedded in the
grace of Parama Purus'a. The sooner this fundamental truth is realised,
the
better it will be for all.

Shrii Shrii Anandamurti
D.M.C.
A'nandanagar,
4th June 1989

---

Other Works: The Rule of Rationality

This solar system is sufficient in its potentiality to maintain, nourish,
feed and supply material for existence not only to human beings but to all
its living beings.

Due to our folly or undeveloped thinking, we could not give proper
solutions to the problems of material existence. Now our planet is just
like a hidden treasure. We have to utilise this hidden treasure for the
maintenance and sustenance of all the living beings of this universe.

This earth of ours is passing through a critical juncture. The solution is
of immediate necessity. It brooks no delay. That is why our PROUT
(PROgressive Utilisation Theory) is to be propagated throughout this
universe, especially on this planet of ours. You should chalk out
programmes for its materialisation and implementation within a short
period.

You know, economic life, political life and social life are not everything
for living beings and human beings. They have also got a mental world and
a spiritual world. For development and progress in the mental and
spiritual worlds, our Neo-humanistic ideology is to be propagated
everywhere. Spiritual life controls all other arenas of human life.

The physical body is made of the quinquelemental factors (solid, liquid,
luminous, aerial, ethereal). For this, quinquelemental science is to be
applied to cure certain ailments associated with the physical body. To
remove physico-psychic ailments, bioscience is to be developed utilising
the new theory of Microvita (subtle emanations). Microvita may function as
positive or negative physico-microvita. (Spiritual microvita should also
be utilised.) Microvita theory should be properly utilised.

There is also cultural life. There are certain common and natural
tendencies in human life. Those tendencies are of either a degenerating or
an exalting nature, that is, they are either of a depraving or an
elevating nature. We should encourage the elevating tendencies and
discourage the depraving tendencies. In certain portions of this world,
depraving tendencies such as pornography exist. Protesting will not stop
or check it unless we also do something positive to check it. If we do
something positive, it will create a new stir in the human mind.
Pornography and other depraving tendencies will be completely discouraged
and checked. That will be our course of action. We have to create new
literature, new books, new music, new songs ... we have to create a
cultural stir. These are our immediate duties. We have to chalk out a
programme and act
accordingly.

Innocent human beings are at the mercy of devouring demons. The animals
are also at the mercy of human demons. Even the plants are at the mercy of
human demons. These demons destroy forests without creating new ones.
They create new deserts. There is folly in their thinking as well as their
economics. You know, 300 years ago there was no desert in South America.
And 150 years ago there was no desert in India. Innocent human beings are
at the mercy of human demons. We have to solve this problem. We must solve
this problem through PROUT, Neo-Humanism, Microvita, art, literature,
songs, music and spiritual Sa'dhana' (spiritual practices). These are the
panacea to solve all these problems.

There may be a shortage of petroleum. But elements for creating petroleum
are available in the world. So synthetic petroleum can be produced. We
will be able to do this.

What we want is the rule of rationality. Human society is one and
indivisible. Apparently there is heterogeneity but in essence there is
homogeneity. For instance, in the Middle East there are Muslims, Jews,
Christians, Semites and Blacks. But they all belong to the same supreme
race - they are all the progeny of the Supreme Progenitor. This is what
the spiritual philosophy of A'nanda Ma'rga says. Only due to dogmas,
people think in terms of heterogeneity. There is only one ideology in the
world which is not only all-embracing but also all-pervading.

Both the problems and their solutions have been pointed out. Now it is our
bounden duty to carry this message to all nooks and corners of this world.
The wind is blowing in our favour. We should carry the message to each and
every particle of marrow of this living world.

Shrii Shrii Anandamurti
31 August 1987
Calcutta

---

Acoustic Roots: una

Una is the acoustic root of the dambha vrtti - propensity of vanity. The
popular story goes that the great sage Vashis'tha, travelled to China to
learn the Chinese school of Tantra. In China, he learnt the use of una in
the utterance of Tantric mantras, and introduced it in India on his
return. In all the dialects of the Indo-Chinese languages, even in
Tibetan, Laddhaki, Sherpa', Mampa', etc we see that una is used
extensively. It is said that Vashis'tha learnt that una is the acoustic
root of vanity. It also said that he first learnt the Tara cult of the
Buddhist Vamacar Tantra from China. Since then in Buddhist Tantra, the
Tara cult has been trifurcated: Ugra Tara or Bajra Tara is worshipped in
India; Niila Tara or Niiola Sarasvati is worshipped in Tibet (Tibbata or
kim'purus'a Bhasa), and Bhra'marii Tara (Krsna Tara) is worshipped in
China.

It is believed that in the post Buddhist period Bajra Tara or Ugra Tara
was accepted as the Tara deity in Varn'ashrama Dharma (medieval Hinduism).
Today, people's names such as Ta'ra Das, Tarapada, Tara Kumar, etc are
quite common. It is generally accepted that the Niila Tara or Niila
Sarasvati of Tibet was later converted into the
goddess Sarasvati by the supporters of Varn'ashrama Dharma.

The acoustic root of Bhajra Tara of India and Niila Tara of Tibet is aem'.
The black-coloured Bramarii Tara of China is accepted as the Goddess Kali
in Varn'ashrama Dharma. Their acoustic root is the same - kriim' (ka
symbolising Karya Brahma * plus ra symbolising the luminous factor).

* Expressed Brahma (God) or Effect Brahma.

Shrii Shrii Anandamurti

---

All works Copyright Ananda Marga Pracaraka Samgha (Central), Tiljala,
Calcutta, India

Presented by Cheap Literature.

A supplement to the newsletter of the Canberra Unit of Ananda Marga in the
Australian Capital Territory, Australia (Suva Sector).

---

These articles are a must for your collection and research in this
valuable subject area, and are not generally available anywhere on the
internet. They are informative, enlightening and consciousness raising.
Much knowledge can be gained from their reading. Ultimately, their use is
as an aid to actual spiritual meditation practices and in understanding
one's Self and the spiritual nature of the Cosmos. Insights of this are
gleaned from the significant concepts in the material and are from the
deepest spiritual perspective.

This is a free service and you may receive copies of unique articles on
tantra regularly throughout the year.

The ongoing format is a sutra from the series Ananda Sutram, a regular
discourse from the Subhasita Samgraha series (spiritual scriptures), an
article from other works and a brief discussion of a letter from the
Sanskrit alphabet (which is also the acoustic root of a particular

propensity of a chakra). Sutras are meant for careful contemplation and

[nil]

Tantric Gems - 28

--------------------------------------------------------------------------------

Namaskar

Welcome to the 28th edition in this series of discourses on tantra. The
final sutra of Ananda Sutram - chapter one is given. The full set of
sutras for chapter 1 has been sent separately. Chapter 2 starts in the
next issue.

This issue also considers what is the proper meaning of yoga and the place
devotion holds in it. Some of the material mirrors that in the discourse
"Krsna Imparts Six Stages of Realisation" found in Issue 6. It also
denounces dogmas regarding the spiritual liberation of women - and states
the position of women is no different to men. The Sanskrit letter ca is

given a brief mention as an acoustic root (and as one of the petals in the
4th chakra). Refer back to Issue 7 for more details.

Given by a contemporary tantric master these discourses are in the very

truest spirit of yoga for Liberation of Self and Service to the World.

Key themes for the discourses appear below.

--------------------------------------------------------------------------------

Key Themes

*** Ananda Sutram: 1 - 25 Bhavah bhavatiitayoh setuh Tarakabrahma

empirical state of Saguna (Attributional)
metempirical state of Nirguna (Non-attributional)
Taraka Brahma (Liberating Brahma)
Mahasambhuti - special manifestation of Brahma (God)

*** Subhasita Samgraha: Yoga and Bhakti

Parama Purusa - Cosmic Consciousness

Shiva Shakti - Cosmic Consciousness
Jaevii Shakti - unit consciousness
Paramatman - Supreme Soul
jiivatman - unit soul
yoga - union (unification of jiivatman with Paramatman)
bhakti - devotion
sadhaka - spiritual aspirant
Ista mantra - one's own mantra (mantra leading one to the Supreme Goal)
moksa - spiritual salvation
vrtii - propensity of mind
abhoga - mental pabulum
ectoplasmic mind stuff - that which takes the shape of its object in the
mind

ksipta - restlessness (the mind is very perturbed, worried and anxious but
then tends to only one object)
murha - infatuation (where there is attachment to or fear from some object
and the object repeatedly and easily creeps into mind)
viksipta - distraction (the mind is wandering and not concentrating on a
particular point and finally becomes tired)
ekagra - concentration (the mind becomes pointed and ideates on a
particular object)
nirodha - withdrawal of mind from objectivities, propensities or
vibrations and to direct it to the objectless

mukhya vrtti - the 5 predominant vrttis (pramana, vikalpa, viparyaya,
nidra, smrti)
pramana - proof through perception (pratyaksa, anumana, agama)
pratyaksa - that which is perceived directly with the eyes
anumana - not seeing the original object but seeing something related to
or associated with the original object
agama - that which cannot be seen or inferred but which has been heard
from some authority
vikalpa - variability in cognition
viparyaya - defective cognition
nidra - sleep which brings vacuity in the mind
smrti - memory (when inferential vibrations come to the nerves)

klista vrtti - that begets pain in following it from the beginning and the
resultant is also painful
aklista vrtti - that neither begets pain at the beginning nor at the end
klistaklista vrtti - that which while moving there is pain but when the
destination is reached there is no pain
aklistaklista vrtti - that which in the beginning is pleasing and in the
end it is painful

hatha yoga - when propensities and nerves are controlled or stop their
functioning by forced physical energy

Kula Kundalini - coiled serpentine spiritual ideation

muladhara cakra - (lowest chakra) - here the Kundalinii is in the crudest
stage
svadhisthana cakra - (second chakra) - here the sadhaka feels that s/he
and Paramatman are in the same world, still distanced yet known (the state
of Salokya Samadhi)
manipura cakra - (third chakra) - here the sadhaka has a feeling that
Paramatman is near (the state of Samiipya Samadhi)
anahata cakra (fourth chakra) - here the sadhaka feels that s/he is very
close to Paramatman (the state of Sayujya Samadhi)
vishuddha cakra (fifth cakra) - here there is oneness of the sadhaka with
Paramatman and the sadhaka feels that the Supreme Entity is his or her
goal (the state of Sarupya Samadhi)
ajina cakra - (sixth chakra) - here the sadhaka and Paramatman are not two
entities but one (the state of Sarsthi Sama'dhi)
kaevalya - stage where the 'I' feeling is lost
Kaevalya Nirgunasthiti - the Non-qualified State

karma sadhana - work done more for others and less for oneself
jinana sadhana - mental effort to feel the presence of God in all objects
and that all objects are God

siddhis - occult powers
carvaka - materialistic philosophy

*** Other Works: Can Women Attain Salvation?

women
spiritual salvation or emancipation
no distinction between males and females
vested interests of religion
kosas - layers of mind
annamaya kosa - outermost layer of mind (the body)
kamamaya kosa - waking or conscious mind
remaining kosas - where sex-difference does not arise
higher kosas - where subtler experiences of human existence arise
sadhana - spiritual practice

Parama Purusa - Cosmic Consciousness

avatara - descent (divine incarnation)

*** Acoustic Roots: ca

ca - acoustic root of conscience
viveka - conscience

---

Ananda Sutram: 1 - 25 Bhavah bhavatiitayoh setuh Tarakabrahma

Purport:

The common dot bridging up the empirical state of Saguna (Attributional)
and the metempirical state of Nirguna (Non-attributional) is called Taraka
Brahma (Liberating Brahma). Taraka Brahma appears in saguna (embodied)
form as Mahasambhuti.

* Brahma = The Supreme Entity, comprising both Purusa (Consciousness) or
Shiva and Prakrti (Operative Principle) or Shakti.
** Mahasambhuti = a special manifestation of Brahma (God).

Shrii Shrii Anandamurti

---

Subhasita Samgraha: Yoga and Bhakti

It is said that if Parama Purus'a (Cosmic Consciousness) can be attained
through Yoga (Union) then what is the place of devotion (Bhakti) in the
life
of a spiritual sa'dhaka (aspirant)? Now let us see what is Yoga?

"Yogashcittavrtti Nirodhah" -- Yoga is the suspension of the propensities
(Vrttis) of mind. What is Nirodha? It is said that under or after five
circumstances
the mind becomes steady -- Ks'ipta, Mu'r'ha, Viks'ipta, Eka'ara and
Nirodha.

What is Ks'ipta? When mind becomes extremely restless because of crude
propensities, then the restless mind tends towards only one object. While
tending towards one object, it gets itself concentrated (sama'dhistha) all
of a sudden therein. That absorption of mind into that object is
transitory.
This state is known as Ks'ipta. You might have noticed in your personal
life
that if you come in clash with a person or if you become angry with him or
her, throughout the day the picture of that individual repeatedly comes to
your mind and you fail to concentrate your mind on any object other than
that
individual. This state of mind is Ks'ipta Sama'dhi.

The next one is Mu'r'ha. Where there is attachment to or fear from some
object (judged minutely fear is included in attachment), the object even
in
that case repeatedly creeps into mind. As for instance, a man of Gazipur
working in Bombay is repeatedly haunted with the idea that he should have
his office just like the one at Gazipur. Gazipur all the time haunts his
mind. It means that the object comes to mind very easily, This state is
called Mu'r'ha.

The third one is Viks'ipta. Viks'ipta is also Abha'va'tmika' Sama'dhi.
Suppose the mind is absorbed in one object. The next moment it shifts to
another object, then to the next one and so on and so forth till the mind
gets exhausted and ceases to function. This is known as Viks'ipta
Sama'dhi.
You know that in a lullaby the baby is given one picture, the next moment
another picture and so on and so forth, till the child's mind is exhausted
and it takes recourse to sleep. This is Viks'ipta Sama'dhi.

The next one is Eka'gra. Because of the ideation of a particular object,
the
mind is concentrated at a particular point. This is known as Eka'gra
Sama'dhi.

The fifth one is Nirodha. Nirodha means to withdraw the vibrations (Gati
or
the propensities of mind) and to direct them to the objectless (Avis'aya),
ie to withdraw the mind from the objectivities. This is Nirodha.

Thus Yoga is 'Yogashcittavrtti Nirodhah', ie the Nirodha (channelisation)
of
all the Vrttis (propensities of mind).

What is Vrtti? In Sam'skrta (Sanskrit) Vrtti means livelihood, profession.
Here Vrtti means mental pabulum (a'bhoga). These Vrttis are many in
number.
The chief Vrttis (Mukhya' Vrtti) are five in number, all the other Vrttis
are dependent on these. These main Vrttis or mental propensities are
Praman'a, Vikalpa,
Viparyaya, Nidra' and Smrti.

What is Prama'n'a? "Pratyaks'a'numa'na'gama'h Prama'n'a'm. That is,
Pratyaks'a, A'gama and Anuma'na are known as Prama'n'a. Pratyaks'a means
that which you perceive directly with your eyes. You will advocate the
existence of the object you have already seen with your eyes. Prati plus
Aks'a is Pratyaks'a. Aks'i means eye; that which is seen with the eyes is
Pratyaks'a. Suppose you have seen an elephant with your eyes. You now do
not
bother about the proof of the existence of the elephant. The next is
Anuma'na. In Anuma'na you don't see the original object but you see
something related (Anusam'gita) to or associated with the original object.
You see the smoke, not the fire, but when you see the smoke you come to
infer that there is fire. This is Anuma'na'a Prama'n'a. The third one is
A'gama: that which you cannot see and cannot even infer but you have heard
from some authority. The city of London you have not seen nor can you
imagine London but you accept its existence as you have read of it, you
have
studied about it in your Geography. Here one will have to depend upon
Agamika Praman'a (authoritative proof). In the absence of any of these
three
factors (Pratyaks'a, Anuma'na, A'gama) the existence of any object is
jeopardised.

There was a materialist philosopher named Mahars'i Ca'rva'ka in India.
Ca'rva'ka was of the opinion that Pratyaks'a Prama'na' is the only
Prama'n'a
(perception) and no other Praman'a is to be accepted. He advocated:
Pratyaks'aeka prama'n'ava'ditaya' anuma'na'de
Anaungiikaren'a prama'n'abha'va't.
That is, Pratyaks'a alone is a Prama'n'a. Did he not accept the existence
of
air? The air remains invisible to the eyes.

The next one is Vikalpa. " Shabdagun'a'nupa'tii Vastushunyah Vikalpah."
Suppose you are going to Varanasi. When you come near Varanasi you say
Varanasi has come, but really Varanasi did not come - it continued
existing
where it was, but you yourself came to Varanasi.

Then Viparyaya. Mithya'jina'namatadrupaprtis'tha'm. You generally say that
the house of a particular gentleman is in the heart of a town, Himalaya is
at the head of India. Can there be heart of a town of India? Still you
speak
like that.

The mistakes in Vikalpa and Viparyaya are occurring all the time.

The next one is Nidra', one of the main propensities. 'Abha'vapratyaya',
lambaniivrttih Nidra'. Nidra (sleep) is a propensity which brings vacuity
in
the mind. In human beings the propensity that brings forth blankness is
itself Nidra'. Suppose, you are resting on your bed. Your eyes are on the
watch, you fall sleep, but when you get up, you fail to say at what moment
that actually you slept. Between sleeping and rising things occurred of
which you are ignorant. There was a vacuum, neither you were seeing
anything
nor hearing anything. This state of vacuity is Nidra'.

The last one is Smrti. Smrti is "Anu'bhutavis'aya'sampramos'ah Smrtih. The
inferential vibration (Ta'nma'trika Spandana) comes to your nerves.
Sympathetic vibrations are transmitted to the ectoplasmic stuff which
takes
the shape of the object. Suppose you are capable of creating an object in
your ectoplasmic stuff, that is known as Smrti (memory).

So these are the five main propensities. All the other propensities are
dependent on these five propensities. And Yoga is suspension of
propensities. Mostly all the Vrttis are Klis't'a' Vrttis. Klis't'a means
that which invariably begets pain. There are four divisions of the Vrttis
-
Klis't'a' Vrtti, Aklis't'a' Vrtti, Klis't'a'Klis't'a' Vrtti, and
Aklis't'a'
Klis't'a' Vrtti.

Klis't'a' Vrtti is one that begets pain in following it. Its resultant is
also painful. Suppose you are going somewhere. If the road is bad you are
troubled and if the road leads to a desert the destination is also
painful.
This is Klis't'a' Vrtti. Take another example. A thief goes out for
stealing
on a stormy and cold night. While going out he undergoes suffering.
Suppose
he is caught by the police, the end also is painful.

The next one is Aklis't'a' Vrtti. This Vrtti neither begets pain at the
beginning nor at the end. Take for instance the case of a Sa'dhaka
(spiritual aspirant) with devotion. While performing sa'dhana' (spiritual
practices) she does not get pain and at the end too she gets no pain. This
is Aklis't'a' Vrtti.

The third one is Klis't'aklis't'a' Vrtti. While moving on there is much
pain
but when you reach your destination there is no pain. While moving on a
stony path you feel troubled but when you reach a beautiful park you are
quite happy. In sa'dhana' (spiritual practices) also there are kinks in
which one feels trouble but the result is quite pleasing. It is painful to
do some difficult a'sanas (yoga postures) but when the disease is cured it
gives pleasure.

The next one is Aklis't'aklis't'a'. In the beginning it is pleasing and at
the end it is painful. A bribe-taker is quite happy at the beginning but
if
caught by the anti-corruption department, it is humiliating.

Whatever the Vrttis be (Klis't'a' Vrtti, Aklis't'a' Vrtti,
Klis't'alklis't'a' Vrtti, and Aklis't'aklis't'a' Vrtti), all depend on the
nature of a person. Where the goal is Parama'tman (Supreme Consciousness)
that Vrtti (propensity) is very pleasing at the end (Aklesa'ntika). But
where the goal is matter the end will definitely be painful (Klesa'ntika).

So "Yogashcittavrtti Nirodhah. If the main propensities are controlled,
the
subsidiary ones will automatically be controlled.

What is Yoga according to Tantra? Tantra defines Yoga as "Samyoga Yoga
Ityukto Jiiva'tma' Parama'tmanah". The unification of Jiiva'tman (unit
soul)
with Parama'tman (Supreme Soul) is termed Yoga. What is Parama'tman and
Jiiva'tman? The moon in the sky is like Parama'tman and its reflection in
the pond is Jiiva'tman. How to unify Jiiva'tman with Parama'tman? When
the
moon in the sky reaches the moon in the pond then there is oneness between
the two. The reflection of Parama'tman on unit mind is Jiiva'tman. When
the
mind reaches Parama'tman both Jiiva'tman and Parama'tman become one. This
is
the explanation of Yoga according to Tantra.

The word 'Yoga' is derived from the root verb 'Yuj' and suffix 'Ghain'. In
Sam'skrta there are two similar root-verbs : 'Yuj' and another: 'Yunj'.
'Yuj' means to unite, 'Yunj' means to unify. Arithmetical addition, mixing
sugar with sand is unity, but the mixture of sugar with water is
unification. Where there is unification both the entities merge into one
and they cannot be separated.

Now what is the role of devotion in Yoga? Yoga means 'Cittavrttinirodha'
or
merger of Jiiva'tman into Parama'tman? Where propensities are controlled
the
nerves are made to stop their functioning by forced physical energy. Not
only the nerve fibres but also the nerve cells are made to stop their
functioning. When the function is stopped there is no ectoplasmic
vibration.
If this is done the mind stops its functions. When the mental actions are
stopped there is temporary control of the propensities. This forced
control
is known as Hat'ha Yoga. Hat'ha means Balena - by force. Therefore that
is
not actually Vrttinirodha. Really speaking, the workings of nerve cells,
nerve fibres being stopped, the working of mind is also stopped. This is
what happens when one becomes senseless. Therefore that is not Yoga -
Hat'ha
Yoga is not Yoga.

In Yoga one has to do Vrtti nirodha, and for Vrtti nirodha one has to
withdraw one's mind from the crude objects and direct it towards
Parama'tman, then only suspension of propensities is possible. There has
to
be a goal without which suspension is not possible. In the Ta'ntrik
definition it is quite clear, "Sam'yoga Yogo Ityukto Jiiva'tma'
Parama'tmanah' -- the Jiiva'tman (unit consciousness) has to be merged
into
Parama'tman (Supreme Consciousness). The goal has been fixed here.

In the practice of yoga, sa'dhakas (spiritual aspirants) elevate the
Jaevii
Shakti Kula Kun'd'alini (coiled serpentine) and merge it into Parama'tma'.
As the Kula Kun'd'alinii crosses various plexii the spiritual aspirant
achieves Siddhis (occult powers) at the various stages of Yoga. The Kula
Kun'd'alini can be raised only when the sa'dhaka has a longing for
Parama'tman. When humans will desire to merge Jaevii Shakti (unit
consciousness) with Shiva Shakti (Cosmic Consciousness) the Kula
Kun'd'alinii will be elevated. Only when the longing to be one with
Parama'tman is intense will the Kula Kun'd'alinii rise up.

When the Kundalinii is in the crudest stage it is in the Mu'la'dha'ra
plexus
(lowest chakra). When by dint of sa'dhana' the Kula Kun'd'alini comes to
Sva'dhis't'hana Cakra (second chakra), the sa'dhaka feels that s/he
her/himself and Parama'tman are in the same world. "Though He is far, yet
He is visible. One day I will reach Him." This is Sa'lokya Sama'dhi.

When the Kun'da'linii will rise up in Sa'lokya Sama'dhi how can it be
effected in the absence of devotion? In the absence of devotion it is not
possible to take Jiiva'tman to Parama'tman. Even the awakening
(Nidra'tya'ga) of Kula Kun'd'alinii is not possible in the absence of
devotion. Knowledge, education, learning - all will fail if devotion is
not
there. Futile will become the Yoga of a yogi who is devoid of Bhakti
(devotion). When Bhakti is there even if one is devoid of knowledge and
learning, one will be a Maha'yogii as s/he will be established in Yoga.

When devotion develops still more, the Kula Kun'd'alini reaches Man'ipura
Cakra (third chakra). This state is known as Sa'miipya Sama'dhi. The
Sa'dhaka who has attained this stage will have a feeling that Parama'tman
is
near him or her. Where there is no devotion there cannot be the elevation
of
Kula Ku'n'dalinii to this stage. They may be Ha'tha yogiis but they will
not
achieve Parama'tman.

When devotion will increase still more there will be Sa'yujya Sama'dhi.
Such
sa'dhakas will feel that they are close to Paramatman. How is this
possible
without devotion? Without devotion one cannot go to Parama'tman as one
does
not want to go to Parama'tman. What to speak of this, if devotion is not
there, one will not go to Parama'tman even if called for by the Supreme
Entity, ie without devotion nothing is possible.

If there is further increase in devotion then that stage is known as
Sa'rupya Sama'dhi. In Sa'rupya Sama'dhi there will be oneness of the
sa'dhaka with Parama'tman. The sa'dhaka will feel that the Supreme Entity
is
his or her goal -- the sa'dhaka and Parama'tman are one. When devotion is
intense this stage is obtained. If not:
A'sana mare kya' hua'jo gait na man kii a'sh
Jyon kolhu ke baele son ghara hii kosh pacash.

That is, the ox in the country oil mill moves all day long but does not
march forward. It simply revolves round the pillar. Such is the case with
a
Yoga without devotion.

When Kun'd'alini reaches A'jina Cakra with the devotion made stronger,
this
stage is Sa'rst'hi Sama'dhi. This means that the sa'dhaka and Paramatman
are
not two entities but one. Sa'rst'hi is the zenith point of devotion. The
stage where even the 'I' feeling is lost (ie Bekhudii) is Kaevalya. The
supreme status of Yoga is Kaevalya Nirgun'a'sthiti (the non-qualified
state). The supreme state of devotion too is this supreme state. This
proves
that a Yogi cannot move even a step further without devotion. Yoga without
devotion is as good as a goldsmith without gold. Unfortunate is the Yogi
who
is bereft of devotion. You will have to do sa'dhana' (practices) of the
Jinana (intellectual) and Karma (actions). By doing simply A'sana and
Pra'na'ya'ma, the Supreme Entity cannot be attained. The most important
thing is devotion. One who is completely illiterate can attain God whereas
even a triple M.A. may not.

What is Jina'na? The effort to feel the presence of Parama'tman in all the
objects is Jina'na Sa'dhana. People perform spiritual practice to realise
that Parama'tman exists in all the objects. God is not only in all the
objects, rather all the objects are God. The attainment in Jina'na
Sa'dhana
becomes possible when one realises that all the objects are Parama'tman.

And what is Karma Sa'dhana'? In the physical world everybody has the
potentiality to work, but rarely a person utilises his or her cent-percent
potentiality for Karma. Even the greatest reformer utilises about 10% of
his
or her potentiality and 90% remains unutilised. Only with the utilisation
of
10% s/he could become so great, but if s/he would have utilised all his or
her potentialities one could not have even imagined his or her greatness.
Karma Sa'dhana' is work done more for others and less for oneself.
Generally
people remain engaged in their own works and for others they devote only 5
or 10 minutes. This sort of tendency is a lower animal tendency. One who
works only for one's own self is no better than an animal but one who
works
for others is really great. When people render no service to themselves
but
do only for others they are known as Karmasiddha.

So through Jina'na and Karma, Bhakti is aroused and for the arousal of
Bhakti both Jina'na and Karma are needed. Bear in mind that the sadhana of
Jina'na and Karma are to be done, but the sadhana of Karma has to be more
than that of Jina'na. When Jina'na is obtained more than Karma is done
there
is the possibility of the arousal of vanity which results in downfall.

Abhima'nam' sura'pa'nam' gaoravam' raoravam' dhruvam
Pratis't'ha shukariivis't'ha' trayam' tyaktva' harim' bhajet.

When Karma is done more than Jina'na, then Bhakti is aroused. When Bhakti
is
aroused a yogi can move further towards Parama'tman, and not before this.
A
yogi depends on Bhakti (devotion) in toto. Where there is no Bhakti the
heart of a Yogi becomes like a barren desert. The heart of a sadhaka is
like
soil, Is'ta' Mantra (one's own mantra) is the seed and Bhakti the water.
Where there are no cool showers of Bhakti there is no use sowing seeds in
a
desert. So to be an ideal yogi is the goal of everyone but one must
remember
that Bhakti has to be aroused. Where there is no arousal of Bhakti the
human
life becomes futile. One who has Bhakti at the age of five commands the
salutations from a man of eighty without Bhakti. This is because Bhakti is
the Supreme.

Even a great jina'nii (intellectual) like Sham'kara'carya admitted
"Moks'aka'ran'asamagryam' bhaktireva gariiyasii." Therefore, Bhakti is the
best of all the means for attaining Moks'a (salvation). Whatever a
sa'dhaka
has to do is to be done for the arousal of Bhakti. A sa'dhaka is not the
beggar of anything except Bhakti. When one's Bhakti is once attained one
is
not a pauper but an emperor.

Shrii Shrii Anandamurti
26 December 1965
Gazipur

---

Other Works: Can Women Attain Salvation?

Recently a knotty problem was placed before me. The problem or the
question may be knotty but the reply is very simple. The question was
whether ladies are entitled to get salvation or emancipation.

Recently I told you that in Tantra it has been said: Dehabhrt mukto
bhavati na'tra sam'shayah. The minimum qualification for acquiring
self-knowledge is that a person should have a human body. This is the
minimum qualification. It has not been mentioned here whether that
spiritual aspirant should be a male or a female. From this it is clear
that both are equally entitled to get salvation.

It is a fact that in almost all the scriptures and their notes and
commentaries, it has been said in unambiguous language that women are not
entitled to get salvation. But the decision, or the ideology, or the
judgement of Ananda Marga is quite different. In our opinion, and also in
my opinion, both are equally entitled to get salvation or emancipation. I
support no distinction between males and females. Our common sense says
that among all the kos'as (layers of mind) of human existence, that is,
annamaya kos'a*, ka'mamaya kos'a,* and all the kos'as, the difference
between male and female lies in the lower two kos'as: annamaya kos'a and
ka'mamaya kos'a, ie the kos'as which are closely associated with the body.
In all other remaining kos'as the sex-difference does not arise. And all
the subtler tastes, all other subtler experiments and experiences of human
existence are in the higher kos'as and not in the two lower kos'as which
are closely associated with the physical body.

* Kos'as are layers of mind. Annamaya kos'a is the outermost layer -- the
body. Ka'mamaya kos'a is the next layer -- the waking or conscious mind.
--Trans.

The paternal feeling remains unchanged whether the child is a male child
or a female child. Similarly, for Parama Purus'a (Cosmic Consciousness),
all males are God's sons and all females are God's daughters. Then why
should the Supreme Entity encourage any differentiation? When salvation,
or the doors of salvation, are open to males, the doors of salvation and
emancipation are also open to God's daughters. Why not? Logic demands
this.

Those vested interests, or those who had vested interests in the realm of
religion, not spirituality, used to say that salvation is only for males.
They perpetrated their exploitation over females for an indefinite period.
This was the psychology. They were guided by this psychology. That is why
they used to say that salvation and emancipation are for males only.

Now, the entire universe is God's creation. Rather, it will be more
correct to say that the entire universe is the metamorphosed form of
Parama Purus'a (Cosmic Consciousness). I remember that I told you once
that we have no faith in "avata'r-ism". At the same time we say that each
and every particle of creation is God's avata'ra [divine incarnation]. You
are all God's avata'ras, not only males but females also.

Tvam' strii tvam' puma'nasi
Tvam' kuma'ra uta va' kuma'rii
Tvam' jiirn'adan' d'ena vancayasi
Tvam' ja'to bhavasi vishvatomukhah

"You are in the form of women.
You are in the form of men.
You are in the form of girls.
You are in the form of boys.
You move along the road in the guise
of an old man with a stick in Your hands,
and as soon as You create Yourself,
You become all seeing, omniscient, omnipotent."

You are all avata'ras of the Supreme Entity because you are "descents"* of
the Supreme Entity, the "coming down" of the Supreme Entity. You are all
avata'ras. God has transformed, God has metamorphosed, God's own Self into
all the forms, so many forms, innumerable forms, and not only males,
females also.

* Avata'ra literally means "descent". --Trans.

Each and every entity, all the entities, big or small, are entitled to
enjoy that supreme stance of salvation. Those who are not in human forms
cannot do sa'dhana' (spiritual practice), but they can, by God's Grace, by
God's Bliss, attain salvation. Even an insect can attain salvation if so
desired by God. It is a fact that an insect cannot do sa'dhana' because
its body is not that of a human being, but it also can attain salvation if
so desired by the Supreme Entity. And those scripture-holders who say that
women cannot attain salvation have got no right to do so. It is nothing
but audacity on their part to say such things.

Shrii Shrii Anandamurti
October 1978, Patna
A'nanda Vacana'mrtam Part 3
The Awakening of Women, Part 2 Section 1-1

---

Acoustic Roots: ca

Ca is the acoustic root of conscience (viveka).

[nil]

Namaskar

Below Chapter 1 of Ananda Sutram by Shrii Shrii Anandamurti.

Dharmadeva

===

Publisher's Note

Shrii Shrii A'nandamu'rti, the founder of Ananda Marga, dictated the
original Bengali A'nanda Su'tram to a close devotee as they sat, in a
series of night sessions in 1961, on the tiger's grave in Jamalpur that
A'nandamu'rtijii and the devotees used to frequent. The devotee wrote by
the light of a candle. Sometimes the candle flame was sheltered by a glass
drinking tumbler as a sort of makeshift lantern.

A'nanda Su'tram means, in part, "aphorisms leading to a'nanda, divine
bliss". The su'tra form has been valued over the centuries as a powerful
tool for communicating a deep philosophy in a condensed, memorable way.
The literal meaning of su'tra is "thread", implying that numerous jewels
of thought can be strung on a single such thread. In the best traditions
of su'tra literature, the eighty-five su'tras of this book serve, with
breathtaking conciseness, as a framework for the entire Ananda Marga
ideology. Herein Shrii Shrii A'nandamu'rti has in a few vivid strokes
presented humanity with original concepts of metaphysics, epistemology,
ethics and macrohistory. He has also set out (in chapter 5) for the first
time a socio-economic approach conceived in the light of a theistic
philosophy, blending subjective approach with objective adjustment, that
offers the world a well-knit and progressive social system based on
economic justice. He designated A'nanda Su'tram, together with the
complementary book Idea and Ideology, as the darshan sha'stra
(philosophical treatise) of Ananda Marga.

nanda Stram means "aphorisms leading to nanda, divine bliss." The stra
form has been valued over the centuries as a powerful tool for
communicating a deep philosophy in a condensed, memorable way. In the
best traditions of stra literature, the eighty-five stras of this book
serve, with breathtaking conciseness, as a framework for the entire Ananda
Marga ideology.

Chapters include:

1. Brahma Cakra (The Cycle of Creation)
2. Dharma and the Nature of the Universe
3. Mind and Sa'dhana' (Spiritual Practices)
4. Creation of the Universe and Kun'd'alinii
5. The PROgressive Utilisation Theory

A'nanda Su'tram as a whole appeared in the English edition firstly in the
1967 translation by Shrii Manohar Gupta (reprinted virtually unedited
until 1990). Chapter 4 was reprinted in Discourses on Tantra Volume 1,
1993, and a retranslated Chapter 5 appeared in Proutist Economics, 1992.

The editors of the latest edition have not striven to retranslate, but
have edited the First Edition (or in the case of Chapter 5 the 1992
edition) according to a number of considerations important for the reader.

The editors have, in the first place, tried to adhere more closely to the
author's pattern of usage of important Sanskrit terms, by preserving those
terms in the main text of the translation, while sometimes relegating the
English equivalents to editorial square brackets.
In the printed version the editors have also tried to eliminate the
unnecessary repetition of pairs of Sanskrit-English equivalents.

The remaining considerations guiding the editors have been those of
grammar, where correction was unavoidable, and consistency -- consistency,
for example, in the use or non-use of articles with various philosophical
terms. In a very few instances in Chapters 1-3 it was found necessary to
aim for greater accuracy by retranslating a sentence, for example the last
sentence of Chapter 1. In Chapters 4 and 5, which appeared in the recent
compilations noted above, no retranslation has been done, except that in
Chapter 5 the Sanskrit yuga has been rendered as "age" rather than the
previous "era". "Age" seems generally to have been the author's preference
in English, as indicated in the book "Idea and Ideology".

In the printed (hardcopy) edition footnotes by the editors have all been
signed "--Eds." Unsigned footnotes are those of the author. Square
brackets [ ] in the text are used to indicate translations by the editors
or other editorial insertions. Round brackets ( ) indicate a word or
words originally given by the author.

To the latest edition the editors have added an appendix giving
word-for-word translations of the su'tras. Avadhu'tika' A'nanda Mitra'
A'ca'rya' deserves special mention for having laid the foundations of this
appendix years ago. See her work "The Spiritual Philosophy of Shrii Shrii
nandamrti: A Commentary on nanda Stram" at
http://amps.org/nys/ambooks/tocs/coment-toc.htm

In the appendix, a certain shorthand preferred by the author of this book
has been used for explaining the etymologies of words. Under this system,
a minus sign (-) follows a prefix, and a plus sign (+) precedes a suffix.
Thus ava - tr + ghain = avata'ra can be read, "the root tr prefixed by ava
and suffixed by ghain becomes avata'ra."

The entire "nanda Stram" by Shrii Shrii Anandamurti is available with the
following details:

82 pp.
paperback
ISBN: 81-7252-027-1

"The Spiritual Philosophy of Shrii Shrii nandamrti: A Commentary on nanda
Stram" by Avadhu'tika' A'nanda Mitra' A'ca'rya' is available with the
following details:

284 pp.
paperback
ISBN: 81-7252-119-7

See http://www.anandamarga.org/publications/asutram.htm

---

Chapter 1

1-1 Shiva-shaktyatmakam Brahma

Purport:

Brahma is the composite of Shiva and Shakti, ie, Consciousness and
Operative Principle.

A piece of paper has two sides, so to say. Although they are two for the
sake of argument, they can under no circumstances be separated from that
one paper entity. Removal of one side of the paper jeopardises the
existence of the other. So is the relation of Purusa (Consciousness) and
Prakrti (Operative Principle) in the Cosmic Entity (Brahma). None of them
can stand without the other. That is why, it is said that they are an
inalienable concomitance.

As a philosophical word, Shiva or Purusa is used in the pervasive sense
and yet in common parlance the word, Atman or Soul or Self is more
extensively used. Shiva means Witnessing Consciousness. So does Purusa -
'Pure shete yah sah purusah', ie, the witness-ship that lies quiescent in
every entity is the Purusa. Atman means that which is omni-telepathic.

The physical sense of the body is telepathised on the mental plate. In
other words the physical sense is awakened in the mental plate due to the
reflection that follows the impact of the crude physical waves on the
mental plate. Similarly the sense of every crude object is awakened in the
mental plate as soon as the reflection takes place following the impact of
the waves of the objects on the mental plate.
Identical mental waves hit the soul entity, causing the reflection of
those mental waves and this awakens in the unit a sense of its
indivisibility from the soul.

If, in the language of philosophy, mental waves, ie, thought, be called
thought-waves, then the reflection of the mental waves on the soul-plate
will have to be termed telepathic waves. And so in reference to the
soul-plate, we may say that it is telepathic to the mind. All mundane
objects, crude, subtle or causal, consist in the mental waves or
thought-waves and so in the fullest accord with reasoning and logic we may
call the soul omni-telepathic. It is because of this onmi-telepathic Atman
that the existence of all mundane objects, visible or invisible, large or
small, find their factual substantiation and recognition. Had there been
no Atman, the existence of everything would have been in jeopardy.

1 - 2 Shakti sa Shivasya shaktih

Purport:

1 - 3 Tayoh siddhih saincare pratisaincare ca

Purport:

The existence of any entity is known by the process of its activity,
thought or witness-ship, of which witness-ship belongs to Purusa
(Consciousness) and the other two substantive factors primarily belong to
Prakrti (Operative Principle). And so the fact of Prakrti being the causal
entity of the stream of action and thought will be recognised only when
She completely identifies herself with objectivity. This appropriation of
objectivity by Prakrti depends on her ever-increasing (saincara) or
decreasing (pratisaincara) influence on Purusa. Prakrti's manifestation
lies in these extrovertive (saincara) and introvertive (pratisaincara)
processes. In all these manifestations of Prakrti, Purusa not only exists
as the material cause but as the witness as well, in all states and
conditions.

1 - 4 Paramashivah Purusottamah vishvasya kendram

Purport:

The trivalent Operative Force (Prakrti) has been apparently crudifying the
original Consciousness through Her own binding forces - this is one of the
processes of Her activity. Her other process being that by gradually
relaxing the influence of Her three attributes on the crude object She
regains the characteristic of the Purusa, thus putting an end to Her
binding operation. The first named process of the Operative Force
(Prakrti) is centrifugal and the other half is centripetal. The Cosmic

Cycle (Brahma Cakra or Srsti Cakra) or evolutionary process is manifested

through the combination of these very centrifugal and centripetal actions.
The nucleus of this Cosmic Cycle is indeed the characteristic bearing

(svabhava) of the Purusa. The material cause of the entire Cosmic Cycle is
the Purusa or Shiva (Consciousness) and we shall call this nucleus Parama
Shiva or Purusottama.

1 - 5 Pravrtimukhii saincarah gunadharayam

Purport:

The object-ward movement (expression) of the Purusa (Consciousness) from
the nucleus of the Cosmic Cycle under the influence of Prakrti (Operative
Force) is called pravrtii (extrovertive phase).

As the result of the initial impact of the Operative Force on the
witnessing Purusottama (Cosmic Nucleus), there awakens in Him the sense of
existence, which, in the language of philosophy is called Mahattattva, and
the Operative Force concerned, whereby this Mahattattva comes into being

is called sattvaguna or the sentient principle of Prakrti. Guna means
binding principle.

The second impact of the operative force of Prakrti results in the sense

of doer-ship or authorship. This changed expression of the Purusa is
called Ahamtattva or 'doer I' and the Operative Force concerned is called
rajoguna or the mutative principle of Prakrti.

Finally, through the greater impact of the operative force of Prakrti, in
the wake of Her successive attacks comes the crudest objectivity or
complete objectivation of Purusa (the crudest objective counterpart of the
subjective cosmos). This condition of the Purusa is called Citta or mind
stuff. The Operative Force concerned, whereby such objectivation takes
place, is called tamoguna or static principle of Prakrti.

That is to say, with the onset of desire and attachment (pravrtti) the
centrifugal action (saincara) issues right from one and the same Purusa
through the gradual process of the binding principles (gunas).

1 - 6 Nivrttimukhii pratisaincarah gunavaksayena

Purport:

The excess of desire (vrtti) is pravrtti (attachment) or the accelerated
momentum of desire. The recessive or waning momentum of vrtti is nivrtii
(detachment) or the loss of desire in the introversial phase.

During the centrifugal momentum, desire finds its fullest expression in
the Purusa (Consciousness) under the static influence of Prakrti
(Operative Force). The citta (done I or objective mind or mindstuff)
entity that comes into play in the body of Purusa under the static
influence of Prakrti, when accepted by the jiivatman (the individual soul
or the subjective part of the microcosm) as something perceivable or
knowable, appears as the five gross physical elements, ten organs and five
tanmatras (sensible and supersensible inferences or generic essences).

When the attributional flow reaches its finality, then starts the shedding
of the gunas or the binding factors - that is to say, the Purusa then
keeps contracting the power of Prakrti. The result is that Prakrti,
attracted by the Purusa, gets drawn to Purusottama (the nucleus of the
universe). Consequently again, the five gross physical elements gradually
get metamorphosed into body, vital energy and mind of the unit. Finally
the unit mind merges into Purusottama (the Nucleus Consciousness) as the
result of shedding of the binding principles. It is because of the merger
of the unit mind into its primal cause that the ultimate state of
pratisaincara (introversial movement) is a nonattributive one. This may
be called the dissolution of the individual life.

1 - 7 Drk Purusah darshanam Shaktishca

Purport:

Acting is seeing, witnessing is substantiation. In the absence of the
latter, seeing remains unsubstantiated. Thinking, speaking, moving,
accepting - these fall in the category of action. The witness-ship that
vouches for the existence of these activities, that substantive bearing,
is Purusa (Consciousness) and the expression of activity that takes place
under His witness-ship is charged with the gunas (attributes) of Prakrti
(Operative Principle).

If we call the expression of the material waves actional faculty, its
apparent witness will be the citta-entity (objective mind). If the
citta-ic expression be termed actional faculty, then its apparent witness
will be the ahamtattva (doer-I) or ego. If the expression or manifestation
of ego be called actional faculty, then its apparent witness will be
mahattattva (sense of I-feeling). If we call the sense of I-ness or mahat
actional faculty, then its witness-ship, that is, 'I-know-I-am'-ness will
be acceptable as the ultimate witness. This 'I know' is not the apparent
witness of anybody or thing, it is the absolute witness of everything in
all conditions. Hence, candidly this bearing alone falls in the category
of 'drk' or ultimate cognition. This in truth is the attributed
Consciousness of Purusa.

1 - 8 Gunabandhanena gunabhivyaktih

Purport:

Guna means binding principle. The stronger the bondage upon anything the
cruder the thing becomes. When in Her freedom acquired from the Purusa
(Consciousness), the Prakrti (Operative Principle) binds Purusa, the
conscious Purusa gets metamorphosed into Mahattattva (Cosmic I-feeling),
Ahamtattva (Cosmic Doer-I), Citta (Cosmic Done-I) under the ever
increasing binding factors and then, as a result of the gradually greater
and still greater bondage of the static principal (tamoguna) there come
into being as per degrees of crudification, the ethereal, the aerial, the
luminous, the liquid and (ultimately) the solid factors. Even in the
latter there are degrees of bondages.

On account of the firmness of bondages the interatomic and inter-molecular
distances go on decreasing, as the result of which the internal frictions
in the material body go on increasing. The external pressure of
attributional bondage and the internal frictions compel greater and
greater attributional expressions in the bodies of objects. Here one
should bear in mind that attributional expression does not mean the excess
of attributional capabilities but that of the attributional manifestations
as well as the
attributional peculiarities.

The akashatattva or ethereal factor has the sound carrying attribute.

Suppose if we fix

its measure at one hundred, in that case when the akashatattva gets

metamorphosed into vayutattva or aerial factor on account of the greater

static bondage, the attribute of touch is also expressed therein along
with the sound-carrying attribute but the attributional capacity remaining
what it is - unenhanced. The sound-carrying attribute wanes in the

vayutattva as compared to akashatattva but all the same the combined

measure of the sonic and the factual attributes still remains at one
hundred.

1 - 9 Gunadhikye jadasphotah bhutasamyabhavat

Purport:

1-10 Gunaprabhavena bhutasangharsadbalam

Purport:

Firmer the binding factor on the object body, the greater the internal
friction in it. This clash or play of forces is called bala or prana
(power or energy). This prana exists more or less in all objects or
elements, although its expression has not taken place or does not take
place in them in equal proportion.

1-11 Dehakendrikani parinamabhutani balani pranah

Purport:

If the resultant force - the force that comes into being as a result of
both external and internal frictions in the object-body - finds its own
nucleus in some part of that body, the powers or energies active in that
body are collectively called pranah or vital energy.

The word, pranah, is used in the samskrta (Sanskrit) language in the

plural number, because it really stands for ten vayus (vital forces in the
body).

1-12 Tiivra sangharsena curniibhutani jadani cittanu manasadhatuh va

Purport:

If the manifestation of energy be too great in the object-body, some
portion of the crude entity gets pulverised as the result of excessive
friction in the object-body and gets metamorphosed into Cittanu or
mind-stuff, which is subtler than the ether. That is to say, mind is born
out of matter.

1-13 Vyastidehe cittanusamavayena cittabodhah

Purport:

The coordinated totality of the cittanus (ectoplasmic particles or
mind-stuffs) that remain in the individual object-body centreing round its
totality constitute the sense of citta (objective I) of that body. This
citta is the 'done I' or 'objective I' of the unit-mind. Unperceived
shall remain all the perceptions, whether seen or heard, of an individual,
unless the citta identifies itself with their reflections on itself.

1 -14: Cittat gunavaksaye rajogunaprabalye aham

Purport:

When, by the attraction of the Cosmic Nucleus (Purusottama), the
mind-stuff is gradually goaded forward under the influence of the
introversial force or vidya
shakti, the predominance of the static principle (tamoguna) gradually
wanes and the increasing influence of the mutative principle (rajoguna)
becomes evident. The part of the mind-body where the predominance of

rajoguna is noticeable, is called ahamtattva or doer I or owner I.

1 - 15 Suksamabhimukhiniigatirudaye ahamtattvanmahat

Purport:

By the attraction of the introversial force (vidya shakti) even the
influence of rajoguna (mutative principle) over ahamtattva (doer I)
gradually starts shedding, indicating the predominance of sattvaguna
(sentient principle). The part of ahamtattva where the predominance of
sattvaguna is established, is called mahatattva (pure I feeling.)

1 - 16 Cittadahamprabalye buddhih

Purport:

If the periphery of aham (doer I) be greater than that of the citta
(objectivated mind), the citta-less surplus portion is called intellect
(buddhi).

1 - 17 Ahamtattva mahadprabalye bodhih

Purport:

If the dimension of mahatattva (pure I feeling) be greater than that of
ahamtattva (doer I), the surplus part of mahat is called intuition
(bodhi).

1 - 18 Mahadahamverjite anagrasare jiivadehe latagulme kevalam cittam

Purport:

It may be discernible in the undeveloped organisms or creepers and shrubs
that the manifestation of citta (objective mind) only has taken place but
not of mahattatva (pure I-feeling) or ahamtattva (doer-I).

1 - 19 Mahadvarjite anagrasare jiivadehe latagulme citta yuktaham

Purport:

It may also be that in the undeveloped organisms or creepers and shrubs
the manifestation of mahat (pure I feeling) has not taken place but those

of aham (doer-I) and citta (objectivated mind) have.

1 - 20 Pragrasare jiive latagulme manuse mahadaham cittani

Purport:

In comparatively developed organisms, creepers, and shrubs as well as in
humans, all the three, mahattattva (pure I feeling), ahamtattva (doer-I)
and citta (objectivated mind) get manifested.

1 - 21 Bhumavyapte mahati aham cittayorpranashe saguna sthitih
savikalpasamadhih va

Purport:

After continued practice when mahatattva or I feeling gets metamorphosed
into Macrocosmic I-feeling, the citta (objectivated unit mind) of the
microcosmic mind merges in aham (doer-I of unit mind) and aham merges in
mahat (pure I-feeling of unit mind). When the object merges in its cause,
that merger is called pralaya or pranasha (utter destruction).

Since Citta (Done 'I' of Cosmic Mind) of the Macrocosm grows out of
Macrocosmic Aham (Doer-I of Cosmic Mind) and Macrocosmic Aham out of
Macrocosmic Mahat (Cosmic I) of the Macrocosm (Bhuma), so when in the
introversial momentum (prati-saincara) the citta (objectivated unit mind)
merges in aham (doer-I of unit mind) and aham in mahat (pure I-feeling of
unit mind), to call it 'utter destruction' (pranasha) is quite logical and
reasonable. The utter destruction of citta and aham and the state of

all-pervasiveness of Mahat constitute the state of transcendentality

(sagunasthiti) or savikalpa samadhi (the trance of determinate
absorption).

1 - 22 Atmani mahadpranashe nirgunasthitih nirvikalpasamadhih va

Purport:

The totally absorbed state of mahat (pure I-feeling of unit mind), after
the merger of that sense of I-feeling in the Citishakti (Cognitive
Principle) - rather than doing the sadhana (spiritual practice) of
installing the mahat (pure I-feeling of unit mind) in the Macrocosmic
Mahat (Cosmic I) - is the state of objectlessness (nirgunasthitih) or
nirvikalpa samadhi (the trance of indeterminate absorption or total
suspension of the mind).

Due to the absence of any guna or binding principle, this state is called
the state of objectlessness. This state is verbally inexpressible because
...

1 - 23 Tasya shitih amanasikesu.

Purport:

This state of objectlessness being beyond the orbit of mind, it is not
mentally apprehensible.

1 - 24 Abhavottarananda pratyayalambaniirvrttih tasya pramanam

Purport:

In the state of wakefulness all the three stages of the mind, namely
conscious, sub-conscious and unconscious remain active but the subtler
condition appears to be inconspicuous due to the activeness of the cruder
condition. During dream the crude or conscious mind remains dormant, the
sub-conscious and the unconscious minds remain active. The opinion that
the state of sleep is the state of the sense of vacuity is unacceptable to
a subtle philosophical judgement, because at that time the works of
both the conscious and the subconscious minds are done by the unconscious
mind.

The real state of vacuity is verily the state of utter destruction of the
mind, and so even Savikalpa Samadhi (determinate suspension) is not a
state of vacuity. Only the state of Nirvikalpa Samadhi (total suspension
of the mind) is the state of vacuity. In this state of absolute vacuity
the spiritual waves of exhilaration that fill the unit-entity still
continue to flow and trail on for some time even after that state of
vacuity, that is, after the mind returns due to unserved samskaras (the
consequential reactive momenta of one's past deeds). These very trailing
waves of exhilaration of and joyous exuberance keep reminding the
'mindful' sadhaka (the intuitional practitioner) that his or her
'mindless' state had been one of absolute bliss.

1 - 25 Bhavah bhavatiitayoh setuh Tarakabrahma

Purport:

The common dot bridging up the empirical state of Saguna (Attributional)
and the metempirical state of Nirguna (Non-attributional) is called Taraka
Brahma (Liberating Brahma). Taraka Brahma appears in saguna (embodied)
form as Mahasambhuti.

* Brahma = The Supreme Entity, comprising both Purusa (Consciousness) or
Shiva and Prakrti (Operative Principle) or Shakti.
** Mahasambhuti = a special manifestation of Brahma (God).

===

PS: You may want to visit www.proutworld.org

[nil]

Tantric Gems - 29

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Namaskar

Welcome to the 29th edition in this series of discourses on tantra. This
issue commences with chapter 2 of Ananda Sutram. It considers devotion
and Shiva as Consciousness. It also explains what is the meaning of
Varanasii in terms of its in depth spiritual essence. The Sanskrit letter
cha is given a brief mention as an acoustic root (and as one of the petals

in the 4th chakra). Refer back to Issue 7 for more details.

Given by a contemporary tantric master these discourses are in the very
truest spirit of yoga for Liberation of Self and Service to the World.

Key themes for the discourses appear below.

--------------------------------------------------------------------------------

Key Themes

* Ananda Sutram: 2 - 1 Anukulavedaniiyam sukham

mental waves
samskara - potential reaction to past actions and past thoughts
happiness and mutually sympathetic waves

* Subhasita Samgraha: Bhakti-Ru'pa Setu (Devotion Acts Like a Bridge)

bhakti - devotion
ru'pa - form
setu - process of subjectivising the objectivity (connotes a bridge)
jiiva - unit consciousness
Shiva - Cosmic Consciousness
Sada'shiva - always being in Consciousness
Mahakaola - great spiritual preceptor

Parama'tma - Supreme Soul
Parama Brahma - Supreme Consciousness (God), ie the transcendental Cosmic
Entity
Bhaeravii Shakti - energy at the first stage of actual expression, ie the
primordial principle (the universe is unmanifested)
Bhava'nii Shakti - energy as expression, ie the vibrational principle (the
manifestation of the universe)
Para Brahma - where Consciousness is not converted into an object
Apara Brahma - where Consciousness is transformed into an object
subjectivisation of objectivity - conversion of Apara Brahma into Para
Brahma
Sagun'a Para - the perceiver is not an object of the Qualified
Consciousness
Sagun'a Apara - the perceived is an object in the Qualified Consciousness
Nirapeks'a - neutral part
Nirgun'a - Unqualified Consciousness
bhokta' - the perceiver
bhogya - the perceived
mahat - pure I feeling (part of bhokta')
aham - ego or doer-I (part of bhokta')
citta - objectivated mind (part of bhogya)
upper and lower glands
pineal gland - uppermost gland

3 main stages of mind - conscious, subconscious, unconscious
dha'ma - home
4 dha'mas (homes)- Conscious mind, Subconscious mind, Unconscious mind,
Dhama'-less or house-less state (Nira'lamba Avastha' or Turiiya' vastha')
Nira'lamba Avastha' - state beyond containment
Turiiya' vastha' - unchangeable state wherein the material or objective
involvement is nil, the perfect state of objectlessness or non-duality
sama'dhi - state of absorption or blissful trance (psychologically the
merger of unit mind with Cosmic Consciousness; biologically the influence
of the pineal gland over other glands in the human body)

liila - divine game
vishva - expressed universe
a'yatana - God as the base of the universe
adhiva'sa - shelter
anubhu'ti siddhi - to understand the greatness and magnificence of Cosmic
Consciousness when born of real experience
sarvajina - omniscient (witnessing entity of all objectivities)

jina'na sadhana' - the practice of knowledge by dissecting and analysing
karma sa'dhana' - the practice of action

* Other Works: Where Is Va'ra'n'asii?

vindu - point
va'ra'n'asii - a particular point (vindu) between a'jina' (sixth) and
sahasra'ra (seventh) cakras (ie between the pituitary and pineal glands)
ka'shi - the true spiritual point
sa'dhana' - spiritual practices (meditation)
Tantra sa'dhana' - process of transforming latent divinity into the
Supreme Divinity
ka'pa'lika sa'dhana' - a form of spiritual practice which causes the
aspirant to confront and overcome all the inherent fetters and enemies of
the human mind
vishesha yoga - special meditation so that the mind ascends to such a
height that there is no further need to acquire a new body
self knowledge - the real knowledge concerned with the Absolute and
spiritual realisation (rather then mere relative knowledge)
mula'dha'ra cakra - controlling point of the kundalinii (the sleeping
Divinity)

* Acoustic Roots: cha

cha - acoustic root of psychic depression
vikalatah - psychic depression
vrtti - propensity
depression - malfunction of mind

---

Ananda Sutram: 2 - 1 Anukulavedaniiyam sukham

Purport:

If the mental waves of someone whose samskara (potential reaction to past
actions and past thoughts) happens to be the quiescent form of those
waves, find similar waves, emanating either from any crude object or from
any other mind-entity, then those waves in this case are said to be
complimentary and reciprocal. The contact of
these mutually sympathetic waves is what is called happiness.

Shrii Shrii Anandamurti

---

Subhasita Samgraha: Bhakti-Ru'pa Setu

(Devotion Acts Like a Bridge)

The term Setu connotes bridge. Its function is to connect two objects.
Devotion is that bridge which connects jiiva (unit) with Shiva ( Cosmic
Consciousness ). At first one has to know about this Setu. A person has to
dissect and analyse minutely its every aspect, taking also the help of
books. This is what is called the Sa'dhana' of knowledge, ie Jina'na
Sadhana'. The endeavour to move towards this Setu is called the Sa'dhana'
of action, ie Karma Sa'dhana'.

In philosophical parlance Setu means the process of subjectivising the
objectivity. Some people are found misconstruing the real significance of
devotion. They contend that since devotion is between jiiva and Shiva,
where there is devotion there is the existence of duality also. But had it
been so, devotion would not have performed the work of a bridge. Until and
unless the jiiva crosses the bridge, there is duality; the moment the
Bhava-River (Bhava = to become) is crossed duality meets its Waterloo. The
term Bhava connotes rebirth, resulting from the action of the unit mind.
Devotion is a bridge over the river of Bhava.

BHAKTI IS NO SA'DHANA'

Devotion (Bhakti) is not Sa'dhana'. The stage of devotion is reached
through the Sa'dhana' of knowledge and action. The ecstatic experience
generated by devotion leads one to a state of trance. A happy news
stimulates pleasing emotions in one's mind and makes one laugh, sing and
dance. The moment one crosses the bridge one is lost in the state of
complete trance.

When a person is established in devotion he or she becomes able to
understand the greatness and magnificence of Shiva. The understanding at
this moment is Anubhu'ti Siddhi, ie born of real experience through taste.
Similarly, sweet things, eg mango and sugar can be distinguished only by
taste. One cannot enjoy the flavour of mango by seeing its reflection in
water. One will have to get the tree, pluck the mango and taste it.
Similarly experience in the spiritual realm also can be had only after
climbing a step on the tree of devotion. Only then one can understand the
brilliance and greatness of Parama Brahma (Supreme God) - the
transcendental cosmic entity.

PARAMA BRAHMA IS OMNISCIENT

Parama Brahma is an all-knowing entity. Where consciousness is not
converted into an object there Brahma is called Para Brahma. Where it is
transformed into an object there we call it Apara Brahma. Jiivas (unit
beings) are the manifestation of Apara Brahma. The conversion of Apara
Brahma into Para Brahma is the subjectivisation of objectivity. Para
Brahma is called Sarvajina, ie omniscient. The Sanskrit word Sarvajina is
made of (Sarva + root verb jina' + da and means witnessing entity of all
objectivities).

So, God is in contact with everything in the universe. God lives with
every small or big entity. The term Sarva stands for the three belligerent
principles of Prakrti (the Cosmic Operative Principle). In Sarva, Sa
stands for the sentient principle, 'R' for the mutative principle and 'Va'
for static principle. Every minutest particle is within this Sarva. There
is not a single place where God is not. God is the base of the universe,
that is God is its A'yatana. The term A'yatana connotes Adhiva'sa, ie the
dwelling place. A sa'dhaka (spiritual aspirant) can realise this only
after starting his or her efforts to climb the tree of devotion.

WHAT IS THIS UNIVERSE?

What is this universe? Where there is predominance of Bhaeravii Shakti
(energy only at the first stage of actual expression - primordial
principle) the universe is unmanifested. The domination of Bhava'nii
Shakti (energy as expression - vibrational principle) means the
manifestation of the universe. The term vishva connotes expressed
universe. God is in every particle of the universe. God is also
well-acquainted with the feelings in your mind. The Supreme Entity is
Mahat, ie great. The term Mahat means matchless and also bereft of
narrowness. Brahma (God) is one and the same for all persons. Both sinners
and pious persons are dependent on -- rather, the descendants of
Parama'tma (Supreme Soul).

Su'ks'ma't Su'ks'mataram Vibha'ti.

Parama'tma is the subtlest of all. Your organs have a limited capacity.
The subtlest is beyond their grasping power. The Sam'skrta (Sanskrit) word
Su'ks'ma (ie subtle ) means the minutest object or the sweetest sound
which the organs cannot grasp. But the subtlety is not an absolute
criterion. Something which is subtle for one may not be the same for the
other. It is therefore a relative terminology.

Parama'tma' is Nitya. The term Nitya means that which is uninfluenced by
the time factor, ie beyond the periphery of past, present and future. The
Entity on which depends the existence of time is called Mahakaola (the
great spiritual preceptor).

OBJECT SUBJECTIVISED

Meditation is also action. For arousing devotion action is an
indispensable condition. Before crossing the bridge of devotion one feels
like 'You are that'. But while crossing the bridge one feels 'I am that'.
At that time the person's object is subjectivised.

FROM WITNESSED TO WITNESSING

In common parlance you say that Parama'tma' is the object of your mind.
But, as a matter of fact, everything in this world is the object of
Parama'tma' who alone can be the subjective entity of the universe.
Supreme subjectivity cannot be your object. The experience that you are
always witnessed by God is devotion. One who realises this attains the
state of trance. The moment Tat (that) is converted into Tvam (you) or
vice versa, one starts feeling that God is not a witnessed entity but a
witnessing one.

There are three main stages of mind:
(i) Conscious;
(ii) Subconscious;
(iii) Unconscious.

These stages are experienced by the reflected consciousness. When Tat
(That) and Tvam (Thou) become one in the life of a sa'dhaka (spiritual
aspirant) he or she starts feeling that all is not just a reflection of
their own consciousness, but his or her reflection of consciousness is on
Apara Brahma (Consciousness converted into an object of God). At that time
the jiiva or unit entity for that person becomes Apara Brahma (an object
of God in this world). The identification of his or her unit identity with
Brahma makes the person free from virtue and vice.

FOUR DHAMAS

The term dha'ma connotes home. Actually speaking there are four dha'mas:
i) Conscious mind;
ii) Subconscious mind;
iii) Unconscious mind;
iv) Dhama' less (house-less ) state or Nira'lamba Avastha' (beyond a
container, state beyond containment ) or Turiiya' vastha' (the
unchangeable state, wherein the material or objective involvement is nil,
the perfect state of objectlessness or non-duality).

In the first three situations, the object of thinking is not original. No
original creation is possible in these stages. Even during dream or
slumber the objects already perceived by the conscious mind are recreated
again. In the unconscious mind the object perceived by the conscious mind
is completely identified with the perceiving entity alone and naturally
the imaginary figure of ghosts, for instance, may become a reality then.
However, in the Turiiya stage original creation is possible.

A human being consumes an object mentally. In these first three stages the
object of your thinking is your own expressed counterpart. A portion of
your self becomes Bhokta' (the perceiver) and another portion Bhogya (the
perceived). Bhokta is Sagun'a Para (ie the perceiver is not an object of
the qualified consciousness). Bhogya is Sagun'a Apara (the perceived is
an object in the qualified consciousness). The neutral or Nirapeks'a part
is Nirgun'a (unqualified consciousness). Your own unit consciousness,
mahat (pure I feeling) and ego (as aham or doer-I) are bhokta'
(perceivers) and citta (objectivated mind) is bhogya (perceived).

VILAKS'AN'A'

In collective life also some become bhokta' (perceivers) and some bhogya
(perceived). But those who are vilaks'an'a or vipariitgun'a, ie neither
bhokta' nor bhogya, will feel that their real nature is manifested in
realising "I am Sada'shiva or Consciousness personified". The term
Sada'shiva means always being in Consciousness. Sada'shiva was also a
historical figure. About seven thousand years ago Shiva had come with this
blessing of Tantra Sa'dhana' (Tantric spiritual practices). He was
Mahakaola (a great spiritual preceptor), ie one who can arouse others'
sleeping divinity.

GLANDS

There are numerous glands in the human body. The secretion from the upper
glands affects the lower ones but not vice versa. The secretion of the
pineal -- the uppermost gland - affects all other glands in the human
body. But low or crude thinking does not allow the secretion to come down
to all the glands and thereby influence them. Pious thinking, on the other
hand, allows the pineal secretion to affect every gland and leads one to
the state of blissful trance or sama'dhi. The psychological implication of
sama'dhi is the merger of the unit mind with Cosmic Consciousness and its
biological interpretation is the influence of the pineal gland over other
glands in the human body. This sama'dhi (state of absorption) is always a
state of ineffable bliss due to the influence of the hormone of the pineal
gland. Naturally some misconstrued this joyous state as if a person were
intoxicated by smoking.

SHIVA -- THE CANDRASHEKHARA

What does the crescent moon over the head of Shiva connote? At that time
people used to think some portion of the moon as invisible. They had
divided the moon into sixteen Kala's (factors). The sixteenth one was
invisible to them. They placed the pineal gland in this invisible portion
of the moon. This crescent moon is also called Ama'kala' or Indu. Due to
this thinking Shiva acquired appellations like Candrashekhara,
Candrabhu's'an'a, etc. (chandra means moon)

The limited human mind grasps external physicalities with the help of the
organs. But a bigger mind, Cosmic Mind, for instance, need not take the
help of organs just as they are not needed for knowing your own thoughts.
God, whose mind is immanent in every particle of the universe, does not
need the external help. Identify your mind with this and you will realise
that even the minutest of the objects are you. You are the Pacific Ocean.
The universe which is the manifestation of Bhava'nii Shakti (vibrational
principle) will appear as your own manifestation. The universe, which is
the Liila (Divine Game) of Sada'shiva (Consciousness) also gives God
infinite, ecstatic bliss. You meditate on God and God meditates on you.
God is the oldest of the entities -- ie Pura'tana. 'Pra'ciina means old
and Pura'tana connotes oldest. Since Shiva is the oldest of the entities,
He is the father of all, but He has no father of His own. None can say who
His father was. The moment one realises Him, one starts feeling that God
is the controller of everything, the golden, glittering entity.

A person then feels that he or she is effulgence personified. That
person's identity is Shivo'ham Shivo'ham, ie 'I am Shiva'. This
realisation is unlikely without devotion. Devotion is the bridge. Proper
knowledge and action are also needed, but devotion is the prime factor,
the essence.

Shrii Shrii Anandaamurti
Vaesha'khii Pu'rn'ima'
16 May 1966
Patna
Subha's'ita Sam'graha Part 18

---

Other Works: Where Is Va'ra'n'asii?

What is the meaning of the word `Va'ra'n'asii'? In both English and
Bengali the meaning of the word `va'r' is `to check' or `to stop'. Va'r +
anat' = va'ran'a which means `to forbid'. It is a negative command.
Similarly, ni - var + anat' = niva'ran'a. Now, `anas' means `birth'. Va'r
+ anas = va'ra'n'as. In Sam'skrta (Sanskrit), va'ra'n'as becomes
va'ra'n'asii in the feminine gender.

Philosophically, va'ra'n'asii refers to a particular point or `vindu'. In
the spiritual sphere, when one reaches that vindu one no longer takes
rebirth - the cycle of birth and death stops and the aspirant no longer
has to return to this world. In va'ra'n'asii there is no rebirth. It
should be understood that this va'ra'n'sii does not refer to a particular
city of Uttar Pradesh in India but to a point situated between the a'jina'
(sixth chakra) and sahasra'ra (seventh chakra) cakras, that is, between
the pituitary and pineal glands.

Spiritual aspirants, through the practice of sa'dhana' (spiritual
practices) and with the help of the Divine Spirit, become established in
that point, attaining great mental power and omniscience. Such people do
not have to take another birth in this world. That is why it is said that
if one dies in ka'shi, one will never be reborn. Ka'shi does not refer to
a city, but to that spiritual point.

`Trailokye ya'ni bhu'ta'n'i ta'n'i sarva'ni dehatah'.

Whatever exists in this world also exists within your body. You are a
microcosmic expression of the universe. That is why it has been said,
`Know thyself. Acquire self-knowledge or a'tma-jina'na'.

How can you acquire self knowledge? Go deep within to the centre point of
your existence. First, go to your centre plexus and then to your
mula'dha'ra cakra. Your mula'dha'ra cakra is an ideational entity
orbiting like a satellite around the Supreme Mula'dha'ra. If you make the
effort to know your inner self, if your desire for self-knowledge is
strong, all the secrets will be revealed to you.

`Trailokye ya'ni bhu'ta'n'i ta'n'i sarva'ni dehatah'.

That point, that va'ra'n'asii, which, as I have said, is situated between
a'jina' and sahasra'ra cakras, is bright and luminous. It is the true
ka'shi. Ka'shi is derived from the Sam'skrta root verb ka'sh + al +
striiya'm + iniip. Ka'shi means `very luminous entity'. I think its
meaning is crystal clear.

Some people say that the town Va'ra'n'asii is so-called because it is
situated between the rivers Baruna' and Ashi, but that is not correct. If
that were so, the name would have been Varun'a'sii and not Va'ra'n'asi.
The correct derivation is va'r + a'nas = va'ran'as which becomes
va'ra'n'asii in the feminine gender. Is the meaning clear to you now?

`Var' means `to forbid' and `a'nas' means `birth'. Those who die at
va'ra'n'asii are not reborn. It is not a city in India, but a vindu or
point. One may learn the secrets of this point through the practice of
vishesha yoga. During this meditation the mind ascends to such a height
that there is no further need to acquire a new body. Those who have not
yet learnt vishesha yoga will learn it in the future and will come to
realise its significance, and will like it.

To establish the mind on this point of va'ra'nasii or ka'shi, one has to
quickly elevate the mind. Those who have learnt the technique of Tantra
sa'dhana' or ka'pa'lika sa'dhana', know what joy can be derived from this.
It helps to establish the practitioner in the cult of va'ra'nasi. Those
who have not yet mastered it, will one day be established in the cult of
va'ra'n'asii. Why not? Those who have acquired a human structure will
surely be established in va'ra'n'asii.

Shrii Shrii Anandamurti
Kalika'ta',

22 December 1978
AV 7 Discourse 137

---

Acoustic Roots: cha

Cha is the acoustic root of psychic depression (vikalatah vrtti). Psychic
depression occurs when one's mind, which had previously been functioning
properly, either starts malfunctioning or stops functioning properly
altogether.

[nil]

Tantric Gems - 30

--------------------------------------------------------------------------------

Namaskar

Welcome to the 30th edition in this series of discourses on Tantra. This
issue considers the force required of the individual in sustaining
spiritual practices and associated devotion. It also provides some
essential vital hints on maintaining the body for spiritual practices. The
Sanskrit letter ja is given a brief mention as an acoustic root (and as

one of the petals in the 4th chakra). Refer back to Issue 7 for more
details.

Given by a contemporary tantric master these discourses are in the very
truest spirit of yoga for Liberation of Self and Service to the World.

Key themes for the discourses appear below.

--------------------------------------------------------------------------------

Key Themes

* Ananda Sutram: 2 - 2 Sukhanuraktih parama jaeviivrttih

self-preserving instinct
happiness
want of happiness
sense of existence

* Subhasita Samgraha: Triangle of Forces and the Supreme Entity

Transcendental Entity
Parama Purus'a - Cosmic Consciousness
Supreme Cognitive Principle - Shiva (Purusa)
Cosmic Operative Principle - Shakti (Prakrti)
Maya - Creative Principle
nature - collection of functional attributes of the Creative Principle
Brahma Cakra - cosmic cycle of creation
vidya' - centripetal force
avidya - centrifugal force

Macrocosm - unipurpose in motive but multilateral in function
microcosm - multipurpose in motive but unilateral in action
Macrocosm - psychic counterpart of the Supreme Cognition
microcosm - direct psychic counterpart of the unit cognition and indirect
psychic
counterpart of the Supreme Cognition
protah yoga - the Supreme Entity's pervasive association with all the
microcosms (collective relationship)
otah yoga - the Supreme Entity's relationship with each and every
individual unit (direct relationship)

matter - a creation of Macrocosm
quinquelemental - solid, liquid, luminous, aerial, ethereal
unit mind - a creation of powdered down matter
external force
internal clash and cohesion
creation of life

pashu - animal
viira - heroic
Maha'deva - Supreme and Divine Effulgence
Na'ra'yan - Supreme Shelter
five Yama and five Niyama - ten moral principles of yoga
jina'na - knowledge
karma - action
bhakti - devotion
sadhana - intuitional science
nirvikalpa sama'dhi - state of indeterminate absorption in
Non-attributional Cosmic Consciousness
savikalpa samadhi - state of determinate absorption in Attributional
Cosmic Consciousness

* Other Works: The Body

the body
urination
nasapana - flushing the nostrils with water
vya'paka shaoca - half bath
fasting
pu'rnima' - full moon
amavasya - new moon
eka'dashii - eleventh day after full moon and new moon
sannyasii - renunciate

* Acoustic Roots: ja

dhambha - vanity
aham'ka'ra - ego
vritti - propensity
una - acoustic root of vanity
ja - acoustic root of ego

---

Ananda Sutram: 2 - 2 Sukhanuraktih parama jaeviivrttih

Purport:

Every living being wants to keep itself alive and this self-preserving
instinct is a mental faculty. Want of happiness endangers one's very
sense of existence and
so one does not want the want of happiness; one wants to have the
pervasiveness of happiness as one's sole refuge.

Shrii Shrii Anandamurti

---

Subhasita Samgraha: Triangle of Forces and the Supreme Entity

The Supreme Entity means the Supreme Cognitive Principle. The Cognition is
the Supreme Entity and not the Cosmic Operative Principle, because this
Cognitive Principle is the Transcendental Entity and the Operative
Principle or Creative Principle is functioning within the jurisdiction of
Consciousness. This universe is the creation of the Cosmic Operative
Principle within the jurisdiction, within the campus of the Transcendental
Entity, of the Cognitive Principle. When the Supreme Cognitive Principle
operates, the Cosmic Operative Principle creates something concrete, ie
the Consciousness is transmitted into abstract and abstract is
metamorphosed into the quinquelemental entity (solid, liquid, luminous,
aerial, ethereal), then that Operative Principle is called the Creative
Principle.

In Sanskrit we call the Creative Principle "Maya"', and the functional
attributes, the collection of the functional attributes of this Creative
principle is nature. Though the Creative Principle is nature, it functions
within the scope of Consciousness. Prakrti (the Cosmic Operative
Principle) functions - Shakti functions on the chest of Shiva. Shakti is
an innate principle. Shakti can dance, She can function only when She is
given opportunity to do so by Consciousness - Shiva, that Paramashiva
(Cosmic Shiva). So the Supreme Entity means Paramashiva, the Supreme
Cognition. The Cognitive Principle is the invisible witnessing entity;
witnessing the entire universe - both Macrocosm and microcosm. Macrocosm
is the psychic counterpart of the Supreme Cognition and microcosm the
direct psychic counterpart of the unit cognition and the indirect psychic
counterpart of the Supreme Cognition. This quinquelemental universe is a
metamorphosed form of Macrocosm.

Lets say, this universe is the macro-psychic connotation and the microcosm
is unit mind. The unit mind of persons such as Ra'm, Shya'ma, Yadu, Madhu
is not the direct creation of Macrocosm, ie each mind has not been created
directly by the Macrocosmic Mind. Each mind is the creation of the
quinquelemental universe, the creation of matter, and matter is the
creation of the Supreme Mind. Matter is the creation of Macrocosmic Mind.
Unit mind is the creation of matter.

How? As a result of internal clash and cohesion, when the external force
starts functioning within the scope of matter, and when it gets its centre
of activity within material structures, we say the external force has been
converted into vital force. We say life has been created within matter.

Then, when, due to internal clash and cohesion, matter gets powdered down,
it is called mind, the basic form of mind, ie under-developed mind. As the
result of clash and cohesion we next get metazoic structures, we get
complicated mind, and so finally in this world of ours, we get the human
structure. Because of this physical complexity, the mind has also become
complex and complicated, and due to this complexity in the unit mind, we
have got several types of human forms in the physical world.

Mind is controlled by hormones secreted from different glands and
sub-glands; those hormones control each and every propensity of the human
mind. That is why I always lay stress that in intuitional science an
aspirant should control the mind or its propensities which are being
controlled by the glands and sub-glands. This is what is called Sadhana'
or intuitional practice. This is a science.

Now the entire quinquelemental universe is governed by the functional
attributes of the Cosmic Operative Principle which is known as nature.
Hence it can not remain outside and go beyond the campus of the
Transcendental Entity. When unit mind ideates on the Supreme Mind, it is
transformed into the Supreme Mind. When spiritual aspirants develop
implicit faith and love for that Supreme Entity, they surrender themselves
at the altar of the grandeur of the Supreme and become one with the
Supreme Cognition.

An aspirant wants physical oneness with the Supreme Cognition, while in
this body. This is called Nirvikalpa Sama'dhi (the state of indeterminate
absorption in Non-attributional Cosmic Consciousness) in Sanskrit. While
the aspirant's feeling of oneness with the Macrocosm is Savikalpa Samadhi
(the state of determinate absorption in Attributional Cosmic
Consciousness).

Now, human beings may be intellectually developed but they function within
their physical structures. Certain points of their brains act as nuclei,
which help them to operate different functions and nerve cells and entire
nerve functions. So they have to function under certain limits, and that
is why they are called microcosmic. The microcosms create their own world.
In your mind you can create many things, but those things are purely
psychic bodies and bear no value for others. In your mind, you have
created an elephant. That elephant is being witnessed by you only and
nobody else can witness it. So it is purely yours and no one else has got
anything to do with it.

However, because everything remains within the scope of Macrocosm, when
the Supreme Entity is thinking of an elephant in the Cosmic Mind, for you
it is external. When you create the elephant within your mind and you
create another person within your mind, that person of your mind is
witnessing the elephant of your mind, For the person of your mind that
elephant is a relative reality.

Now, in the psychic sphere, microcosms can create anything according to
their desire, according to their cognition but microcosms function under
certain limitations. By nature the microcosm is multipurpose in motive,
but unilateral in action; and the Macrocosm is unipurpose in motive but
multilateral in function. Macrocosm is multilateral. Microcosm is
multipurpose in motive.

You want to become rich, you want to become a great man, you want to
render social service, you want to do so many things, you cherish so many
longings in your mind. But while functioning, you can do only one thing at
a time, one work at a time. Macrocosm however is unipurpose in motive. The
Supreme Entity's only motive is to create many objects and individuals and
to help Its progeny in all-round development. It is the Supreme's only
purpose! So God is unipurpose in motive but multilateral in action. god is
doing so many things for the entire universe, for each and every entity.
You are witnessing only your own mental faculty and your mental force, but
the Supreme Consciousness is witnessing everything in the microcosmic
existence. God is the witnessing faculty.

The Supreme Entity's pervasive association with all the microcosms is
called Protah Yoga and the Supreme's relationship with each and every
individual unit is called Otah Yoga, God has got direct relationship with
each and every entity and God has got collective relationship with this
collective universe. That is why you can say that God is multilateral in
action.

That is why in the Purus'a Shu'ktam of the Rg Veda it has been stated:

"Sahasrashiirs'a'h purus'ah sahasra'ks'a sahasrapa'd.
Sa bhu'mirvishvato vrittva' atyatis't'had dasha'm gulam."

A microcosm functions with the help of only one brain and the capacity of
the brain is not more than its structure and nature. But God functions
with the help of innumerable brains, all the brains are God's creation and
the potentiality of so many brains lies within the scope of Macrocosm.
That is why none can challenge the authority of Macrocosm.

Sahasra'ksa. Whenever you see, you see with your own eyes, with the
limited sight of your optical strength, but you are within the
Transcendental Entity. But the Supreme Entity, being the Transcendental
entity, is witnessing everything without the help of any physical organ.
So it has been said "God is Sahasra'ksa", God has many eyes.

Sahasrapa'd. Wherever you go, you go with the help of your legs, but God
has innumerable legs. Because God has got innumerable legs, one foot is
here, another foot is on another planet. For the Supreme Entity there is
no spatial factor. That is why the Supreme Macrocosm is Sahasrapad. God is
an all-pervading entity and not confined within the scope of the
quinquelemental universe, nor within the scope of the abstract, but above
that.

The Supreme is "Atyatisthad dashangulam." I have already said in other
Dharma Maha Cakras (great spiritual gatherings) that in a human body the
controlling point is the pituitary gland, the seat of consciousness which
controls directly the conscious mind, indirectly, the sub-conscious and
more indirectly the unconscious. The Supreme is witnessing not only your
physical or abstract expressions but above that your controlling of all
these are being witnessed by the Supreme Macrocosm. So God's existence is
not only all pervading within the realm of physicality and the mental
world but your unit cognition is also being controlled and witnessed by
the Supreme Entity.

Atyatistha'd Dashangulam. The Supreme Entity is above ten fingers'
measure, above the real abode of the pituitary gland, ie at the pineal
gland, above the realm of abstract and physicality. The Supreme Entity,
the Supreme Purus'a (Purus'a means Pure Sete Yah Sah Purus'a - The Supreme
Entity is lying covert in you) resides within each physical structure. God
is Purus'a (Consciousness), because the supreme fundamental relative
factors are created by the Supreme Consciousness, ie the spatial, the
temporal and the personal factors and are within God's campus. That is why
whatever work had been done by these three factors, whatever will be done
by these three factors, comes to the Supreme. There is a sloka (verse) in
the Rg Veda where it is stated:

"Purus'aev sarvam edam yadbhu'tam yadbhavyam."

The Purus'a (Consciousness) knows whatever was done and Purus'a will know
whatever will be done in the future also.

Then you may say Purus'a does not know the present. God knows the future,
but nothing has been stated regarding the present. You know that
philosophically and psychologically there is nothing called 'present.'
There is past, and there is future. What I am saying is, that it is future
for you, and when you hear it, it is past for me. Hearing by you and
saying by me, my saying and your hearing are not being done
simultaneously; there is a gap. That is why in whatever is done by us, by
microcosms, a portion of the past and a portion of the future that are
co-related within the Macrocosm is called present. So philosophically and
psychologically there is past and there is future and that is why in this
sloka (verse) it has been said that Parama Purus'a (Cosmic Consciousness)
knows the past and knows the future.

Yad Bhu'tam yad bhavyam, what will happen, will happen. The Cosmic
Consciousness is the naval point of the creation. Cosmic Consciousness is
Lord of the naval point of creation. One may think that one is an educated
person, one is a learned person, or that one is an animal in human
structure. All however are only human beings. Remember that an animal is
also the creation of the Supreme Progenitor, it is a beloved of the
Supreme Progenitor; the Supreme Progenitor cannot hate any of the animal
children.

You know in Tantra when one first does Sa'dhana (spiritual practices), it
is said that in that phase one is no better than an animal. One's
structure is that of a human but internally one is just like an animal.
When that animal does Sa'dhana', he or she recalls the Lord, 'O Lord' I
may be an animal, I may be a Pashu (animal), but thou art my Lord. I am
Pashu but you are my Pashupati (Lord of the Animals).'

So in the first phase of Sadhana, the Supreme Entity is addressed as
Pashupati. After starting Sa'dhana', one starts psychic fighting against
the crude force, the crude force functioning within the mind, the crude
force functioning within the society, the crude force functioning within
the family and the crude force functioning within the country. One starts
fighting, so one becomes 'viira (heroic). This "viirata" in fighting is
actual Sa'dhana (spiritual practice). This is life. Life is the constant
fight against belligerent forces. Life is fight. When one starts to fight
one becomes a human in human structure.

So in the second phase of Sa'dhana' Pashu-pati becomes Viireshvara (Lord
of Heroes). It was another name of Lord Shiva. As a result of the fight,
when this fighting tendency, this belligerent tendency becomes one's own,
in that case one becomes Deva (Expression of the Supreme). Then one says
'O Lord' by your mercy, I have become Deva (divine in human structure) and
thou art my Lord, thou art Maha'deva (the Supreme and Divine Effulgence).

So in the third stage that very Lord becomes Maha'deva, Pashupati becomes
Vireshvara, then becomes Maha'deva, according to the stages or phases of
Sa'dhana', of the spiritual aspirant. This fight against the centrifugal
force, functioning in the world, is actually the Sa'dhana .

You know, in each and every structure there are two forces, centripetal
and centrifugal forces. In the case of the cosmological order, in the case
of the Brahma Cakra (Cosmic Cycle of Creation), the Centripetal Force, is
called Vidya' and the Centrifugal Force is called Avidya'. So spiritual
practice or the intuitional practice is the fight between Vidya' and
Avidya'. Sa'dhana' is to strengthen vidya', the centripetal force, in
one's movement towards the nave of the cosmological order.

This cosmological nucleus is the nucleus of all other nucleii of the
universe. This is the abode of Supreme Beatitude. Each and every nucleus
of the universe gets shelter in Supreme Consciousness; that is why the
Supreme Entity is called Na'ra'yan (Supreme Shelter). 'Yan' means shelter,
na'r means operative principle. If one wants peace of permanent nature, if
one has developed a longing for the Supreme Destiny, one has to lead all
one's propensities towards this Supreme Nucleus and this movement is
called Sa'dhana (spiritual practice and effort).

While moving towards this Supreme Nucleus one will have to fight against
the centrifugal force, Avidya' Shakti. In this fight against Avidya'
5hakti, one must have sufficient weapons. You know the Sa'dhak (spiritual
aspirant) is a soldier, a soldier requires weapons. Sa'dhana' is a fight
in your internal sphere, in your mind. There you should have ten weapons,
five Yama and five Niyama (ie ten moral principles).

Similarly in the fight against evil forces, in this crude physicality, the
friends of human society who follow morality strictly should have physical
weapons. Those who want disarmament and those who want to ban the atom
bomb put human society at risk against those who are not friends. The
friends of human society want to accelerate the speed of human society.
Those advocating disarmament want to retard the progress and place society
at risk from evil forces. The friends of human society need to protect
others and weapons are essential for this good. As you should have
control over your body and mind, so there must be control, not abuse of
weapons held by the well wishers of society.

Now in this process, ie the spiritual process, in the realm of
intuitionalism you should have ten internal weapons, Yama and Niyama (the
yogic moral code). Your progress in Sa'dhana' depends on Jina'na, Karma
and Bhakti (knowledge, action and devotion). Your actual progress is being
affected by Jina'na and Karma. But the final union with the Supreme, with
the Maha'deva (the Supreme and Divine Effulgence), will be possible you
when develop Bhakti (devotion) within you. In Sa'dhana' you should
remember that you have to develop Bhakti in your mind, and this Bhakti you
can get by regular Sa'dhana' (spiritual practice), and by rendering
selfless service.

Shrii Shrii Anandamurti
Dharma Maha Cakra
17 November 1967

---

Other Works: The Body

(1) Keep the body neat and clean like a temple.

(2) After urination cleanse with water or by some other means.

(3) Twice daily before your regular meditation, and before any other time
of meditation, bath or Vya'paka Shaoca (thorough cleanliness by "half
bath") must be taken.

(4) Before taking food and before going to sleep, do Vya'paka Shaoca
with cold water, or in cold weather, with lukewarm water. (Method of doing
Vya'paka Shaoca: At first wash your genital organs; then hands up to
elbows and legs up to knees; then, taking a mouthful of water, splash
water on the eyes and face at least twelve times. Finally wash the ears
and the neck. Follow by doing Nasapana, ie flushing the nostrils with
water also but only if your stomach is empty).

(5) It is imperative to fast without water on Eka'dashii (eleventh day
after full moon and new moon). In addition, if desired, a fast can be
observed on two more days of the month, namely Pu'rnima' (full moon) and
Amavasya (new moon). For a Sannyasii (renunciate) it is imperative to fast
invariably on both Eka'dashiis, Pu'rnima' and Amavasya.

Shrii Shrii Anandamurti
Carya Carya Pt 2 - Subject 2

---

Acoustic Roots: ja

Una is the acoustic root of vanity (dambha vrtti); ja is the acoustic root
of ego (aham'ka'ra vrtti). The ego becomes inflated when one allows one's
I-feeling to take on a predominant role. "As I was there, I could control
the situation. But, I wonder what would have happened in my absence. I'm
sure that had I not been here the world would have met its final
destruction" so said Aaoranzeb, the last powerful Moghul emperor of India.

[nil]

Tantric Gems - 31

--------------------------------------------------------------------------------

Namaskar

Welcome to the 31st edition in this series of discourses on Tantra. This
issue considers Macrocosm in relation to microcosm. It also provides a
short note in ascribing a feeling of Godhood in any physical journey -
just as in the journey of life. The Sanskrit letter jha is given a brief

mention as an acoustic root (and as one of the petals in the 4th chakra).
Refer back to Issue 7 for more details.

Given by a contemporary Tantric master these discourses are in the very

truest spirit of yoga for Liberation of Self and Service to the World.

Key themes for the discourses appear below.

--------------------------------------------------------------------------------

Key Themes

* Ananda Sutram: 2 - 3 Sukhamanantamanandam

small happiness - that perceivable by senses
endless happiness - that beyond the senses
ananda - bliss (limitlessness)

* Subhasita Samgraha: Macrocosm and Microcosm

unit mind - multi-purposive but unilateral in expression and confined to a
particular time, space and individuality
Cosmic Mind - uni-purposive but multilateral in expresssion and manifested
in all time, space and individualities
microcosm - God's internal psychic projections
Macrocosm - Witness of Its own self and has no externality

quinquelemental factors - crude matter (ether, aerial, luminous, liquid,
solid)
space - a limited expression bound by the static principle of Prakrti (the
Cosmic Operative Principle)
Macrocosmic Citta - Macrocosmic expressed mind-stuff
Macrocosmic Ahamtattva - God's infinite doer-I
Macrocosmic Mahattattva - God's infinite existential 'I' feeling
Saguna Brahma - attributional expression of God
Nirguna Brahma - non-attributional expression of God

Parama Purus'a - Cosmic Consciousness

Purus'ottama - Cosmic Nucleus

saincara - extroversive flow of Cosmic imagination
pratisaincara - introversive flow of Cosmic imagination
negative pratisaincara - tendency of human mind to degenerate towards
matter
jadasamadhi - absorption into inanimate matter
positive pratisaincara - movement of human mind towards the Supreme
Non-attributional Stance

life - the vital principle as the propelling energy converting some
portion of the quinquelemental factors into ectoplasm of the unit mind
citta'n'u - ectoplasmic particles of the unit mind
sam'ska'ra - potential reaction to past action
sadhana - spiritual practice
path of expansion - merger of individual identity into higher Cognitive
Faculty
ra'saliila' - to direct one's individual desires and longings towards
Parama Purus'a (Cosmic Consciousness) so as to achieve spiritual
fulfillment (rddhi) and spiritual success (siddhi))
self-surrender - process or merging one's individual flow into the Cosmic
flow

sahasrara cakra - pineal plexus located ten fingers above the pituitary
plexus
pituitary plexus
ka'mamaya kos'a - crude mind
annamaya kos'a - physical body
indriyas - sense organs
sarvendriyavivarjita - devoid of any indriya
tanmatra - inference

* Other Works: Yatra Prakarana

journey
feeling of Brahma (God)
Guru Mantra (second lesson of spiritual practices reiterating that
everything is an
expression of God)
almanac

* Acoustic Roots: jha

jha - acoustic root of propensity of avarice or voracity
lolupatah - avarice
vrtti - propensity

---

Ananda Sutram: 2 - 3 Sukhamanantamanandam

Purport:

No living being is content with a little, not to speak of human beings.
And so, small happiness fills nobody's bill. One wants endless happiness.
This endless happiness is a condition beyond the precincts of weal and
woe, because the sense of happiness that is perceivable with the help of
the senses, oversteps the limit of the sense organs when established in
limitlessness. This limitless happiness is what is known as Ananda or
Bliss.

Shrii Shrii Anandamurti

---

Subhasita Samgraha: Macrocosm and Microcosm

The characteristic of a unit mind is that its goal is multi-purposive,
whereas its expression is unilateral, confined to a particular space, time
and individuality. The goal of Cosmic Mind, however is uni-purposive and
its expression multilateral, manifested in all time, space and
individuality. This is the major difference between the microcosm and
Macrocosm. A unit mind can only think of one object at a particular time,
can remain attached to one entity at a particular time, and cannot exist
in more than one place or at more than one time. But the cosmic Mind
expresses Itself in more than one action, at more than one place, and in
more than one entity. A microcosm expresses itself unilaterally, but
nurtures desires which are multilateral. The microcosm may want to be a
king, and a billionaire, and a learned person, and so much more. But when
it actually performs actions, it can only act in one direction, not many.
But the Macrocosmic endeavour is multilateral, and Its only desire is to
get all Its reactive momenta exhausted through the 'suffering' of the
microcosms. Its only desire is to move towards fullness through the
various expressions of time, space and individuality.

In the case of microcosms, the creation of space, and individuality occurs
at a particular time. Now, that particular time becomes the past at a
different time. But the Macrocosm transcends time, for the three realms of
time - past, present and future - lie embedded in Its mind. It may be that
a thousand years ago, a certain unit mind was sheltered in a particular
physical structure at a certain place, and today has found shelter in a
different structure at an entirely different place, and a thousand years
from now, it may find shelter in another structure at another place. But
these three states of existence - that which was, that which is, and that
which will remain - lie in the Macrocosm, the witness of all, in their
totality as the continuation of the same flow. For the Macrocosm, there is
no external space, hence, there are no spatial differences. Mithila, The
Punjab, Russia, and America - all are equal to the Macrocosmic Mind, all
are Its psychic projections. Similarly, each and every individual entity
is an object of the Macrocosm's mental imagination. Thus for the
Macrocosm there are no external individual differences. The rich and the
poor, the literate and the illiterate are all God's psychic projections,
sheltered in God's vast Macrocosmic Mind. Hence, under no circumstance can
there be any allegation of partiality against the Supreme Entity.

According to some people space is infinite, but in reality that is not the
case. Space is a limited expression bound by the static principle of
Prakrti (the Cosmic Operative Principle). That which is bound by the
static principle cannot be called infinite. We can at least say that space
is vast, but not infinite. For the Macrocosm - there is no difference
between expression of space, and the totality of space; individuality and
collectivity. Microcosms concern themselves with time, space and person,
but the Macrocosm will think of them as Its own psychic projection. What
will happen if the Macrocosm does not think of anything as Its psychic
projection? The result will be that whatever the Macrocosm views from the
microcosmic viewpoint will appear to be real. That particular object will
be a mere fraction of Its vast psychic flow.

Though the Macrocosmic purpose is singular, its actional expressions are
multilateral. In this actional flow there is limitless dynamism. That is
why the Macrocosm has equal concern for all objects at all times. All
created entities are equally assimilated in the Supreme Entity. The unit
mind, however, tries to assimilate an object with which it is associated
at a particular time, and in a particular place, and person, treating it
as its own to the exclusion of all other entities. This is why people say,
'my house, my country, my language'. Behind such expressions the
psycho-philosophy of microcosmic exclusiveness is quite apparent. It is
the same spirit of exclusiveness which causes unnecessary conflicts over
state, country, language, community, creed, and so on. These narrow
sentiments occur in the absence of an integral, universal view point. So,
normally, the goal of the unit mind is multilateral, whereas its movement
at a particular time is unilateral and so it cannot be concerned with more
than one object at a time. However, in the process of constant Cosmic
ideation the multilateral goal of the unit mind, becomes unilateral, and
its unilateral actional expression becomes multilateral. It becomes an
active participant in a multi-dimensional actional flow with a
uni-purposive goal.

Regarding the Macrocosm the Vedas have proclaimed:

Saharsrashiirs'a'h purus'ah sahasra'ks'a saharapa't
Sambhu'miruishvato vrttva'atyatis't'haddasha'm'gulam

This Cosmic Entity has innumerable heads. The microcosm is one-headed but
the Macrocosm is many-headed. That is, Its actional expression is
multi-dimensional, for its movement is towards all objects at a time. The
Macrocosm also has innumerable eyes. The microcosm can see a particular
object at a particular time in a particular place, but the Macrocosm can
watch Its own self as well as every single movement of every microcosm.
God is the Witness of all. The witnesship of your existence, of all your
actions, lies in the Supreme Entity. And when the Supreme Entity witnesses
you the Divine Entity does that as if the Macrocosm is witnessing an
internal object. The microcosm cannot focus its vision on more than one
object at a time; nor can it witness anything except its own self. All
other entities are external to the microcosm. To enter another mind, or to
enter within any other object, is beyond its capacity.

The Macrocosm, however, is the Witness of Its own self and all other
objects. Hence you cannot think anything secretly. Any secret thought that
arises in your mind immediately arises in the Macrocosmic Mind too,
because your mind is located in a tiny corner of God's vast mind. Nor can
you do anything unknown to the Supreme, because every action of yours is
nothing but a minor change of place of physical objects within the
Macrocosmic Mind. The microcosm can only witness one object at a time, but
the Macrocosm can witness innumerable objects at a time. Hence we say
that the Supreme (God) is multi-eyed.

A microcosm can move in only one direction at a time - it cannot move
towards the north and the south simultaneously. Thus we can say that the
microcosm has only one pair of legs, whereas the Macrocosm has innumerable
pair of legs. The Macrocosmic Mind can move in all directions - east,
west, north, south - which you know and even in those directions that you
do not know - simultaneously. The Macrocosm even moves when the Citta
(Macrocosmic Mind-stuff) has not yet been metamorphosed into the
quinquelemental factors (ether, aerial, luminous, liquid, solid). So,
though the Macrocosmic goal is unipurposive, Its movement is multilateral.
Hence we can say that the Supreme (God) has innumerable pairs of legs.

Now the question may arise, is the totality of all the expressed
microcosms of this manifested universe, the Macrocosm? No this expressed
universe is the manifested form of God's mindstuff. The Macrocosmic Citta
(expressed universe) is sometimes expressed in the form of crude matter,
sometimes as unit minds created as a result of the process of clash and
cohesion within the material structure. The Macrocosm is certainly the
collection of all expressed matter and the unit minds, but that is not
God's whole totality. In God there also exists God's unmanifested,
infinite Citta (expressed mind stuff); God's infinite doer-I (Ahamtattva,
and God's infinite existential I feeling (Mahattattva).

Crude matter is the condensed form of the Macrocosmic. When this
Macrocosmic mind stuff loses a certain degree of its condensed state, it
assumes the form of microcosm. Thus houses, kitchen utensils, hills,
valleys and oceans, are nothing but dormant states of mind. The moment
they awaken from their slumber of inertness, the moment the consciousness
latent within gets expressed, they will be changed into unit minds. Can
you imagine what a unique and wonderful thing this is? The state subtler
than ethereal factor is the subtle state of Macrocosmic mind-stuff. The
unexpressed Citta of the Macrocosm, according to its inherent reactive
momenta, gets transformed into the inanimate material world as well as
innumerable microcosms.

Within the unit mind as well as in the entire mass of inanimate matter
there are constant physical and psychic clashes. The fundamental cause
behind psychic clash lies in the Macrocosm. Hence the Macrocosm in God's
subtle way, and is inseparably associated with God's expressed physical
manifestations, and remains as the untainted Witnessing Consciousness, as
the Supreme Knower and Subjectivity, of all subjectivities.

The word dasha'ungulam used in the above shloka (verse), has got special
spiritual significance. According to the science of yoga, ajina cakra (the
pituitary plexus) is the controlling point of the mind. The above
Attributional Brahma (attributional expression of God) ends, just a little
above the pituitary plexus. The pineal plexus (sahasrara cakra) is located
ten fingers above the pituitary plexus. This pineal plexus is the abode of
Parama Shiva, the Supreme Consciousness. In the shloka the rs'i (seer)
explains that the Macrocosm is inseparably associated with all the
entities created by Saguna Brahma (attributional expression of God), and
remains as the Witnessing Faculty at a point ten fingers above the
pituitary plexus.

Is the intervening space between the microcosm and Macrocosmic
Consciousness completely void? No, the space between the mind and
Consciousness is full of Macrocosmic mind-stuff.

Purus'aevedam' srvam' yadhu'tam' yacca bhavyam'
Uta'mrtasy iisha'no yadanyena' dhirahati

As the Knowing Entity, God is Omniscient. This manifested all is nothing
but God's thought projection. What is the meaning of the word sarva (all)?
The totality of whatever has been manifested and whatever has the capacity
to be manifested, is called sarva. In the shloka it is mentioned that
Purus'a, the underlying Consciousness, is both the cause and the effect of
everything. The manifested world is eternally flowing within God's mind
and hence for God, the past, present and future are equally present. That
which is still unmanifested is nothing but the reactive momenta of the
Macrocosm, which contains the potential reactions of the Macrocosm's
original actions. The Macrocosm is fully aware of Its original actions as
well as Its manifested state and manifestative potentialities.

As the diverse forms of all the fundamental factors are extended in the
three realms of time, the Macrocosm knows them all. That which still
exists as the subtle Macrocosmic mindstuff, that which has not yet taken
the form of cruder mind-stuff, God knows, for God is fully aware of the
budding state of the dormant Sam'ska'ras (potential reactions to actions).

Microcosms having developed brains are partially aware of the particular
space, time and individuality in which they find themselves. With the
help of the nerve-cells and nerve-fibres of microcosms the reactive
momenta are maintained and expressed. Although the knowledge of microcosms
is carried through the cruder nerve-cells, yet they are unable to carry
the totality of the knowledge of the causal mind. But the moment the
disembodied causal mind acquires a physical base knowledge is transmitted
through the cruder portions of the nerve cells of microcosms.

Herein lies the limitations, the imperfections of microcosms. After
reading ten to twenty books people boast about their vast knowledge. They
become so intoxicated with vanity and pride that they disdain the world.
But they forget that if the brain becomes even slightly defective, all
their acquired knowledge can be thrown into oblivion. Motivated by the
fear of failing their examinations students labour hard to memorise their
lessons. However as soon as the examinations are over, their examination
phobia disappears, and they forget all their acquired knowledge. The
knowledge acquired through perception is only a temporary asset of the
microcosm.

The controlling capacity of microcosms is very limited. The microcosms can
only temporarily control those objects whose physical waves are shorter
than their own psychic waves. When the physical waves of objects are
longer, they can mostly be brought within sense-perception, but
controlled. However, when the wavelengths of physical objects are far
greater than those of unit minds, then the objects cannot be brought
within the scope of sense-perception. In this case those objects exercise
control over the physical existence as well as the ka'mamaya kos'a (crude
mind) and annamaya kos'a (physical body) of individuals. The psychic
wavelength of an average person is greater than that of the wavelength of
wine, and hence, that person's mind is not easily influenced by wine. But
the psychic wavelength of an alcoholic becomes shorter than the wavelength
of wine, due to excessive drinking, and he becomes a slave to wine.

The microscopic fraction of a wave from an object and received by the
sensory organs is called an inference (tanmatra in Sanskrit). The capacity
of receiving or perceiving tanmatras (inferences) is determined by the
capacity of the indriyas (sense organs) as well as the psychic wavelength.
Every atom and molecule in the process of conflict, in the flows of
Saincara (extroversive flow of Cosmic imagination) and Pratisaincara
(introversive flow of Cosmic imagination) creates inferences. Of course
from the absolute point of view, every atom and the molecules is and are
Cosmic mind-stuff; but from the microcosmic point of view, the special
type of inference radiated as a result of physical clash is called
tanmatra (inference). Usually we do not call the waves due to psychic
clash tanmatras (inferences) because under normal circumstances such
mental waves do not come within the perception of the sensory organs.

When the psychic wave becomes lengthened as a result of spiritual ideation
or the intellectual development caused by scientific pursuit, the human
mind becomes more capable of controlling a greater amount of physical
waves. As the special type of intellectual waves cannot be transmitted by
the indriyas (sensory organs), human beings have to manufacture scientific
instruments. These instruments help their psychic waves to utilise,
according to their own sweet will, those physical waves which they
previously considered to be uncontrollable by the psychic waves. Moreover
through internal development the psychic waves of human beings become
capable of controlling the internal mean propensities. But whether it is a
propensity or any other object the degree of psychic control depends on
the shorting or lengthening of the psychic waves. Thus microcosms,
confined as they are within the relative factors, have very little
controlling authority.

But the Macrocosm is the controller of 'hell' and 'heaven'. It is
worthwhile to mention here that the tendency of the human mind is to
degenerate towards matter and this in the path of negative Pratisaincara
(introversial flow) is called hell (naraka), and the movement of the unit
mind towards the Supreme Non-attributional Stance in the flow of positive
Pratisaincara (introversial flow) is called heaven. A unit mind which
accepts gold or silver as the goal of life gradually becomes transformed
into gold or silver. The psychic waves, as a result of constant ideation
are first transformed into the waves of gold or silver and finally into
crude gold or silver itself as a result of jadasamadhi (absorption into
inanimate matter). Later on it is reborn as a gold or silver item and
spends its days confined-within the safe of money-minded merchants.

This undesirable situation is called narakava'sa or life in hell. This
type of degradation is not possible for creatures other than human beings
because they cannot perform original actions independently. With the
development of intellect, and with the expansion of freedom in the field
of action, human beings can either elevate themselves or degrade
themselves. Prior to the attainment of this freedom they moved along the
path of development in the flow of Pratisaincara (Cosmic introversial
flow). On acquiring this freedom they have to make an effort to progress
or regress. Prior to their movement as non-humans, being guided by the
Cosmic Will, this was effortless. Those people who move towards heaven or
hell are not the controller of either. This is because the Macrocosm is
the controller of both because the movement from hell to heaven is nothing
but the direct result of the application of God's divine energy.

The microcosms for their self-preservation incessantly run after objects,
one after the other. However, as there is nothing outside the Macrocosm,
It does not run after any object.

Sarvendriya gun'a'bharam' sarvendriyavivarjitam.

The microcosms can use their indriyas (sensory organs) to receive
tanmatras (inferences) radiated from the fundamental factors (solid,
liquid, luminous, aerial, ethereal) or to activate the fundamental
factors. For the microcosms these fundamental factors are external
entities, but for the Macrocosm nothing is external. Moreover as, the
Cosmic Mind is multilateral and its knowledge infinite, the Macrocosm does
not require indriyas (sensory organs) or a brain. Even when the Macrocosm
is an apparent state of inaction, It performs Its role of knower, knowable
and knowledge with the help of Cosmic momentum. So it must be admitted
that the indriyas' (sensory organs) capacity to receive objects actually
lies in the Macrocosm. It is only when power is infused in microcosms
that they develop the capacity of knowledge and action. Dead bodies have
indriyas (sensory organs), but they do not possess the capacity of
receiving objects because on death the power is withdrawn by the
Macrocosm.

As the Macrocosm does not have any external objects, it does not require
the help of any indriya (sensory organ) for the externalization of any
action or internalization of any idea. God does not require any indriya
(sensory organ) to perceive any object of God's imagination and is thus
called sarvendriyavivarjita (devoid of any indriya). The unit mind, in the
process of constant Cosmic ideation, moves steadily towards the Macrocosm
and finally becomes one with the Macrocosm.

One of the reasons for the multilateral goal of the microcosm lies in the
nature of its ectoplasmic formations (Note: When life is created, life, or
the vital principle, the vital force, as the propelling energy, converts
some portion of the quinquelemental factors into a subtler object - that
subtler object is the ectoplasm of the unit mind). According to the
degree of density of the ectoplasm there is tremendous internal friction.
Whenever the microcosm comes in contact with matter, its material waves
draw the mind away from its original stance. This rushing of different
parts of the mind-stuff towards different objects is what we call the
innumerable cravings and longings. But in the limited practical field as
its unit I-feeling has to work through the body, the unit mind finds it
difficult to associate itself with more than one object at a time. That is
why we notice in the case of human beings that when the extroversial
tendency become active in a particular environment, the mind begins to
dance according to vibrations of the material waves of those objects.
People who are not accustomed to using luxury goods in life hardly feel
their necessity, but those who have already used such things have natural
weakness for them.

In Bengali there is a proverb, Ja'r chele jato pa'y ta'r chele tato cha'y.
The more a child gets the more it wants. In the practical field we notice
that unless the material waves are controlled by the psychic waves, no
action can take place. In the absence of proper harmony between hands and
mind no action can take place, and that is why, during action, microcosms
control the physical waves of objects with the help of their entire
psychic wave. Not only in the case of physical actions but also while
thinking it becomes impossible for microcosms to think of more than one
object or be engaged in more than one action at a time.

The excessive desire for material enjoyment or the excessive pursuit of
crude matter reduces the inter-ectoplasmic space and as a result causes
microcosms to become totally obsessed with their psychic objects. This is
the reason why the so-called learned people are averse to spiritual
practices - their lives have become too egoistic.

The spiritual practice (sadhana) means to powder down the ectoplasmic
structure with the help of opposing forces. That is, sadhana (spiritual
practice) is a process of struggle against the inter-ectoplasmic affinity.

The individual parts of ectoplasmic cells are called citta'n'u
(ectoplasmic particles). When these citta'n'u (ectoplasmic particles)
merge their individual identities into the higher cognitive faculty, or
when they become separated from one another, it should be understood that
one is progressing along the path of expansion. As the ectoplasms begin to
drift away from one another their collective vibration feels more and more
affinity towards the collective Cosmic waves and finally they merge
themselves in those Macrocosmic waves. This process or merging one's
individual flow in the Cosmic flow is called self-surrender. Where there
is difficulty in self-surrender it should be understood that the lack of
ectoplasmic affinity or an inclination to structural crudity is the cause.
It should be understood that in that case the person has developed much
vanity or ego in the mind.

This universe is embedded in the Macrocosmic flow. There is no instrument
within the microcosms to fathom the depth of the Macrocosmic flow. Each
and every atom and molecule of the universe, even mind and matter, are all
drifting in the vast Macrocosmic flow. The person whose mind is free from
the burden of crudity can easily float on this vast ocean of Cosmic flow.
But a person who is loaded with a heavy burden will sink. Lord Buddha said
in the Dharmapa'da:

Siinca bhiks'u na'bam sittate laha messati.

'O monk, if you want to reach the other bank of the river you must reduce
the load of the boat of your mind. Throw it over board.

Whether in the homogenous flow or in the heterogeneous flow, each and
every atom and molecule of this universe is floating consciously or
unconsciously in the Macrocosmic flow. This is the science of
psycho-spiritual parallelism. This microcosmic dance around the
Macrocosmic Nucleus, the Purus'ottama (Cosmic Nucleus), is known as
Ra'saliila' (ie to direct one's individual desires and longings towards
Parama Purus'a (Cosmic Consciousness) so as to achieve fulfillment (rddhi)
and success (siddhi)).

Nrtyer vashe cainacala holo vidrohii parama'n'u
Padayuga ghire jyotimainjire ba'jilo Candrabha'nu.

The rebellious atoms become restless with the dance.
The dancing steps irradiate divine effulgence as if light is shining from
a thousand suns and moons.

Shrii Shrii Anandamurti
Darbhanga, Bihar
Paos'ii Pu'rn'ima, 1959

---

Other Works: Yatra Prakarana

(Starting on a Journey)

You shall not take into account the date and stars while setting out on a
journey. You may, as necessary, set out for your destination after
ascribing
the feeling of Brahma (God) in your journey through Guru Mantra (second
lesson of spiritual practices which reiterates that everything is an
expression of God).

Dependence on dates, stars, etc. necessitates the keeping of an almanac
(or
painjika) all the time, which is opposed to practical sense.

Shrii Shrii Anandamurti
CaryaCarya Pt 1 - Subject 13

---

Acoustic Roots: jha

Jha is the acoustic root of the propensity of avarice (lolupatah vrtti)
and voracity. The Bengali word nola is derived from lola or lolatah.

[nil]

Tantric Gems - 32

--------------------------------------------------------------------------------

Namaskar

Welcome to the 32nd edition in this series of discourses on Tantra. This
issue considers what is the cause of creation - the Absolute Cause? .
There are also some important observations on society and lack of social
ideology and its implications. The Sanskrit letter ina is given a brief

mention as an acoustic root (and as one of the petals in the 4th chakra).
Refer back to Issue 7 for more details.

Given by a contemporary Tantric master these discourses are in the very
truest spirit of yoga for Liberation of Self and Service to the World.

Key themes for the discourses appear below.

--------------------------------------------------------------------------------

Key Themes

* Ananda Sutram: 2 - 4 Ananda Brahma ityahuh

many-ness and endlessness
Brahma - God
Shiva - Consciousness
Shakti - Energy

* Subhasita Samgraha: The Omni-Reflective Cognitive Consciousnes

Supreme or Absolute cause
Purus'a - Cognitive Faculty (Consciousness)

Parama Purus'a - Cosmic Consciousness

pratisam'vedii - cause (cause of a vibration)
carama pratisam'vedii - absolute or maximum reflecting cause or principle
Pratisamvedii Purus'a - Supreme Cause (Omni-Reflective Consciousness)
sam'vedii - substantiation of an entitative existence (counterpart of an
action or an existential faculty)
sam'vedana - actional reflection from a reflecting plate (from where an
orginal wave is reflected), sensation
pratisam'vedana - reaction to action, psychic reaction
Prakrti - Supreme Operative Principle
ka'la - time
niyati - fate
yadrccha' - accident
svabha'va - nature
five fundamental factors (ethereal, aerial, luminous, liquid, solid)
citta - 'done I' of the mind or mind stuff
ahamtattva - doer I
mahatattva - existential I or pure I feeling
jiiva'tma' - unit consciousness
shakti - energy
hat'tha yoga - to control one's subtle energy through physical energy
prajina' - intellect
analysis and synthesis
sa'dhana' - spiritual effort or practices
Iishvara - Controller

* Other Works: Move with Ever-Accelerating Speed

critical juncture
humanity
spirituality
intellect
physicality
crude matter
communism
Ca'rvaka - materiallist philosophy/phenomenon in India just before the
Buddhist Age
Vedic period
Buddhist age
Puranic age - post-Buddhist age
ks'attriya - warrior
vaeshya - merchant
bhakta - devotee
bhagavan - owner of divine effulgence

Parama Purus'a - Cosmic Consciousness

* Acoustic Roots: ina

ina - acoustic root of propensity for hypocrisy
kapat'ata or pa's'an'da - hypocrisy
vrtti - propensity
forms of hypocrisy (exploiting or cheating others; concealing ignorance or
weakness; pretending to be honest).

---

Ananda Sutram: 2 - 4 Ananda Brahma ityahuh

Purport:

The limitless object is one, not many. Many-ness can have no quarter in
endlessness. That self-same blissful entity is indeed Brahma (God). Who
is the composite of Shiva (Consciousness) and Shakti (Energy).

Shrii Shrii Anandamurti

---

Subhasita Samgraha: The Omni-Reflective Cognitive Consciousness

Today's subject of discourse is "Omni-Reflective Consciousness
(Pratisamvedii Purusa'). Who is pratisamvedii? When an object, due to its
objective existence, substantiates its entitative existence as the
counterpart of an action or an existential faculty it is called sam'vedii.
For instance, when the sound wave is reflected on an object we hear the
echo of the original sound. The object whose or from where the original
wave is reflected is called the reflecting plate. Such an action is called
sam'vedana. The reaction to this action is called pratisam'vedana.

When human beings proceed towards the cause of the effect along the path
of the law of causation, they finally reach a stage where they only see an
effect and not the cause. For example, the cause of a tree is a seed and
the cause of a seed is the tree. On a higher level, a stage is reached
when the cause of the seed is no longer known - the intellect fails to
proceed any further. The Supreme or Absolute cause remains beyond the
mind's periphery on the other side of creation. The human mind cannot
reach it because the Supreme cause remains embedded in Parama Purus'a
(Cosmic Consciousness). Whenever there is a reflection, there must be a
reflecting plate. Similarly, whenever there is pratisam'vedana (reaction
to action) there must be a pratisam'vedii (casual connection). Thus in the
process of analysis, the last pratisam'vedii will be none other than

Parama Purus'a (Cosmic Consciousness).

* Note: For example, pratisam'vedii = cause of a vibration; sam'vedii =
substantiation of a vibration as an entitative existence; sam'vedana =
sensation due to reflection of a vibration; pratisam'vedana = reaction to
action of a vibration.

One of the meanings of the Sam'skrta (Sanskrit) root-verb krs' is to
determine one's existence. Krs'na means the entity on whom the existence
of all other entities depends. Krs'na is the Supreme pratisam'vedii
(cause).

One can never reach the Supreme pratisam'vedii (cause) by following the
path of analysis. This path causes one to believe that one's mother,
father, and even the limbs of one's own body are all separate entities.
The path of dharma or spirituality is the path of synthesis. It is the
path which synthesizes the many into one, and helps one to discover the
Supreme unity in the midst of diversity. The one who treads the path of
synthesis ultimately discovers that what was once multiplicity has been
transformed into the Supreme singularity.

In the first stage of synthesis one will have to consolidate all the
expressions of the sense organs and then withdraw them into citta (the
done I of the mind or mind stuff). Suppose you see something. The original
waves of an object assimilated by your eye organ will be reflected in your
citta (mind stuff or ectoplasm). Only then will you be able to perceive
that object. But if those waves assimilated by your eyes are not properly
reflected in citta (mind stuff) you can not see anything.

In the next stage the existence of citta (mind stuff) is substantiated by
ahamtattva or doer-I, its reflecting, plate. Thus, on the path of
synthesis citta (done I) will have to be merged in ahamtattva (doer I).
In the subsequent stage all the faculties of ahamtattva (doer I) will have
to be merged into mahatattva, the existential I or pure I feeling. And in
the fourth stage the faculties of mahatattva (pure I feeling) will have to
be merged in jiiva'tma' or unit consciousness. The pratisam'vedii (cause)
of jiivatma (unit consciousness or unit soul) is Parama Purus'a (Cosmic
Consciousness). Thus in the process of synthesis human beings move towards
Parama Purus'a.

What is the meaning of the term Purusa? The first meaning is, Pure shete
ya sa Purusah. That is, the entity that lies quiescent in the
psycho-physical structure of another entity is called Purus'a
(Consciousness). You must have noticed that in a house where a marriage
ceremony is being held different people perform certain tasks. The head of
the family, however, does not do any specific task, but supervises the
proper completion of all tasks. Similarly, Purus'a, the Cognitive Faculty,
lies hidden in the physical body. Without the wish of that Cognitive
Faculty no organ of the body can function. The second meaning of Purus'a
is Purasi tis't'hati ya sa purusah: The entity that remains before all
other entities is Purus'a.

The import of both the above definitions is the same: Parama Purus'a is
the Supreme Pratisamvedii (Supreme Cause).

You may have thought about the primordial cause of this creation. Human
beings have been trying to discover this ultimate cause in various ways.
Primitive human beings had an undeveloped intellect. To them rainfall, the
dawn and rice were the symbols of gods and goddesses. Matter was of
paramount importance in their lives. It was long afterwards that human
beings realised that Parma Purus'a is the Supreme cause of creation.

Ka'lah svabha'vo niyatiryadrccha

Bhu'ta'ni yonih Purus'a iti cintya'h
Sam'yoga es'am' na tva'tmabhava't
Da'tma' pyaniishah sukha duhkha hetoh

So they thought: Time, nature, fate, accident and the five fundamental
factors - the combination of all these was thought to be the Supreme cause
of creation.

While trying to discover the original cause of creation human beings
thought that it must be eternal tempos. But when intellect developed they
discovered that hypothesis to be incorrect because time is nothing but the
mental measurement of the motivity of an action. If there is no action
there is no question of any measurement of time. If the earth does not
move around the sun or the moon does not move around the earth and so on,
no question of days, months or years can arise. Hence time is not the
original cause. Yet out of inquisitiveness human beings continued to
search for the ultimate cause of creation.

A question arose in their minds: Is nature the ultimate cause? The answer
is no. Prakrti, the Supreme Operative Principle, functions according to
the limited freedom it has been granted by Purus'a, the Supreme Cognitive
Faculty. Purus'a is the Transcendental Entity; Prakrti is merely the
immanent power of Purus'a. Shaktih sa shivasya shaktih. The style in which
Prakrti functions as the immanent power of Purus'a is called nature.
Nature cannot act independently and thus cannot be regarded as the
absolute cause of creation or the Supreme Reflecting Plate.

Is fate (niyati) the primordial cause of creation? The word niyati means
"fate" or "providence." The accumulated reaction of the action you once
did will definitely be expressed one day. This reaction is called niyati.
It is true that human beings are controlled by niyati or fate. The
environment into which one is born is the most congenial for the
expression of the unexpressed reactive momenta, and the circumstances in
which one exists must be accepted as the result of one's actions - this
constitutes one's fate or niyati. According to their fate, people are born
under particular planetary positions, but they are not guided by those
planets: they are guided by their own fate which they themselves have
created. Hence niyati or fate also cannot be the Supreme Reflecting One
(carama pratisam'vedii). I would like to add further that those who are
fatalists are also misguided. It is wrong to leave everything to fate
without taking any initiative at the time of grave danger. Once a person
has created his or her fate through his or her own actions, it is
certainly not proper to completely surrender to that self-created fate.

If time (ka'la), nature (svabha'va) and fate (niyati) are not the Supreme
Factor, then is accident (yadrccha') the primordial cause? In fact in the
world there is no accident - everything is an incident. The seed of a
mango becomes a tree in due course, but when the cause is quickly
transformed into effect, we call it an "accident" because we can see the
effect but not its cause. In fact, the concept of accident is a defective
notion created by our ignorance. Many people consider an earthquake to be
an accident, but this is incorrect. Perhaps a huge stone took ten million
years to move from one place to another, but when it really did fall then
the action of falling took place in only a few seconds; whereas the cause
of the action was preparing to reach this consummate state for many years.
Hence you should bear in mind that this vast and varied universe was not
created accidentally, otherwise in the process of analysis we could have
attributed it to accident.

The exact equivalent of the Sam'skrta words yadrccha' is hat'ha't, that
which literally means "suddenly" - an unwise action done on the spur of
the moment. The sound "ha" is the acoustic root of the sun, and of the
Vishuddha Cakra (fifth psychic centre of the human psycho-physical
structure located at the throat area), and the sound "t'ha" is the
acoustic root of the Ajina Cakra (sixth psychic centre of the human
psycho-physical structure located between the eyes). The portion of mind
which regulates the body and the physical energy is symbolised by the
sound "t'ha". When "ha" controls "t'ha" it is called "hat'tha yoga"; that
is, to control one's subtle energy through physical energy. Hence accident
or yadrccha' which is only a relative concept can never be the primordial
cause, and it cannot be the Omni-reflecting Cognitive Principle either.

Then are the quinquelemental factors of matter (ethereal, aerial,
luminous, liquid, solid) the primordial cause? The physical body composed
of five fundamental factors is activated by the physical nerve cells and
nerve fibres, which are in turn controlled by the mind. The mind is the
over-all controller. To consider this material universe the primordial
cause of creation is certainly erroneous. The five fundamental factors
emerge from the Cosmic Mind and from the five fundamental factors the unit
minds emerge. By utilising powerful bombs made by these unit minds, we can
utilise matter at our own will to even destroy huge mountains. So how can
matter which is created and ruled by mind be called the absolute factor?
It, too, cannot be said to be the Supreme Reflecting Principle. Those who
consider matter as the primordial cause are living in a fool's paradise.

Then is the unit consciousness (jiiva'tma) the primordial cause of
creation? The unit consciousness is so assailed by its illusory bondages
of Prakrti (Cosmic Operative Principle), by its actional bondages, and by
the bondages of the gun'as (binding attributes of static, mutative and
sentient forces), that it cannot transcend its own labyrinthine
limitations. Although the witnessing "I" (jiiva'tma) of the microcosmic
mind can be the witnessing "I" of the Macrocospic mind as well, yet in
ordinary circumstances that witnessing "I" is confined within the limits
of a particular unit mind. Under these circumstances the jiivatma or unit
consciousness (unit soul) which is associated with the unit mind and
assailed by the consequences of the actions of the unit mind, cannot be
called the Supreme Reflecting Principle, because it is coloured by the
colour of the unit mind. For instance, when a red rose is placed before a
mirror, the mirror becomes red. Likewise the unit consciousness also
becomes assailed due to its proximity to the unit mind. Here the flower
represents the unit "I" and the mirror the unit consciousness. The unit
consciousness, because of its closest association with the unit
existential feeling, gets inseparably associated with the joys and sorrows
of the microcosms.

Kles'a-karkma'vipa'ka'shayaerapara'mrs't'ah
Purus'a vis'esa Iishvarah

Until the jiiva'tma' or unit consciousness is unassailed by dint of
sa'dhana' or spiritual practice, it cannot be considered to have attained
the rank of Iishvara (Controller). Hence the unit consciousness also
cannot be considered as the Supreme Reflecting Principle, the primordial
cause of creation.

What is the actual pratisamvedii Purus'a (Supreme Cause)? The scriptures
say,

Ksharm' Pradha'namamrta'ksharam' harah kshara'tmana'viishate deva
ekah.
Tasya' bhidhya'na't yojana't tattvabha'ba't bhu'yascha'nte
vishvama'ya' nibrttih.

The instrumental cause of the metamorphosis of this universe is the three
principles (gunas static, mutative, sentient or tamasik, rajasik,
sattvik) of Prakrti (the Cosmic Operative Principle). Prakrti is an entity
which is doing something, but it cannot be the material (original) cause
or the efficient cause. Why? Because behind the actional faculty of
Prakrti there is no scope for any moral principle. Shakti or energy itself
is a blind force - if it is not supported by intellect or prajina' it is
always crude and static.

Suppose an electric hammer is being operated, and a child accidentally
inserts its tender hand under the hammer. The hammer will automatically
smash it - its blind force will not spare the innocent child's hand. Hence
the sa'dhana' (effort) of Prakrti divorced from the touch of Shiva
(Consciousness) is highly dangerous. The Cognitive Principle itself is
both the material cause and the efficient cause of creation.

In the flow of creation the Cognitive Principle is also inseparably
associated with the Creative Force. Although the Cognitive Principle is
not the enjoyer of the fruits of action, yet it maintains the closest
association with the Operative Force, and as such it cannot be the Supreme
Reflecting Principle (caram prati-sam'vedii). Hence only the unmanifested
Supreme Cognition (Supreme Consciousness) Itself which is above both the
Cognitive Principle and the Operative Force can be the Supreme Reflecting
Principle, because when we reach both the mutable and immutable (ks'ara
and aks'ara) in the path of synthesis towards the One, we notice that in
the previous stage both of them have emanated from the unmanifested
Supreme Cognition (niraks'ara).

This unmanifested Supreme Cognition is the Supreme Reflecting Principle.
Hence the unit consciousness will have to proceed from matter to mind to
consciousness, and from consciousness to the Supreme Cognition. All human
beings are endowed with this capacity to move forward towards the Supreme
Cognition. You all have come from the Supreme Entity, and you will all
finally return unto It. That Supreme Reflecting Principle is the highest
desideratum of your life.

Shrii Shrii Anandamurti
1 October 1971
Calcutta
Subha's'ita Sam'graha Part 10
(also published in Ananda Marga Ideology and Way of Life in a Nutshell
Part 11)

This version: is the printed Ananda Marga Ideology and Way of Life in a
Nutshell Part 11, 1st edition, version (spelling mistakes only may have
been corrected although possibly not in full). This is the most
up-to-date translated version.

---

Other Works: Move with Ever-Accelerating Speed

In this world, in this entire universe, the wind is blowing in our favour.
It is the most opportune time to do some thing for the present and future
humanity. At this critical juncture one moment of time has the value of
100 years. Utilise the present position -- utilise the situation. Do your
duty with more zeal. Let your speed be accelerated. It deserves more
acceleration.

Intellect and physicality -- these two entities are inseparable. One
cannot remain without the existence of the other. Crude matter, like
water, has no intellect. It is guided by the Cosmic Entity. Unit living
beings -- animated beings -- have got a unit psychic counterpart. In the
case of under developed matter, it has no independent unit psychic
counterpart, but it is guided by the Cosmic Cognitive Faculty.

You cannot live without Parama Purus'a (the Cosmic Consciousness) and
Parama Purus'a cannot live without you. Bhagavan (owner of divine
effulgence) cannot live without Bhakta (devotee) and Bhakta cannot live
without Bhagavan. Bhakta has given attribution to Bhagavan.

Communism is dying -- dying very fast. Unless and until the space left by
communism is filled up, a vacuum will remain. If it is left unfilled,
another demonic theory will occupy that space. This is not desirable. You
should not sit idle. Be speedy, be more speedy. Communism died because it
was irrational, inhuman and unpsychological. You must strengthen the base
of spirituality.

Carvak * came to strengthen the base of society in the post-Vedic age.
Communism came to strengthen the base of society when spirituality was
lost in the last 300 years. However, there was no God-centred philosophy.
Most philosophies were dogma-centred or self-centred. Some philosophies
were based on geo-sentiment, socio-sentiment or sanguinary sentiment.
These sentiments have to go in a very short time. Other sentiments and
philosophies will also have to quit. Be speedy -- speed is the order of
the universe.

* A phenomenon took place in India just before the Buddhist Age because of
the influence of Ca'rvaka philosophy. Ca'rvaka philosophy was a protest
against Vedic "bogusism", although it was materialistic in nature. During
that period there was not even a pinch of morality -- society had lost all
its moral stamina. Today the same thing will continue to happen in
communist countries. In communist countries there is no sanctity in moral
life -- society is devoid of moral principles.

Was there social equality in the Vedic period? No, because there were many
clans and tribes. Was there social equality in the post-Vedic period? No,
because the caste system was in vogue. In the age of the Mahabharata (at
the time if Krsna), just before Buddhism, the caste system existed but it
had no rigidity. Nevertheless, Vidura could not ascend the throne because
his mother was a Vaeshya (of business and mercantile psychology).
Dhritarastra was the legal king but since he was blind, Pandu became the
de facto king. Karna also was not permitted to ascend the throne because
he was born before marriage, but what wrong did he do?

During the Buddhist age, there was equality in spiritual rites but
inequality in the social order. After the Ks'attriyas (warriors) and the
Vaeshyas (merchants) were initiated by Buddha, they still retained their
caste identities. There was even fighting between the Ks'attriyas and the
Vaeshyas after the death of Buddha for the ashes of Buddha's body. The
king of Magadh said that since he was a Ks'attriya (warrior) he must have
the ashes because the ashes must be inherited by the Ks'attriyas.

In the post-Buddhist age -- in the Puranic age -- the caste system was
very strong, and it is still going on today. We are the first to fight
this system. The merits and demerits of human beings are the same, so
where is the justification for the caste system? Those who imposed the
caste system were wicked, crooked demons. When the speed of matter is
greater than either the speed of the psychic or spiritual faculties, then
there is the rule of demons, as in the case of communism.

When the speed of the psychic faculty is greater than the speed of the
spiritual faculty, intellect has no legs to stand on. For example, in the
Puranic era, although there was some intellectual development, there was
much dogma, so when the Muslims attacked India, the Hindus could not
effectively resist.

The world moves fast, the universe moves very fast, and the psychic
counterpart is also moving fast. Recently the speed of this movement has
been greatly accelerated. You should realise this, and you must accelerate
the speed of the duty allotted to you. You should maintain a proper
balance with the revised speed. Everywhere sanity and rationality will
rule human psychology. Humanity will rule the universe.

Shrii Shrii Anandamurti
25 March 1990
Calcutta

---

Acoustic Roots: ina

Ina is the acoustic root of hypocrisy (kapat'ata vrtti). Another Sam'skrta
(Sanskrit) equivalent of hypocrisy is pa's'an'da, which was more widely
used in the past. In Hindi a hypocrite is called pa'kohan'd'ii. Hypocrisy
can take many forms, but we are mainly acquainted with the following
three:
(i) getting one's purpose served by exploiting or cheating others;
(ii) unnecessary bossing somebody to conceal one's ignorance or weakness;
(iii) pretending to be honest by criticising the sins of others which one
secretly commits oneself.

[nil]

Tantric Gems - 33

--------------------------------------------------------------------------------

Namaskar

Welcome to another edition in this ongoing series of discourses on Tantra.
This issue is a little different with a short story. It also briefly
summarises some important points from past discourses in this series. The
Sanskrit letter t'a is given a brief mention as an acoustic root and as
one of the petals in the 4th chakra. Refer back to Issue 7 for more
details.

Given by a contemporary tantric master these discourses are in the very

truest spirit of yoga for Liberation of Self and Service to the World.

Key themes for the discourses appear below.

--------------------------------------------------------------------------------

Key Themes

* Ananda Sutram: 2 - 5 Tasminnupalabdhe parama trsnanivrttih

thirst for limitlessness
Brahma - the Supreme Entity (God)
limitless entity

* Subhasita Samgraha: Macrocosmic Conation and Microcosmic Urge

Parama Purus'a - Cosmic Consciousness

Macrocosm - Supreme Entity
microcosm - human existence
jiiva - unit being
positive attraction
negative attraction
extroversion
introversion
vista'ra - expansion
rasa - flow
seva' - service
tadsthiti - spiritual longing
liila' - divine sport

* Other Works: The Illusion Of Mahamaya

Characters and places:
Shiva
Parvati - wife of Shiva
Mahamaya
Kashii
Shivaloka - Abode of Salvation
Lord Vishnu
Vyasa
Vyasa-Kashii
Vaekunta - Abode of Vishnu

* Acoustic Roots: t'a

vitarka - overstating one's cause
vrtti - propensity
t'a - acoustic root of vitarka vrtti or overstating one's cause
kasaya vrtti - speaking harshly to hurt others
pramika vak - balanced statements

---

Ananda Sutram: 2 - 5 Tasminnupalabdhe parama trsnanivrttih

Purport:

There is in the living being a thirst for limitlessness. It is not
possible for limited objects to quench ones thirst. Brahma (the Supreme
Entity or God) is the only limitless entity, and so establishment in
Brahmas bearing alone puts an end to all thirsts or cravings.

Shrii Shrii Anandamurti

---

Subhasita Samgraha: Macrocosmic Conation and Microcosmic Urge*

There is nothing beyond the periphery of the Macrocosm.** The natural wont
of everybody is to know one's surroundings; and each and every existence
is surrounded by Him, the Macrocosm. So the unit being, with limited
knowledge and limited ability, tries to know Him, although He is beyond
the reach of his or her endeavours, either positive or negative.

The Macrocosm is guided by His own philosophy, own logic and rationality
which is beyond all human [intellect]. Human existence, the human mind, is
a small, a very small, fraction of that Supreme Entity. Hence it is not
possible for a human being to know Him either intellectually or through
any other type of human endeavour. And because He remains unknown, the
human mind tries to move towards Him. And this movement towards that
Supreme Unknown is the human urge, is the microcosmic urge.

This is the urge. There is never-ending attraction. There cannot be any
repulsion. There is only attraction, whether negative or positive. In the
phase of extroversion, crude matter is created because of the negative
attraction. But there cannot be any repulsion, nothing can remain outside
Him. There cannot be anything outside the Macrocosm. So in the phase of
extroversion, there is negative attraction. Attraction is always there.

In the counterpart to extroversion, that is, in the phase of introversion,
the urge is also there. And who created this urge? That very Entity, that
very supra-psychic Macrocosmic Entity created that urge. And that urge has
four aspects:

1. [Vista'ra.] An urge of expansion in unit beings. The unit wants to
expand, and as a result of this longing for expansion, knowingly or
unknowingly, it moves towards the Supreme.

2. [Rasa.] The unit entity moves in a rhythmic order, in a pulsative
order, in a systaltic style, in the universal flow; maintaining symmetry,
rather maintaining parallelism, with the Cosmic flow. As a result of this
flow, the jiiva (unit being) moves towards the Supreme Hub, being goaded
unto the Supreme Nucleus.

3. [Seva'.] The longing exists in the unit mind: "I must do something
concrete for my Supreme Progenitor."

4. [The spiritual longing for the supreme stance (tadsthiti) also exists
in the unit mind.] "Let my mind, let my existence, let my everything, be
one with the Supreme."

These are the four phases of urge in the microcosm created through the
grace of the Macrocosm.

From the side of the Macrocosm, there is attraction, Macrocosmic
attraction. From the side of the microcosm, there is the four-fold urge.
This attraction and this urge -- the Macrocosmic attraction as an
emanation of the Macrocosmic conation, and the microcosmic urge -- keep
the balance of this universe. They keep the equilibrium of this universe
and maintain the equipoise of this Cosmos. This is the liila' [divine
sport] of Parama Purus'a (Cosmic Consciousness). To surrender oneself in
this liila' is the wisest thing.

Shrii Shrii Anandamurti
SUBHA'S'ITA SAM'GRAHA PART 24
* This discourse was originally published in an Ananda Marga magazine that
identified it as a DMC (Dharma Maha Cakra Great Spiritual Gathering).
Since, however, this is clearly just a summary of the DMC, and since the
original language is not known, it should not be taken as a verbatim
rendering of the discourse. --Eds.

** Sentence that was unclear in the original magazine publication of this
discourse omitted here. --Eds.

---

Other Works: The Illusion Of Mahamaya

This is the story of Mahamaya, otherwise known as Parvati, the goddess who
assumed the form of an old lady.

Using her powers of illusion Mahamaya became an old woman holding a broken
rod in her right hand and a basket under her left arm.

Shiva established a city called Kashii from where both saints and sinners
could reach Shivaloka, the Abode of Salvation, after death. Of course,
there were many more sinners than saints in Kashii - saints, being so
virtuous, go to heaven wherever they die. Sinners, however, have no other
alternative than to die in Kashii. So, there was a huge crowd of them in
Kashii.

The devotees of Lord Vishnu weren't very happy about this and asked Vyasa
to build a special city for them. Vyasa complied with their request and
built the city of Vyasa-Kashii opposite Kashii, on the other side of the
River Ganges. He then announced that whoever died at Vyasa-Kashii would
spend eternity in Vaekunta, the Abode of Vishnu.

Thousands of people flocked to the new city, resulting in such rapid
growth that the city was soon a jumble of housing estates and congested
streets. The sanitation system was in total disarray and there were acute
shortages of milk, green vegetables and drinking water. Vyasi Kashi was
bursting at the seams.

"What should we do, Parvati?" Shiva asked his wife. "Kashii will soon be
totally deserted - everyone's going to Vyasi-Kashi."

"Don't worry, my Lord," replied Parvati. "I have an excellent plan."
Parvati suddenly assumed the form of a frail old lady.

With filthy hair and matted locks
That's full of ticks and dust,
With sunken eyes that only blink
And a chin and nose that quickly sink,
With arms and legs completely bent
And a back that's almost double,
The Goddess of Fortune has become no more
Than a heap of skin and bones.

Parvati stood before Vyasa in her new form. Vyasa assumed that this old
woman was also eager to go to Vaekunta. "What is the benefit of dying
here?" asked the old lady.

"One goes to Vaekunta, my dear," he replied.

Parvati placed her hands behind her ears and said, "Can you speak a little
louder, please. What's the benefit of dying here?"

"One goes to Vaekunta," replied Vyasa a little louder.

"Please excuse me," said Parvati, "I'm a little hard of hearing. Could you
speak a little louder?"

Raising his voice even more, Vyasa said, "People go to Vaekunta, dear
lady, they go to Vaekunta."

Parvati again placed her hands behind her ears and said, "I'm terrible
sorry, but I couldn't hear anything at all. Can you please repeat what the
benefit is?"

Vyasa lost his patience and shouted at the top of his voice, "Those who
die here become donkeys, you old fool."

Parvati assumed her original form and said, "So be it, let them become
donkeys."

The news was broadcast by television and radio and within a few minutes
was common knowledge. As you can imagine, no-one liked to stay in
Vyasa-Kashii after that.

"Run for your lives," they shouted as they leapt into boats, rickshaws,
carts, and anything else with wheels, and moved back to Shiva's Kashii.
Within a few minutes Vyasa-Kashii
was as deserted as a market place at night.

P R Sarkar
(Shrii Shrii Anandamurti)
Short Stories

---

Acoustic Roots: Acoustic Roots: t'a

T'a is the acoustic root of vitarka vrtti or overstating one's cause. Many
people think that vitarka means a type of debating, but this is only
partially true. It also means overstating one's cause, bordering on
garrulousness. Vitarka is a combination of a rough temper and
garrulousness. It is in no way synonymous with kasaya vrtti (speaking
harshly to hurt others). Below is an example of vitarka vrtti.

Suppose a person arrives at Howrah railway station in Calcutta a little
late and asks a certain well-dressed gentleman, "Excuse me, sir, has the
Uluberia local train already departed? The gentleman snaps angrily, "Is
it my duty to keep information about the Uluberia local train? Am I a
railway timetable? How idiotic! People like you make life hell for others.
This is the reason why the country is going to the dogs. What do you think
I am, an inquiry office?" Another gentleman standing nearby says
helpfully, "Were you asking about the Uluberia local? The train will
leave from platform 11 in five minutes. If you hurry you'll catch it."

The first gentleman has an uncontrolled vitarka vrtti whereas the second
gentleman expresses pramika vak (balanced statements). In pramika vak only
the relevant words are used.

Shrii Shrii Anandamurti

---

All works Copyright Ananda Marga Pracaraka Samgha (Central), Tiljala,
Calcutta, India

Presented by Cheap Literature section of Ananda Marga. A supplement to

the newsletter of the Canberra Unit of Ananda Marga in the Australian
Capital Territory, Australia (Suva Sector).
---

These articles are a must for your collection and research in this
valuable subject area, and are not generally available anywhere on the
internet. They are informative, enlightening and consciousness raising.
Much knowledge can be gained from their reading. Ultimately, their use is
as an aid to actual spiritual meditation practices and in understanding
one's Self and the spiritual nature of the Cosmos. Insights of this are
gleaned from the significant concepts in the material and are from the
deepest spiritual perspective.

This is a free service and you may receive copies of unique articles on
tantra regularly throughout the year.

The ongoing format is a sutra from the series Ananda Sutram, a regular

discourse from the Subhasita Samgraha series (collected spiritual
discourses), an article from other works and a brief discussion of a

letter from the Sanskrit alphabet (which is also the acoustic root of a
particular propensity of a chakra). Sutras are meant for careful
contemplation and can be read over and over again with an expanded
understanding each time.

If you are having trouble with Sanskrit terminology, don't worry this will
eventually evaporate. Every effort is made to explain terminology and you
will be surprised at how short a time it will take to learn terminology
simply by reading the articles.

Key themes for the discourses appear above.

Unfortunately, there will be occasional typing, layout and formatting
errors.

Missed out on previous issues? Back issues will always be available.

Simply send a request with 'back issues' in the subject line to

[nil]

Tantric Gems - 34

--------------------------------------------------------------------------------

Namaskar

Welcome to another edition in this ongoing series of discourses on Tantra.

This issue considers the ideological nature of human life and how this
differentiates it from other life. It also, in a novel way, explains the
doctrine of prapatti - full self-submission to the Cosmic Will - found in
various devotional approaches or cults (cultures). The context of the
discourse is given as if relating to devotees of Krisna and where
necessary to devotees of Shiva. The Sanskrit letter t'ha is given a brief

mention as an acoustic root and as one of the petals in the 4th chakra

(the last of those petals). Refer back to Issue 7 for more details.

Given by a contemporary tantric master these discourses are in the very
truest spirit of yoga for Liberation of Self and Service to the World.

Key themes for the discourses appear below.

--------------------------------------------------------------------------------

Key Themes

* Ananda Sutram: Brhadesanapranidhanam ca dharmah

limitlessness
dharma - spiritual bearing
dharma-sadhana - the practice of dharma

* Subhasita Samgraha: Man and His Ideological Desideratum

ideological flow of human life
rejection of human beings as only mere rational animals
differences between animal and human life
Jaeva Dharma - the dharma for living beings and elevation
Bha'gavat Dharma or Sana'tana Dharma - the dharma of dignified human life
vista'ra - characteristic of human beings to expand mentally,
intellectually and in subtler spheres of life
rasa - to flow with the Cosmic wave in parallel with the Cosmic flow
seva' - service so as to give and take nothing in return
tadsthiti - ensconcing one's soul in the Supreme Cosmic Consciousness
trifarious existence - spiritual, psychic, physical
entitative flow - parallelism with psychic and spiritual
auto-suggestion - doing meditation
japa - mantra repetition
outer-suggestion - purification through good company and good influences
on the mind
moral life

Parama Purus'a - Cosmic Consciousness

devotion
Ma'ya' - obstacles or hindrances posing illusion

* Other Works: Krs'n'a and Prapattiva'da - 1

prapatti - the idea that 'everything is being done by the Cosmic Will
using me as a tool
viprapatti - a doctrine of materialism by which one feels that it is 'I'
doing everything
aprapatti - neither supporting nor opposing prapatti
prapattiva'da - doctrine of prapatti
viprapattiva'da - doctrine opposing prapatti
Vraja Krs'n'a - role of Krsna to guide people on the path of devotion
Pa'rthasa'rathi Krs'n'a - role of Krsna as leader and expanding peoples
social consciousness
Shiva - as a spiritual preceptor
Pa'rvatii - wife of Shiva
Shaivites - those who pursued the Shiva cult
Shakti Cult - where worship of the Cosmic Operative Principle or Energy is
the pivotal point
Vaishnavism - cult of devotion resting on the idea of prapatti
philosophy - the theoretical aspect of actional flow
pseudo philosophy - theory that does not find practical application or
actional flow
Maharshi Kapila - one of the first recognized philosophers
Sa'm'khya philosophy - developed by Maharshi Kapila
Janya Iishvara - the Entity instrumental for creation

Parama Purus'a - Cosmic Consciousness

sa'dhana' - spiritual practices

jina'na - knowledge
karma - action

karmava'da - the doctrine of action
jiiva - unit being
moks'a - non-qualified liberation, spiritual emancipation
duty of human beings

* Acoustic Roots: t'ha

t'ha - acoustic root of repentance
anutapa' - repentance
vrtti - mental propensity

---

Ananda Sutram: - 2 - 6 Brhadesanapranidhanam ca dharmah

Purport:

And so knowingly or unknowingly, human beings are indeed running after
limitlessness. When knowingly a person tries to attain the Great and to
that end one prays, that bearing is called dharma (spirituality), and the
effort involved is called dharma-sadhana or the practice of dharma.

Shrii Shrii Anandamurti

---

Subhasita Samgraha: Man and His Ideological Desideratum

The subject of today's discourse is "Human Beings and Their Ideological
Desideratum."

Human life is an ideological flow. In the past, philosophers used to say
that man is a rational animal. If you say that man is a rational animal,
then you recognize the status of man as an animal, and the only difference
between an ordinary animal and man is that man is rational. I do not
accept this theory.

Fundamentally, there are many differences amongst plant life, animal life,
and human life. There are certain common factors as well. Plants,
animals, and human beings require food, light, and water. These are the
common factors. They sleep, they want to increase their number, and they
die. These are the factors common to the three species, plants, animals,
and humans. These three are known as Jaeva Dharma in Sanskrit, the
Dharma, the course of living beings.

But these common factors do not make the plants animals or the humans
animals. There are so many special factors. There are many differences
between plants and animals, but the most important difference is that
plants can't move, they are stationary, and animals can move. This
mobility is a special factor, a special characteristic of animals. There
are certain plants and also certain animals whose position is just
between plant and animal. But we can't say that an animal is a moving
plant, because there are certain fundamental differences, and also living
cells of plant and animal are not exactly the same, although fundamentally
they have got common course.

The main difference between an animal and a human being is that animal
life is to eat, drink, sleep, and die. There is no goal, no ideological
destiny. But in the case of human beings, they have got the ideological
desideratum, they have got the goal of life. And while moving towards the
goal of life, if a human being faces obstacles or hindrances, he or she is
even ready to commit suicide rather than surrender to the altar of
obstacles or hindrances. So strong is human sentiment. So, if we say that
a human is a rational animal, it will be just like saying that an animal
is a moving plant.

A human is not a rational animal. Human beings have got their own
dignified status. And in this respect, all humans of the world -- not
only of this world, but of the entire Universe there are so many planets
and stars where there is surely human life -- and all humans of the
entire Universe have got the same course. They tend to display their wonts
according to climatic conditions, conditions of time and space. But
fundamentally, humanity is a singular entity. Those who try to create
differences between human being and human being are not friends or
well-wishers of human society. All humans are children of the same father,
the Supreme Father. So there must not be any differentiation in that
respect.

We must not say that a human is a rational animal. Human life, unlike
animal life, is an ideological flow. Where there is no ideological flow,
in that case, even if the physical structure is just like a man, that
person is not fulfilled as a man, but as an animal. So each and every
human being must try his or her best to maintain the special status of
humans. It is our first duty. It is our fundamental duty. This
ideological flow must be maintained at any cost.

Now, this ideological flow, this Dharma, this special code of Humanity is
known as Bha'gavat Dharma or Sana'tana Dharma. Bhagavat Dharma means
concerning the Cosmic Consciousness (Parama Purus'a), not concerning
external rituals or observances, but concerning the Cosmic Consciousness
(Parama Purusa). It is also known as Sana'tana Dharma. From the very start
of human life, from the primordial phase of human civilization, this
Dharma was, this Dharma is, and this Dharma will be with all humans until
there is a single person in the Universe.

What are the specialities of this Bha'gavat Dharma , this Sana'tana
Dharma, this Human Dharma ? There are four portions: Vista'ra, Rasa,
Seva', and Tad Sthiti.

Vista'ra: It is the characteristic of human beings to expand themselves
mentally, intellectually, and in all other subtler spheres of life.
Inquisitiveness in the subtler spheres of life is the human course. It
can't he suppressed. It can't be sealed. It can't be blocked forever. In
the interest of the healthy progress of humanity, this intellectual flow
must not be suppressed. Human beings cannot tolerate this suppression.
And those who try to suppress the gleamings of humanity and their
philosophy come within the scope of dogma. Dogma is detrimental to human
progress.

The second item is Rasa. Wherever there is an existence, there is
movement. Mobility is life, and the main waves of this Universe emanate
from the Cosmic Consciousness (Parama Purus'a in Sanskrit). Parama Purus'a
has so many waves, and due to differences in wave-length, we see so many
objects, so many creations. This flow of Parama Purus'a vibrates the
entire Universe. This flow of Parama Purus'a is known as Rasa.

But individual entities with their individual consciousness, individual
subjectivities have got their respective and individual flows also. You
want to do something. You want to write a poem. It's the individual flow
of your mind. If this individual flow gets the support, gets the
parallelism of the Cosmic flow, the flow of Consciousness - Parama Purus'a
- you become successful. Otherwise you may attain some success, but your
desire will not be fulfilled. Where one's endeavour is to do something
great, something noble, or something bad, but it is not supported by the
Cosmic flow, then that person is known as a technician. When that flow is
supported by the Cosmic flow, that person is known as a genius. What is a
technician? The ordinary human quality developed to an extraordinary
degree of efficiency is known as "technical man" or "technician".

The second point was Rasa. It is also one of the human flows. The first
one was Vista'ra , the second was Rasa, and the third point is Seva'

Seva' means service. There is a fundamental difference between business
and service. Business is mutual. You are giving something and you take
something. A mutual transaction. But in the case of Seva, you give
everything, but you take nothing in return. It is not mutual, it is
unilateral. When a person offers this Seva' to the Cosmic Consciousness
(Parama Purus'a), it is the highest form of service. While rendering any
service to the worldly, one must ascribe Parama Purus'ahood to that
person.

Suppose you are serving a person whose name is Rama. While serving Rama,
you must not think that you are serving Rama. In that case, there will be
vanity in your mind. You must think that Parama Purusa (Cosmic
Consciousness) has come before you in the name and form of Ra'ma; and by
serving Ra'ma, you are actually serving the Parama Purus'a. Because what
is Ra'ma? He is a finite expression of that infinite Parama Purus'a
Infinite Cosmic Consciousness.

The fourth point is Tadsthiti. Tadsthiti means ensconsing one's soul in
the Supreme Stance. Parama Purus'a is the Supreme Goal, the Supreme
Desideratum of human life. It is the terminating point of all human
approaches. So this Dharma - Bha'gavad Dharma, Sana'tana Dharma - is the
speciality that differentiates a human from an animal. So we must develop
this Human Dharma, and by developing this Human Dharma, the ordinary
human entity is based on the grandeur of creation.

Human existence is trifarious. A human has got a spiritual body, psychic
body and their quinquelemental body -- this physical structure -- hands,
legs, ears, nose, etc. When the flow is for the Supreme Desideratum, there
must be an adjustment amongst these three flows of human spirit, human
mind, and human entity. There must be parallelism between spiritual flow
and the psychic, and there must be parallelism between psychic wave and
the entitative wave.

For progress in entitative flow, one is to lead a pure life, a moralistic
life, a life based on moral principles. Do not do anything bad. What is
bad? Bad is that which depraves human existence. Follow a strict code of
morality. Live a pure life, a neat and clean life. Be strict in 16 Points
(aspects of spiritual practices). What will happen? Your entitative flow
will get purified and will be in parallelism with your psychic wave.

For maintaining parallelism between psychic waves and spiritual waves,
what are you to do? You are to follow the auto-suggestion and
outer-suggestion of incantations. What is outer-suggestion? If you are in
the company of good people, that company -- their discourses and talks
will influence your mind, and your mind will be purified. The curvatures
will be less and the flow will be straightened. This is outer-suggestion
through incantations. Now, what is auto-suggestion through incantations?
It is doing meditation and japa (mantra repetition) as per the
instruction of the A'ca'rya (meditation teacher). This is auto-suggestion.
These incantative auto-suggestions and outer-suggestions will purify your
mind, and the mind will be in the position to maintain proper parallelism
with your spiritual flow.

What is spiritual flow? For spiritual flow, you need not go through so
many books and so many scriptures. You need not do anything else; only
all your propensities should be suspended and brought to a particular
point, a particular gland and goaded unto the Cosmic Consciousness
(Parama Purus'a). When you love the Parama Purus'a with all your
propensities good and bad, then that collective flow of your mind is
devotion. By dint of one's devotion, one can attain the Supreme Stance.
One gets the Parama Purus'a.

So, devotion is the only secret in spiritual movement, and the incantative
outer-suggestion and auto-suggestion can help you in psychic movement. A
neat and clean life based on morality can help you in your entitative
flow, and there must be a happy blending, or parallelism amongst
entitative waves, incantative waves, and spiritual waves.

The Supreme Goal of spiritual movement is the desideratum or ideological
flow of all human beings. We should always remember this point.

How are we to maintain this parallelism without Gods special grace,
without the grace of Parama Purus'a?

The obstacles, the hindrances are known as Ma'ya'. It is a very powerful
force. And it tries to deprave. It tries to degenerate the very existence
of human beings. How can an individual with his or her poor mind fight
against such a strong force, Ma'ya'?

Yes, one can fight. If one gets the grace of the Supreme, one can fight.
Now, you can say, "This gentleman has got the grace of the Supreme and I
do not get the grace. What am I to do?" No, God is omnipotent, omniscient,
and all-loving. Gods grace is for all without any exception. But because
of your individual vanity, you do not realize it.

Suppose there is a heavy rain of Gods grace. If you hold an umbrella of
vanity over your head, you will not get drenched with the rain. So, if
you remove the umbrella of vanity from your head, you will be drenched
with His grace.

No person is unimportant. No person is insignificant. Everyone is a VIP.
All of you were born of noble family, the noblest family, because Parama
Purus'a is your father. You are not an insignificant person.

Shrii Shrii Anandamurti
17 August 1979
DMC, Taipei
Subha's'ita Sam'graha Part 12
(also published in Baba in Taiwan)

---

Other Works: Krs'n'a and Prapattiva'da - 1

In the field of human intellect and intuition, there was and still is a
nice idea -- the idea of prapatti*. In the light of this idea of prapatti
we shall analyse the roles of Vraja Krs'n'a ** and Pa'rthasa'rathi Krs'n'a
***.

* The inner spirit of prapatti will be given later in the discourse. It
is the idea that 'everything is being done by the Cosmic Will, who is
using me as a tool, and let 'His will be done' predominates on one's mind.

** The role of Krsna to guide people on the path of devotion.

*** The role of Krsna as leader and expanding peoples social
consciousness.

In India, in the realm of spiritual practice and philosophy, the
importance of prapattiva'da [the doctrine of prapatti] is very great.
"Philosophy" is a Latin term; the Arabic equivalent is phalsapha', and
darshana is the Sanskrit term. Philosophy is the theoretical aspect of
actional flow. What should we do? How and why should we act? These things
are what constitute the scope and subject matter of philosophy.

From a perusal of ancient Indian history, we know that Sada'shiva was born
over seven thousand years ago. People in those days were not
intellectually advanced. It is futile to discuss philosophy with people of
undeveloped intellect; it is a mere waste of time both for those who do
not grasp philosophy and for those who try to explain it. When the human
intellect develops sufficiently, only then do people begin to understand
philosophy.

While trying to unite the scattered human groups into a well-knit social
system, Lord Shiva marked that for the advancement of humanity, the
essential prerequisite was spiritual progress, and this required the
awakening of the spiritual urge. Lord Shiva awakened the spiritual urge
in the people of His time. He taught them spiritual practice. He taught
them the practice of Tantra, which is the practical aspect of
spirituality, as you know. He also taught the men spiritual dance, that
is, ta'n'd'ava (a vigorous jumping dance). Pa'rvatii gave society the
lalita ma'rmika dance (expressions through mudras or gestures). Shiva also
taught Maharshi Dhanvantari the vaedyaka sha'stra. (Here one should
remember the difference between the vaedyaka sha'stra and the a'yurveda
sha'stra, another school of medicine. The school of medicine that depends
on the Vedas is called a'yurveda, and the Tantra-based school of medicine
is called the vaedyaka sha'stra. In Bengal the vaedyaka sha'stra is more
popular than a'yurveda.)

Lord Shiva also taught Maharshi Bharata the science of music -- nrtya,
giita and va'dya [dance, song and percussion music].

Thus He opened various channels for the expression of human intellect and
wisdom. But He did not expound any philosophy, because the people of
those days were not sufficiently developed intellectually. But whether
people are intellectually developed or undeveloped from the philosophical
point of view, everyone is entitled to spiritual sa'dhana' (spiritual
practices), everyone can attain the supreme height of spirituality. One
may or may not comprehend philosophy, but still one can attain Parama
Purus'a (Cosmic Consciousness) by dint of spiritual cult or practice. For
that, the knowledge of the three R's is not essential. Rather, Lord Shiva
cautioned that those who were dabbling in philosophical discussions in
those days were just confusing people's minds and misguiding the masses.

(Of course there was no recognized philosopher in Shiva's time 7,000
years ago. Maharshi Kapila, the first recognized philosopher on this
earth, emerged much later than Shiva. Kapila was born at a place near
Jhalda in the district of Purulia in West Bengal, and he did his
sa'dhana' (spiritual practices) at Gangasagar in Sagar-dwip.)

Common people cannot understand philosophical intricacies. Someone will
say "a" [as in "what"], someone else will say "a" [as in "cat"], and so
on and so forth. For instance, the single letter "a" in the English
alphabet has got twenty-one types of pronunciation. Suppose a
kindergarten child is taught twenty-one types of pronunciation by
twenty-one teachers, the child is bound to get lost and confused. One
should learn these things step by step. A-N-T alone is pronounced "ant",
but A-N-T in "elephant" has a different pronunciation.

Lord Shiva branded those philosophers who were spelling out confusing
philosophical ideas to the common people as Lokavya'mohaka'raka'h ["Their
only work is to inject disease into human life"]. Loka means "the world",
vya'moha means "disease", and ka'raka'h means those who inject these
so-called philosophies into people's minds. Lord Shiva drove such
philosophers away from society. He clearly opined that such so-called
philosophers would not be able to help the then society to progress.

Maharshi Kapila came much later than Lord Shiva and some time before Lord
Krs'n'a's advent (3,500 years ago). He propounded his school of
philosophy, elaborating his ideas regarding creation and evolution through
twenty-four principles. These twenty-four principles, he said, were there
at the beginning of creation -- not one or two or four or five, but the
total number of twenty-four principles was there. Since Maharshi Kapila
fixed the total sam'khya' [number] at twenty-four, his school of
philosophy came to be known as "Sa'm'khya". In fact, in his Sa'm'khya
philosophy, Kapila did not say anything about Parama Purus'a (Cosmic
Consciousness), but by way of elaborating his philosophical views he said,
"Sure enough, there is one Supreme Entity -- the Creator of this
universe. To that Entity I give the name Janya Iishvara." (Here the
implication is "for the creation" - janya means "for", Iishvara means
Controller.) "We are bound to accept this Iishvara". This much only Kapila
said.

This exposition of Sa'm'khya philosophy caused some whispering, some
murmuring, among the people immediately after Kapila's time. People
wondered how Kapila, the greatest scholar of that age, who had long
pondered the mysteries of creation, having formulated those twenty-four
principles and given the concept of Janya Iishvara (the Entity
instrumental for creation), had utterly failed to elaborate or clarify
this concept further. He said, "Sorry, I can't say any more than what I
have already said."

Some of the people then began to think that the very intellect with which
Kapila had invented his philosophical doctrine was provided by no other
entity than Janya Iishvara. Thus to say anything about Janya Iishvara
naturally remained beyond the intellectual capacity of Kapila. This sort
of philosophical whispering became vocalized in later periods. People
began to boldly say, "No, Kapila is not right -- he is wrong in his
philosophical assertions. How could he say anything about the Creator,
without whose will not even a blade of green grass can move? How could
Kapila dare pronounce anything about that Supreme Entity!" Thus arose a
new philosophical idea -- the idea of prapattiva'da [the doctrine of
prapatti], as it is called today.

And sure enough, in the wake of this prapattiva'da, its antithesis also
came into the being, the idea of viprapatti (a doctrine of materialism -
one feels that it is 'I' who does everything and no one else). And
aprapatti (neither supporting nor opposing prapatti) also arose, which
neither supported nor opposed prapatti (full self-submission to the Cosmic
Will).

The Shaivites -- those who pursued the Shiva cult -- were instructed by
Lord Shiva to steer clear of any philosophical discussions. Lord Shiva
had announced that the world would have the right sort of philosophy at
the opportune time, and now it was pointless to bother about so-called
philosophies. Hence the Shaivites were aprapattiva'diis (in doctrine,
neither supporters nor opponents of prapatti), that is, they were neither
supporters nor opponents of prapattiva'da (doctrine of prapatti). Both
viprapattiva'da (a doctrine opposing prapatti) and prapattiva'da, as
philosophical ideas, were becoming quite popular.

Lord Krs'n'a was born into this philosophical environment. Basically He
was not a philosopher: in both His roles, as Vraja Krs'n'a and
Pa'rthasa'rathi Krs'n'a, He was a pragmatic man, a practical personality.
Prapattiva'da, which received special support directly or indirectly from
Lord Krs'n'a, found a permanent place in Bha'gavata sha'stra, which
evolved at a much later date.*

* Bha'gavata sha'stra was a body of devotional scripture composed roughly
between 200 and 1000 CE by a large number of devout philosophers. (See
also Ch. 6. Eds).

By studying the Sanskrit language, one can easily determine the period of
composition of the scriptures. If we find etad nas dha'mah, we should
immediately conclude that the composition is about 12,000 years old,
because the language is Rgvedic. But if we find idam' asma'kam' grham'
asti, we should conclude that it is 1,500 years old at the most. The
language of the Bha'gavata sha'stra clearly indicates that this scripture
was composed much later than Lord Krs'n'a's time, and it has given a
direct recognition to prapattiva'da.

Now let us analyse what shape prapattiva'da assumed in the hands of Vraja
Krs'n'a and Pa'rthasa'rathi Krs'n'a.

Vaishnavism, or the cult of devotion, chiefly rests on the idea of
prapatti. In the initial stage, jina'na and karma [the faculty of
knowledge and the faculty of action] threw out a challenge to
prapattiva'da, but finally they gave in with these words: "We just put up
a facade of resistance. In our heart of hearts we accept your supremacy."

The word prapatti is derived pra - pat root + ktin suffix. Prapatti means
complete surrender. The inner spirit of prapatti is that whatever is
taking place in the universe is all due to the Cosmic Will. Had Parama
Purus'a (Cosmic Consciousness) willed otherwise, things would have been
different. Hence the Cosmic will is at the root of each and every action.
Thus we should say, "O Lord, Thy will be done. I am but a machine.
Utilize this machine in any way You like. I am nothing but a mere tool in
your hands." This is the spirit of prapattiva'da. This inner spirit of
prapatti is nicely reflected in a modern Bengali song:

Sakali toma'r iccha' iccha'mayii ta'ra' tumi;
Toma'r karma tumi kara ma' loke bale kari a'mi.

[All that is happening is Your own thought-projection.
Whatever You wish to do becomes implemented.
It is You who do everything.
People foolishly claim the credit for doing things.]

Though this song was composed by a follower of the Shakti Cult (in which
worship of the Cosmic Operative Principle or Energy is the pivotal point,
rather than the Cosmic Consciousness that gives scope to Cosmic Energy),
it represents perfectly the spirit of Vaishnavism (a cult/ure of devotion
to God). The idea is more in conformity with Vaes'n'aviiya [Vaishnavite]
prapattiva'da (devotional surrender to Cosmic Consciousness and the
Cosmic Will) than with the Shakti Cult. However, this is not the subject
of the discourse today, or else I would point out how the Shakti Cult was
influenced by the doctrine of Vaishnavism. The subject is prapattiva'da.

Vraja Krs'n'a does not say anything verbally about prapatti, but all His
actions, His behaviour, the music from His proverbial flute, His call to
the people -- all these clearly reflect the spirit of prapattiva'da.
Nevertheless, He abstains from vocalizing His approval of prapattiva'da.
At the same time, He desists from speaking for or against jina'na
(knowledge) and karma (action). He is simply making the people float in
the stream of devotion.

Krs'n'a played the most regaling notes on His flute. The waves of ideation
that emanated from His music, the trough and crest of the waves, flowed
and reached the innermost recesses of the mind, and aroused a responsive
ideation in the devotees. Each devotee felt that the sound of the flute
was calling him or her alone. "I can no longer afford to ignore the sound
of the flute and stay away, for the flute is calling me by name."

Thus human beings advanced and moved on. How do people progress? They
progress (spiritually) according to the vibrational waves and inspiration
emanating from the Mind of the Boundless Entity, and this reaches the
inner cores of their minds and souls. These billowing waves drive the
jiivas [living beings] forward and bring them into close proximity to the
Boundless Entity. That is to say, the music emanating from Krs'n'a's
flute shook the minds of the sa'dhakas (spiritual aspirants), causing them
to echo and vibrate. This resonance is nothing but prapattiva'da. Here
there is scope neither for jina'na (knowledge) nor for karma (action).
Here mobility is the only task, the only dharma (most natural thing, ie
spirituality). "The way He is calling me -- I am to move accordingly."
This state of mind is one of the sweetest states, the madhura gun'a [sweet
quality] of prapattiva'da. "I am rushing ahead due to the sweet call of
His flute and entering into His sweet and blissful environment."

Hence for Vraja Krs'n'a, there is no need to interpret the faculties of
knowledge and action. There is no scope for fighting over philosophical
ideas. Only complete prapatti is there, and once it shakes the jiiva (unit
being), he or she can no longer stay away. One rushes out and starts
running after Him.

Chot'e ye jan ba'nshiir t'a'ne
Se ki ta'ka'y pather pa'ne?

[One who runs after the sound of the flute
-- can he or she ever bother about the road?]

Human beings are moving ahead. They do not bother about whether they have
stumbled and fallen on the ground, or whether their limbs have become
bloody with cuts and scratches. The jiiva (unit being) does not care. He
or she has no time to stop. This is the Vraja Krs'n'a who, although
directly a prapattiva'dii, never uttered anything verbally about prapatti.
Influenced by such a prapattiva'dii doctrine, the devotees of Lord Vraja
Krs'n'a sang:

Yashoda'nanda nandanam'
surendrapa'davandanam;
Suvarn'aratnaman'd'alam'
nama'mi Krs'n'asundaram.
Bhava'bdhikarn'adha'rakam'
bhaya'rttina'shaka'rakam;
Mumuks'umuktida'yakam
nama'mi Krs'n'asundaram.

[Salutations to Krs'n'a the Beautiful,
who was an object of delight to Mother Yashoda,
whose lotus feet were worshipped by the gods,
and whose body was adorned with precious gems.
Salutations to Krs'n'a the Beautiful,
who was the most reliable helmsman on the ocean of this universe,
who removed the fear of annihilation,
who granted salvation to aspiring souls.]

This is the very Krs'n'a who, by playing His magic flute, has made us all
ecstatic, has drawn us to Him, has given us hope and offered us
assurance, and has granted us safe refuge within proximity of Him. This
Krs'n'a is delivering human beings from all sorts of fears and will
continue to do so in the future. He has given and is giving all kinds of
inspiration to humanity.

Mumuks'u mukti da'yakam -- "if any human being begs for moks'a
[non-qualified liberation, spiritual emancipation] from this Krs'n'a, He
will surely grant that moks'a," for He is capable of granting moks'a to
all of humanity. I salute this Vraja Krs'n'a.

But what about Pa'rthasa'rathi Krs'n'a? He is giving humanity the
inspiration to work. He has supplied the desire to do karma. What has He
said? He has said that you have got hands and feet, you have got a body --
use them. Go on doing your duty. Your body is an excellent machine, use
it efficiently. If you do not utilize it properly then you will be doing
something unworthy. Do your job. Do your duty.

In doing their duty, sometimes people succeed and sometimes they do not.
If you do not succeed, never get frustrated. You must remember:

Karman'yeva'dhika'raste ma' phales'u kada'cana;
Ma' karmaphalaheturbhu' ma' te saungo'stvakarman'i.

[You have the right to action but not to the fruits of the action.
You must not do actions that will bind you, but you must not be averse to
action, either.]

While doing your duty, you need only attend to your work properly. You
need not bother about or wait for the result. You have only the right,
the duty, to attend to your job, for the result is not in your hands. You
have your body and you have your work to do. Use your body and do your
job. If you show negligence in the work entrusted to you by worrying about
the result, the work will not be done properly. Hence do your duty, for
that is your birthright. This is karmava'da [the doctrine of action] to
the extreme -- karmava'da par excellence.

Shrii Shrii Anandamurti
14 September 1980
Calcutta
NAMA'MI KRS'N'ASUNDARAM
DISCOURSE 4

---

Acoustic Roots: t'ha

T'ha is the acoustic root of repentance (anutapa' vrtti). One is seized by
a feeling of repentance when one realises from within or with the help of
a second person the impropriety of one's action. In northern India
anutapa' is called paschatapa. both anu and paschat mean "later" or
"after"; tapa means "burning".

Shrii Shrii Anandamurti

---

All works Copyright Ananda Marga Pracaraka Samgha (Central), Tiljala,
Calcutta, India

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A supplement to the newsletter of the Canberra Unit of Ananda Marga in the
Australian Capital Territory, Australia (Suva Sector).

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These articles are a must for your collection and research in this
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Much knowledge can be gained from their reading. Ultimately, their use is
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gleaned from the significant concepts in the material and are from the
deepest spiritual perspective.

This is a free service and you may receive copies of unique articles on
tantra regularly throughout the year.

The ongoing format is a sutra from the series Ananda Sutram, a regular

discourse from the Subhasita Samgraha series (spiritual scriptures), an

article from other works and a brief discussion of a letter from the
Sanskrit alphabet (which is also the acoustic root of a particular
propensity of a chakra). Sutras are meant for careful contemplation and
can be read over and over again with an expanded understanding each time.

If you are having trouble with Sanskrit terminology, don't worry this will
eventually evaporate. Every effort is made to explain terminology and you
will be surprised at how short a time it will take to learn terminology
simply by reading the articles.

Key themes for the discourses appear above.

Unfortunately, there will be occasional typing, layout and formatting
errors.

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Thank you.

Dharmadeva

[nil]

Tantric Gems - 35

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Namaskar

Welcome to another edition in this ongoing series of discourses on Tantra.

This issue considers what is the primary cause of the universe and makes
relevant comparisons between factors in this regard. It also continues to
explain the concept of prapatti - the doctrine of full self-submission to
the Cosmic Will - found in various devotional aspects of cultures. It
explains as in front of devotees of Krisna. The Sanskrit letter d'a is

given a brief mention as an acoustic root and as one of the petals in the

3rd chakra (the first of those petals). Refer back to Issue 7 for more
details.

Given by a contemporary tantric master these discourses are in the very
truest spirit of yoga for Liberation of Self and Service to the World.

Key themes for the discourses appear below.

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Key Themes

* Ananda Sutram: Tasmaddharmah sadakaryah

desire for happiness
attainment of limitlessness
dharma sadhana - practice of spirituality
epithet of human being
undeveloped minds

* Subhasita Samgraha: What Is The Primary Cause Of The Universe And Who
Is The Only Object Of Ideation?

Srs't'icakra - Cycle of Creation
primary cause of creation
ka'la - time
svabha'va - nature

niyati - fate
yadrccha' - accident

bhu'ta - matter (five fundamental factors of matter - ethereal, aerial,
luminous, liquid, solid)
sam'yoga - combination
jiiva'tma' - unit consciousness or unit soul
Parama'tman - Supreme Cognition or Supreme Soul
a'tma' - soul
pa'pii - sinful person
pa'popahata'tma' - a'tman affected by sin
pun'yava'n - virtuous person
pun'yopahata'tma' - a'tman affected by virtue
citta - ectoplasm, mind-stuff
bodha - perception
bhoga - experience of pleasure and pain

jina'na - knowledge
karma - action

karmaphala - reaction
sam'ska'ra - reaction in its potentiality (reaction to action in seed
form)
sa'dhana' - meditation, spiritual practices
dhyeya - object of ideation or focus of meditation
Parashiva - Supreme Cognition
Shiva - Cosmic Consciousness
Shakti - Cosmic Force
Purus'a - Consciousness
Prakrti - Operative Principle
Brahma Supreme Entity

* Other Works: Krs'n'a and Prapattiva'da - II

prapatti - the idea that 'everything is being done by the Cosmic Will
using me as a tool

prapattiva'da - doctrine of prapatti
viprapatti - a doctrine of materialism by which one feels that it is 'I'
doing everything
aprapatti - neither supporting nor opposing prapatti

Vraja Krs'n'a - role of Krsna to guide people on the path of devotion
Pa'rthasa'rathi Krs'n'a - role of Krsna as leader and expanding peoples
social consciousness

Vishvagata - within the circumference of the universe
Vishva'tiita- beyond the scope of the universe
visha'la - vast but within the scope of measurement
vira't'a - that which is too big to measure
A'tma'n or Purus'a - Soul or Consciousness

Parama Purus'a - Cosmic Consciousness

jiivatma - unit being

sa'dhaka - spiritual aspirant

karma - action
karmayoga - work
pluta - prolonged sound

Acoustic Roots: d'a

d'a - acoustic root of the propensity of shyness
lajja - shyness
vrtti - propensity

---

Ananda Sutram: 2 - 7 Tasmaddharmah sadakaryah

Purport:

Since happiness is the cherished goal of all and the desire for happiness
is not be satiated without the attainment of limitlessness and then
against since this attainment of limitlessness itself is the dharma
sadhana (practice of spirituality), then dharma sadhana is indispensable
for every living being. Creatures inferior to humans cannot do dharma
sadhana due to their undeveloped mind. However, humans can and so the
person who does not do it ill fits the epithet of human being.

Shrii Shrii Anandamurti

---

Subhasita Samgraha: What Is The Primary Cause Of The Universe And Who Is
The Only Object Of Ideation?

What is the primary cause of this creation and what is it that humans
should worship? In reference to this, scriptures says that no relative
factor can be the primary cause of creation:

Ka'lah svabha'vo niyatiryadrccha' bhu'ta'ni yonih purus'a iti cintya';
Sam'yoga es'a'm' na tva'tmabha'va'd a'tma'pyaniishah sukhaduhkhahetoh.

[It is debatable whether time, nature, fate, accident; or the five
fundamental factors of matter; or unit consciousness - any of these
separately - is the ultimate cause of creation. Even collectively they are
not the cause of creation. Although the a'tman, unit consciousness, is the
catalytic agent, the unit consciousness is not the cause of creation,
because it can be affected by virtue or vice.]

Ka'la (time). Does this universe, comprising all these animate and
inanimate objects, owe its existence to ka'la [time]? Is this universe
inherent in the womb of time? No, time is no independent factor. Time is
the psychic measurement of the motivity of action. For there to be time,
there has to be a "place", for without a place no action can be performed.
Over and above time and place, a "person" is also necessary, for that
person will take the measure of the motivity of action. And thus where
there is ka'la [time], there have to be place and person as well. So time
is a relative factor, not an eternal or absolute factor.

Space, or place, is that in which all the solar systems of the universe
exist. Round the nucleus of one solar system, that is, the sun, the earth
revolves. When the earth completes one such circumambulation, we say that
a year has gone by [ie, we have defined time in terms of place].

But the mere existence of the sun does not give us the idea of a year, nor
even does the existence of the earth and the sun together give us the
measure of time. For this a person, endowed with the power of judgement,
becomes indispensable. So we see that in the absence of a person also,
time does not exist; so time is entirely a relative factor. Some people
say that "Maha'ka'la", or "Eternity", knows whatever took place in the
past, whatever is taking place in the present, and whatever will take
place in the future. But as a matter of fact there exists no such absolute
or supreme entity as "Maha'ka'la", for time is measured on the basis of
relativity, that is, of place and person. Hence time cannot be the
noumenal cause of this phenomenal universe.

Svabha'va (nature). Then is svabha'va the primary cause of this creation?
The English equivalent of svabha'va is "nature". Nature is a blind force.
Everything mundane is dependent on nature. But if we leave everything to
nature, all sorts of confusion will arise. An infant has neither any
intelligence nor any judgement; but when it puts its hand into a fire, its
hand gets burnt. Wise people would not punish the little child in this
way; but nature admits of no judgement. So this discriminating world can
never be evolved by undiscriminating nature. Thus svabha'va, or nature, is
not the rudimental cause of the creation of the universe either.*

* A sentence that may have been mistranslated in the original magazine
publication of this discourse omitted here. -Eds.

Niyati (fate). The word niyati is derived ni [-] yam + ktin, [and its
synonym is adrs't'a.] Adrs't'a means "what is not seen with the eyes".*
That which seems to be invisibly controlling us is called niyati. Niyati
in English is "fate". But is the advent of humans in this world only a
play of fate? Humans experience various kinds of pleasure and pain in
their lives. But are they due to fate?

* A sentence that may have been mistranslated in the original magazine
publication of this discourse omitted here. -Eds.

To every action there is an equal and opposite reaction. Original actions
are of two kinds - psychic and psycho-physical. A person steals mentally;
then he or she repeats the performance physically, but at the behest of
his or her mind. So, in either case, the responsibility for the act lies
with the mind. Therefore it is in the body of the mind that reaction will
get awakened. If we think uncharitably of others, we have to endure the
reaction or requital thereof in our mind. Reaction must follow mental
action, whatever it may be. Reaction takes place in accordance with the
nature of the original action. So we have got to be ever alert about our

actions, not about their fruits. In reference to this the Giita' says:

Karman'yeva'dhika'raste ma' phales'u kada'cana;

Ma' karmaphalaheturbhu' ma' te saungo'stva karman'i.

[You have the right to action but not the right to the fruits of the

action. You must not do actions that will bind you, but you must not be
averse to action, either.]

When an action has taken place but the karmaphala-bhoga [reaction] has
not, the reaction to the action remains in seed form, which is called
sam'ska'ra, or reaction in its potentiality. When the reaction immediately
follows the performance of some action, a person says that he or she is
undergoing or experiencing the fruits of such-and-such action. But when
the body undergoes a change due to physical weakness or infirmity (that
is, when death takes place), then in the next birth the person has to
serve the accrued requitals, that is, the unserved reactions of the
previous birth - and at that time persons will not be able to understand
which of their actions have brought upon them the reaction that they are
now serving. It is just because the cause cannot be seen or understood
that it is called adrs't'a, or unseen, requitals, or fate. Niyati, or
fate, is merely the accrued reactions of the original actions. Niyati is
no guiding factor. Wise persons do not waste time musing on reactions.
Humans can mould their own fate in accordance with their actions. They
must not become slaves to their fate.

Yadrccha' (accident). The English equivalent of yadrccha' is "accident". I
must say at the very outset that accident can never be the primary cause
of evolution or of the Cycle of Creation. Ka'ran'a'bha'va't
ka'rya'bha'vah; that is, "Without a cause there can be no effect." When we
come across an effect and along with it we get acquainted with its causal
factor, we then call that effect an "incident". But when, due to
ignorance, we cannot know the cause of the effect, or when the causal
factor gets transformed suddenly into the effect factor, we call that
effect an "accident". But in the universe there is no such thing as an
accident. It is only to cover up one's ignorance of the real cause that
one talks about an "accident".

Bhu'ta (matter). Bhu'ta is translated "matter" in English. There are many
materialists, such as Charvaka*, who say that this universe is begotten of
matter alone. According to Charvaka what is non-perceptible is
non-existent. We cannot see the mind, or air, but do they not exist?
Through our judgement we know that matter is an inert object, and hence
without intelligence. Intellect, and conscious beings, cannot be begotten
of a non-intelligent inert object, that is, matter.

* A materialist Indian philosopher.

Prakrti. Now the question is, whether Prakrti [Cosmic Operative Principle]
is the primary cause of this manifest universe. No, it certainly is not.
Pra karoti iti Prakrti ["The entity that gives form to different objects
is called Prakrti"]. A light bulb is lit by electrical energy. A fan, too,
moves electrically. But this electrical energy is controlled and harnessed
by humans; there is a switch for it, also. If people do not want any
electric light, they just switch it off, and there is no light. The
manifestation or unmanifestation of electrical energy depends on the human
will. The shakti [energy, power] of Prakrti is that of Purus'a
(Consciousness) - Shaktih Sa' Shivasya Shaktih. So without the permission
of the Supreme Purus'a, the universe could not have been evolved. Prakrti
(Cosmic Operative Principle or Creative Force) is the secondary efficient
cause, Purus'a is the chief efficient cause.

Jiiva'tma' [unit consciousness - synonymous with Purus'a (Consciousness)].
Is the jiiva'tma' [unit a'tman (soul), unit consciousness] then the causal
factor of this Srs't'icakra [Cycle of Creation]? Sa'm'khya philosophy says
that in the universe there are many jiiva'tma's (unit consciousness)and
one Prakrti (Cosmic Operative Principle). But we know that a jiiva'tma'
has no independent entity of its own. It is upahata [affected] by, and
vulnerable to, pleasure and pain, though it does not take part in action.
A mirror has no colour, but it becomes red if a red flower is placed
before it. That is why the a'tma' (soul) of a pa'pii [sinner] is called
pa'popahata'tma' [a'tman affected by sin] and that of a pun'yava'n
[virtuous person], pun'yopahata'tma' [a'tman affected by virtue]. Both
pa'pa'tma' [sinful a'tman] and pun'ya'tma' [virtuous a'tman] are wrong
terms. When a football match is being played in some field, keen
competition exists between the two groups. The spectators to betray their
mental agitation regarding the defeat or victory of a particular side.
Similarly with the jiiva'tma'. The a'tman which is involved with the mind*
is an entity vulnerable to vice and virtue, and can never be the causal
factor of the universe.

* The a'tman which is involved with the mind is the jiiva'tman. -Eds.

Sam'yoga, "combination". Two imperfect entities together cannot create an
infinite entity, either. So no combination of time, nature, fate,
accident, and jiiva'tma' (unit consciousness) collectively can create a
Supreme Entity. None of these entities is the subtlest entity.

The citta [ectoplasm, mind-stuff] is responsive to material waves. When
the movement of the citta is pro-noumenal, the citta merges in the
spiritual sphere. When the movement is pro-phenomenal, the sense of the
material waves wakes up in the citta. We then call it bodha [perception].
But when the psychic pro-noumenal wave is reflected on the a'tma', it is
jina'na (knowledge awakened).

The reflecting plate is more important than the reflected one. So among
all these factors, the subtlest and final plate within the unit is the
a'tma' [unit cognition]. But though it is very subtle, it is shelterless,
so it always needs a vast shelter. The unit cognitive force is in search
of that vast shelter, which is the Supreme Cognition. This Supreme
Cognition is the noumenal cause or the Causal Matrix. The Vedas say,

Yato va' ima'ni bhu'ta'ni ja'yante yena ja'ta'ni jiivanti;
Yat prayantyabhisam'vishanti tad vijijina'sasva tad Brahma.

[All created beings emerge from, are maintained in, and finally dissolve
in, the Supreme Entity. You should desire to know that supreme stance as
Brahma the Supreme Entity.]

So this Supreme Cognition, and no second entity, is your dhyeya [object of
meditation].

A question arises: "Have all the above - time, nature, etc. - no value at
all?" But the answer is, yes, they certainly have.

The Supreme Cognition is called Parashiva in the scriptures. The movement
towards Parashiva is called para'gati, or introversive movement. For this
movement all the aforesaid relative factors - time, nature, fate,
accident, and matter - are certainly needed.

Time, as has already been said, is purely a relative factor. But time
should not be neglected, as neglect of the time factor produces many
undesirable consequences. A child of five, for instance, thinks that he or
she will start sa'dhana' (meditation spiritual practices) at the age of
twenty-four. When he or she becomes a young person of twenty-four, the
person thinks that he or she will start sa'dhana' (meditation) at the age
of forty-five. And at the age of forty-five the person decides to start it
ten years later. Thus time is wasted, and at the end of the person's life
the person realizes his or her mistake.

The study of nature is no less important, when you come to serve the
world. When you attend on a patient, if you are aware of the svabha'va, or
nature, of the disease, treatment becomes easy. If you know the nature of
your friend and foe, you will know better how to deal with them
individually.

And fate serves as an eye-opener. When a person does an act, the person
forgets that one day he or she will have to serve the reaction to that
action. So when people suffer, they should understand that they are being
punished for their past misdeeds. This will help the person to be serene
about the punishment and alert about the consequences of any future evil
act.

"Accident" is a misnomer. No effect can take place without a cause. When a
person receives an opportunity to do sa'dhana' (meditation spiritual
practices), it is to be understood that the person is being allowed today
to do sa'dhana' (meditation) due to the good and virtuous deeds he or she
performed in various past lives. The opportunity is the effect of the
factors that lie behind it. So the present should be properly utilized for
the future.

And finally, our bodies have come from this material world, so we must not
neglect matter. Since matter too is a manifestation of God, we should
behave properly with it; otherwise living will be impossible, and so will
sa'dhana' (spiritual practices).

So we see that humans are benefited by these things, but this does not
mean that they are the only aim of human beings. The summum bonum of human
life is to attain Parashiva (Supreme Cognition). To attain that Supreme
Entity you will have to adjust with these ingredients.

Shakti (Cosmic Operative Force) helps in such adjustments. You cannot
ignore Prakrti (Cosmic Operative Principle). A sa'dhaka (spiritual
aspirant) of Shivatva or Cosmic Consciousness does not disregard Shakti.
One who is a Shaeva in the world of thought is indeed a Sha'kta on the
path of sa'dhana'. (And, since Vis'n'u means "All-Pervading Entity", one
who sees the All-Pervading Entity in every object of this practical world
is indeed a Vaes'n'ava.)* There is no question of quarrelling among
Shaivite, Sha'kta and Vaishnavite.

* The major three of the traditional five schools of Tantra are
Shaeva'ca'ra, Sha'kta'ca'ra, and Vaes'n'ava'ca'ra. -Eds.

Shakti is not the dhyeya (object of ideation or focus of meditation).
Shakti is earned through the thought of Shiva (Cosmic Consciousness), but
Shiva is not attainable through the thought of Shakti. Shaktih Sa'
Shivasya Shaktih - "Shakti abides in Shiva." Shakti is always being
converted into Shiva. In reference to the ways of Shiva and Shakti, the
Vedas say, Sa nityanivrtta' ["She is ever-waning"]. After a limitless time
[according to the Vedas] all the shaktis will be transformed into Shiva,
and then alone will the universe come to its end.

There is only a philosophical difference between Shiva and Shakti. Let no
one say that they could not worship Shiva for want of Shakti.

People may think, "Will Shiva be kind to us? Will He not be angry since
our past is full of ills and depravities?" To Him there is no difference
between sinners and the virtuous. On the contrary, a virtuous person may
harbour vanity. The person may think, "I have never done anything wrong."
But a sinner is a helpless person. He or she has nothing to his credit. He
or she is absolutely shelterless. So Shiva extends His arms first to the
sinners. Giving help and shelter to the helpless and shelterless is indeed
the mark of real greatness, of the really great. If Shiva failed to give
shelter to the sinners, we might infer that hatred abided even in
Parama'tman (Supreme Soul or Supreme Cognition), and that He distinguished
between a sinner and a virtuous person.

What does a mother do? If one of her two sons is strong and the other
weak, she takes more care of the weak child. Similarly Shiva showers His
blessings more upon the helpless.

There is no need of flowers, etc., in the sa'dhana' (spiritual practices)
of Shiva (Cosmic Consciousness). To progress towards Paramashiva (Supreme
Cognition), love is necessary. Verbal enthusiasm alone will be of no use.

Go forward. Forget all about your past. Advancement and progress must come
your way. Victory shall be yours.

Shrii Shrii Anandamurti
23 May 1965
DMC, Patna

SUBHA'S'ITA SAM'GRAHA PART 24

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Other Works: Krs'n'a and Prapattiva'da - II

Prapatti-oriented* psychology generally conforms to the psychology behind
the science of phonetics. Just as in the science of phonetics there are
three types of pronunciation short, long and drawled or prolonged in
Prapatti also, there are three distinct kinds of psychological
expressions.

* prapatti - the idea that 'everything is being done by the Cosmic Will
using me as a tool.

We started our discussion about Pa'rthasa'rathi Krs'n'a (role of Krsna as
leader and expanding peoples social consciousness) and Prapatti. To make
the topic clear, we must analyze a few more things.

When people utter something and when that utterance keeps adjustment with
the collective acoustic flow in the ethereal void, that sound is called
Pluta or prolonged sound. In the Sam'skrta (Sanskrit) language there is
the system of Pluta sound but this is absent in Bengali and the rest of
the world's languages. I pronounce Agni-nire (Ni sound short), Agni-Niire
(ni sound long). And Agni-niiiire (Ni sound prolonged). In Bengali there
is hardly any prolonged pronunciation. For that, Rabindranath Tagore spelt
the word Ra'n'ii as Ra'ni. N' was changed to N.

However, when the psychology conforms to one vast flow, one eternal flow
of bliss flowing from beginninglessness to endlessness, when every entity
is inundated, saturated and overdrenched with bliss, when I am identifying
my psychology with that flow, this psychology is in conformity with
prolonged phonetic sound.

This idea may be explained in another way. An immanent idea is originating
from the universal nave and flowing towards infinity. We should bear in
mind that this universe of ours is very vast but not infinite, because it
has been created by three principles - the sentient, mutative, and static
principles. The sentient principle cannot be measured, neither in idea nor
in practice. The mutative can be fathomed in imagination but not in
practice. However, the sphere of the static principle is so vast that it
is difficult to measure it, even in practice. For example, the Himalayas,
though very, very vast, can theoretically be measured but practically
speaking, it is impossible to measure them. For such cases, we use the
Sam'skrta term Visha'la which means vast but within the scope of
measurement, and the Entity which is too big to be measure is called
Vira't'a.

This universe is very vast, Visha'la, but not infinite, Vira't'a. Though
very big, it has limitations. While people are small the universe is very
large. These forces, these waves of different lengths emanating from that
singular, universal hub, that universal nave, are constantly advancing
towards infinity. That is, those waves are not confined to this world.
This should be borne in mind. Whenever something remains within the scope
of this universe, within the circumference of this universe, we call it
Vishvagata and when it goes beyond the scope of this universe, we call it
Vishva'tiita. Those who are clever will identify their limited individual
entity with the Cosmic emanations and they will thereby finally become
Cosmic. As long as they remain Vishvagata (within the circumference of
this universe), they continue to enjoy the waves of bliss, the blissful
expressions, and when they attain Vishva'tiita (beyond the scope of this
universe), they remain forever in the ocean of bliss. Then the sa'dhaka
(spiritual aspirant) becomes detached from all other sources of
inferences.

Now whatever Parama Purus'a (Cosmic Consciousness) does, He does for the
good of humanity. Not a single blade of grass can move without His
desire. This very endeavour to obtain bliss by identifying one's
microcosmic waves with the Cosmic emanations is called Prapatti*. I have
already said that this Prapatti conforms, to a great extent, to the
prolonged sound in the science of phonetics. Those of you who have
achieved some spiritual elevation will hear a prolonged sound - one that
is neither short nor long but a prolonged sound that continues without
changing.

* prapatti - the idea that 'everything is being done by the Cosmic Will
using me as a tool.

Next comes the long sound in the science of phonetics, that is, a medium
sound. The sa'dhaka (spiritual practitioner) feels that he or she is able
to hear that sound by dint of his or her own efforts. If drawn out to a
great length, it may become a Pluta (prolonged) sound and if shortened, it
will be a rough sound which generally conforms to Aprapatti**. But where
there is only individual effort regardless of one's capacity, to the
exclusion of Prapatti, Aprapatti and the thoughts of Parama Purus'a
(Cosmic Consciousness) or the universal acoustic emanation, it is similar
to short intonation it resembles Viprapatti***.

** aprapatti - neither supporting nor opposing prapatti
*** viprapatti - a doctrine of materialism by which one feels that it is
'I' doing everything

It has been said earlier that Krs'n'a of Vraja (role of Krsna to guide
people on the path of devotion) attracted people with His magic flute.
Innumerable sound waves emanated from His flute and His devotees rushed
towards Him in the flow of these sound waves. Clearly, this is
Prapattiva'da (doctrine of prapatti). Although there is an element of
knowledge and action, devotion is the predominant factor.

Pa'rthasa'rathi Krs'n'a (role of Krsna as leader and expanding peoples
social consciousness) was different. It is a fact that Parama Purus'a
(Cosmic Consciousness) does everything, nevertheless, Pa'rthasa'rathi
Krs'n'a did not permit any spirit of inaction. He said:

Karman'yeva'dhika'raste ma' phales'u kada'cana ma'
karmaphalaheturbhurma' te saungo'stva karman'i.

"You have the right to action but not the right to the fruits of action."

You have your hands and feet, you have the capacity to work and hence work
you must. Rights may be applied only in the case of work. One may or may
not want to work. Ma phalesu kada'cana. Regarding karma, it is said - for
each and every action there is an equal and opposite reaction, provided
the three fundamental relative factors viz temporal factor, spatial factor
and personal factor remain unchanged and unassailed. Otherwise, there will
be a change in the reaction. The reaction in that case will not be equal
and opposite in nature. Suppose, for example, you borrow Rs (rupees). 100
from a particular person. If you pay back the amount then and there, you
will not be required to pay back any additional money. If you pay back the
loan after a long time however, say a few years, you will have to pay back
the capital with interest. Thus the Rs. 100 returns in a changed form due
to the change in the temporal factor.

In Prapattiva'da, if the devotees respond in the same manner as the
musical flute calls them, there won't be any change. But with karma
(action), it is different. Here Pa'rthasa'rathi Krs'n'a says: "You are
certainly entitled to action, but you are not entitled to the fruits of
your actions." The result of action changes with the changes in time,
place and person. Therefore, you have control over the original action but
not over the reaction. Hence it is said ma phalesu kada'cana.

Here you should remember one thing. There are some opportunistic people in
this world who have distorted the meaning of this Shloka from the Giita'
and have thus managed to perpetuate the machinery of exploitation. This is
very amusing. I bring it into the domain of philosophy because it is
highly illustrative. The exploiters glibly make their views known - these
poor people, these toiling people, these intellectuals, they have no doubt
the right to work but they have no right to the results of their actions.
The results, the fruits should accrue to the owners, the proprietors,
"Increase our wages, give us more remuneration, pay us a bonus..." they
have no right to say all these things. Pa'rthasa'rathi says:

Ma'phales'u..

You do your duty, your karma. Now is this karma in conformity with
Prapatti or is it antagonistic to Prapatti? The teachings of Krs'n'a or
Vraja are clearly consistent with Prapatti. His existence, His actions,
the music of His flute, the way in which He attracts people and gives them
shelter - all these are in perfect harmony with Prapatti because an
individual feels free after surrendering everything to the Macrocosmic
Entity.

Here Pa'rthasa'rathi says: "Do your karma for you have an inalienable
right to your karma (work/action)." Karma is defined as karma brahmeti
karma bahukurviita. "You are human. Simply look upon karma as a veritable
expression of Brahma and do as much karma as you can".

Is it in agreement with Prapatti or at variance with Prapatti? Apparently
it seems to be opposed to Prapatti but in actuality it is not. If we go
deeper into the subject, we see that this quinquelemental body, this body
of flesh and bones, this mind made of ectoplasmic stuff, this reflective
plate that acts as the witnessing factor, known as A'tma'n or Purus'a
(Consciousness) in philosophy, all these have their origin in Parama
Purus'a (Cosmic Consciousness). It is the Cosmic desire that is the source
of creation of the human body, mind and soul. If we utilize this body,
mind and jiiva'tma' (unit existence), we are only following the path of
Prapatti. That is, we are utilizing the things given to us by Parama
Purus'a. All these things, the body, mind and Self, are His gifts. Had He
willed otherwise, they would not have existed. Without Cosmic desire,
nothing can exist - nothing can move, not even a blade of grass.

So, in accordance with the spirit of Prapatti, we can say that He has been
kind enough to provide the body, mind and A'tma'n - these instruments to
be utilized for work only. Hence, using these I follow the spirit of
Prapatti. In the beginning, karma seemed to be against Prapatti but karma
is not hostile to Prapatti. It is definitely in conformity with Prapatti.
So the boy or girl who does work is surely following the path of Prapatti.
If there is any room for indolence while enjoying the flute of Krs'n'a or
Vraja, there is not the least room for inaction in the clarion call or
karmayoga of Pa'rthasa'rathi Krs'n'a.

Shrii Shrii Anandamurtiji
Calcutta.
21 September 1980

---

Acoustic Roots: d'a

D'a is the acoustic root of the propensity of shyness (lajja vrtti).

Shrii Shrii Anandamurti

---

---

mailto:dharm...@dharma.ath.cx

[nil]

Tantric Gems - 36

---------------------

Namaskar

Welcome to another edition in this ongoing series of discourses on Tantra.

This issue reminds us of the distinction between the Cosmic Operative
Principle and nature and also what is Bhagavat Dharma. It also explains
what is progress considering the relativiites of the physical and psychic
world, yet the absolute nature of spiritual enlightenment. The Sanskrit
letter d'ha is given a brief mention as an acoustic root and as one of the
petals in the 3rd chakra. Refer back to Issue 7 for more details.

Given by a contemporary tantric master these discourses are in the very
truest spirit of yoga for Liberation of Self and Service to the World.

Key themes for the discourses appear below.

----------------------------------------------

Key Themes

* Ananda Sutram: 2 - 8 Visaya purusavabhashah jiivatma

Atman - Soul
Paramatma - Reflector-Soul (Supreme Soul) or Pratyagatma
Bhuma Caetanya - Macrocosmic Consciousness
jiivatma - reflection of the Soul on the mind (reflected soul)
anu-caetanya - microcosmic consciousness
mind (animate and inanimate)
pratyak - that which takes a stance opposite to a thing and witnesses that
thing
Macrocosm - totality of microcosms

* Subhasita Samgraha: Cosmic Operative Faculty and Nature

Parama Purusa - Cosmic Consciousness

Prakrti - Cosmic Operative Principle

balanced form
unbalanced principles
nature - the style of the Cosmic Operative Principle
spiritual practice - acceleration of the flow of nature into Cosmic
Consciousness
exploitation by people not following the natural law or natural rule of
progress
exploitation in collective life
Bhagavat Dharma - innate human characteristic or characteristic of the
entire living world
vistara - expansion of mind
rasa - divine flow
seva - service
tadsthiti - union with the Supreme

* Other Works: Mobility and Cognitive Stance

mobility
microcosm
Macrocosm
quinquelementality (ethereal, aerial, luminous, liquid, solid)
physical movement
internal movement
progress
physical sphere
psychic sphere
spiritual sphere
Cognitive Faculty
indriyas - organs (sensory and motor)
citta - objective I or done-I
aham - ego or doer-I
mahat - pure I feeling or existential I
jiiva'tma' - unit consciousness of unit soul
Supreme Consciousness
microcosmic flows
2 externities - one 'outer' connecting the mind with inferences and
another 'inner' connecting the mind with the Cognitive Faculty

* Acoustic Roots: d'ha

d'ha - acoustic root of sadism
pishunata' - sadism
vrtti - propensity
meat eating - contrary to neo-humanism
killing human beings - totally undesirable
torture - deserve universal condemnation

---

Ananda Sutram: 2 - 8 Visaya purusavabhashah jiivatma

Purport:

In spiritual parlance the Soul is one. In whatever condition the mind be -
manifest (eg, in animate beings and plants) or unmanifest (eg, in
inanimate earth, iron, etc) - the Soul or Atma goes on reflecting itself
on it and its objects - the crude objects.

The reflection of the Soul on the mind is called jiivatma, and in that
case the Reflector-Soul is called Paramatma (Supreme Soul) or Pratyagatma.
(Pratiipam vipariitam aincati vijanati iti pratyak = That which takes a
stance opposite to a thing and witnesses that thing is pratyak). The
reflected soul or jiivatma may also be called anu-caetanya (microcosmic
consciousness). Similarly, we may call Paramatma by the name of Bhuma
Caetanya (Macrocosmic Consciousness).

The totality of microcosms is Macrocosm. In a way this assertion is true,
because every mind or crude entity is holding the Supreme Spirit according
to its individual capacity. Their collective capacity is indeed the
capacity of the Macrocosmic Mind. The Paramatma or the Supreme Soul is the
ultimate knower of the Macrocosmic Mind and that is why Paramatma is
called Cosmic Consciousness.

Shrii Shrii Anandamurti

---

Subhasita Samgraha: Cosmic Operative Faculty and Nature

When the Cosmic Consciousness and the Cosmic Operative Principle are in
balanced form, there is no expression, no manifestation in this universe.
And you may say, there is no universe. But, when the primordial faculty,
ie the sentient, mutative, and static principles, is unbalanced, only then
does movement start. You can say, the stagnant pool gets the expression
of vitality and a set of circumstances in limited sphere. If the big
Cosmic is just like an ocean then this limited sphere is just like a tiny
island. Where the movement starts, the creation starts and you get
expression, you get manifestations and emanations. Now, this Cosmic
Operative Principle, when she becomes active, she moves, she works, she
functions in a particular style. And that particular style is known as
nature. So nature is not the Operative Principle but a particular system,
a particular style of that Operative Principle.

The right and power to do something and the actional faculties and also
the creative moments of different actions are not directly created by the
Cosmic Consciousness (by Parama Purusa). These things are a creation of
nature, and nature is the law or the system according to which the Prakrti
(Cosmic Operative Principle) functions. Nature functions in two ways -
you are to do something positive or negative. If it is contrary to the
functional law, then certainly the resultant will be disastrous. Nature
won't tolerate it. In the so-called society, so-called present society,
you see, whenever anybody does something ultra-virus to the law, then that
unit will have to suffer a great loss, a tremendous downfall. So one must
not go against nature rather one is to, should try to, accelerate the
velocity of nature - and that is what is known as spiritual practice.

Now, the mission of all living beings, not only of human beings, is to
accelerate the speed of movement, accelerate the natural flow of life. The
natural flow is into the Parama Purusa (Cosmic Consciousness). This
process of acceleration is the spiritual march, is the spiritual practice.
I see many people; they are bachelors but they are neither monks nor do
they have the fighting spirit to serve the society. Such people are
actually liabilities not assets to the society. There are many people who
suffer from psychic diseases and psychic ailments and exploitations in
different spheres of life.

Some philosophers are of the view that exploitation is only in the
economic sphere of life. No, this is the defective mode of thinking. There
is exploitation in so many spheres of life - rather in all spheres of
life - in social sphere, economic sphere, in sphere of intellectuality and
in many other spheres especially in the sphere of religion. Such people
exploit the people because they do not themselves follow the natural law -
natural rule of progress - and that's why it becomes very difficult for
them to get a proper psychic pabulum.

Similarly in collective life also, a particular group of people may
exploit, may in turn try to exploit, many other groups or remaining other
portions of human society. Not only the remaining other portions of human
society, they may exploit even other living creatures, they may exploit
the plant life and actually they do it. They have destroyed so many
plants, so many flora and fauna in this universe because of their
defective mode of thinking, because of their being goaded by defective
philosophy. If any such unit or any such group of people do not want to
modify their conduct, rectify their conduct, then it is the duty of some
other people, other right thinking people, to bring them onto the proper
track. There is no other alternative.

The innate human principle, the innate human characteristic or rather
characteristic of the entire living world is the Bhagavat Dharma
(ideological flow and code of humanity). Of this, the first principle is
Vistara or the Supreme Expansion, and what is Supreme Expansion? To be one
with Parama Purusa (Cosmic Consciousness). The second one is Rasa, the
Supreme Flow of divine nectar. And the third one is Seva or service. Do
everything with the motive of rendering service to others, to the
suffering humanity. Then the fourth one, the fourth one is not an actional
faculty. It is the goal, it is union with the Supreme (Tadsthiti) and
there is no other alternative. Only this dharma can save the society and
nobody else can be saviour of this universe.

Shrii Shrii Anandamurti
Anandanagar
D.M.C.
1 January 1984

---

Other Works: Mobility and Cognitive Stance

You know, wherever there is any manifestation within or without the scope
of the microcosm, there must be mobility. Existence is recognized only by
its mobility. Even in the case of inanimate objects, there is mobility.
Though their mobility is not effected by individual enterprise. Rather,
in the Collective Body, that is, in the cosmic flow of the Macrocosm,
there is mobility. On this level of quinquelementality*, physical movement
is carried out with the help of material projections of the Macrocosmic
flow, and internal movement is carried out through individual efforts by
the direct stamina of the microcosms.

* In the realm of the material universe, ie ethereal, aerial, luminous,
liquid and solid factors.

Now in our realm of physicality, progress which is brought about with the
help of the vital energy, fighting against the inertia of the earth, we
call physical progress. But if we are to think of it in terms of a march,
for there to be a march there must be some starting point and there must
be some culminating point. In this march in the arena of physicalities,
we find no starting point and no culminating point. In the physical sphere
we try to solve so many knotty problems, but again more knotty problems
appear and disturb us. So in the physical sphere, there cannot be any
progress. In this realm of physicality, progress is an absurdity. There is
movement but there is no progress.

In the psychic sphere, we solve many mental problems, we march ahead with
the help of our microcosmic stamina. But so many socio-economic problems
are solved, and again so many socio-economic problems are newly created.
That is why I have had no alternative but to accept, in the Fifth
[Fundamental Principle] of PROUT (PROgressive Utilisation Theory),
changes due to change in time, space, and person. Changes should be
according to the change in time, space, and person.
In the psychic sphere we are moving, no doubt, but from where to where?
What is the goal? What is the plane of psychic salvation? There cannot be
any plane or any psychic salvation. There is no psychic salvation.
Problems will come, just as problems will be solved. Just as in the realm
of physicality, so in the realm of the mind, there cannot be any
permanent solution -- movement is the order of the day -- a goal-less
movement.

However, in the sphere of spirituality, the Cognitive Faculty is the goal,
and an aspirant moves towards that Cognitive Goal, and while moving, he or
she tries to have adjustment with his or her physical and psychic world;
and that is why I say that ours is a subjective approach through objective
adjustment. Through this objective adjustment, that is, by making proper
use and non-use of association with physical objects, we are to march
towards our subjective Desideratum. In the case of spiritual movement,
the goal is there, and what is that goal? The suspension of all physical
energies into the microcosmic stamina, and suspension of all microcosmic
strength into the spiritual stance -- that is the goal.

Yachhed va'unmanasi pra'jinah
Tad yachhed jina'na a'tmani;
Jina'nama'tmani mahati niyachhet
Tad yachheccha'nta a'tmani.

[Wise persons first merge their indriyas (organs sensory and motor) into
their citta (objective I or done-I), then their citta into aham (ego or
doer-I), then aham into mahat (pure I feeling or existential I), then
mahat into jiiva'tma' (unit consciousness of unit soul), and finally their
jiiva'tma' into Supreme Consciousness.]

Yachhed va'unmanasi pra'jinah. Manasi means "in[to] the psychic world".
Tad yachhed jina'na a'tmani "-- and there the microcosmic flow -- ".

In the case of microcosmic flows, there are two externities -- one
externity connects the mind with inferences, and another externity
connects the mind with the Cognitive Faculty. Now both these externities,
that is, outer externities, should be withdrawn and should coincide with
the inner externity, and this is described jina'nama'tmani mahati
niyacchet, that is, "all mental movements or mobilities should merge into
the pure 'I' feeling." Tad yachheccha'nta a'tmani -- "and the subtlest
form of mind is to merge into the Cognitive Faculty and enjoy the
cognitive stance."

So I must say that there is movement in the physical sphere but there is
no progress in the physical sphere; there is movement in the psychic
sphere, but there cannot be any progress in the psychic sphere; but
progress and movement both exist in the realm of spirituality -- that is,
spiritual progress is the progress, and other kinds of progress do not
represent any real gain.

Shrii Shrii Anandamurti
1 December 1978 evening,
Madras

A'NANDA VACANA'MRTAM PART 23

---

Acoustic Roots: d'ha

Senseless, sadistic liking and killing is called pishunata' vrtti
(propensity for sadism). If meat-eaters slaughter animals inflicting the
least amount of pain it is not pishunata' (sadism), but if they kill them
slowly and cruelly first chopping of their legs, then their tails, then
their heads, it is definitely pishunata'. These days in many so-called
civilised countries people are unable to give up meat eating, but have at
least devised modern methods to kill the animals less painfully. But
remember, killing of animals no matter how it is done, is contrary to the
spirit of neo-humanism.

Once I saw a harrowing sight in the market place: a live tortoise had just
been chopped up and sold, but the poor creature is not completely dead and
was trying to crawl away leaving a stream of blood. Such cruel things
should be abolished altogether. This cruel slaughter of that innocent
tortoise is certainly a case of pishunata' (sadism).

To kill human beings is something totally undesirable, yet if people want
to annihilate their enemies they should do it with minimum torture. The
kings of yore used to kill criminals by impaling them on spikes, or
feeding them to the dogs by burying half their bodies in the ground, and
rubbing salt into their wounds. Sometimes people were flogged alive.

These actions certainly deserve universal condemnation. They are all
examples of pishunata' (sadism).

Shrii Shrii Anandamurti

---

---

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Tantric Gems - 37

--------------------------------------------------------------------------------

Namaskar

Welcome to another edition in this ongoing series of discourses on Tantra.

This issue considers the goal of spiritual practice and application of
spiritual practices. It also explains some aspects of the plexii in the
body (which are often called chakras). The Sanskrit letter n'a is given
a brief mention as an acoustic root and as one of the petals in the third

chakra. Refer back to Issue 7 for more details.

Given by a contemporary tantric master these discourses are in the very
truest spirit of yoga for Liberation of Self and Service to the World.

Key themes for the discourses appear below.

--------------------------------------------------------------------------------

Key Themes

* Ananda Sutram: 2 - 9 Atmani sattasamsthitih

objects
citta - objectivated mind
ahamtattva - ego (doer-I)
mahattattva - sense of existence ('I am')
atman - soul (knowership of 'I am')

* Subhasita Samgraha: Spiritual Practice and the Cosmic Science
(Sa'dhana' and Madhuvidya')

Brahma God
Parama Purus'a - Cosmic Consciousness

Prakrti - Cosmic Operative Principle

Cosmic Mind
Mahattattva Cosmic I feeling
Aham'tattva Cosmic Doer-I
Citta Cosmic Resultant I
paincabhaotika - five factors (solid, liquid, luminous, aerial, ethereal)
tanma'tras - inferences or inferential vibrations
unit mind
mahatattva - sense of existence (unit I feeling)
ahamtattva - ego (doer-I)
citta - objectivated mind stuff

samskara - potential reactions to past actions

introversion
extroversion
idol worship
shreya supreme benevolence
preya - mundane pleasure
madhuvidya' - honey knowledge (seeing God in all things)
savikalpa sama'dhi merger in Cosmic Consciousness retaining the "I"
feeling (mukti - liberation)
nirvikalpa sama'dhi merger in Cosmic Consciousness with no preservation
of the "I" feeling (moksa - salvation)
jiiva'tman unit soul
Paramatman - Supreme Soul

* Other Works: Anindananda Rasasamadhi

chakra plexus
glands
hormones
vrtti propensity
rasa chyle
rakta blood
flesh, fat, bone marrow, lymph, etc
pineal gland
pituitary
a'jina' - sixth plexus
vishuddha - fifth plexus
ana'hata - fourth plexus
manipura chakra - third plexus
svadhista'na chakra - second plexus
muladha'ra chakra - first plexus
sadhaka - spiritual aspirant
madhura bhava everything is sweet
samadhi - transcendental bliss
anindananda rasa samadhi the transcendental flow of bliss when everything
is sweet
Brahma God
Guru Spiritual Preceptor
Taraka Brahma - Supreme Consciousness in Its liberating aspect
Sadguru - the guru who leads one to Sat (the Unchangeable Entity) the
highest spiritual guru

* Acoustic Roots: n'a

n'a - acoustic root of iirs'a' vrtti
vrtti - propensity
iirs'a' - envy

---

Ananda Sutram: 2 - 9 Atmani sattasamsthitih

Purport:

The object entity finds its substantiation in the receptacle of the citta
(objectivated mind); the receptacle of citta in the doer-I or owner-I,
that is, in the ahamtattva or ego; the receptacle of the doer-I or owner-I
in the sense of existence, that is, in 'I am' or mahattattva. The
knowledge of the 'I am' entity is 'I know I am' - in the absence of this
knowership, the entitative sense of 'I am' or 'my existence' remains in
jeopardy, unsubstantiated. And so at the root of everything remains 'I
know' and the next that follows is 'I am'. This 'I' of 'I know' is the
soul and so the sense of all entities depends on the atman or soul.

Shrii Shrii Anandamurti

---

Subhasita Samgraha: Spiritual Practice and the Cosmic Science (Sa'dhana'
and Madhuvidya')

The object of the ordinary mind, be it external or internal, is an outcome
of the five fundamental factors (solid, liquid, luminous, aerial,
ethereal). In order to maintain its separate existence the mind has to
stick to some object. Here an object means a place. Just as a living being
in order to maintain its physical existence has to inhabit some physical
space, similarly the mind to maintain its subtle existence has to attach
itself to some object of requisite subtlety.

Time and space are indispensable for maintaining individuality. It is for
this reason that the individual mind is forever in search of one object or
another. The mind turns away from those objects which cannot properly
effect the materialization of potential reactions to past actions (or the
sam'ska'ras) or from those objects which are used up and exhausted, and it
moves towards a new object. This upheaval of the mind is never-ending. The
more intense the desire for the materialization of its sam'ska'ras
(potential reactions to past actions), the more swiftly the mind wanders
from one object to another. This is called unsteadiness of the mind.

A question may arise, what will happen to the mind if it is completely
weaned from objects? If this occurs then the mind will be dissolved - it
will be obliterated. To strive for self-protection is natural and for this
reason the mind constantly runs after the retreat (shape) of its objects.

It has already been said that the object of the ordinary mind is always
collected from the world of the five fundamental factors. What is the form
of this paincabhaotika (five factors) world and of what property is the
subjective mind made ?

From the philosophical point of view, there is an eternal infinite
consciousness all around. So long as this entity of consciousness remains
in its original state, there is no question of a subject or an object, nor
of knowledge and the knower. However when a part of it comes under the
sway of Prakrti (the Cosmic Operative Principle), then the knowledge of
existence or the "I" feeling is present in the Cosmos. This very "I"
feeling appears at the same time as the object of Purus'a (Consciousness)
or Cosmic Consciousness. This pervading effect of the feeling is called
mind in this case Cosmic Mind. There are three grades of the "I" feeling
- Mahattattva (I am), Aham'tattva (I do or I am the master) and Citta, the
resultant "I". This mind constitutes the initial degeneration of Purus'a
(Cosmic Consciousness) and forms its object (Cosmic Mind is the object of
Cosmic Consciousness).

It has been said that the manifested world is the object of this Cosmic
Mind. Consequently Purus'a (Cosmic Consciousness) does not get any
enjoyment from this pa'incabhaotika (five factors) universe at all. It is
only the Cosmic Mind which enjoys while Purus'a (Cosmic Consciousness) is
simply a witnessing entity to the workings of the experiencing Cosmic
Mind.

The unit mind also consists of mahatattva (sense of existence I feeling),
ahamtattva (ego or doer-I) and citta (objectivated mind stuff). The
objects of gratification of the two higher states of mind, namely
mahattattva and aham'tattva, are sustained, formed and manifested in its
stratum of citta (the objectivated mind). If a person derives pleasure
from eating palatable food, what is the subject of this gratification? It
is the two strata of the mind, the mahattattva and the aham'tattva. Now
what is the object of gratification? Superficially it appears that it is
the food which is the object of gratification. Even when the food has been
eaten, the mind will not experience pleasure until the feeling of
palatability in the form of the vibratory waves of touch and taste is
taken up by the corresponding sense-organs and conveyed to the citta
(objective portion of mind). A person working in an indifferent mood does
not derive the due pleasure in doing interesting work or even taking food.
The reason is that citta is partially otherwise engaged and cannot give
relevant form to the vibratory waves of the object of gratification.

From this we arrive at the conclusion that mind never enjoys the original
object, it enjoys only the reflected shadows of the original object.
Catching the shadows of the physical world, people mistakenly believe that
they have realized their goal. If the mind really desires to enjoy
something, it should adopt the opposite course. The mind will have to be
extricated from the quinquelemental (five factors) world which has been
created as the crudest manifestation of the Cosmic Mind-stuff, and adopt
the universal Purus'a (Supreme Consciousness) - the original constituent
of the Cosmic Mind-stuff. The object of Purus'a (Cosmic Consciousness) is
the mind, and if Purus'a becomes the subject of the mind, then, as a
result of their proximity developing into union, the subjective feeling of
each will disappear. This union is called "yoga". In other words, it is
the union of the unit "I", centered in the mind, with the universal
Purus'a (Consciousness).

"Sam'yogo yoga ityukto jiiva'tma' Parama'tmanah"

If a person desires to merge in the Purus'a (Cosmic Consciousness)
retaining his / her "I" feeling, then he / she will not be completely free
from objects. In that state, the universal mind of the universal Purus'a
(Consciousness) becomes the object. We call this state, "savikalpa
sama'dhi". Where there is no anxiety about the "I" and no desire to
preserve the separate identity of the "I", then a state of complete
freedom from objects or thoughts is achieved. This state is called,
"salvation", or "nirvikalpa sama'dhi".

Sarvacinta' paritya'go niscinto yoga ucyate

Purus'a (Cosmic Consciousness) is the only knowing entity. Purus'a alone
is knowledge personified or knowledge itself. Just as the sun is light
itself ie on a cursory view it does not seem to shine from borrowed
light. The motion towards absolute knowledge is called the process of
knowledge, and the motion diametrically opposed to this is towards the
shadows of the fundamental factors created by the thought-waves of the
Cosmic Mind.

It can be more lucidly explained in this manner. Omniscient Brahma (God
Supreme Entity comprising Purusa and Prakrti as one) alone is truth
absolute and this pa'incabhaotika universe is the result of the domination
of Prakrti (Cosmic Operative Principle) over Purusa (Cosmic
Consciousness). If we were able to enjoy this pa'incabhaotika (five
factors) world, we would claim to enjoy the shadow or imagination of the
waves of the Cosmic Mind. In reality, however, none of us can enjoy this
pa'incabhaotika world. We enjoy that relative shape which our sense organs
convey to that mind stuff, after receiving the reflections of tanma'tras
(inferences or inferential vibrations). That is, we experience only the
reflections of shadows.

A'tmajina'nam' vidurjina'nam' jina'na'nyanya'ni ya'ni tu
Tani jina'na' vabha'sa'ni sa'rasya naeva bodhana't.

Can we realise the real Purus'a (Cosmic Consciousness) merely by seeing
the reflection of a shadow? No, certainly not. From the shadow of a tree
we cannot say whether this is a mango tree or a jackfruit tree or a lichee
tree. To know the tree it is necessary to look at the tree, not its
shadow. To know Brahma (God), it is no use remaining engrossed in the
illusory reflections of Brahma. All the psychic tendencies will have to be
directed towards Brahma (God).

Just as the egoistic mind is the subject of the living being, so Purus'a
(Cosmic Consciousness) is the subject of the mind. In special
circumstances we call this Purus'a the unit soul or jiiva'tman. Purusa or
Paramatma is like the Supreme Soul, while jiivatman is the unit soul.
Only by advancing in the direction of Brahma (God), and by attaining this
original form, can human beings be liberated from this illusory world. To
attain one's original self is to attain the universal Purus'a. Thus the
object-free unit soul and the object-free Universal Soul are one and the
same entity.

A'tmajina'nam'idam' devi param' moks'aekasa'dhanam
Sukrtaerma'navo bhu'tva' jina'niicenmoks'ama'p'nuya't
(Tantra)

This knowledge cannot be attained by reading books alone. It needs
earnestness and spiritual practice. One has to pursue one's path towards
Brahma (God) as the destination. If all the tendencies are directed
towards Brahma, they will become subtler and subtler and will ultimately
merge in Brahma. When there are no tendencies there is no mind. You will
go beyond the periphery of the mind. You will be released from the feeling
of pain and pleasure and will ultimately attain the self.

"Tada'dras'tu svaru'pe avasthan'am'"

One has to advance by making the maximum effort to keep the mind
scrupulously away from vices. Never let your mind's purity be polluted in
any way. After practicing this for some time, you will observe that the
same mind that sustained your vile tendencies has become your greatest
friend. Your mind will serve all your purposes so that you should let it
have constant inspiration from your soul. Enlighten your mind with the
effulgence of the soul. The absolute truth in you will automatically
reveal itself.

Rtambhara' tatra praiina'
-Patainjala

Those who adopt the reverse course are truly ignorant, in that they
dedicate themselves to crude objects, so they gradually transform their
minds into crudeness. By gradual transformation their mind-stuff reaches a
stage where they cannot be called human beings. You can say that the
fire-burnt cane has been transformed into the plantain tree and the
decomposed beef has been transformed into onion and through natural
changes and that the rice-water has produced tan'du'laraka leaves? A
complete change. Likewise, no one will be able to recognise you as a
human being in your degenerated condition.

Therefore, do not absorb yourself in crude thoughts or allow yourself to
be carried away by impulses and tendencies. The extroverted tendency and
the dedication to these crude objects are sure impediments to the
realisation of self.

"Uttamo Brahmasadbha'vo madhyama' dhya'nadha'ran'a'
Japastutisya'dadhama' mu'rtipu'ja'dhama'dhama"
(Tantra)

The mind is extroverted by idol worship and is attracted towards finite
objects. If the mental force is directed towards finite and crude objects,
then the person is ultimately converted into crudeness. As you think so
you become.

In the name of the universal all-pervading entity, idol-worship is not
permissible. An idol is a finite object. Is it not self-contradictory to
call Brahma the all-pervasive entity and then to advocate idol-worship? If
the idol is considered Brahma (God), the seat where it is installed is
certainly outside Him! It is simply a paradox. In the Rgveda it is said :

"Sahasrashiirs'ah purus'ah sahasrak's'a sahasrapa'
Sabhu'mirvishvato vrtva' atyatis'th'addashamgulam"
(Rgveda Purus'asuktani)

The poet Shrii Dvijendra Lal Roy echoed the same thoughts in his verses -

"Pratima' diye ki pujiba toma're
vishva nikhila toma'ri pratima.
Mandir toma'r ki gad'iba ma' go
mandir ya'ha'r ananta niilima;
Pratima' toma'r, graha, ta'ra', ravi,
sa'gar, nirjhar, bhu'dhara' atavii,
Nikunja bhavan, Basanta pavan
taru'lata' phalfu'la madhu'rima'.
Satiir pavitra pra'n'ay madhuma'
shishur ha'sit'i jananiir cuma'
Sa'dhur bhakati pratibha' sakati
toma'ri ma'dhurii toma'ri mahima'
Jei dike ca'i e nikhil bhu'mi
sab dike ma'go, vira'jicha tumi
Ki griis'me ki shite, divase nishiithe,
vikashita tava bha'va garima'"
(Shri Dvijendra Lal Roy)

The vedic sages also said:

Tadeva'gni stada' ditya stava'yustaducandrama'
Tadeva shukram' tadbrahma tada'pastad praja'patih
Tvam' striitvam' pumanasi tvam' kuma'ra uta va'kuma'rii
Tvams' jiirn'adand'ena vancayasi tvam' ja'to bhavasi
vishvato-mukhah
Jake ru'p na' jae' ba'kh'ni.

In the mundane life, finite objects are indispensable. The preservation of
existence is not possible by pursuing the path of "shreya" or ultimate
gain all the time. Nevertheless, shreya (Ultimate Gain) alone is necessary
for one's supreme spiritual progress and only shreya (supreme benevolence)
and not preya (mundane pleasure), or the immediate and superficial gain,
should be pursued.

It is said in the Veda:

Anyacchreyo'nyadutaeva preyaste ubhe na'na'rthe purus'am' siniitah
Tayoh sherya a'dada'nasya sa'dhu bhavatihiiyate artha'd ya u preyo
brn'iite
Shreyasca preyasca manus'yametastao sampariitya vivinakti dhiirah.
Shreyo hi dhiiro'bhipreyaso vrniite preyo mando yogaks'ema'd vrn'iite.
(Katho'panisad)

If the spiritual aspirant is advised to follow only preya (mundane
pleasure) then how will he or she maintain his or her existence during the
period of spiritual practice ? He or she will have to deal with 'preya' in
such a manner that it does not become a cause of bondage or extroversion
of tendencies, but will instead lead to the introversion of tendencies and
thereby to mukti or spiritual liberation. This technique is known as
"Madhuvidya'" (Honey Knowledge).

Madhuvidya' teaches you that you can endeavour to attain liberation even
while leading a worldly life, provided of course, that before dealing with
any object of gratification, you take it with Cosmic feeling. While
feeding your child you ought to contemplate that you are not feeding your
child but giving proper care to the manifestation of Brahma (God) in the
shape of a child. When you plough your land, you ought to contemplate that
you are giving proper care to the manifestation of Brahma (God) in the
shape of the land. If you properly follow Madhuvidya' you can keep
yourself aloof from the shackles of actions even though you perform
actions. This Madhuvidya' will pervade your exterior and interior with the
ecstasy of Brahma'nanda (Godly Bliss) and will permanently alleviate all
your afflictions. Then the ferocious jaws of avidya' (extroversive force)
cannot come and devour you. The glory of one and only One benign entity
will shine forth to you from one and all objects.

Idam'man'usam' sarves'a'm'bhu'ta'na'm' madhvasya
ma'n'us'asya sarva'vi bhu'ta'ni madhuh
Ayama'tma' sarvesa'm' bhu'tana'm' madvasya
a'tmanah sarva'ni bhu'ta'ni madhuh

Shrii Shrii Anandamurti
On the occasion of the inauguration of the Monghyr Jagrti spiritual
centre

Subha's'ita Sam'graha Part 1

---

Other Works: Anindananda Rasasamadhi

To control the various propensities of human mind there are various glands
and sub-glands which form certain nerve centres inside the spinal column.
They are called plexii in Ta'ntra. Each and every plexus regulates a
certain number of propensities. The hormones secreted from these
particular glands influence the concerning sub-glands, the other lower
glands, and the vrttis (Sanskrit for propensities) controlled by their
respective glands.

The food and drink we take every day is converted into rasa (fluid /
chyle), rakta (blood), flesh, fat, bone marrow and lymph, etc. Ultimately
the lymph is converted into hormones of various types. The special hormone
secreted from the spiritual aspirant's pineal gland flows into the
pituitary plexus. At that time if one's mind remains engaged in pure
spiritual thoughts that hormone flows from the pineal gland down the left
side to the pituitary glands and then to other plexii, glands and
sub-glands, nerve fibres, nerve cells, veins and arteries, etc. This
excessive flow of the pineal hormone revitalises all the lower plexii.

On the other hand, if one's mind remains preoccupied with crude thoughts
then the pineal hormone gets burnt up at the pituitary plexus. The lower
plexii and the glands due to the lack of supply of pineal secretion, do
not enjoy any spiritual bliss. But when the pineal hormone flows through
the pituitary plexus to the lowest plexus, the undeveloped plexii of the
body become healthier and revitalised. As a rule the upper chakras
(plexii) control the lower ones. So the svadhista'na chakra (second
plexus) controls the muladha'ra chakra (first plexus), the manipura chakra
(third plexus) controls the charkas at the svadhistana (second plexus) and
muladha'ra (first plexus), the ana'hata (fourth plexus) controls the
manipura, svadhistana and muladha'ra chakras, the vishuddha (fifth plexus)
controls the four plexii below it, and the a'jina' (sixth plexus) controls
all the lower chakras (plexii).

At the time of pineal secretion, if a sadhaka (spiritual aspirant) goes
into samadhi (transcendental bliss) he or she visualises or experiences a
kind of divine aura around the ana'hata chakra (fourth plexus). The
sadhaka realises that he or she is experiencing a divine dip in the holy
aura, and feels indescribable bliss in the heart. In that exalted state of
realisation every object of this universe seems to be extremely sweet, and
one derives immense bliss which no worldly object could ever provide. The
sun's rays, the moon beams, the land, the water, in fact everything
appears to be emanating continuous streams of blissful nectar.

Idam' ma'na'usam'sarves'a'm' bhu'ta'na'm'
Madhvasya' ma'nu's'asya sarva'ni bhu'ta'ni madhuh
Aya'ma'tma' sarves'a'm bhu'ta'na'm' madhvasya a'tmanah
Sarvani bhu'ta'ni madhuh

Even a sworn enemy appears to be very sweet at that time. Everything is
sweet. In Vaesnava philosophy this stage of samadhi is called madhura
bhava. In Ta'ntra it is called anindananda rasa samadhi.

What are the characteristics of anindananda rasa samadhi? The different
plexii of the body get revitalized due to abundant hormone secretion and
become more active than before. The sadhaka enjoys immense bliss. Due to
excessive feelings of joy the nerve cells and the nerve fibres become
ineffective. A very sweet relation of love between the devotee and Parama
Purus'a (Cosmic Consciousness God) is established. Throughout the
blissful experience a sweet taste is felt. This state is one of the
thirty-two prominent states of bliss experienced by highly developed
sadhakas. The special characteristics of this samadhi is that it cannot be
attained by one's own personal efforts, but only through the grace of the
Guru (and Brahma God alone is the guru).

Of course, to attain supreme spiritual salvation it is not necessary for a
sadhaka to experience any samadhi at all. For example, a passenger
travelling on a Calcutta-bound train may or will not be able to see the
sights of Jamalpur or Bhagalpur towns if the doors and window-shutters are
closed. Although the passengers are unaware of the towns they are passing
through, they still reach their destinations. In the spiritual world also,
the sadhaka (spiritual aspirant) while ideating on the Supreme will
certainly pass through the different stages of realisation without
necessarily being aware of it. When the all-merciful Taraka Brahma
(Supreme Consciousness in Its liberating aspect) physically comes to Earth
in the form of a Sadguru (the guru who leads one to Sat the Unchangeable
Entity the highest spiritual guru), He helps the deserving sadhakas
(spiritual aspirants) to attain this type of samadhi. Even when He is
physically absent in this world He helps the deserving persons to attain
this samadhi through other gurus.

Shrii Shrii Anandamurti
Ranchi Jagrti
30 April 1969

---

Acoustic Roots: n'a

N'a is the acoustic root of iirs'a' vrtti [the propensity of envy].

Shrii Shrii Anandamurti

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---

Simply send a request with 'back issues' in the subject line to
mailto:dha...@dambiec.com

Please feel free to accept if you choose to.

Thank you.

Dharmadeva

[nil]

Tantric Gems - 38

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Namaskar

Welcome to another edition in this ongoing series of discourses on Tantra.

This issue considers the Tantric definition of yoga with its emphasis on
merger of unit consciousness with Absolute Consciousness. Given Tantra is
mostly to do with practice, it also sets out the long established
classification of foods under the yogic system (in a style that reflects
its ancient significance). Practice, of course, means to do and to follow
so as to experience the benefits. Lastly, the Sanskrit letter ta is given
a brief mention as an acoustic root and as one of the petals in the 3rd

chakra. Refer back to Issue 7 for more details.

Given by a contemporary tantric master these discourses are in the very
truest spirit of yoga for Liberation of Self and Service to the World.

Key themes for the discourses appear below.

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Key Themes

* Ananda Sutram: 2 - 10 Otah protah yogabhyam samyuktah Purusottamah

Purusottama - Cosmic Nucleus
ota yoga - direct individual association with every unit entity
prota yoga - indirect pervasive association with the collectivity

* Subhasita Samgraha: The Spirit of Yoga

yuj - addition
yunj - unification
yoga - union
Yogashcittavrttinirodhah - suspension of all psychic propensities
Sarvacinta'paritya'go nishcinto yoga ucyate - where there is no thought
wave in the mind
Sam'yoga yoga ityuktah jiiva'tma' Parama'tmanah' - unification of unit
consciousness with Universal Consciousness
jiiva'tma' - unit consciousness
Parama'tma' - Universal Consciousness
Purusa - Cognitive Principle

Parama Purus'a - Cosmic Consciousness

Na'ra'yan'a - shelter of the Operative Principle
Prakrti - Operative Principle
Aks'a Ma'la' - fifty letters of the Sanskrit alphabet
Varn'a Ma'la' - fifty propensities of the mind
na'stika - atheist
a'stika - God oriented
cinta' - thought wave
nishcinta' - state of composure
entitative flow
incantative expression
rasa - flow
Ra'sa liila' - Divine Flow
bhakti margiis - followers of the path of devotion
dharma - spirituality
Ista' - the Goal which once attained brings fulfilment of self
Bhagava'na - God

* Other Works: Procedure For Eating

aharya - food
vyapaka shaoca - half bath
invitation and food
anger and food
hygiene
harm of eating when not hungry
flow of breath through the right nostril
proper digestion
sattva - sentient or lucid
rajah - mutative
tamah - static
asanas - yoga postures
meat-eating

* Acoustic Roots: ta

ta - acoustic root of staticity, long sleep, deep sleep, intellectual
dullness and spiritual inertness
tan - root verb for 'to expand'
Tantra - that which brings about cessation of dullness and staticity and
leads to liberation

---

Ananda Sutram: 2 - 10 Otah protah yogabhyam samyuktah Purusottamah

Purport:

Purusottama, the Nucleus of the universe, is the witness of and is
directly concerned with every unit entity. This association of His is
called ota yoga or the yoga of individual association. Evidently
Purusottama is the collective entity of the universe as well as witness of
the collective mind. This association of His with the collectivity is
called prota yoga or the yoga of pervasive association. In other words,
it may be said that the one who is associated with His objects through
both ota and prota yogas at the same time is the Purusottama.

Shrii Shrii Anandamurti

---

Subhasita Samgraha: The Spirit of Yoga

The subject of today's discourse is "The Spirit of Yoga".

What is yoga? There are so many interpretations and so many explanations
and amplifications regarding yoga. The great philosopher Patanjali says,
"Yogashcittavrttinirodhah." Nirodha means suspension of all psychic
propensities. The word yoga comes from the Sanskrit root verb yuj + ghain
suffix. Where the root verb is yuj, here yoga means addition, two + two =
four, this is addition. This interpretation has nothing to do with the
meaning of the word yoga.

The human mind has got fifty propensities under normal conditions, and
each and every propensity has got its own vibrational existence. Due to
those fifty vibrational existences, or expressions there are fifty letters
in the Vedic alphabetical order. From 'A' the first letter to 'Ks'a' the
last letter there are fifty letters and they are known as Aks'a Ma'la'
(the garland of fifty letters), because each and every vibrational
expression has got not only its acoustic value, but it has also got a
special colour. That is why these fifty letters are not only known as
Aks'a Ma'la', they are also known as Varn'a Ma'la', ie they are the
collection of Varn'as or colours. In the case of the suspension of
certain propensities, there remains no acoustic expression, and there is
no expression of colour or any other inference.

The root meaning of yoga is not only addition but it has got a subtler
meaning as well. When the word yoga is derived from the root verb 'yunj +
ghain', (not 'yuj' but 'yunj'), in that case the meaning is not addition
but unification. Here we see that in the interpretation of
'Yogashcittavrttinirodhah' there is neither addition nor unification.
Cittavrttinirodha' means suspension of mental propensities, ie fifty
propensities under normal condition and one thousand propensities under
abnormal condition. If all those propensities are suspended, what remains
there? There remains no universe of acoustics, no universe of colours nor
any other universe. And not only that, due to the absence of
propensities, the desire, the longing to become one with something also
vanishes. So this meaning is not acceptable to us.
"Yogashcittavrttinirodhah' is a defective explanation or interpretation of
'yoga'. A spiritual aspirant cannot accept such an interpretation.

Now some of the other yogiis say that yoga is not Cittavrttinirodhah but
it is Sarvacinta'paritya'go nishcinto yoga ucyate", ie where there is no
thought wave (cinta') or where there is no flow in the mind, the mind
becomes movementless, it remains in a state of composure - that is a state
of 'nishcinta'. Here also the word yoga has got nothing to do with
addition or unification. Sarvacinta' Paritya'go nishcinto is not the real
wont of mind. In this expressed or manifested universe, everything moves.
The mind also moves. The mind depends on three fundamental factors, being
time, space, and person. So movement is its first wont.

Then how can we check its flow? Even in the expressed form of Parama
Purus'a (Cosmic Consciousness), there is movement, there is the flow of
love and compassion. So when there is a flow of love and compassion even
in the mind of Parama Purus'a, how can there be a flowless mind in the
microcosm. So this idea is defective. Due to one's disease or
senselessness, there may be thoughtlessness for a short period but that is
not something natural. It is a sort of diseased state. While there is
disease, while you are in disease, your mind is not associated with any
internal projection. Is it yoga? Certainly not.

It is said that because of this cosmic flow of love and compassion for the
entire creation, Parama Purus'a (Cosmic Consciousness) is Rasa
personified, ie Flow personified, the Eternal Flow personified ... 'Rasah
Vae Sah'. That is why it is said that His movement of love and compassion
for all created beings is the Ra'sa liila' (Cosmic Flow), the Rasasa'gara,
and every living entity, every animate and inanimate entity is dancing
according to the flow of that 'Rasa', according to the vibrational
expression of that Rasa. This is the Ra'saliila' of Bhagava'na (God).
Then how can there be 'nishcinta (no movement or no flow) in the human
mind? So this explanation of yoga by the other yogiis is also
fundamentally defective. A spiritual aspirant cannot accept it. Now let
us see what is the explanation of yoga by the spiritual aspirants or
bhaktas.

As per the definition by the bhaktas, 'yoga' means "Sam'yoga yoga Ityuktah
Jiiva'tma' Parama'tmanah'. The unification of jiiva'tma', ie unit
consciousness, with Parama'tma', ie Parama Purus'a (Cosmic Consciousness)
is yoga. Here if we take the meaning of yoga as derived from the verb yuj
(addition), the purpose is still served. The unit becomes one with the
Cosmic. And if the meaning of yunj is accepted, the explanation is still
more correct because when the aspirant becomes one with the Supreme
Entity, there remains no separate identity of the unit with the Supreme
Entity. One is fully unified just like sugar and water making sharbat.

So the explanation of yoga by devotees or bhakti margiis is different.
The explanations by the "seshvara sam'khya" or by the other yogiis are
defective. When yoga means addition or unification there must apparently
be two entities - the devotee and the Lord. In the first two explanations
there remains not even a single entity. So the unification of whom, by
whom, with whom, for that there is no clear explanation, no clear
implication. Now we come to the conclusion that for proper interpretation
of yoga, two fundamental entities are necessary; the devotee and his/her
Lord. A yogi can never remain without his or her Lord. The psychic
propensities of a yogii must not be suspended. Rather all the
propensities must be goaded unto the Lord. And everything is within the
Lord (God).

So there is no question of suspension but there is the question of
diversion. The flow must be there and we should enjoy the Divine Flow or
Rasa. A yogii can never be na'stika (atheist), he or she must be a'stika
(God oriented). A na'stika (atheist) cannot be a yog'ii; simply
practising a few 'a'sanas' (yoga postures) won't make a person a yogii.
Yoga means all the propensities moving towards the Supreme Entity in the
physical stratum, in the mental stratum and in the spiritual stratum. In
all the strata the only goal of life, the only culminating point of all
the marches is the Supreme Entity. When God becomes 'I' and 'I' becomes
God, then the spirit of yoga is completely established. The desideratum,
the terminating point for yogiis is their 'Ista' (Goal - that which, once
it is attained, brings the fulfilment of self) and they move towards their
Is't'a along the path of Dharma (Spirituality).

What is Dharma? 'Dhriyate Dharma ityukto sa eva paramah prabhuh. The
supreme controlling qualification that an entity must possess is Dharma.
Dharma controls all the expressions of human life, all the expressions of
the entitative waves. And for the proper movement of the entitative flows
or entitative expressions, there must be a parallel wave of incantative
expression. The existential movement must get its stamina from the
incantative existence. And there cannot be any incantative stamina or
incantative existence if there is no goal, no intro-psychic goal, that is
if there is no 'Ista'. Is't'a means the object who loves you the most.
Because of this Is't'a there is flow in your incantative form or
incantative structure. Only under such circumstances can your existential
emanation maintain a parallelism with your entitative structure. So,
Is't'a is a must for movement, Is't'a is a must for all sorts of living
beings in all strata of life. You cannot do anything concrete in even a
single arena of your life without the help of your Is't'a.

So wherever there is Dharma, there must be Is't'a. And Is't'a is the
primordial necessity for yoga. Nobody can exist without Is't'a. The
aspirant is a finite entity, but the Is't'a of that aspirant is an
infinite entity. If you practice yoga, then your finite existence will
come in contact with that infinite Is't'a and you will acquire infinity,
your unit consciousness will acquire the infinite spiritual stamina and
you will become victorious in all the arenas of your existence. So the
wise people, the true yogiis should realize it clearly and definitely that
their entitative existence along with the entitative force of their
Is't'a, moves towards the Supreme Goal.

The yogii should know the single name of his or her Is't'a and not two
names or three names. Wherever the Is't'a is a singular entity in name,
form, and idea, in ideation and also in ideology, success is sure, success
is fully assured.

There is a story in this regard. Once upon a time some of the devotees
asked Hanuman, 'Hanuman, you are a great devotee and learned scholar also,
and you know that Na'ra'yan'a means Shriina'tha, (Shrii means Laks'mii)
Shriina'tha means Na'ra'yan'a. Shriina'tha, that is Laks'miina'tha,
Na'ra'yan'a and Ja'nakiina'tha (ie Ra'ma) are the same entity; but you
never take the name of Na'ra'yan'a. Why?

Hanuman said:

"Shriina'the, Ja'nakiinathe Ca'bhedah Parama'tmani
Tatha'pi mama Sarvasvah Ra'mah Kamalalocanah."

You know fundamentally there is no difference between Na'ra'ya'n'a and
Ra'ma. Na'ra means Prakrti (Operative Principle), Ayana means Shelter.
Na'ra'yan'a means Shelter of Prakrti, that is the Cognitive Purus'a
(Consciousness) and Ra'ma (Ram + Ghaun = Ra'ma). So, the most attractive
entity of the entire cosmos is Parama Purus'a (Cosmic Consciousness). I
also know", said Hanuman, "that there is no fundamental difference between
Ra'ma and Na'ra'yan'a, but you know my goal is a singular entity -
singular in name, singular in idea, ideology and ideation. Ra'ma is my
everything, I don't know any Na'ra'yan'a.

You are all spiritual aspirants. You are yogiis and you should know that
the only interpretation of yoga is "Samyoga yoga Ityukto Jiiva'tma'
Parama'tmanah". All other interpretations are baseless. And you should
also remember that for your movement toward your Is't'a (Supreme Goal),
you have only to practice, your unification with your Is't'a is your only
goal, the final desideratum of all the flows of your psychic propensities.
The question of suspension of psychic propensities does not arise.

Shrii Shrii Anandamurti
15 July 1979, Ernakulam
Subha's'ita Sam'graha Part 12

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Other Works: Procedure For Eating

Before eating do Vyapaka Shaoca (a half bath) properly with cold water. In
an extremely cold climate use lukewarm water. The system is: Wash the
arms, the face, the legs, the neck and the genital organs. Then, keeping
the eyes wide open, hold a mouthful of water and gently splash the eyes a
minimum of twelve times.

Before sitting down for a meal, invite whatever persons are present around
you and share your food with them. If they do not want to share, inquire
whether they have enough food with them or not. At the time of eating find
a comfortable sitting position. It is better to eat in company than to eat
alone.

Do not sit down to eat if you are in an angry mood or in a debased frame
of mind. If several people are eating together from the same plate, make
sure that sick persons do not take part. Otherwise healthy persons may
become infected. There is no harm however in eating together from the same
plate if there is no contagious disease among the participants. Rather,
this is a nice thing to see.

It is good to take food when the main flow of breath is through the right
nostril. Even after food, it is good if the flow of breath mainly through
the right nostril continues for some time. Because that is the time when
the digestive glands start secreting a sufficient quantity of fluids to
help digestion.

Eating when one is not hungry or only half-hungry is very harmful to the
health. So is eating rich food for days together or over-eating tasty and
sumptuous food out of greed, or not taking rest after the meal before
running off to the office, or taking a bellyful of food. All these habits
are harmful to the health. (For proper digestion, fill the stomach
half-way with food, one quarter with water, and leave one quarter full of
air.) After finishing the evening meal take a short walk. This is very
beneficial to health.

Aharya (Food)

In every object of the universe, one of three attributes Sattva
(sentient/lucid), Rajah (mutative) and Tamah (static) - will always be
predominant. So food is also divided into three categories according to
the dominancy of the attributes.

(1) Sattvika Ahara
These can be taken:
all the staple food-grains such as rice, wheat, barley, etc;
all the pulses except masur (an orange-coloured lentil) and khesari;
all fruits and roots;
all kinds of vegetables except violet-coloured carrots, white brinjals
(white eggplants), onions, garlic and mushrooms;
milk and milk products;
all green and leafy vegetables except red puni and mustard;
all varieties of spices except garam masala (hot spices); and
all kinds of sweets.

A Sattvika diet is required for those who practise asanas (yoga postures).
Those who find it difficult to give up the habit of Rajasika food all of a
sudden may eat a piece of haritakii (myrobalan) after the meal. Those who
take Sattvika food should avoid taking a large quantity of mustard or
mustard products.

Rajasika food-eaters should gradually try to change over to Sattvika food,
and Tamasika food-eaters should try to give up such food as early as
possible. For the Avadhutas (male) and Avadhutikas (female) (absolute
renunciates) of Ananda Marga there is only one kind of food, Sattvika
food. All foods that are beneficial to both body and mind are considered
Sattvika.

(2) Rajasika Ahara
Any food that is beneficial to the body but is neutral to the mind, or
vice versa, is called 'Rajasika'. Foods that do not fall into the
Sattvika or Tamasika categories are of Rajasika nature. In certain
countries where there is a heavy snow-fall, Rajasika food can be treated
as Sattvika and Tamasika food as Rajasika.

(3) Tamasika Ahara
All kinds of foods which are harmful to either the body or mind and may or
may not be harmful to the other are called 'Tamasika'. Stale and rotten
food, the flesh of large animals such as cows and buffaloes, and all types
of intoxicants, are categorised as Tamasika.

Small amounts of tea, cocoa and similar drinks which do not excite a
person to the point of losing his/her senses are in the Rajasika category.
The milk of a newly-calved cow, white brinjals, khesari dal, green
vegetables of the type of red puni or mustard are Tamasika. Masur dal
cooked for one meal will become Tamasika by the next meal.

Meat-eating

Persons who have a strong desire for eating meat and those who eat meat
out of necessity shall eat only meat from a male or castrated animal. No
one should knowingly eat the meat of a female animal. One should not eat
even a domestic female fowl. Do not kill a fish which is one-fourth or
less of its normal adult size. Also, do not kill a fish if it is in its
infancy or its pregnancy. For instance, the female hilsa fish of the
Indian Ocean is normally pregnant or in its post-delivery state from
Sharadotsava to the full moon of Phaluguna.

Shrii Shrii Anandamurti
CARYA'CARYA PART III - Chapter 2

---

Acoustic Roots: ta

Ta is the acoustic root of staticity, long sleep and deep sleep. It is
also the acoustic root of intellectual dullness and spiritual inertness.
That which brings about the cessation of dullness and staticity is called
Tantra - Tam' ja'dya't ta'rayet yastu sa tantrah parikiirttitah.

The root-verb tan means "to expand". If a person bound by ropes manages to
expand his body, the ropes will snap automatically. That which leads to
liberation through tan, expansion, is also Tantra - Tam' vista'ren'a
ta'rayet yastu sah tantrah parikiirttitah.

Shrii Shrii Anandamurti

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Dharmadeva

[nil]

Tantric Gems - 39

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Namaskar

Welcome to another edition in this ongoing series of discourses on Tantra.

This issue considers the Unchangeable and the changeable from a spiritual
perspective, covering also the nature of systaltic movement, speed and
pause, and life and death. It also explains by way of analogy how the 5
Pandava characters in the Mahabharata relate to the chakras (psychic
plexii) of the human structure and the mind and its organs, as well as
some other characters in that epic saga. The Sanskrit letter tha is given

a brief mention as an acoustic root and as one of the petals in the 3rd
chakra. Refer back to Issue 7 for more details.

Given by a contemporary tantric master these discourses are in the very
truest spirit of yoga for Liberation of Self and Service to the World.

Key themes for the discourses appear below.

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Key Themes

* Ananda Sutram: 2 - 11 Manasatiite anavasthayam jagadviijam

law of cause and effect
fallacy of infinite regress
saincara - extroversial bearing in the Cosmic Cycle
prati-saincara - introversial bearing in the Cosmic Cycle
Mahat - pure Cosmic I-feeling
supramental state of the mind

* Subhasita Samgraha: Dhruva and Adhruva (The Unchangeable and the
changeable)

Dhruvasatta' - Unchangeable Entity
dhruva - unchangeable
adhruva - changeable
yugas - ages
pause and speed
pu'rn'a kumbhaka - first pause after inhalation
shu'nya kumbhaka - second pause after exhalation
jagat - the world
indriyas - sensory and motor organs
vis'aya - object which the organs find in the outer world
avis'aya - state of final process of introversion
dhiira - one who is seeking inwardly
citta - objective mind or mindstuff
aham'tattva - doer-I, the "I do" feeling.
mahattattva - feeling of I exist, existential "I" feeling
agrya'buddhi - pointed intellect, last point of the mahattattva
a'tma' - pure cognition, unit soul
a'tmajina'na - self-knowledge
Parama'tma' - Supreme Cognition, Supreme Soul
Iishvara - Supreme Entity or Controller

Parama Purus'a - Cosmic Consciousness

dharma - inherent characteristic (spirituality)
sam'sa'ra - cycle of life and death
maran'a - change, mortality, death
pa'sha - that which binds
mrtyupa'sha - death noose
amrtatva - immortality

* Other Works: The Biological Machine

physical body, mind and mental propensities
indriyas - organs
jina'nendriyas - 5 sensory organs
karmendriyas - 5 motor organs
bahihkaran'a - all the external organs
antahkaran'a - internal faculty
disha or pradisha - 6 main directions (north, south, east, west, up, down)
anudisha - four corners (iisha'na, agni, va'yu, naerta - northwest,
southwest, southeast, northeast)
kun'd'alinii - sleeping divinity
jiiva - unit being
a'tman - unit consciousness
Maha'bha'rata - the great campaign lead by Krisna to unify India
Pandavas - five brothers of the Maha'bha'rata
Sahadeva - represents the solid factor, first psychic centre of the
body/mind, mu'la'dha'ra cakra
Nakula - represents the liquid factor, second psychic centre of the
body/mind, sva'dhis't'ha'na cakra
Arjuna - represents the luminous factor, third psychic centre of the
body/mind, man'ipura cakra
Bhima - represents the aerial factor, fourth psychic centre of the
body/mind, ana'hata cakra
Yudhisthira - represents the ethereal factor, fifth psychic centre of the
body/mind, vishuddha cakra
Sanjaya - represents conscience (viveka)
Krs'n'a - Supreme Consciousness at the highest psychic centre of the
body/mind, sahasra'ra cakra
Dhritarastra - the blind king of the Maha'bha'rata
one hundred sons of Dhritarastra - the blind mind trying to control the
jiiva (unit consciousness)
Kuruks'etra - the world of action, the external world
Dharmaks'etra - the internal psychic world

* Acoustic Roots: tha

tha - acoustic root of vis'ada vrtti
vis'ada - melancholy
vrtti - propensity

---

Ananda Sutram: 2 - 11 Manasatiite anavasthayam jagadviijam

Purport:

Every created object obeys the law of cause and effect. In our quest for
the cause of action in the introversive bearing (prati-saincara*) we
arrive at the five fundamental elements. Similarly in our quest for the
cause of action in the extroversive bearing (saincara**) we arrive at the
pure Cosmic I-feeling (Mahat) of the Great. Mind having no locus standi
beyond Mahat, such a state is the supramental state of the mind. In this
supramental state it is beyond the capacity of the mind to determine the
principal of cause and effect, for further probings will entail the
fallacy of infinite regress; that is to say, to think of the existence of
mind in a state where it does not exist is indeed fallacious. Hence the
query as to when did the creation take place and why is redundant and
untenable.

* In the Cosmic Cycle, the step-by-step introversion and stabilization of
consciousness from the state of solid matter to the Nucleus Consciousness.
** In the Cosmic Cycle, the step-by-step extroversion and crudification
of Consciousness from the Nucleus Consciousness to the state of solid
matter.

Shrii Shrii Anandamurti

---

Subhasita Samgraha: Dhruva and Adhruva (The Unchangeable and the
changeable)

What is dhruva? That which is ever-fixed, which is a certainty, that which
undergoes no metamorphosis, no change, is called dhruva. That is, dhruva
is that which is not subject to mutation or decay, which does not change
its position, which does not deviate from its original stance.

All the objects of this universe -- crude and subtle, physical and psychic
-- are always on the move, there is an inherent dynamism in them. This
universe originates under the eternal inspiration of Kaos'ikii Shakti* and
the constant impetus of Bhaeravii Shakti.* Hence every object of this
quinquelemental world (ethereal, aerial, luminous, liquid, solid) is
always moving, mobile. Everything is basically dynamic, nothing can be
static. Whether microcosmic minds like it or not, they will have to keep
moving -- mobility is a universal phenomenon. And for the entities that
reside within the scope of time, place and person, staticity means
annihilation. Hence movement, or mobility, is essential, movement is a
must. **

* In the Cosmic Cycle, the energy of the Cosmic Operative Principle at the
stage of "homomorphic evolution" (before the actual expression of the
Operative Principle) is known as Kaos'ikii Shakti. The same energy in the
first stage of actual expression is known as Bhaeravii Shakti. --Eds.

** The author here quotes a shloka (verse), of which only a fragment is
audible on the tape of the discourse. As the book goes to press, research
is still in progress to reconstruct the whole shloka. Some of the text
that follows refers to the shloka. --Eds.

The beauty that is writ large on the sweating body of a person who is on
the move, has no comparison. Even Indra, the king of the gods, longs to
have such a person as his companion. He prefers to move in step with such
an industrious person. Therefore, O human beings, move on.

Since movement is the very characteristic of the universe, a person who
will move as much as he or she can is destined to be victorious. As long
as a person keeps lying in the darkness of delusion, that person's fortune
also continues to lie asleep. When the person sits up, the person's
fortune also sits up. When the person stands, his or her fortune also
stands. And when the person starts moving, his or her fortune also starts
moving. Therefore, O human beings, move on, move on.

As long as a human being lies inert in staticity, that is, remains
engrossed in the worship of mundane things, it is said to be the Kali Yuga
of that person's life. When on waking from sleep the person realizes that
he or she has to get up, this awakening or awareness is compared to
Dva'para Yuga in his or her life. When the person gets up from bed, about
to start moving, that is compared to Treta' Yuga in his or her life. And
when he or she starts moving, he or she is said to be entering into Satya
Yuga. *** O human beings, move on.

*** In mythology, the four ages occur in the order Satya Yuga (Golden
Age), Treta' Yuga (Silver Age), Dva'para Yuga (Copper Age), and Kali Yuga
(Iron Age), and correspond step by step to a decline of morality and
spirituality. --Eds.

Hence moving ahead is the dharma (inherent characteristic) of time, is the
dharma of yugas (ages), is the dharma as well of place and person. As
everything in this universe is moving ceaselessly, this world is called
jagat. The root verb gam plus the suffix kvip make up the word jagat,
which literally means "that whose very characteristic is constant
mobility". A synonym is sam'sa'ra, which is derived sam - sr + ghain.
Sam'sa'ra also means "that entity whose very characteristic is relentless
or unceasing movement".

As everything in this universe is always in a state of motion, nothing is
dhruva, everything is adhruva (the opposite of dhruva). Even what we call
the dhruvata'ra' [polestar] is not dhruva, because it is not really fixed.
Thus this entire creation is adhruva. The only entity which is dhruva is
Parama Purus'a (Cosmic Consciousness), who is the creator of this dynamic
creation. Whatever you witness in this universe is only that aspect of the
creation which is within the scope of time, place, and person, that is,
within the three strands of relativity. The only entity which remains
beyond time, place, and person, is the impersonal entity Parama Purus'a
(Supreme Consciousness).

Whichever way we look, we see only the external dynamism of everything,
and as we witness this external dynamism, we feel pleasure when we get
something, we feel pain when we lose something. If we try to discover the
ultimate reality hidden within the apparent reality, we shall feel neither
the momentary pleasure of gain in the mundane world, nor the sorrow of
loss in the mundane world. The Supreme Entity which is neither to be
obtained nor to be lost will remain always with us, and we shall remain
absorbed in the eternal bliss of the companionship of that Supreme Entity.
Now, this unmoving Entity alone is dhruva; all other entities, all of whom
are searching for that Supreme Entity, are adhruva.

Now the question arises why all persons do not attain this dhruva entity.
The answer is, in order to attain this dhruva entity, three things are
required -- jina'na [knowledge], bhakti [devotion] and karma [action].

Jina'na -- Understanding

Suppose you see ice floating on sea water. If you look at the situation
from the analytical point of view, you will say that ice is floating on
water. But if you look from the synthetic point of view, you will say that
water and ice are basically the same. Both are made from di-hydrogen
monoxide. So knowledge is a necessity. And how do people attain knowledge
about different entities?

First, there is some difference between knowing and understanding.
Whatever information regarding some object we gather through the medium of
the sense organs is what we "know" about that object. But when the basic
or ultimate nature of the object is fully subjectivized, then we
"understand" the object. When you ask somebody if they know Mr. So-and-so,
they will say, "Yes, I know him" -- but it may not be so easy to
understand Mr. So-and-so. To understand that man, one will have to enter
into his mind. So when human beings try to get some object under the
guidance of their external propensities, the result of that sort of
endeavour will be an instance of simple knowing, nothing more than that.
The sense organs will move in an external direction, and what they will
sense in the external world will all be adhruva.

Now we know from above that if the indriyas [sensory and motor organs] run
after external mobile objectivities, it follows that they are running
after adhruva objects of the world. They will utterly fail to attain the
Dhruvasatta' [Unchangeable Entity]. When you look at a big star, since
that star is a moving object, you will not get the unmoving Supreme
Entity. You will get the moving star, but you will simply know it, you
will not understand it.

To know the dhruva we have to merge the indriyas (organs or rather gateway
of the organs) into the citta [objective mind or mindstuff]. That is, the
indriyas (organs) should move inwardly as in withdraw, not outwardly they
should be introverted, not extroverted -- and in the process of
introversion, all the faculties of the different indriyas (organs) will be
merged in the citta (objectivated mind or mindstuff or ectoplasm). Because
if the indriyas (organs) move inwardly, they will find only one thing. If
externalized, the indriyas (organs) will find the diversified world, but
if internalized, the indriyas (organs) will find only citta (mindstuff)
and no second entity. ****

**** This is a brief explanation of the preliminary steps before proper
meditation, being withdrawal of the sensory organs from the outside world
and stilling of the motor organs.

There are some people who have the mistaken notion that when the indriyas
(organs) are internalized and directed towards the citta (mindstuff), that
may lead to the death of the indriyas (sensory and motor organs), because
the very nature of the indriyas is to associate with the outer world. This
is a defective idea. True, the indriyas always need some kind of object.
But if, for example, the eyes do not perceive a physical elephant in the
outer world, they may visualize an internal elephant -- that is also a
kind of object for them. So in any case there is an object.

When indriyas (organs) are engaged with an external object, they lose
their own identity. For instance, when our eyes see an elephant in the
external world, the inferential vibrations [tanma'tras] from the physical
elephant strike the optical nerves, and as soon as the optical nerves
become vibrated in this way, their original nature becomes lost to some
extent. The vibrations of the optical nerves become nothing but the
reflected inferential vibrations coming from the elephant in the outer
world. Likewise, when the indriyas are engaged with the objects of one's
internal world, they become vibrated with the vibrations of the internal
objects. It can be compared to a railway engine being placed in the rear
instead of in front.

So the indriyas get merged in the citta (mindstuff or objectivated mind),
and at the next step the citta becomes merged in the aham'tattva (doer-I),
the "I do" feeling. Thereafter the aham'tattva will become merged in the
mahattattva (feeling of I exist), or existential "I" feeling, and the
mahattattva, the existential "I", will merge in the a'tma' [pure cognition
or soul]. This is a'tmajina'na [self-knowledge]. In order to attain this
self-knowledge, one is simply to divert the extroversial movement of the
indriyas towards the inner world.

Thus when, in the process of introversion, all the faculties of the
indriyas become pinnacled to their last point, the realm of the citta
(mindstuff) begins. Similarly, all the faculties of the citta will also
get pinnacled or apexed, and that will be the last point of the citta, as
it merges into the aham'tattva (doer-I part of the mind). All the
faculties of the aham'tattva will reach their last point, and the
mahattattva (pure I feeling) will begin. In the same way the pinnacled
mahattattva, or "I" feeling, will reach its last point and merge in the
a'tma' (pure cognition, consciousness or soul). The last point of the
mahattattva is called the agrya'buddhi [pointed intellect]. Through this
pointed intellect, spiritual aspirants can come in closest proximity to
Iishvara [the Supreme Entity as Controller]. That is, human beings attain
Iishvara through their pointed intellect. Iishvara means the Dhruvasatta'
[the Unchangeable Entity]. As the indriyas (organs) run after external
objects, they virtually run after the adhruva; to attain the Dhruvasatta',
people will have to move inward.

So in Sanskrit, an object which the indriyas find in the outer world is
called vis'aya (which may also mean "place" or "country"). And the object
which the indriyas attain in the final process of introversion is called
avis'aya. There is only one avis'aya, and that is Parama'tma' (Supreme
Soul), the Dhruvasatta'. Thus in the scriptures it has been said:

Es'a sarves'u bhu'tes'u gu'd'ho
A'tma' na' praka'shate;
Drshyate tvagryaya' buddhya'
Su'ks'maya' su'ks'madarshibhih.

[In all objects the Supreme Entity lies covert; usually It is not visible
from outside. Only by dint of subtle pointed intellect can one visualize
It.]

When human beings channelize all their indriyas extroversially only, and
want only to see, taste, smell, and eat or drink things, they will never
attain the Dhruvasatta' (the Unchangeable Entity).

If ever a person decides that he or she wants to see the Supreme Entity
with open eyes, this is based on a mistake. He or she will have to look
within. If a person has not tried to introvert the extroversial
propensities of the indriyas (organs), he or she will never attain the
Supreme Entity. So the question naturally arises, who is in fact capable
of knowing the Supreme Entity? The answer is, the one who moves
introversially and develops his or her pointed intellect. Only through
that pointed intellect can one hope to attain Iishvara (the Supreme Entity
or Controller). Therefore spiritual practice is nothing but a sustained
endeavour to develop that pointed intellect.

Those who are lacking in proper philosophical knowledge may think that
once the extroversial tendency in life is curbed, human life may be
difficult to live. This is also a defective notion. Even certain ancient
rs'is [sages] made some wrong statements which have caused harm to
society. I will give you an example. There is a shloka in the Upanishads:

Para'inci kha'ni vyatrn'at Svayambhu'stasma't
Para'un pashyati na'ntara'tman;
Kashciddhiirah Pratyaga'tma'namaeks'ad
A'vrttacaks'uramrtatvamicchan.

[It seems that the Self-Created Lord has killed the extroversial indriyas
(organs). They run after external objects, not the internal One. Only
those wise persons who seek immortality, withdraw their senses from
external objects and realize the Supreme Entity lying covert within.]

The shloka argues that the indriyas, as a general rule, have a natural
tendency to move outwards, whereas to attain Iishvara the indriyas must
move inwardly. From this it may appear that Svayambhu', the "Self-Created"
Lord, the Supreme Entity, does not at all like the indriyas. That is, that
in evolved human beings the indriyas should be annihilated -- that this is
what Svayambhu' wants. But this is NOT true. The underlying spirit [of the
shloka] is that the indriyas should move inwardly, not outwardly, as I
already explained.

Mortality and Immortality

But those who want amrtatva [immortality], what will they do? They will
just reverse the movement of their indriyas. A question may be asked here:
what is amrtatva? But before that we should explain what maran'a
[mortality, death] is. Maran'a means change. Death is nothing but a
change. A five-year-old child is transformed in due course into a
fifteen-year-old boy. In ten years the child becomes the boy. Thereafter
you will never be able to find the body of the five-year-old child. So the
child's body has certainly died. So maran'a means change. Because of the
physical transformation, the earlier body has become difficult to trace.
Likewise, after another ten years, the boy will be transformed into a
youth; after some time more, the same youth will become a middle-aged man.
And still later he will become an old, infirm man. The same one entity has
moved through a series of transformations, and in the process every
earlier form has undergone change, metamorphosis, some kind of death.

When finally the physical body of the old man undergoes a still more
radical transformation, he will be reborn as a new baby. This stage of
radical transformation we call death. The previous changes we did not
consider death, because we could link the earlier stages to the later
stages. We could say that the fifteen-year-old adolescent had grown up
into a twenty-five-year-old youth. We could find the link. But when an
old, infirm gentleman becomes reborn as a child, we cannot find the link.
That is why we give the last change of the body of the old man the name
"death". The rest of the changes we do not call death; but in fact all the
changes qualify as death.

And this is not all. You know what death is; death means the total
cessation of all the vibrations of the human body. The heart has ceased to
function, the lungs have ceased to function; the veins, the arteries, in
fact every organ of the physical body, has stopped functioning, pulsating,
vibrating. Every organ has stopped vibrating. The afferent nerves and
efferent nerves have stopped receiving any order or sensation. This is a
kind of pause, which in common parlance may be called death.

But if it is considered death, then we will come to see that human beings
are dying every day, many times a day. All the movements taking place in
us in life -- movements in nerves, veins, arteries, the brain -- are
always systaltic. That is, speed is followed by pause, which again is
followed by speed. The movement is not continuous.

When you walk along a road you never walk ceaselessly. While you lift one
foot, the other foot is on the ground. There is a slight gap between the
placing of one foot on the ground and the lifting of the other foot. There
is a time gap between the two. During that intervening period you remain
in a motionless state. Thus while you are walking you are not walking all
the time. Similarly, when you are running, you are not running all the
time. You are running and pausing, running and pausing. When both your
feet touch the ground, that is a state of motionlessness. And if not for a
similar brief motionlessness, nobody could hop on one foot. When we see
somebody hopping on one foot, we will see that after that foot has come
down, there is a pause before it comes up again. So no motion is unbroken.
It is always broken by certain gaps.

In the case of respiration also, after human beings inhale, they do not
immediately exhale. They retain the breath inside for a while, and then
they exhale. Similarly, after exhaling, they do not immediately inhale.
They stop for a little while, and then only do they inhale. So in both
cases there is a pause for a short while. The first pause, after
inhalation, is called pu'rn'a kumbhaka, and the second pause, after
exhalation, is called shu'nya kumbhaka. These are states of pause, not of
speed.

A state of pause is nothing but a state of death, because in that state of
pause every function is suspended, every vibration is suspended. At that
time the vibrations of all objects of this universe remain in you in seed
form, but not yet fully accepted or assimilated. The vibrations have no
doubt reached you in seed form, but the understanding of them, that is,
the acceptance of them, will come later.

Every day, every human being dies approximately twenty-four thousand
times. The breath is taken in but not released, then it is released but
not taken in. So everyone dies about twenty-four thousand times a day. But
in what we actually call death, what happens is that once the breath has
been released, it comes back again after an interval of one year, or one
month, or one day, or one hundred thousand years -- instead of one second.
This is the only difference. So death means a kind of change. And through
the extroversial movement of the indriyas (organs) we perceive only that
world which is changeable.

But those who want to realize the unchangeable, the immortal, must
transcend these winds of change. Only the Entity which undergoes no change
is the immortal Entity. In philosophy we know that any object coming
within the scope of relativity, that is, within the scope of time, place,
and person, is subject to change. What is the Entity which is beyond the
scope of time, place, and person? That Entity is Parama'tma' (Supreme
Cognition). So except for Parama'tma' (Universal Soul), all objects of
this universe are mortal. So to be established in immortality, what will
one have to do? One will have to awaken one's pointed intellect, and in
due course that awakened pointed intellect will merge into Supreme
Consciousness, Parama Caetanya. This is the state of attainment of
immortality. And one who attempts to attain this supreme immortal stance
is called a dhiira. Dhiira means one who introverts his or her indriyas
for the purpose of attaining the highest goal. Dhiiras are the only really
intelligent people, not others.

Freedom from Sam'sa'ra (Cycle of Life and Death) and the Death Noose

It has been said in the scriptures,

Krs'n'a na'm Harina'm bar'ai madhur;
Ye jan Krs'n'a ba'je, se bar'a catur.
-- Narottamdas

[The name of the Supreme Lord is very sweet, very elevating. Those who
take His holy name are very clever indeed.]

Those who take the name of the Lord are really intelligent and clever,
because thereby they accelerate the speed of their spiritual progress.
Those who do not do so, continue to move in the vicious circle of lives
and deaths. This cyclical order of movement from life to death to life
again is called the sam'sa'ra cakra.

Atha dhiira' amrtatvam' viditva'
Dhruvamadhruves'viha na pra'rthayante.

[Wise persons, knowing the path of immortality, seek only the dhruva
(unchangeable) -- not the adhruva (changeable) -- entities.]

What will be the fate of a person who directs all his or her psychic
propensities towards crude materiality? He or she will be caught again and
again in the serpentine noose of death. According to the scriptures, the
mrtyupa'sha [death noose] consists of three-and-a-half coils.

The first occurs just after birth. The baby has undergone great trouble in
its mother's womb. As its birth approaches, it becomes more and more
anxious in its heart to get out. And when it finally does issue forth and
experiences the light and air of the world, its reaction on the one hand
is, "Ah, I'm saved, I've come to a nice place." Yet on the other hand, in
spite of the suffering the baby underwent in the womb for such a long
time, tears come to its eyes at having to leave all that behind. The
situation is likened to that of a dog when it chews a dry bone. The bone
contains nothing -- no marrow, no flesh, nothing. While chewing that dry
bone, its lips get cut and blood oozes out, and when the poor dog tastes
the blood, it thinks that it is tasting blood from the bone, and licks
even more. If you forcibly snatch the dry bone from the dog, the dog will
whimper, because it will feel that its food is being taken away. The dog
fails to understand that actually you have done something good for it. The
suffering of birth is like the suffering of the dog at that moment.

The second coil is the suffering one undergoes throughout one's life.
There is some pain, some clash, hidden in everything. In your own life you
will experience very few days which are free from mental pain, few days in
which there is not at least a little sorrow, a little suffering.

And the third coil is the suffering of death. There are many people in the
world who have never seen days of happiness at all. And yet they do not
want to die.

So we have the affliction of birth, the affliction of life, the affliction
of death; when people recognize the affliction, yet are unwilling to part
from it, that attachment is the last half coil. These three-and-a-half
coils constitute the mrtyupa'sha. Pa'sha means "that which binds".

Para'cah ka'ma'n anuyanti ba'laste
Mrtyoryanti vitatasya pa'sham.

[Unintelligent people run after extroversial objects. Thereby they fall
into the all-entangling death noose.]

Those persons who are dhiiras (seeking inwardly and not relying on the
relative organs to attain the Supreme Goal) by nature know where
immortality lies, and as such they know how to distinguish the dhruva
(unchangeable) from the adhruva (changeable). They never run after
transient objects, discarding the supreme eternal treasure.

This world of ours is adhruva (changeable), yet some human beings aspire
to amass huge fortunes. They want to have fat bank balances. They expect
all these transient objects to be their permanent treasures. But these
things are all fleeting and temporary. How can human beings possess them
permanently? It is foolishness to think they can possess them permanently.

Another person wants permanent name and fame. The person will build a huge
building and have his or her name engraved on a marble slab, saying that
Mr. or Mrs. So-and-so has donated the building. Maybe that so-called donor
is the descendant of bandits or robbers, smugglers or black marketeers.
Yet that person wants to see a few words engraved, hoping that his or her
name will live on forever in letters of gold. But maybe one day that
building will collapse. Nothing will last long.

The ruthless hands of time will ravage everything. Yet some foolish people
will buy costly garments and ornaments. They may use those things once or
twice in a year, though a lot of money has been invested therein. They
wrongly think that those commodities will remain with them forever.

Dhiiras will always keep their minds away from the adhruva (changeable)
and direct them towards the dhruva (unchangeable) Entity which resides
within. So the best course is to seek only the dhruva, not the adhruva.*

Shrii Shrii Anandamurti
14 November 1965 DMC, Calcutta
SUBHA'S'ITA SAM'GRAHA PART 21

* The tape of this discourse ends with these words. It is possible that
the actual discourse was slightly longer. -- Eds.

---

Other Works: The Biological Machine

Human existence or any other biological existence is goaded by the
propensive propulsion of the psyche. Let me explain why the human body is
a biological machine and goaded by propensities.

The physical body is not yours. It belongs to another Entity who has
placed the mind in this body, so now you think, "It is my body." The mind
has been authorized to use this body, so the mind is thinking, "It is my
body." The a'tman [unit consciousness] is watching, witnessing what the
mind is thinking. If the a'tman stops watching, the mind will stop
working. So what is the science by which the biological machine is being
goaded?

There are ten indriyas [organs] -- five jina'nendriyas [sensory organs]
and five karmendriyas [motor organs] -- and one antahkaran'a [internal
faculty]. The sensory and motor organs are bahihkaran'a [external organs].
Antahkaran'a [internal faculty] is directly associated with the body. It
is one intrinsic portion of the mind itself. It is by dint of this portion
that the mind feels the emptiness of the stomach, and thereby hunger. Once
the stomach becomes empty, the mind starts searching for food, and this is
expressed through the physical actions of the body. So there are two
portions -- antahkaran'a and bahihkaran'a. One consists of an intrinsic
portion of the mind itself, and the other of the ten organs -- five
sensory organs and five motor organs.

The propensive propulsion comes from antahkaran'a [internal faculty]. The
origin or source of the propulsion is antahkaran'a. Antahkaran'a is made
of the conscious and subconscious portions of the mind -- thinking,
memory, etc, all belong to antahkaran'a. Antahkaran'a is doing these
things. Now, whenever antahkaran'a does something, the physical body is
activated accordingly. The body is also transformed accordingly. Thus,
this biological machine is goaded by propensive propulsion.

The Inner Significance of the Maha'bha'rata

In Sanskrit there are six main directions -- north, south, east, west, up
and down -- which are called disha or pradisha. There are also four
corners -- northwest, southwest, southeast and northeast, termed iisha'na,
agni, va'yu and naerta respectively -- which are collectively called
anudisha. So four plus six makes ten.

Now, the mind is blind. With the help of the viveka [conscience] it is
able to see and visualize. So the mind is Dhritarastra [the blind king of
the Maha'bha'rata], and its forces -- that is, the ten agents, the
bahihkaran'a [external organs] -- can work in ten directions
simultaneously. So the mind has ten by ten or one hundred external
expressions. Or in other words, Dhritarastra has one hundred sons.

What about the Pandavas [five brothers of the Maha'bha'rata]? They are the
five fundamental factors in the human structure. Sahadeva is the solid
factor represented by the first psychic centre of the body, the
mu'la'dha'ra cakra (capable of answering everything). Next is Nakula at
the sva'dhis't'ha'na cakra [second psychic centre of the body]. Naku'la
means "water which flows having no boundaries". Na means "no" and ku'la
means "boundaries" -- the liquid factor. Next is Arjuna, the
representation of energy or force, luminous at the man'ipura cakra [third
psychic centre of the body] -- always fighting to maintain balance. Then
Bhima, the son of Pandu, is va'yu, the aerial factor, at the ana'hata
cakra [fourth psychic centre of the body]. Finally, the position of
Yudhisthira is at the vishuddha cakra [fifth psychic centre of the body]
where matter ends and the other world starts. So in the fight between
materialists and spiritualists, in the struggle between matter and the
sublime, Yudhisthira remains undisturbed, unperturbed. Yudhi sthirah
Yudhis't'hirah ["One who remains steady in battle is called
'Yudhis't'hira'"].

Krs'n'a is at the sahasra'ra cakra [highest psychic centre of the body].
Now when the kun'd'alinii [sleeping divinity] is awakened, rises and
reaches the shelter of Krs'n'a [Supreme Consciousness] with the help of
the Pandavas*, the jiiva [unit being] merges in Cosmic Consciousness. The
Pandavas* are rescuing the jiiva and bringing it to the shelter of
Krs'n'a.

* That is, ideation on the Divine purifies the psychic centres or
propensities of the human being, enabling the unit consciousness to attain
affinity and oneness with the Universal Consciousness

Sanjaya is the minister of Dhritarastra. Sanjaya is viveka (conscience).
Dhritarastra is asking Sanjaya, because he cannot see by himself, "Oh,
Sanjaya, tell me, in the battle of Kuruks'etra and Dharmaks'etra, what did
my party [and that of the Pandavas] do? How did they fare?"

The hundred sons of Dhritarastra, the blind mind, are trying to control
the jiiva [unit consciousness], which is being rescued by the Pandavas**
through a constant fight. Finally, being triumphant, they bring the jiiva
[unit consciousness] to the shelter of Krs'n'a [Supreme Consciousness].
This is the inner significance of the Maha'bha'rata.

** Purification of the cakras and mental propensities.

Kuruks'etra is the world of action, the external world, which is asking
you to work and work. Work is the order. Kuru means "work". [And ks'etra
means "field".] Dharmaks'etra is the internal psychic world. Here the
Pandavas dominate.

Shrii Shrii Anandamurti
20 July 1990
Calcutta
from "The Human Body is a Biological Machine"
in Yoga Psychology and
DISCOURSES ON KRS'N'A AND THE GIITA'

---

Acoustic Roots: tha

Tha is the acoustic root of vis'ada vrtti (propensity) - of melancholy
(melancholiness, melancholia).

Shrii Shrii Anandamurti

---

---

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Tantric Gems - 40

--------------------------------------------------------------------------------

Namaskar

Welcome to another edition in this ongoing series of discourses on Tantra.

This issue considers some differentiations between unit spirit and Cosmic
Spirit and how all is within the Cosmic Consciousness. Several ancient
verses of various scriptures are also explained. The concept of salvation
(union of unit consciousness and Cosmic Consciousness) is also explored.
Both discourses touch on deep cognitive matters which will be elaborated
on in due course. The Sanskrit letter da is given a brief mention as an

acoustic root and as one of the petals in the 3rd chakra. Refer back to
Issue 7 for more details.

Given by a contemporary tantric master these discourses are in the very

truest spirit of yoga for Liberation of Self and Service to the Creation.

Key themes for the discourses appear below.

--------------------------------------------------------------------------------

Key Themes

* Ananda Sutram: 2 - 12 Sagunat srstirupattih

qualitative world
guna - binding principle
Saguna Brahma - Attributional Cosmic Consciousness
Nirguna Brahma - Non-attributional Cosmic Consciousness

--

* Subhasita Samgraha: Unit Spirit and Cosmic Spirit

upa'dhi - differentiating mark
unit spirit - microcosm
Cosmic Spirit - Macrocosm
Purusa - Consciousness
Parama Purus'a - Cosmic Consciousness, Supreme Cognitive Faculty, the
Witnessing Faculty
Prakrti - Operative Principle
Parama' Prakrti - Cosmic Operative or Binding Principle
three fundamental binding principles - sentient, mutative, static
three fundamental relativities - time, space, person
ka'la - time
vartama'na - present
past and future
cause-and-effect theory
para - subjective
avara - additional
para'vare - that which is not additional
visha'la - big but having boundary lines
vira't'a - big but having no boundary lines
Cosmic Mind - the casual matrix
Brahma'n'd'a - the oval creation of Brahma (God)
Vis'n'u - All-Pervading Entity
Maha'vis'n'u - the Great All-Pervading Entity
Cosmic Hub or Cosmic Nucleus
Bhagava'n - One Who has Absolute Power
aja' - non-causal
nirgun'a - non-attributional
Nirgun'a Brahma - Non-attributional Divinity
Brahma - God
citta - objectivated unit mind or ectoplasmic structure
conscious, subconscious and unconscious or superconscious mind

sa'dhaka - spiritual aspirant

sa'dhana' - spiritual practices or spiritual meditation
seva - service
a'tma moks'a'rtham' jagat hita'ya ca - liberation of self through
spiritual practices and service to society
bhakti - devotion

--

* Other Works: Devotion - The Only Way to Salvation

one All-Pervading Entity
microcosm - human being

sa'dhaka - spiritual aspirant

indriyas - organs (sensory and motor organs)
bhajana - employing all sensory and motor organs in serving one's object
of ideation
psychic pabulum - psychic ideation
ananyabha'va or ananyabha'k - ideation on the All-Pervading Entity
psychic metamorphosis
salvation
bandhana - bondage
bhava - reactive momentum
sam'ska'ras - potential reactions to past actions
morality
vidhi - those things that must be done
nis'edha - those things that must not be done
pa'pa - doing what one should not
pratyava'ya - not doing what one should
pa'taka - action that should not be done but that is nevertheless done
atipa'taka - major sin of commission
maha'pa'taka - the worst actions that should not be done because the
results are of recurring nature
dura'ca'rii - sinners of the worst category
sudura'ca'ra - sinner who is hated for his or her sins even by sinners of
the worst category
karma - action
jina'na - knowledge
bhakti - devotion
kiirtana - spiritual chant

--

* Acoustic Roots: da

da - acoustic root of peevishness
ways of speaking to person with peevish tendency

---

Ananda Sutram: 2 - 12 Sagunat srstirupattih

Purport:

But since the created world is qualitative and concerned with the gunas,
then it is true that it was evolved in Saguna Brahma (Attributional Cosmic
Consciousness), not Nirguna (Non-attributional Cosmic Consciousness).

Shrii Shrii Anandamurti

---

Subhasita Samgraha: Unit Spirit and Cosmic Spirit

The subject of today's discourse is "Unit Spirit and Cosmic Spirit". Here
I did not use the words "universal spirit", I used the words "Cosmic
Spirit" -- because you know, our universe is very big, but it is not
infinite. That is why I did not use the words "universal spirit". The
spirit of the Supreme Cognitive Faculty is a Cosmic one.

This universe is a creation of three fundamental binding principles --
sentient, mutative, and static -- and wherever there is the binding
influence of the static principle, the objectivity - that is, the
phenomenal counterpart of the noumenal subjectivity - becomes limited. A
line of demarcation, a boundary line, is created. And where there is a
boundary line, it cannot be infinite. It may be very, very big, but it is
not infinite. And it is to some extent, not exactly, elliptical --
oval-shaped -- and that is why in Sanskrit it is called Brahma'n'd'a --
Brahma' plus an'd'a -- "the oval creation of Brahma'". Here Brahma' *
means the creative faculty of Parama Purus'a (Cosmic Consciousness)

* That is, the Supreme Entity that creates, nourishes, preserves and
destroys. When God creates God is called Brahma.

Now the Supreme Cognitive Entity, rather the Cognitive Faculty, when It
creates something, when Its creation comes within the jurisdiction of the
static principle, that creation is very big, though not infinite. And
when the unit cognitive faculty creates something, it may be big, but it
is not like the creation of the Supreme Cognitive Faculty. And another
difference is that the creation of the Supreme Cognitive Faculty is an
external physicality for all. But the creation of the unit cognitive
faculty is essentially the world of that unit only, nobody can come in
contact with that world in the mind of the unit being. It is purely an
internal psychic creation.

Now all units, all unit cognitive faculties, are within the arena of
Cosmic existence, and that's why all creations of the Cosmic are crude
realities for units. Whereas, as a creation of a unit being is its own
personal work. Now when the unit comes in contact with external
physicality, the unit tries to know the external physicality according to
its own mental capacity, but when the Cosmic comes in contact with the
created universe, the Supreme Entity is not to know anything, because for
God there is nothing external. Everything is internal, psychic. And that
is why it has been said:

Dva' suparn'a' sayuja' sakha'ya'
Sama'nam' vrks'am' paris'asvaja'te;
Tayoranyah pippalam' sva'dvattyan
Ashnannanyo abhica'kashiiti.

[Two birds of golden plumage are perched together intimately in a tree.
One of them is tasting the sweet fruits, the other just witnesses without
tasting.]

A unit is a witnessing entity. Similarly, the Supreme Entity is the
Witnessing Faculty. But in the case of the unit, what happens? The unit
wants to enjoy those created entities [created by the Supreme], but the
Supreme remains purely as a witnessing entity. The Supreme remains
balanced, God always maintains an equilibrium, the equipoise of the
Supreme Entity is never disturbed.

Now in the case of the Cosmic Spirit, what happens? In the entire
Cosmological order, the Cosmic Faculty is a transcendental one, is a
transcendental entity; but the faculty that creates something -- the
Binding Faculty, here, the innate principles, the binding faculties -- can
function only in a restricted arena, so allotted, so allocated, by the
Transcendental Entity. But in the case of the unit, the unit is under the
fetters of those binding principles, it doesn't enjoy any liberty in this
respect. So that is why it has been said:

Aja'meka'm' lohitashuklakrs'n'a'm'
Bahviih praja'h srjama'na'm' saru'pa'h;
Ajo hyeko jus'ama'n'o'nushete jaha'tyena'm'
Bhuktabhoga'majo'nyah.
-- Mun'd'akopan'is'ada

[Prakrti (the Operative Principle), the all-creative and all-constructive
force, has no progenitor. She is composed of three colours, red, white,
and black. The unit consciousness is under the bondage of Prakrti, but
Supreme Consciousness (Purusa) is the Lord of Prakrti.]

The Cosmic Cognitive Faculty is infinite and causeless, a non-causal
entity, and similarly, "the Cosmic Binding Faculty is causeless" -- that
is, this faculty is non-causal. You know, regarding Parama Purus'a
(Cosmic Consciousness) and Parama' Prakrti (Cosmic Operative Principle),
there is no alternative but to say that they are non-causal. Now, why?

In this universe of ours, everything that comes within the scope of our
organs or our mind is guided by the cause-and-effect theory. And amongst
philosophers, the first philosopher who spoke regarding this
cause-and-effect theory was Maharshi Kanada. He was a great scientist. His
was the original atomic theory. Maharshi Kanada said, Ka'ran'a'bha'va't
ka'rya'bha'vah -- "Where there is no causal factor there cannot be any
effect factor." Wherever we see something or experience something, that
something must have a cause. Something cannot be created by nothing.
Everything must have a cause. Ka'ran'a'bha'va't ka'rya'bha'vah. But this
cause-and-effect theory functions within the scope of three fundamental
relativities: time, space, person. This cause-and-effect theory must
have, must have, these three relative factors to function within. But
these three factors -- time, space, and person -- are creations of the
Cosmic Mind, that is, a psychic creation. And where there is mind, there
is time, space, and person. Without mind, there cannot be time, space, and
person.

Some people are of the opinion that space is eternal, space is infinite.
It is a defective idea. Space is never infinite. Just now I told you that
it is a creation of the static principle, and when it is a creation of
the static principle, it cannot be infinite. It must have boundary lines.
Anything big but having boundary lines is known as visha'la in Sanskrit;
and anything big having no boundary lines is known as vira't'a in
Sanskrit. Parama Purus'a (Cosmic Consciousness) is vira't'a, but this
universe is visha'la (big but having boundary lines), not vira't'a (big
but having no boundary lines). So space is not infinite. It is a causal
entity, and what is the cause? What is the causal matrix? The Supreme
Mind.

Then time. Time is not an eternal factor. It is also a causal entity,
which is purely a relative word. What is time? Time is a mental
measurement of the motivity of action. There must be a mind, and there
must be speed, there must be motivity. Without motivity and without mind
there cannot be any time. The earth is there, the sun is there, the earth
moves, and there is the human mind to measure the movement. So there is
time: 365 days make one solar year; 29 to 30 days make one lunar month;
12 lunar months make one lunar year. They are all mental measurements. So
time is solely dependent on the human mind; so it cannot be the causal
matrix, it cannot be infinite.

And person. At the very start, in the primordial phase of creation on this
particular earth, there were no persons, no created beings. So when there
were no created living beings, certainly there was no time.

Now, Aja'meka'm' lohitashuklakrs'n'a'm'.

Parama Purus'a (Cosmic Consciousness) is the creator of time, space and
person. So regarding Parama Purus'a and Parama' Prakrti (Cosmic Operative
/ Binding Principle), regarding the Cosmic Cognitive Faculty and the
Cosmic Binding Faculty, there is no alternative but to say that they are
non-causal, because their cause is beyond the scope of mind, beyond the
scope of those three fundamental relative factors -- time, space, and
person. And that is why the word aja' [non-causal] has been used for the
Cosmic Binding Principle. "Just like the Cosmic Cognitive Principle, She
is aja'."

Lohitashuklakrs'n'a'm'. According to wavelengths, several colours are
created, as you know: Bahviih praja'h srjama'na'm' saru'pa'h. Now She [the
Cosmic Binding Principle] creates varieties in this universe. She creates
varieties according to the waves of different lengths emanating from the
Cosmic Hub, emanating from the Cosmic Nucleus.

Ajo hyeko jus'ama'n'o'nushete jaha'tyena'm' bhuktabhoga'majo'nyah.

But you know, in case of the unit spirit, this unit spirit is under the
bondage of the Cosmic Binding Principle. But another aja' (non-casual),
that is, the Cosmic Spirit, is jaha'tyena'm' bhukta-bhoga'majo'nyah.
Parama Purusa is the Lord, and the Cosmic Binding Principle does according
to His wishes, according to His desires -- rather according to His whims.

Now, the unit cannot be treated as the noumenal cause because of its
certain bindings; so the noumenal subjectivity is the Cosmic Purus'a -
Parama Purus'a. And that's why Cosmic Consciousness should be the only
object of meditation, the only object of adoration, for all created
beings. And there cannot be more than one noumenal subjectivity. You may
say that these numerals -- one, two, three, four, five -- are all certain
mental projections: ma'nasika sam'kalpa tatha vikalpa [psychic
internalization and externalization]. So then what is the harm if I use
the word "two" or "three" or "ten" or "a thousand"? Well, Cosmic
Consciousness is beyond all mental projections, all mental sam'kalpas; so
for the Supreme Consciousness there is no difference amongst one, two,
three, or ten, or a thousand.

However, in the sha'stras [scriptures] it has been said, Eko'ham' bahu
sya'm. "Originally He was One, the Noumenal Entity was One; but the
phenomenal entities are many." Why? Why not more than One? Ekah devah
sarvabhu'tes'u. Everywhere it has been said eka, eka [one]. Ekah sadviprah
bahudha' vadanti. Why eka?

Now you know, when the mind becomes pointed, when the mind gets pinnacled,
under such circumstances you come in contact with the Supreme. The
pointed, the pinnacled, conscious mind comes in contact with the
subconscious. Then the apexed subconscious mind comes in contact with the
unconscious. And then the pinnacled unconscious / superconscious mind
comes in contact with the Cognitive Faculty. So when your mind becomes
one, you come in contact with the Supreme; that's why if any numeral is
to be used for the Supreme Entity, that numeral should be one, and not any
other numeral. So that noumenal cause is a singular entity; but the
phenomenal effects are many.

Ajo hyeko jus'ama'n'o'nushete jaha'tyena'm' bhuktabhoga'- majo'nyah.

So, for that Noumenal Entity, the Binding Faculty is a very unimportant
faculty. Tasmin drs't'e para'vare ... * ["When that supreme para
(subjective) and avara (additional) entity is realized . . ."] In the
expressed world the role of the Binding Principle is important, but in the
supra-mundane world Her role is avara. In Sanskrit avara means
"additional". Para'vare. The not vara is avara -- para'vare.

* The author here quotes a fragment from the same scripture as the shloka
(verse) above, but coming two lines after that shloka. -- Eds.

Now, the unit spirit, with the help of the unit mind and with the limited
capacities of the physical organs, and with the limited capacity of the
unit citta (objectivated mind) or ectoplasmic structure, has a limited
world: ocular or tactual, whatever it may be. But the Supreme, the entire
transcendental structure being the objectivity, enjoys everything
internally; nothing remains secret, nothing remains covert for the Supreme
Entity, and that's why it has been said, Tatra niratishayam sarvajina
biijam ["Therein lies the seed of total omniscience"]. You cannot do
anything secretly; you cannot do anything confidentially; you cannot think
anything secretly or confidentially. Everything is known to the Supreme
Consciousness. For the Supreme everything is an open book.

Now we see that for the unit spirit and the Cosmic Spirit, the difference
between the subjective side and its objective counterpart, is: the
objective counterpart of the Supreme is the entire Cosmos, and the
objective counterpart of the unit is a limited world, not the entire
quinquelemental expression (ie ethereal, aerial, luminous, liquid, solid
factors). And that's why it has been said,

Tayorvirodho'yam upa'dhikalpito
Nava'stavah kashcidupa'dhires'ah;
Iisha'dyama'ya' mahada'dika'ran'am'
Jiivasya ka'ryam' shrn'u paincakos'am.

[The difference between the two (unit consciousness and Supreme
Consciousness) really lies in their respective upa'dhis, differentiating
faculties; there is no other substantial difference between the two.
Prakrti (Operative Principle) acts upon Purus'a (Consciousness) in order
to bring about the creation from the "I exist" feeling down to the state
of crudest matter. O human beings, this is what the unit beings should
remember.]

The difference lies in the objectivity, in the objective pabula, in the
objective counterpart; and that objective counterpart is also a psychic
creation, rather, it is a Macro-psychic conation. And that's why it may
be a relative truth or temporarily real for the unit, but for the Cosmic
Entity, it is purely imaginary. The entire world of ours is something
imaginary for the Cosmic; not for the unit. If the unit, before such a
realization, says that this universe is an imaginary one, then he or she
is nothing but a hypocrite.

Eta'vupa'dhi Para jiivayostayo
Samyagnirasena Para na jiivo;
Ra'jyam' narendrasya bhat'asya khet'aka-
Stayorapohena bhat'o na ra'ja'

[These upa'dhis, differentiating marks, are characteristics of both the
Supreme Subject and of the unit. Once these marks are obliterated, the
microcosm will become the Macrocosm -- just as a single individual will
be considered a king if he has a kingdom, a warrior if he is holding a
club. Take away these differentiating marks, and it will be difficult to
distinguish between the two.]

Now, what does one enjoy by dint of sa'dhana' (spiritual practices
spiritual meditation? When one withdraws one's mind from one's psychic
objectivity, then one becomes free. Similarly, when the Cosmic Entity
withdraws its own Entity from that Entitys objectivity, the Cosmic Entity
is nirgun'a (non-attributional). Similarly, when the jiivas [unit
consciousness] withdraw their minds from their own worlds, they also
become nirgun'a (non-attributional). They become one with Nirgun'a Brahma
(Non-attributional Divinity). That's why it has been said, Brahmavid
Brahmaeva bhavati ["One who realizes Brahma (God) becomes Brahma"]. And
that is your sa'dhana' (spiritual practices).

Now I have already told you that the fundamental difference between unit
spirit and Cosmic Spirit lies in the standard of objectivity; and
according to the standard of objectivity, the stance of the Noumenal
Entity is decided. The unit functions within a restricted arena; but
regarding the Cosmic it has been said,

Sahasrashiirsa'h Purus'ah sahasra'ks'a sahasrapa't;
Sa bhu'mirvishvato vrtva' atyatis't'haddasha'm'gulam.

Purus'a evedam' sarvam' yad bhu'tam' yacca bhavyam;
Uta'mrttvasyesha'no yadanyena'dhirohati.

-- Rgveda Purus'asu'ktam

The unit functions with its unit brain, a collection of several nerve
cells within a small cranium. But the Cosmic -- the Cosmic being
everywhere, the Cosmic being the Transcendental Entity -- "has
innumerable minds, innumerable brains." So where there is an intellectual
fight with the Cosmic, when you challenge the intellectual standard of
the Cosmic Entity, it is sure that you will be defeated. So units, rather
intellectuals, should not have the audacity to challenge the right and
power of the Supreme, because that will be a sure case of defeat. One has
no alternative but to surrender at the altar of the Supreme.

And wise people, what will wise people do? They won't waste their valuable
time in meaningless altercations and arguments. They won't be logicians,
they will be devotees, because they know that finally theirs will be the
sure defeat.

Sahasrashiirsa'h Purus'ah sahasra'ks'a sahasrapa't.

A human has two eyes, but "He has innumerable eyes," because the human's
very existence is nothing but a small wave emanating from the Supreme Hub.
So what can a human do, or understand, or see? But Parama Purus'a (the
Cosmic Consciousness) sees everything: what the human does, what the human
thinks, what the human did or will be doing. Sahasrapa't ["innumerable
legs"]. You require two legs to move, or you require vehicles -- a
motorcar, an aeroplane, a rocket -- but you'll never be able to conquer
space or conquer time. And moving from one place to another, certainly you
will require some time. You won't be able to go from one place to another
in no time, in nil time; you will require some time. But for the Supreme
Consciousness, the time factor has no value, because the Supreme is
present everywhere. A person one of whose feet is here in Ernakulam, and
the other foot in Madras, does that person need to go from Ernakulam to
Madras? No, that person will not go from Ernakulam to Madras, because that
person is present both in Ernakulam and in Madras. But you will require
some vehicle. And that is why it has been said, sahasrapa't. You have
your limited capacity.

Sa bhu'mirvishvato vrtva' atyatist'haddasha'm'gulam. "He is everywhere on
this earth, He is the all-pervading entity. He is Vis'n'u, He is
Maha'vis'n'u. Vis'n'u means "All-Pervading Entity".

Vista'rah sarvabhu'tasya Vis'n'or vishvamidam' jagat;
Dras't'avyama'tvat tasma'dabhedena vicaks'an'aeh.

-- Vis'n'u Pura'na

[This manifested universe is the expression of Vis'n'u, the latent
all-pervading entity. Therefore a wise person should look upon everything
as his or her own, from an integral viewpoint.]

"Everything is the expression of Vis'n'u." There is no vacuum in this
universe. "Vis'n'u is there everywhere." Everything is full of cognition.
There is no vacuum in inter-molecular space, inter-atomic space, or
intra-atomic space. The Cognitive Faculty is there everywhere. But beyond
this universe, He is where there is no expression. In that unmanifest
Cosmos, He is present, because those nebulae, or anything else, are the
physical expression, the cruder manifestation, of the Cosmic ectoplasm.

Sa bhu'mirvishvato vrtva' atyatist'haddasha'm'gulam."

It means He is all-pervading not only in this quinquelemental universe,
but in the psychic world, in the supra-psychic world, everywhere -- in
what we can think about, and what we cannot think about."

Purus'a evedam' sarvam' yad bhu'tam' yacca bhavyam.

It means the Supreme Entity is Purus'a (Consciousness). There are two
interpretations of Purus'a. Pure shete yah sah Purus'ah -- "He who is
present as the witnessing entity" (shete here means "present as
witnessing entity") "in this pura" (pura means nagara [town]) "in this
physical structure or psychic structure, is Purus'a." Pure shete yah sah
Purus'ah. Another interpretation is Purasi shete yah sah Purus'ah -- "He
witnesses everything by being present before you." That is, whenever you
see, whatever you see, the Supreme Consciousness is seeing just before
you: the Supreme Entity is Purus'a (Consciousness).

Purus'a evedam' sarvam. "This Purus'a knows everything;" the unit does not
know everything; because unit knowledge is always a distorted knowledge.
As I have already told you, unit knowledge is a distorted knowledge,
because the unit is imperfect. And your sa'dhana' (spiritual practice) is
a process, rather a movement, from imperfection towards perfection.

Cosmic Consciousness is all-knowing. Purus'a evedam' sarvam. This Purus'a
(Consciousness) knows everything. Why? Because this Purus'a is
all-pervasive, all-pervading -- because for the Supreme everything is
internal, psychic. When the entire town of Ernakulam comes within your
mind, no space remains a secret for you, you see everything. Similarly,
this entire universe is within the mind of the Cosmic Entity; that's why
the Supreme Entity sees everything, the Supreme knows everything. And
nothing of the past, nothing of the future is a secret for the Cosmic
Consciousness. There cannot be an iota of secrecy or an iota of
confidentiality for the Supreme Consciousness.

Purus'a evedam' sarvam' yadbhu'tam' yacca bhavyam. "Whatever did happen in
the past and whatever will be happening in future." Now you may say, "But
there is no reference here to the present. He knows the past, He knows
the future, but does He know the present?" Here the word "present", that
is, vartama'na, has not been used. Why? In the true spirit of ka'la
[time], there is no vartama'na (present), there is nothing vartama'na. I
am speaking. When I am speaking, you are not hearing. You will be hearing
after some time. Let the air go from this place to that place, then you
will hear. When I am speaking, what happens? It is past for me, it is
future for you. So in the true spirit of ka'la (time), there is nothing
present -- there is either past or future. But what happens with us? The
immediate past and the close future, these two things, these two
happenings, can be easily assimilated by us with our original human
faculties. And that's why that small space within which there exist the
immediate past and the close future -- that small span of time -- is
treated as present by us. So here in this rk [verse], the word vartama'na
has not been used.

Purus'a evedam' sarvam' yad bhu'tam' yacca bhavyam.
Uta'mrtasyesha'no yadanyena'dhirohati.

"He is the Lord of all, because He has created everything." He controls
everything, so He is the Lord, He is the only Lord. There cannot be any
second Lord. His Lordship will always remain an undisputed one. Nobody
can challenge it.

So, Uta'mrtasyesha'no. Suppose you are a degraded person, depraved person:
the society hates you. Then suppose you are an elevated person: the
society respects you. But both these persons, the elevated person and
that depraved person, that degraded person, all are within the mental
arena of Parama Purus'a (Cosmic Consciousness). Parama Purus'a cannot
say, "Oh, you are a degraded person, so just quit my mind!" Parama
Purus'a (the Supreme Consciousness) cannot say this, can He? No, because
everything is within His mind. So a pa'pii [sinner] is within His mind,
just as a pun'yava'na [virtuous person] is within His mind. So a pa'pii
can never be hated by Parama Purus'a.

Once I told you that Parama Purus'a is omnipotent no doubt, all-powerful
no doubt. But the Supreme Consciousness cannot do two things. You may do
those things, but Parama Purus'a cannot do them. And what are those two
things? One thing is, the Supreme cannot create a second Parama Purus'a
(Cosmic Consciousness) -- this is one defect. And the second defect is,
the Supreme cannot hate you. The Supreme Cognitive Faculty cannot hate
anybody. But you people, you can hate others, so in this respect you are
greater and nobler than Parama Purus'a!! If you so desire you can hate
others, but Parama Purus'a cannot hate; even if the Supreme so desires,
the Supreme Entity cannot hate others.

Uta'mrtasyesha'no yadanyena'dhirohati.

"And nobody in heaven or on this earth can control Him." He is the Lord of
all, He has no Lord.

Prabhumiishamaniishamashes'agun'am;
Gun'ahiinamahesham gan'abharan'am.

"O Lord, O Prabhu, Thou art the Lord of everything, but Thou art aniisha
(one having no controlling power), You have no Lord. And each and every
created entity is an attributional one, but You are the Non-Attributed
Entity."

And each and every entity of this world tries to adorn itself. You use a
Terylene shirt, you use good clothing, you always try to keep yourself
looking nice. Even the different gods and goddesses and deities have each
their own decoration!. "But for you, Lord, your gan'as [devotees] are your
only decorations."

One becomes established in bhakti (devotion) through Bha'gavata seva', by
serving Bhagava'n (One Who has Absolute Power). So what should be the
spirit of a devotee? What should be the spirit of the unit being? A'tma
moks'a'rtham' jagat hita'ya ca. "One will meditate on the Supreme to
become one with the Supreme, and at the same time, to purify one's mind,
one is to render selfless service to human society." Without rendering
selfless service to society, one cannot come in close proximity to the
Supreme. And without practising meditation, one cannot render selfless
service to the society. So one should remember that one's motto in life
is A'tmamoks'a'rtham' jagat hita'ya ca.

Now suppose there is some article in water, and the water is stirless and
clear. Then you will be able to see the article. But if the water is not
transparent, you will not be able to see the article even if the water is
stirless. So to see Parama Purus'a (Cosmic Consciousness) within the mind,
the mind should be transparent and acaincala -- there shouldn't be any
movement in it. In order to check that movement one is to practise
concentration, and for purifying the mind and making it transparent, one
is to render selfless service to the society. A sa'dhaka (spiritual
aspirant) must remember this fact.

And what is the relationship between the unit and the Cosmic? The unit is
the child, and the Cosmic is the Father. The relationship is purely a
family relationship. So one must not be afraid of that Supreme Father.
The relationship is a very sweet relationship. He is not the judge and you
are not a criminal. You know, a sinner may be hated by society, but for
Parama Purus'a (Cosmic Consciousness), that sinner is also a loving son or
daughter; that sinner is not to be hated by the Supreme Entity. As I have
already told you, the Supreme cannot hate you. You may hate the Supreme
Entity if you so desire, but the Supreme will never be able to hate you.

Shrii Shrii Anandamurti
21 October 1971 DMC,
Ernakulam

SUBHA'S'ITA SAM'GRAHA PART 21

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Other Works: Devotion - The Only Way to Salvation

It is by psychic metamorphosis that a microcosm (human being) can attain
the stance of salvation, and this metamorphosis can be effected only when
the microcosm accepts one All-Pervading Entity as its only psychic
pabulum. It is the characteristic of the microcosm that it becomes one
with the inferences of its pabulum (psychic ideation) and acquires all
its qualities. That is why it has been said,

Api cet sudura'ca'ro bhajate ma'mananyabha'k;
So'pi pa'pavinirmuktah mucyate bhavabandhana't.

[If even the most wicked people worship Me with a concentrated mind, I
will liberate them from the three bondages (physical, psychic and
spiritual).]

Who is a sudura'ca'ra? Dura'ca'rii means "sinner of the worst category",
and sudura'ca'ra means "sinner who is hated even by dura'ca'riis for his
or her sins".

And what is bhajana? You know, in the process of ideation there are
several varieties. One of those varieties is bhajana. When the sa'dhaka
(spiritual aspirant) employs all his or her sensory and motor organs in
serving his or her object of ideation, that is called bhajana. Devotees
sing the name of their Lord, and their ears hear that kiirtana (spiritual
chant), that bhajana; that is, all their indriyas (organs), all their
sensory and motor organs, are engaged in serving the Lord. That
particular type of ideation is called bhajana.

Here the Supreme Self says that if even a sudura'ca'ra (a sinner worse
than the sinners) does bhajana - "ideates on Me" - ananyabha'va [or
ananyabha'k] - "with single-minded devotion" - then what will happen?
So'pi pa'pavinirmuktah - that is, "even that sinner, that sudura'ca'ra,
will be freed from all the bondages of sin." That is, "I free him from
all the bondages of pa'pa [sin]," and mucyate bhava bandhana't.

Mucyate bhava bandhana't. What does it mean?

What is pa'pa (sin)? What is the bandhana (bondage) of pa'pa? You know,
there are two main varieties of pa'pa (sin). One is pa'pa itself, and the
other is pratyava'ya. In the code of morality, there are several dos and
don'ts. "Do this" -- these are dos. "Don't do this" -- these are don'ts.
Dos are called vidhi in Sanskrit, and don'ts are called nis'edha in
Sanskrit. If one does not adhere to the code of dos, one commits
pratyava'ya (not doing what one should), and if one does not adhere to
the code of don'ts, one commits pa'pa (doing what one should not). "Don't
steal" is a don't, so if one steals, one commits pa'pa.

Now within this pa'pa (ie sin by doing what one should not) there are
three varieties. One is pa'taka (action that should not be done but that
is nevertheless done). The sudura'ca'ra (sinner worse than all sinners)
is a maha'pa'takii (person who performs the worst actions that should not
be done); the sinner of the worst category is a maha'pa'takii. But
pa'taka means simply disobeying the code of morality. Suppose one forcibly
takes ten rupees from a particular man. The one who takes it commits
pa'pa. But if that person pays back that amount, and that particular man
from whom the ten rupees were stolen excuses the thief, then that pa'pa
committed by the thief is neutralized.

But atipa'taka (major sin of commission) cannot be neutralized; there is
no atonement for that kind of pa'taka. Suppose a man cuts off the hand of
an innocent person: he cannot give back that particular hand; that is, in
such a case the pa'pa is unatonable. Here you say that he has committed
[atipa'taka].

And maha'pa'taka - maha'pa'taka is a kind of atipa'taka, but its result is
of recurring nature. Suppose a bad man, a corrupt businessman, discovers a
particular method of adulteration. For example, he discovers the method
of using papaya seeds in the black pepper. Here he starts a particular
pa'taka, and this pa'taka will be of recurring nature, because other
businessmen will learn it from him; so its effect will be of recurring
nature. This particular nature of pa'taka is called maha'pa'taka.

So pa'taka is atonable, but atipa'taka is not atonable; and maha'pa'taka,
you know, is the worst type of [ati]pa'taka. If one wants to atone for
maha'pa'taka, one will have to sacrifice one's life for the cause of the
entire universe.

But here the Lord says, "If that sudura'ca'ra" -- that is, that
maha'pa'takii -- "ideates on Me, then I will help that person, I will free
that person from the bondages of pa'pa." And mucyate bhava bandhana't --
that is, "that person becomes free from bhava." What is bhava? Bhava means
"reactive momentum", as the factor of unserved sam'ska'ras (potential
reactions to past actions) causing rebirth. "The sudura'ca'ra even becomes
freed from bhava" -- that is, he or she attains the Supreme State. "He or
she becomes one with Me."

You are all sa'dhakas (spiritual aspirants). You should remember this, you
must not forget this. Jina'na (knowledge), karma (action), bhakti
(devotion) -- these trifarious expressions of human sentiment are
necessary for the development of the spirit, for spiritual progress. But
to attain the Supreme State, devotion is extremely necessary. Without
devotion one cannot come into contact with the Supreme Self.
Moks'aka'ran'a samagrya'm' bhaktireva gariiyasii -- "Amongst all the ways
to attain salvation, bhakti (devotion) is the best."

Shrii Shrii Anandamurti
June 1966, Madras

A'NANDA VACANA'MRTAM PART 23

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Acoustic Roots: da

Da is the acoustic root of peevishness. If one speaks in a nice way to a
peevish person, he or she reacts adversely; if one speaks in a harsh way,
he or she takes it calmly.

Shrii Shrii Anandamurti

---

---

Please feel free to accept if you choose to.

[nil]

Tantric Gems - 41

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Namaskar

Welcome to another edition in this ongoing series of discourses on Tantra.

This issue contains a simple discourse on those forces that propel the
unit being towards the spiritual centre and those that take the mind away
from it. The Supreme Entity is described in a classic style in order to
bring out the sense of the close personal relationship so much encouraged
in a devotional approach. Another very short discourse simply explains
the first point of Buddhism, which is that of a firm resolve, so much
essential to spiritual practices. The Sanskrit letter dha is given a

brief mention as an acoustic root and as one of the petals in the 3rd
chakra. Refer back to Issue 7 for more details.

Given by a contemporary tantric master these discourses are in the very

truest spirit of yoga for Liberation of Self and Service to the World.

Key themes for the discourses appear below.

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Key Themes

* Ananda Sutram: 2 - 13 Purusadehe jagadabhasah

manifest and unmanifest world
Brahmiidehe - Cosmic Body
Brahma - Supreme Entity (God)

* Subhasita Samgraha: The Noumenal Progenitor

Brahma - Supreme Entity (comprising Purusa and Prakrti)
Purusa - Causal Factor, Transcendental Cognition, Witnessing Entity,
Noumenal Progenitor
Prakrti - Causal Matrix, Operative Principle, Creative Faculty
parama pada - witnessing entity
Nucleus Consciousness - Supreme Hub
Brahma Cakra - Cosmological System, Cosmic Cycle
quinquelemental universe - ethereal, aerial, luminous, liquid, solid
factors
a'tma'nam - the self
prerita'rainca - centre of the self
jiiva - unit being (ham'so)
avidya'ma'ya' - force of ignorance
avidya' shakti - centrifugal or eccentric force that consists of viks'epa
shakti (spirituo-psychic distraction) and a'varan'ii shakti
(psycho-physical distraction)
viks'epa - drifting away
a'varan'a - to cover
vidya' shakti - centripetal or concentric force that consists of samvit
shakti (physico-psychic attraction) and hla'dinii shakti (psycho-spiritual
attraction)
samvit shakti - moving from physicality towards the realm of mentality
hla'dinii shakti - propelling or directing human beings towards the realm
of supreme beatitude
sa'dhana' - intuitional/spiritual practice
krpa' - grace

* Other Works: Be Firm

eight-fold path of Buddha
sam'kalpa - establishing one's goal with the firm determination to realise
it
sam'yak sam'kalpa - proper ideology

* Acoustic Roots: dha

dha - acoustic root of thirst for acquisition
trs'n'a - limitless psychic craving

Parama Purus'a - Cosmic Consciousness

---

Ananda Sutram: 2 - 13 Purusadehe jagadabhasah

Purport:

All that is manifest and unmanifest in the world is embodied in the
Brahmiidehe (Cosmic Body). No one and nothing is outside Brahma (Supreme
Entity - God). The name of 'outside' is a misnomer - a nonentity.

Shrii Shrii Anandamurti

---

Subhasita Samgraha: The Noumenal Progenitor

The subject of today's discourse is "The Noumenal Progenitor". The
creative faculty of the universe is the fundamental Operative Principle,
Prakrti. If She is called the Causal Matrix, then the Transcendental
Cognition should be termed the Noumenal Father or the Noumenal Progenitor.
This Noumenal Progenitor not only is the Supreme Causal Factor but also
has transmuted Himself into the objectivities of His progeny. This
Noumenal Entity is not only the Supreme Progenitor; He is also the Supreme
Witnessing Entity. He is the nave of this Cosmological order. He is the
hub of this circumrotarian universe.

The Supreme Progenitor in His role as the witnessed objectivity has
permitted the Supreme Operative Principle to create, to emanate,
innumerable waves of innumerable lengths in His transcendental body. And
the portion of this Progenitor that has retained the original status
(known as the parama pada) is the Witnessing Entity when associated with
creation; and also remains as a non-witnessing, non-attached, absolute
Entity when He is in His original seity, or in His supreme stance.

This nave of the Cosmological order is the only witnessing entity of each
and every created being. Each and every created being has knowingly or
unknowingly adored Him, accepted Him, as the only object of ideation.
Somebody ideates on Him knowingly, somebody unknowingly; somebody
positively, somebody negatively. But He is the supreme terminus of all the
marches of all the created beings. That's why it has been said:

Sarva'jiive sarvasam'sthe brhante tasmin ham'so bhra'myate Brahmacakre;
Prthaga'tma'nam' prerita'rainca matva' jus't'astatastena'mrtatvameti.

[All unit entities, all unit structures, revolve around the Nucleus
Consciousness in the Cosmic Cycle of creation. This rotation of theirs
will continue as long as they think that they are separate from their
Creator. When they become one with the Nucleus, they will attain
immortality.]

"Everybody, animate or inanimate, knowingly or unknowingly, moves round
Him."

They will have to move round Him; there is no alternative for created
beings. And each and every entity is moving round Him with their own
peculiar psychic pabulum. Mr. X is worshipping Him in the form of money,
Mr. Y is worshipping Him in the form of name, another in the form of fame,
another in the name of landed property, and so on. They are worshipping
Him unknowingly. So it has been said that each and every entity is moving
round Him with their own peculiar psychic pabulum. And the collection of
all these pabula is the Supreme Entity. That's why the spiritual aspirant,
while dealing with, or while coming in contact with, any expression of
this quinquelemental universe (ethereal, aerial, luminous, liquid, solid),
ascribes Brahma-hood (God-hood) to that physical object.

If while coming in contact with money, a person thinks "This is money,"
that person is doing something crude. That person is making crude his or
her psychic body. But if while coming in contact with money or some other
mundane object, the person ascribes Brahma-hood to that object, then he or
she is coming in contact with That Entity, and it will be nothing but
intuitional practice, spiritual sa'dhana' (practice/effort).

Sarva'jiive sarvasam'sthe brhante tasmin ham'so bhra'myate Brahmacakre

"The many entities moving around that Supreme Hub have not got a singular
physical structure, they have got so many structures, so many frameworks,
with so many mental pabula."

No two physical structures are the same, because the psychic pabula of no
two physical structures are the same. The physical structures, the
physical frameworks, vary according to the variations in psychic pabula.
The psychic pabulum of a goat and the psychic pabulum of a human are not
the same. The psychic pabula of Mr. X, a man, and of Mr. Y, another man,
are not the same. And that's why they have not got similar physical
frameworks. And when the psychic pabulum of a person becomes one with the
psychic pabulum of the Supreme, one requires no physical structure, one
becomes one with the Supreme. Do you follow?

Sarva'jiive sarvasam'sthe brhante tasmin ham'so

"This ham'so (ham'so means jiiva [unit being])" - bhra'myate Brahmacakre -
"is moving round this Cosmological Hub in this Brahma Cakra, in this
Cosmological system."

You know, in this universe everything is systematic. Nobody can function
without a system. In our social life, in family life, everywhere there is
a system; and there should be a system. One who goes against that system
commits a social crime. This is what is called indiscipline. In our life
in India today there is indiscipline in the social order, and that's why
there is every chance of social disintegration, which is dangerous. Do you
follow?

So, ham'so here is "the unit being". Now, in the smallest system, that is,
the atomic system, there is a nucleus and electrons; electrons are moving
around that nucleus. In the ethereal system, the nucleus is the earth, and
the moon is moving round the earth, round this nucleus. In the solar
system also, the sun is the nucleus, and so many planets are moving round
that nucleus. There is order, there is system. And in this vast
Cosmological order, Parama Purus'a (Cosmic Consciousness), the Noumenal
Father, is the nucleus, and the jiivas (unit beings) are moving around
Him.

Prthaga'tma'nam' prerita'rainca matva' jus't'astatastena'mrtatvameti

"And they will move round Him" - for how many years? Why do they move
round Him? Because they have forgotten the supreme truth that they are one
with the Hub. And unless and until they get free from this ignorance, they
will have to move round Him.

Prthaga'tma'nam' prerita'rainca matva'

A'tma'nam, that is, "the self, the jiiva", and prerita'rainca, "its
centre". That is, the Supreme Hub is the centre. "The jiiva and Shiva are
the same" - this idea helps the jiiva to become one with Shiva (Supreme
Consciousness). And "We are different; we are two entities" - this idea
compels the jiiva (unit being) to move round that Supreme Hub. What is
your sa'dhana' (spiritual practice)? By sa'dhana' you are to free
yourself from this ignorance, from the slumber of ignorance.

Now, wherever there is any system, there is a nucleus in the middle, and
other objects, other entities, are moving round that nucleus. There are
two forces, two active forces, two operative forces. One force is the
concentric, centripetal force; and the other is the centrifugal force. One
is centre-seeking, moving towards the centre, and the other drifts one
away from the centre. In this Cosmological order also these two forces are
functioning.

Here, in this case, the concentric force is called vidya' - vidya' shakti.
This concentric force has two kinds of effect on the human mind - on the
human entity, rather.

First of all, let us take the case of the eccentric force. The eccentric
force is called avidya' shakti. This avidya' shakti has two kinds of
influence on the jiiva. One is spirituo-psychic and the other is
psycho-physical. The spirituo-psychic influence of the eccentric force on
the human entity, on the jaevii entity [ie, the jiiva, the unit being], is
called viks'epa shakti. Viks'epa means "the drifting away of the entity
from the hub", that is, increasing its radius. This viks'epa shakti
teaches a person to keep away from the Supreme Entity.

And another influence is psycho-physical. The psycho-physical influence is
called a'varan'ii shakti. In Sanskrit, [a'varan'a] means "to cover". That
is, one tries to cover one's eyes so as not to see the Lord. One's
intention is that one will not see the Lord, that is why one covers one's
eyes. It is just like a rabbit that thinks that because it closed its eyes
with the help of its ears and is not able to see the hunter, the hunter
will not see it either. This is the effect of a'varan'ii shakti on the
jiiva's mind. While committing anything antisocial, committing a sin, a
person is influenced by this a'varan'ii shakti of avidya'ma'ya' (the force
of ignorance). He or she thinks, "This particular action of mine is not
being witnessed by the Supreme Entity." This is a'varan'ii shakti.

Similarly, the influence of the concentric force, the vidya' shakti, has
two effects. One is samvit shakti, another is hla'dinii shakti.

A depraved person, a degenerated person, all of a sudden one fine morning
starts thinking, "What have I done in this life? I have been given a human
structure, a human body, a human mind, a human soul, but I haven't yet
utilized that structure. What have I done? I have misused my human
potentiality." This idea is created by the concentric force. It is
physico-psychic. A'varan'ii was psycho-physical, and this one is
physico-psychic, that is, moving from physicality towards the realm of
mentality. This samvit shakti creates the urge in the human mind to do
something noble, to do intuitional practice. "Now I must not waste my
time. I should do something noble, something concrete." After that, what
does it do at that moment? It gets His krpa' [grace]. And one gets the
chance to know, to do, to practise, intuitional science.

So what will be the next phase? In the next phase one is helped, one gets
help from, the concentric force in the form of hla'dinii shakti.*
Hla'dinii shakti means the shakti that helps, that propels, that directs,
the jiiva (unit being) towards the realm of supreme beatitude. This is
hla'dinii shakti. Hla'dinii shakti is also known as Ra'dhika' shakti in
Sanskrit, and the Supreme Hub is called Krs'n'a. Ra'dhika' shakti helps
the jiiva in coming in contact with Krs'n'a (Supreme Consciousness). Then
there will be union of Krs'n'a and Ra'dha' [the unit entity].

* Which is psycho-spiritual. - Eds.

Now, it is the duty of each and every human being, each and every jiiva in
human structure, to encourage this hla'dinii shakti (psycho-spiritual
attraction) and to discourage that viks'epa shakti and a'varan'ii shakti.
You must remember that nothing remains covert in this universe, everything
is public.

So you are all sa'dhakas, and my instruction to you is that you must not
waste a single moment; and you are to try your best to encourage, to
strengthen, your hla'dinii shakti (psycho-spiritual attraction) and fight
against the immorality appearing before you in the form of viks'epa shakti
(spirituo-psychic distraction) and a'varan'ii shakti (psycho-physical
distraction). Be one with your hla'dinii shakti.

Peace be with you.

Shrii Shrii Anandamurti
DMC, Karnataka
SUBHA'S'ITA SAM'GRAHA PART 24
Discourse in English bracketed parts inserted
Date not identified (as yet)

---

Other Works: Be Firm

In the eight-fold path of bliss propounded by Lord Buddha, the first point
is sam'yak samkalpa - proper ideology. There cannot be proper movement
unless there is a proper ideology, a right destination. For proper
progress and right movement, we need a proper ideology and firm resolve.
Establishing your goal, with firm determination to realise it, is
sam'kalpa.

When Lord Buddha first sat in contemplation, his goal was not fixed. There
was doubt and confusion in his mind. He was not certain of what he wanted.
And so, whatever he wanted, he was not certain of getting it. But later,
when Buddha sat in contemplation (after eating some sweet rice made in
milk which was given to him by Suja'ta'), he took a complete sam'kalpa. He
fixed his goal and made a firm determination to achieve it. He resolved
that he would not get up from his contemplation until he attained
spiritual realisation, even if his body perished. Then he succeeded in
attaining his goal.

The firmness of a person's resolve makes him or her great. However lowly a
person may be, he or she can become great by his or her determination. If
you have a firm resolve to realise your goal, you shall become great.
Without a firm resolution, you cannot achieve anything.

Shrii Shrii Anandamurti
29 August 1978, Patna
A'nanda Vacana'mrtam Part 1

---

Acoustic Roots: dha

Dha is the acoustic root of thirst for acquisition. This limitless craving
for wealth, name, fame, power and prestige is called trs'n'a in Sanskrit.
Here trs'n'a does not mean "thirst for water". To divert all the pure and
impure thoughts of the mind towards Parama Purus'a (Cosmic Consciousness)
is the only cure for limitless psychic craving.

Shrii Shrii Anandamurti

---

---

or visit:
news://news.gmane.org/gmane.culture.meditation.tantric

[nil]

Tantric Gems - 42

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Namaskar

Welcome to another edition in this ongoing series of discourses on Tantra.

This issue looks at the concept of spiritual liberation and bondages that
face human beings. It also explains the importance of mental equipoise.
The Sanskrit letter na is given a brief mention as an acoustic root and as

one of the petals in the 3rd chakra. Refer back to Issue 7 for more
details.

Given by a contemporary tantric master these discourses are in the very
truest spirit of yoga for Liberation of Self and Service to the World.

Key themes for the discourses appear below.

--------------------------------------------------------------------------------

Key Themes

* Ananda Sutram: 2 - 14 Brahma satyam jagadapi satyamapeksikam

Brahma - Supreme Entity (God)

Satya - Truth

Prakrti - Cosmic Operative Principle

three fundamental relative factors - time, space, person
relative truth
unit-entity or unit mind

* Subhasita Samgraha: The Liberation of the Devotee

bondage
mukti - spiritual liberation
moks'a - spiritual emancipation (non-qualified liberation)
Brahma - Supreme Entity

Parama Purus'a - Cosmic Consciousness

Ma'ya' - Creative Principle (the cause of illusion)
tanma'tras - inferential waves
indriyas - organs
animality
divinity
citta - objective mind
aham'tattva - "I do" feeling
mahattattva - "I exist" feeling
sama'dhi - cognition merging into pure spirituality
Is't'a - Supreme Goal

sa'dhaka - spiritual aspirant

bhakti - devotion
bhakta -devotee
jina'nii - an intellectual
jina'na - path of knowledge
karma - path of action

* Other Works: Mental Equipoise

mental peace
mental balance
sorrow and joy
slander and adulation
injustice and compassion
Buddha
satya - truth
immorality

* Acoustic Roots: na

moha - infatuation
na - acoustic root of the propensity of infatuation
kalagata mohan - blind attachment for an object for a particular period of
time
a'dha'ragata mohan - fascination for an object for a long time

Parama Purus'a - Cosmic Consciousness

---

Ananda Sutram: 2 - 14 Brahma satyam jagadapi satyamapeksikam

Purport:

Brahma is Satya (Truth), that is, unchangeable. But we cannot say that the
changes that are perceived apparently on the body of Brahma (Supreme
Entity) under the influence of Prakrti (Cosmic Operative Principle) and
the three fundamental relative factors as time, space and person, are
false, nor can we say that they are the eternal truths. All that we can
say is that they are relative truths, for the apparent changes are
dependent on the relativity of these three factors, namely, time, space
and person. The unit-entity or the unit mind, also, in its progressive
bearing, is involved with these three factors, hence its existence also is
a relative factor. One relative entity appears to be a spiritual truth to
another relative entity and so the changeable world appears to be a truth
to the changeable living unit.

Shrii Shrii Anandamurti

---

Subhasita Samgraha: The Liberation of the Devotee

Everyone longs for liberation, because bondage is not conducive to
happiness. But not all persons possess the necessary courage to ask for
liberation. Hence they have to undergo the tortures of bondage; they have
to surrender to bondage. But while surrendering to bondage, they realize
at heart that they are not doing the right thing. Thus all long for some
kind of mukti [liberation] -- some in terms of freedom of action, some in
terms of freedom on the intellectual level. The question of liberation
arises due to the tortures brought about by bondage.

We hear many a person say, "We are very ordinary people; will it ever be
possible for us to attain mukti, or to attain moks'a [non-qualified
liberation, emancipation]?" In my opinion, this sort of thinking is
altogether defective; in fact, the pursuit of liberation is all the more
necessary for a person who thinks of himself or herself as a very ordinary
person.

Usually there is much dissatisfaction, much pain and worry, in the lives
of ordinary microcosms. People want to get away from these bondages of
dissatisfaction and pain. And in order to achieve that condition, they
will have to follow the path of liberation. As they are in bondage, they
will have to try to get rid of the bondage. Hence it is an imperative
necessity for everyone to follow the path of liberation.

Human beings are in chains in this quinquelemental world of Ma'ya'
(Creative Principle the cause of illusion). What type of bondage is this?
Who has brought about all these bondages? These bondages are the creation
of Ma'ya'.

Now bondages are not all alike, they are not equally harsh. Some bondages
may be very harsh, hard as iron, and some relatively soft. For instance,
suppose you are bound in iron chains, while another person is bound with a
rope. Both of you are in bondage, but the severity of the bondage is not
equal for both. The greater the bondage -- the harsher the bondage -- the
greater the struggle that is necessary to attain freedom. A person in iron
chains has to struggle harder than a person bound with a rope. Hence there
are sure to be differences in the degree of intensity of the struggle, due
to the differences in the degree of the bondage.

We in the quinquelemental world suffer bondage of various types -- social
bondage, economic bondage, the bondage of injustice, etc. But the worst
bondage of all is spiritual bondage. As people struggle for liberation,
they will have to struggle against all kinds of bondage.

For a person who has no food to eat, who suffers from the cold weather due
to want of clothing, who is forced to live under the sky due to lack of
shelter, will it ever be possible to turn to spiritual practices? How can
such a hapless person think of spiritual liberation? Where there is a
question of freedom from social bondages, you should struggle
collectively. But in the case of psychic bondages you should struggle
individually. The final stage of a person's struggle for liberation will
occur in the spiritual sphere.

Human beings are also subject to certain limitations in the world of the
mind and the world of sense perceptions, and the spiritual domain remains
hidden from them. The indriyas [organs, in this case sense organs] are the
crude media of human feelings, but the capacity of the indriyas (organs)
is very limited. The indriyas find it difficult to receive all the
tanma'tras [inferential waves]. Human beings' auditory organs, for
instance, fail to capture both very loud sounds and very soft sounds --
because the auditory organs can function in between one specific
wavelength and another specific wavelength, but not beyond that. Human
beings, however, should not say that what does not come within the purview
of the sense organs does not exist in the outer world.

Furthermore, the capacity of the sense organs varies between one person
and another; it also varies between humans and animals. For instance, a
tiger* can smell something from a distance even of a mile. Human beings do
not have that sort of capacity. So in point of capacity of sense
perception, there is a marked difference between human and human, and
between humans and animals. Therefore it follows that in matters of
perceptive ability, humans suffer from some sort of limitation; that is,
that in that sphere also they are in bondage.

* A tiger is called in Sanskrit vya'ghra, derived vi - a' - ghra' + d'a --
meaning that it has an extraordinary capacity to smell from a long
distance.

Next comes the question of thought-waves or contemplation. When we engage
our minds in crude
thoughts, our minds lose their capacity for subtle thinking. When our
minds constantly entertain animal-like thoughts, that is a sort of crude
thinking. Conversely, when we think subtle ideas, our minds distance
themselves from mean or petty thoughts. A person can keep his or her mind
engrossed in a crude thought up to a certain limit, which limit depends
upon his or her mental constitution. If a person is told to think of his
pet dog for twenty-four hours, that person will surely be able to think of
the dog for some time, but after that period, he or she will feel bored
and start contemplating something else. It is a psychological fact that
that person's human mind will not be able to keep itself engrossed in the
crude thought of a dog for a long time.

Likewise, if an ordinary person is asked to contemplate subtle ideas for a
long time, his or her mind will feel repulsed after some time, because his
or her mind is not used to adjusting itself to subtle vibrations for a
long time. Thus the human mind functions within a limited scope of actions
of certain specific types and durations. Here also the mind has to
function within certain limitations, certain bondages.

There is another problem also. You think of so many things, but how much
of what you think can you articulate? You can express at most only a
fraction of what you feel. That is, if your thoughts and feelings measure
one hundred thousand parts, what you will be able to express may be one
part. The capacity of expression of the motor organs [indriyas] is far,
far less than the faculty of thinking. Also, if a burning match touches
your body somewhere, you say, "Ahhh!" When again a red hot iron is
forcibly pressed against your body somewhere, you say, "Uhhh!" But was the
degree of pain in the two cases really so similar? Certainly not. There
was a big difference. But you cannot give proper expression to the
difference through verbal articulation. So the power of expression of the
indriyas (organs) is very little in comparison to the vast world of ideas
and feelings.

The capacity of lower animals for thinking and feeling is very meagre, so
the power of expression of their organs is even less than that. But the
various mental faculties of human beings are considerably developed. That
part of the mental power which is related to somewhat cruder things can be
expressed, but the subtler part of the mental power remains mostly
unexpressed. Poets and litterateurs give expression to only a very
microscopic portion of what they think. Writers and artists, through their
pens and brushes, can articulate only a minor portion of their inner
thoughts, feelings and emotions. This is a matter of feeling, a subject of
internal realization, it is not a matter of debate and discussion. Thus
the world of ideas, the world of contemplation, is circumscribed by
limitations. Here also human beings are in bondage.

Then comes the spiritual sphere. The world of spirituality is far subtler
than the world of intellectual ideation. The cruder aspect of the mental
world comes within the power of expression of the indriyas (organs), but
the spiritual world is totally beyond the scope of externalization. The
subtler the feeling, the greater the difficulty in expressing it. Ideas
which are moderately subtle by nature may somehow be expressed through
gestures and postures. Even subtler ideas can also for the most part be
expressed. But the very subtlest ideas (spiritual ideas) cannot be
expressed at all. Hence the scriptures say that Brahma (the Supreme
Entity) will never be polluted by words. If someone asks how the concept
of Brahma can be conveyed, my reply will be that Brahma can be
communicated about as well as a deaf person and a dumb person can
communicate with each other. Thus the spiritual world is beyond the scope
of verbal externalization.

Human beings represent a mixed state of animality and divinity. We can say
human beings are like a stage between water and land, that is, on the one
side there is land, on the other side there is water. The path of human
life extends along the subtle midline between the two. Standing on this
delicate precarious line, most human beings lean towards animality:
because human beings carry over the full experience of past animal life,
but they do not have the experience of divine life.
Humans do not fear to tread a known path, but they always hesitate and
fear to travel unknown paths. The path of divine life is unknown to
humans. As they have no previous experience of divine life, they lack
courage to move along that path, but once they do gather courage to move
forward, they realize the greatness of that path of eternal bliss.

Sense experiences can lead the human mind toward the world of psychic
ideation. The world of psychic ideation will lead the mind toward the
world of cognition. And the world of cognition will ultimately merge into
the world of pure spirituality. This is what is termed sama'dhi. Thus step
by step the world of the indriyas (organs) becomes suspended in the
psychic world, and the psychic world in the spiritual world. If explained
in another way, sense perceptions are merged into citta, citta into
aham'tattva, aham'tattva into mahattattva,* and finally mahattattva into
the calm and serene world of pure spirituality. This is what is called
mukti (spiritual liberation). A genuine sa'dhaka (spiritual aspirant) or
bhakta [devotee] should aspire for this sort of liberation.

* Citta is the objective mind, which takes the shape of objects.
Aham'tattva is the "I do" feeling. Mahattattva is the "I exist" feeling.
-- Eds.

The word bhakti [devotion] is derived from the root verb bhaj plus the
suffix ktin. When all the thoughts and propensities of the human mind are
exclusively channelized towards one's Is't'a [Supreme Goal], this is
called bhakti. One should remember that only nirgun'a' bhakti
[non-attributional devotion] is true devotion; that is, a sa'dhaka
(spiritual aspirant) will not expect anything more than this from Parama
Purus'a (Cosmic Consciousness). Only by dint of this sort of devotion can
a devotee attain Parama Purus'a.

You will notice that some people say, "If we attain liberation, then we
will remain far away from Parama Purus'a." One should remember that once
all one's thinking becomes merged in Parama Purus'a (Supreme
Consciousness), the mind will become pinpointed; and when the mind becomes
pinpointed, it will merge in pure spirituality. Human beings will then
forget their individual identities altogether. At this stage a devotee may
not want to go deep into sama'dhi (spiritual absorption), may want only to
remain absorbed in Parama Purus'a -- but since his or her thinking has
merged in pure spirituality, he or she will have to merge in that waveless
ocean of blissful sama'dhi, whether he or she wants to or not.

The spiritual aspirant should always bear in mind that to attain
liberation, bhakti (devotion) is indispensable. Jina'niis [followers of
the path of knowledge], even if they beat their heads against the wall,
but remain devoid of devotion, will never attain liberation. Before their
deaths they will realize that their so-called knowledge was only garbage,
a burden that they carried. The life of a jina'nii (intellectual) devoid
of devotion is a veritable desert.

In the heart of a human being, karma [the path of action] is like plowing
a field, jina'na [the path of knowledge] is like sowing the field, and
bhakti is like watering the growing plants. Hence one should always
remember that there is no clash between devotees and liberation. Devotees
are destined to get liberation whether they want it or not.

Shrii Shrii Anandamurti
24 October 1966
DMC, Calcutta
SUBHA'S'ITA SAM'GRAHA PART 21

---

Other Works: Mental Equipoise

In reality, human beings want neither joy nor sorrow. Human beings seek
mental peace and quietude. In daily life, a person comes in contact with
different kinds of people. At times he or she even fights with some
people. How will s/he then find mental peace?

Those who do injustice will also suffer injustice. The people who do
injustice will lose their mental balance in any fight. Those who do no
injustice will be able to maintain their balance in their fight against
injustice. This is the characteristic of a person who has attained mental
quietude.

Jealousy and hatred can cause you sleepless nights. When the person you
hate suffers a setback, you normally do not feel sorry for him or her. But
you must have compassion for even the most sinful. You must feel sorry for
them.

There is a Hindi couplet in which a man is asked why he looked sad. "Have
you lost something, or have you given something to somebody?" The man
replied, "I have not lost anything, not have I given something to
somebody. I am sad because I see others getting something that I do not
get." Such envy and jealousy is mentally degrading.

Do not despise even the most fallen, the most sinful, and the most
wretched. You will degenerate mentally and spiritually if you hate anyone.

Lord Buddha said:
Win falsehood by truth (satya,)
Win the miserly with generosity,
Win anger by non-anger.

The intelligent thing for you to do would be to never get angry. Be moral
in the midst of immorality and falsehood. If you have this skill, you will
triumph in any battle. You will remain unassailed.

Lord Krs'n'a says in the Giita' that you should not be dejected in sorrow,
nor should you be excited in joy. You should always maintain your mental
balance.

You see now that A'nanda Ma'rga's fame is on the rise. What should we do?
We must maintain our mental balance and remain indifferent to both praise
and slander, to both joy and sorrow. A rich person once abused Lord
Buddha. He remained unperturbed. By refusing to accept the abuse, he
returned the slander. When I was in jail, I was subjected to a lot of
calumny by some people and these very people now praise me. But I was
indifferent to all their slander, and now I do not want their adulation.

Shrii Shrii Anandamurti
27 August 1978, Patna

A'nanda Vacana'mrtam Part 1

---

Acoustic Roots: na

Kalagata mohan is the blind attachment for a particular period of time.
One becomes so attached to a certain period of time that one is unable to
discern its positive or negative aspects. Some people complain that the
behaviour of the present generation of children is disappointing. They say
that when they were young they could easily digest iron-pans but the
present generation have trouble digesting even water. They lament the
great misfortune that had befallen the present age. When a particular idea
has a strong impact on ones mind, the mind rushes towards it again and
again. Thieves always makes a quick getaway from the scene of the crime
due to the shock of the moment. However, they later brood repeatedly about
the place, and often return there, straight into the hands of the police.

A person who uses an object for a long time develops a fascination for
that object. That is an example of a'dha'ragata moha or fascination for an
object. You will see many rich people who have an unusual weakness for
rickets, armless chairs. There are many stories about how a pretty
brass-pot was the cause of a bitter quarrel between the daughters-in-law
of a certain family so bitter that it led to the eventual breaking-up of
the joint family.

Na' is the acoustic root of the propensity of infatuation (moha).

There is only one way to free oneself from the clutches of infatuation:
one must superimpose the ideation of indifference on infatuation and
divert one's mental thoughts towards Parama Purus'a (Cosmic
Consciousness). It may be possible to control this propensity of wild
fascination through intimidation or by enacting laws, but only
temporarily.

Those who believe in the equal distribution of the world's wealth,
blissfully overlook the dangers of moha vrtti (propensity of infatuation)
in the human mind which can be sublimated in the spiritual path, but not
by any high-sounding philosophy. Hence such a utopian theory has proven
ineffective, and now as well as in the future, is bound to be useless.

[nil]

Tantric Gems - 43

--------------------------------------------------------------------------------

Namaskar

Welcome to another edition in this ongoing series of discourses on Tantra.

This issue considers what is yoga or what is the goal of human life, and
what is the path of spirituality. Again, the intimate personal
relationship of unit consciousness to Supreme Consciousness is pointed out
and reflected in the style of discourse. This issue also sets out the
seven secrets of success in spirituality by reference to the dialogues of
Shiva and Parvatii. The Sanskrit letter pa is given a brief mention as an

acoustic root and as one of the petals in the 3rd chakra. Refer back to
Issue 7 for more details.

Given by a contemporary tantric master these discourses are in the very
truest spirit of yoga for Liberation of Self and Service to the World.

Key themes for the discourses appear below.

--------------------------------------------------------------------------------

Key Themes

* Ananda Sutram: 2 15 Purusahakarta phalasaksiibhutah
bhavakendrasthitah gunayantrakashca

Purusa - Consciousness
Purusottama - the Nucleus Consciousness
Prakrti - Operative Principle
karta' - controller of energy
gunas - binding operative principles

* Subhasita Samgraha: Human Life and Its Desideratum

yoga - unification
sam'yoga yoga ityukto jiiva'tma Parama'tmanah - unification of unit self
with Cosmic Self is yoga
sarvacinta'paritya'go nishcinto yoga ucyate - when the mind is free from
all thoughts as yoga
yogashcittavrtti-nirodhah - suspension of all psychic propensities as yoga
"I" as sensory organs (first phase)
processing brain as "I" (second phase)
doer "I" as your "I" (third phase)
"I exist" or "I am" as the "I" (fourth phase)
"I know that I exist" where the "I" of "I know" is the actual "I" (fifth
phase)
Universal Supreme "I" - Universal Self who knows that you know that you
exist
Parama Purus'a - Supreme Consciousness
action - change of place
jina'na - knowledge
to know something - subjectivization of external objectivity (either
extro-internal subjectivization or pure internal subjectivization)
bhakti - devotion

* Other Works: The Seven Secrets of Success

Hara-Pa'rvatii Sam'va'da - dialogues of Shiva and Pa'rvatii
first factor - firm determination
second factor - directing, ascribing and moving with one's everything to
one's goal - shraddha'
third factor - doing as per the desire of the guru - gurupu'janam
fourth factor - complete mental balance - samata'bha'vo
fifth factor - restraint of sensory and motor organs
sixth factor - control over food which should be balanced and nutritious -
pramita'ha'ra
seventh factor - there is not seventh factor
guru - guiding faculty or entity that dispels all spiritual darkness
a'ha'ra - that which a person collects from the external world
parimita - controlled

* Acoustic Roots: pa

pa - acoustic root of propensity of hatred
ghr'na' vrtti - propensity of hatred
ripu - underlying weakness that harms a human being (or the 6 enemies)
ka'ma - longing for physicality
krodha - anger
lobha - avarice
mada - vanity
moha - blind fascination
ma'tsarya - jealously
pasha - bondage that binds a human being (or the 8 fetters)
ghrn'a ca shaunka - hatred
bhayam'lajja'jugupsa' - apprehension
ceti paincamii kulam' - fear
shiilainca - shyness
manainca - hypocrisy
as't'ao - bondage of lineage
pa'sha'h - vanity of culture
prakiirttita'h - egotism
pat or patati - that which leads to one's eventual downfall
anurakti - attraction for the Great
u'dhva gam or u'rdhava gacchati - consummation of the attraction
moha ripu - blind fascination
moha vrtti - propensity of blind fascination

---

Ananda Sutram: 2 15 Purusahakarta phalasaksiibhutah bhavakendrasthitah
gunayantrakashca

Purport:

That Purusa (Consciousness) is established in the nucleus of all entities
is true of both individuality and collectivity. This very Purusa of the
nucleus of the collectivity is Purusottama (the Nucleus Consciousness).
When energy is begotten in the object-body in the wake of the flow of the
Operative Principle (Prakrti), then the controller of this energy is
called karta. Purusa does not control this sort of energy, on the
contrary, He, being established in the nucleus of the gunas (binding
operative principles), controls those very gunas, through which energy
emanates. Hence the controller, Purusa or Purusottama, is not subject to
the gunas but the governor or sovereign-head thereof.

Shrii Shrii Anandamurti

---

Subhasita Samgraha: Human Life and Its Desideratum

The subject of today's discourse is "Human Life and Its Desideratum".
Humans come to this earth for a very short span. And within this short
span they are to do so many duties. When the span is short, not a moment
should be wasted. And it is desirable that they know their goal and the
path from the very beginning of their life. One must not wait for old age.
That is, one should know the correct path, one should know the correct
destination or desideratum, from an early stage of one's life. But what is
the goal, and what is the path? -- that is the question.

So many books, so many scriptures, say so many things: "Do this. Do
that." So what should one do? A common person fails to understand what to
do and what not to do. There are so many social codes -- what to do and
what not do. There are so many dos and so many don'ts. Spiritual aspirants
fail to know what to do. The great men and women who reached the goal say,
"Don't be misguided by so many books and so many theories and so many
dogmas. Be guided by the established yogis."

Who is a yogi? And what is yoga? There are so many definitions by so many
scholars. But the accepted principle regarding yoga is: Sam'yoga yoga
ityukto jiiva'tma Parama'tmanah.

Other people say that yoga means: Yogashcittavrtti-nirodhah, and that one
who has become established in this practice is a yogi. And what is
Yogashcittavrttinirodhah? Nirodha means "suspension". That is,
cittavrttinirodha means "suspension of all psychic propensities". You
know, if all psychic propensities are suspended, the mind becomes
actionless. But actionlessness of mind doesn't mean that you have achieved
the goal. Because when a person is in a senseless condition, in that case
also the mind remains actionless. So this definition of yoga cannot be
accepted.

Another definition of yoga is Sarvacinta'paritya'go nishcinto yoga ucyate.
"When there is thoughtlessness, that stage is yoga." But when the mind
becomes free from all thoughts, that is also a stage of vacuum. That
cannot be yoga, because the word yoga means "unification", and
thoughtlessness is a negative stage. Cittavrttinirodha, that is,
suspension of propensities, is also a negative state.

The correct interpretation is, "Yoga means `unification'." Unification by
whom, with whom? Sam'yoga yoga ityukto jiiva'tma Parama'tmanah.
"Unification of the unit self with the Cosmic Self is yoga." When your
little "I" becomes one with your great "I", that state is the state of
yoga. And the spiritual aspirant who has attained that state, that stage,
is a yogi. You will have to follow the path of the yogi.

And where doth lie the desideratum, the goal of life? It is hidden within
your "I" feeling. It lies covert within your "I" feeling.

What is the "I" feeling? Everybody has a sense of "I". "I am doing." "I am
Mr. Kennedy." "I am such-and-such." "I belong to Iceland." "I am
Josephine." "I am the owner of this house." "I go to the airport to
receive Ba'ba'." [laughter] So many "I"s; a crowd of "I"s.

Now what is "I"? When you come in contact with something, something
external, in the first phase your eye is the subject -- this eye
[gestures], not the pronoun "I". Your eye is the subject, and that object
which you see is the object. So in the first phase, your eyes are "I".

Then what happens? These eyes are mere gates of your sense of vision. And
the optical nerve is the medium. So then, this particular point in the
brain becomes the subject, and these external eyes are the objects. So in
the second phase, a particular portion of your brain is your "I", and
these physical eyes are the object.

Then in the third phase, your doer "I" -- "I am doing, I am seeing, I am
eating" -- becomes the subject. That "I" is your "I". And that particular
portion of the brain is the object "I".

That object "I" cannot see without your support. Suppose you are moving
along the road, and thinking something -- that is, your doer "I" is
engaged in some other business. In that case, if an elephant comes in
front of you, you won't see it, because you are engaged in thought. So
that doer "I" is the "I", the inner "I", with whose permission that
portion of the brain sees the external object with the help of your eyes,
your gates of vision.

And finally the feeling that "I exist," "I am," becomes "I". But that "I"
is not the Supreme "I" either. "I exist" is not the Supreme. Behind that
"I exist" feeling there is another "I", "I know that I exist." This "I" of
"I know" is the actual "I". Everybody knows that he or she exists. That
knowing entity is the "I", and the existing entity is the second phase of
"I", not the final "I".

And then there is the universal Supreme "I", who knows that you know that
you exist. Who knows that you know that you exist. That "I" is the Supreme
"I", that "I" is Supreme Consciousness. That "I" is Parama Purus'a
(Supreme Consciousness). And for that "I", common people use the term
"God". Nothing can be done secretly. That "I" sees everything. And if you
always remain conscious of the fact that that Supreme "I" is seeing
whatever you are doing -- and not only whatever you are doing, but
whatever you are thinking -- you won't become depraved, you won't get
degenerated in your life. And that "I" is the desideratum, that "I" is the
final terminus of all your marches through different expressions of
propensities. So suspension of mind, or making the mind free from all
thoughts, is not the last word of yoga. The last word is: moving your
individual supreme "I" towards that universal Supreme "I", and unifying
your individual supreme "I" with that universal Supreme "I". That is the
final word of yoga.

Now regarding the goal, regarding the desideratum, that is the final word.
But what should be the path? What should be the mode of our thoughts? How
to do it? How to come in close contact with the Supreme? How to become one
with Him -- how to become unified with Him?

Some people say, "Go on doing good work, you will come in contact with
God. You will become one with Him." But let us see what is what. That is,
some people say, "Follow the path of the actional faculty and you will
become one with Him." What is action? What is the actional faculty? Action
means change of place. The bolster is here . . . now it is here. There has
been a change of place. So I have done some action. Action means change of
place. Now in the physical stratum, you are always engaged in actional
faculties and in changes of place. We are moving, we are loving, we are
eating, we are laughing -- we do so many things. All are actions. But how
can one come in contact with the Supreme by dint of one's actional
faculty? And there is another thing: action may lead you towards the goal,
towards the Universal Self, or action may drift you away from the
Universal Self. There may be bad actions. So one may or may not reach the
destination by dint of the actional faculty. So through the actional
faculty, one may or one may not reach the goal.

And some people say, "By dint of one's knowledge, spiritual knowledge, one
will attain salvation, one will reach the goal." Now let us see. What is
knowledge? The word "knowledge" is a very old word, about fifteen thousand
years old. The original word is jina'nam, a Sanskrit word, an old Sanskrit
word -- about fifteen thousand years old. Jina'nam. From jina'nam it
developed into g`e'no [pronounced "kyahno"] in old Latin. From g`e'no it
has become "know" in modern English. Although the "k" is silent, mute,
still the "k" is there, because the root word is "kenow". K-E-N-O-W. Now
what is jina'na? What is knowledge? Knowledge is subjectivization of
external objectivity. Suppose you are in front of an elephant. When you
subjectivize that elephant through extro-internal projection, that is,
when that elephant becomes an internal object by extro-internal
projection, and you have subjectivized that elephant, we will say you have
"known" the elephant. This process of subjectivization may be
extro-internal subjectivization, or may be pure internal subjectivization.
When it is pure internal, then it is proper spiritual knowledge. But this
phase of pure internal is the second phase. The first phase is
extro-internal. And in this sphere of knowledge there can be degradation,
because in the first phase, when it is extro-internal, that external
object may or may not be good. It may lead you towards the crude world of
crude enjoyment, and in that case there will be degradation. You will go
below the standard of humanity. So through knowledge, or the faculty of
subjectivization, the result may or may not be in your favour. The result
may or may not be of a spiritual order.

Now there remains the third course. It is the course of devotion. What is
devotion? Devotion is withdrawing all your propensities from all external
objects, and also from all psychic objects or psychic pabula, and goading
that collective propensity unto the Supreme Universal "I". "O Supreme
Entity, O Parama Purus'a (Supreme Consciousness), I love nothing else, I
love You." And why do I love You?

In the first phase the spiritual aspirant, the spiritual devotee, says, "O
Lord, I love You. Why? Because by loving You I get pleasure. And for
nothing else. I want nothing from You. I want nothing from You. I want
You. I don't want anything from You. Because if I want something else from
You, that something will be something external, something of the objective
world. And everything of the objective world is finite. And that finite
object, or those finite objects, cannot give me pleasure of permanent
nature. But, O Supreme Entity, O Parama Purus'a, You are infinite. You are
of infinite attributions and qualifications. So if I get You, I'll get
infinite pleasure from You. That's why You are my goal, and not the
objects that I expect, or expected from You in the past." This is the
first phase of devotion.

But in the final phase of devotion, the devotee says, "No, no, no. I love
You not because I get pleasure by loving You. I love You because I want
that You should get pleasure by my love. That is, my love is just to give
You pleasure, not to give me pleasure. In order to give You pleasure, I
love You. I want nothing. And I don't want You -- I want that I should be
Yours. I don't want You -- I want that I should be yours."

This is the final phase of devotion, and this is the final word of bhakti,
or devotion. So the path of spirituality is very simple, it is not at all
complicated. Your goal is the Supreme "I", the Supreme Universal "I", the
Supreme Creator. I said just now, devotion for whom? In ordinary language
we use the word "God" for the Supreme Entity -- the Supreme Generator,
Operator, and Destroyer. For "Generation", you use "g", for "Operator" you
use "o", and for "Destruction", "Destroyer", you use "d". G-O-D. He is the
goal. And nothing else in this universe can be your goal or desideratum.

Once I said that the word "desideratum" should always remain in singular
number and never be "desiderata" - because the goal is a Singular Entity.
There cannot be any plural form of "desideratum". And the second thing is
that your approach should be the approach of devotion. You cannot get Him
by going through volumes of books or by becoming worms of books.

There are so many worms in books. And do they get salvation? Do they come
in contact with the Supreme Entity? No, no, they are ordinary insects,
dirty insects. Mmm. And those who think that they will get Him through the
actional faculty are finally engaged in actional infighting. "I did this,
I did that, I'm not an ordinary man" - like this.

In devotion there is no scope for being puffed up with vanity. Because in
devotion finally you want to surrender yourself. You want, finally you
want -- "O Lord, I love You just to give you pleasure. And, O Lord, I
don't want You, You just take me as Yours." One must follow the path of
the yogi, and one must accept that Universal Entity as one's supreme goal.
There is no alternative. As the universal "I" is the Supreme Creator,
Supreme Generator, everything in this universe is His progeny, and He is
the progenitor. He is the Supreme Father. You have a family relation with
that Supreme Entity, and not a relationship of external formality. He is
yours, and you should also remember that nothing is external for Him.
Everything is within, nothing is without. So you have been created by Him
and you are in Him, and, because He is your supreme goal, finally you will
be with Him, you will be one with Him. For this you require no special
education, no knowledge of philosophy, and no other external attributions.
Supreme love for the Supreme Universal Entity will make you one with Him.

Shrii Shrii Anandamurti
18 September 1979
DMC, Reykjavik

SUBHA'S'ITA SAM'GRAHA PART 21

---

Other Works: The Seven Secrets of Success

Several times in the past I narrated a story from the Hara-Pa'rvatii
Sam'va'da [dialogues of Shiva and Pa'rvatii]. The story goes that once
Pa'rvatii asked Shiva, "What are the secrets of success?" In His reply,
Lord Shiva said that there are seven secrets of success:

Phalis'yatiiti vishva'sah siddherprathama laks'an'am;
Dvitiiyam' shraddhaya' yuktam' trtiiyam' gurupu'janam;
Caturtho samata'bha'vo paincamendriyanigrahah;
S'as't'hainca pramita'ha'ro saptamam'naeva vidyate.
--Shiva Sam'hita'

The first factor or secret of success is: Phalis'yatiiti vishva'sah
siddherprathama laks'an'am -- "I must be successful in my mission." This
firm determination is the first secret of success. A spiritual aspirant
must have this firm determination: "I must be successful in my mission."
This firm determination is the result of extreme love for the Supreme
Entity. When this love for the Supreme remains unassailed, uncontaminated,
it creates this firm determination: "I must be successful in my mission."
This is the first secret of success.

Dvitiiyam' shraddhaya' yuktam. The second requisite factor of success is
shraddhaya' yuktam. One must have shraddha' for one's desideratum. What is
shraddha'? Shraddha' is a Sanskrit word having no corresponding word in
any other developed language of the world. That is why I will have to
explain this word. Shraddha' comes from shrat, meaning satyam, and dha'
from the root verb dha. When one ascribes everything to one's goal, or
one's object, or to the Supreme Subjectivity appearing as one's object,
and moves, or rather directs one's everything towards the Supreme, then
that movement is shraddha'. First ascribing that supreme veracity to the
object (actually it is the Supreme Subjectivity taken as an object) and
then directing one's everything towards the Supreme Entity, is that mental
movement which is called shraddha'.

"Respect" or "reverence" does not carry the sense of shraddha'. This
shraddha' can also be created or can also be developed when there is
sincere love, extreme love, for the Supreme. So the second factor also
depends upon the love for the Lord.

Trtiiyam' gurupu'janam. What is a guru? In old Sanskrit gu means
"darkness" and ru means dispeller, "dispelling agency". Therefore the
entity, the guiding faculty, that dispels all darkness, all spiritual
darkness, is the guru, and gurupu'janam is doing as per the desire of the
guru. This third factor is created only when one gets the guru as the
embodiment of spiritual guidance, as the embodiment of Brahma in the
Supreme Entitys role as spiritual guide.

Caturtho samata'bha'vo. Since all are the creations of the same Lord, and
the progeny of the Supreme Progenitor, all have the relationship of
brothers and sisters amongst themselves. Nobody is higher and nobody is
lower. There must not be any superiority complex nor any inferiority
complex; that is, there must be samata'bha'vo -- complete mental balance.
When this balance is established, when this mental equipoise is
established, then we say it is samata'bha'vo.

Paincamendriyanigrahah. You know that the human motor organs and sensory
organs are the link between the external physicalities and the internal
arena of human existence. Now, if these organs, motor and sensory, are
properly restrained or properly controlled, the mind can function
properly, moving towards the Supreme Cognitive Faculty. That is why the
fifth requisite factor is that the spiritual aspirant should restrain his
or her sensory and motor organs.

S'as't'hainca pramita'ha'ro. What is a'ha'ra? A - hr + ghain = a'ha'ra.
That which a person collects from the external world is a'ha'ra. This is
physical a'ha'ra. Mental a'ha'ra can be obtained both from the external
objectivities and from the internal psychic world. You may eat a physical
rasagolla' [Indian juicy sweet] and get pleasure, or you may create a
rasagolla' in your mind and "eat" it and get pleasure.

Here the word pramita'ha'ra has been used, not parimita'ha'ra. Parimita
means "controlled", not taking too much, not taking too little. But in
this shloka, pramita'ha'ra has been used, which means that the food should
be controlled or balanced, and at the same time substantial or nutritious.
There are many people who are otherwise good but have no control over the
food they eat. It is very important that whatever one gets should not be
taken indiscriminately; rather, there should be control over food, and at
the same time it should be nutritious.

After narrating these six factors, Lord Shiva said, "O Pa'rvatii, there is
no seventh factor." That is, if you practise these six factors, you
require no seventh factor.

Shrii Shrii Anandamurti
3 October 1978
Patna
A'nanda Vacana'mrtam Part 3

DISCOURSES ON TANTRA VOLUME 2

---

Acoustic Roots: pa

Pa is the acoustic root of the propensity of hatred - ghr'na' vrtti. The
underlying weakness which greatly harms microcosms (human beings) are
called ripu (enemies). Those bondages which arise from the ripus and bind
the microcosm with serpentine ropes, or place an unbearably heavy load on
them, are called pashas (fetters). The enemies are six in number: ka'ma
(longing for physicality), krodha (anger), lobha (avarice), mada (vanity),
moha (blind fascination), and ma'tsarya (jealously). The fetters are eight
in number: ghrn'a ca shaunka, bhayam'lajja'jugupsa', ceti paincamii
kulam', shiilainca, manainca, as't'ao, pa'sha'h, prakiirttita'h. That is,
hatred, apprehension, fear, shyness, hypocrisy, bondage of lineage, vanity
of culture and egotism - these are the eight fetters.

So, pa is the acoustic root of the fetter of hatred. Although this fetter
is not related to any particular ripu, there may be an unhealthy effect of
more than one ripu behind this fetter. Though the fetters of hatred and
fear are related to other ripus, they are mainly related to the moha ripu,
or propensity of blind attachment.

Suppose a person has a great weakness for alcohol. When one's psychic
attraction is for the crude, the mind has a downward tendency, leading to
one's eventual downfall (in Sam'skrta Sanskrit - the root verb pat or
patati is used in this sense). But when the mind moves upward it is called
anurakti (attraction for the Great). The consummation of this attraction
is devotion. For this the Sam'skrta verb is u' dhva gam or u'rdhava
gacchati. One who is weakened by excessive attachment to alcoholism falls
an easy prey to the fetters of hatred and fear.

Moha ripu (blind fascination) makes people the objects of hatred to
others, and makes others the objects of fear to themselves. Such is the
deceptive allurement of moha vrtti (propensity of blind fascination) that
people rush towards it without any sense of discrimination. I have already
explained the different types of moha while discussing the consonant 'na'.

[nil]

Tantric Gems - 44

--------------------------------------------------------------------------------

Namaskar

Welcome to another edition in this ongoing series of discourses on Tantra.

This issue considers the importance of a discriminating between the
eternal and transient for the development of spiritual awareness. It also
explains how all people should have no complexes on the spiritual path.
The Sanskrit letter pha is given a brief mention as an acoustic root and
as the last of the petals in the 3rd chakra. Refer back to Issue 7 for
more details.

Given by a contemporary tantric master these discourses are in the very
truest spirit of yoga for Liberation of Self and Service to the World.

Key themes for the discourses appear below.

--------------------------------------------------------------------------------

Key Themes

* Ananda Sutram: 2 16 Akartrii visayasam yukta buddhih mahadva

buddhitattva - cognition
mahattatva - existential I feeling

* Subhasita Samgraha: Nitya'nitya Viveka

viveka - conscience
nitya'nitya viveka - discerning faculty distinguishing between ephemeral
and eternal
nitya - eternal
anitya - transient
physical plate
indriya - organs (motor and sensory)
nerve fibres
nerve cells
citta - ectoplasmic mind-stuff
mental (psychic or abstract) plate
aham - doer "I"
mahat - existential "I feeling"
cognitive plate
jiiva - individual
a'tma' - unit consciousness, soul
jiiva'tma' - unit soul

Parama'tma' - Supreme Soul

Pratyaga'tma' - the Original Entity (All-Knowing A'tma')
dhiira - person with discriminating faculty (who converts extroversial
movement into introversial movement)
agrya'buddhi - pointed intellect (to spirituality)
bodha kriya' - phenomenon of knowing (reflection of vibrations on the
cognitive plate)
parama jina'na - ultimate knowledge
nikat'a - near
antika - nearest point
jiiva'ntika - the individual's nearest point (the Supreme Entity)
Iisha'na - controller of past and future waves of the Cosmological order
pariprashna - spiritual questioning
a'pti - direct acquisition
pra'pti - indirect acquisition
pratyak - to witnesses the jiiva'tma' (unit consciousness)
a'ptava'kya - secrets of intuitional practices
pra'ptava'kya - instructions between unit beings
dharma - natural characteristic
devotion

sa'dhana' - spiritual practices

* Other Works: Rise Above All Complexes

movement.- extro-internal and intro-external
physical sphere
psychic sphere
psycho-spiritual sphere
spiritual sphere
samta'bha'vo - balance of mind
caturtho samata'bha'vo - state of equanimity
superiority complex
inferiority complex
fear complex
defeatist complex or complex of hopelessness
bha'vajar'ata' - dogma
ideological flow
Supreme positivity
Supreme negativity

Parama Purus'a - Cosmic Consciousness

* Acoustic Roots: pha

pha - acoustic root of propensity of fear
bhaya vrtti - propensity of fear

moha ripu - blind fascination

---

Ananda Sutram: 2 16 Akartrii visayasam yukta buddhih mahadva

Purport:

Buddhitattva (cognition) or mahattatva (existential I feeling) itself does
not do anything but remains involved with the objects.

Shrii Shrii Anandamurti

---

Subhasita Samgraha: Nitya'nitya Viveka

The discerning faculty with which you distinguish between ephemeral and
eternal is called nitya'nitya viveka. The term nitya connotes "eternal",
and anitya "transient". Everything in this mundane world is moving in the
Cosmological order. Movement implies change in the spatial realm, and
where there is spatial change there is temporal change also, for time is
nothing but the psychic measurement of the motivity of action. Everything
in this visible world is ephemeral. Only that which is in the nucleus of
these transitory objects of the perceptible world is eternal. The Eternal
Entity is present in every mundane objectivity as its witnessing
counterpart. Change and decay occur only in the witnessed entity and not
in the Witnessing Entity, for the former is ephemeral and the latter
eternal.

The Apparatus of Measurement

The nature of a thing determines the apparatus to measure it with. A
sensitive balance is required to weigh subtle objects, whereas a crude
balance is needed to weigh crude objects. A balance for measuring gold
cannot be used to measure coal. Weighing gold requires a sensitive
balance, whereas weighing coal requires a crude one.

Subtle objects cannot be measured with a crude apparatus, but the reverse
is possible. Though gold cannot be weighed with a coal balance, coal can
be weighed with a gold balance. Similarly, a mental entity cannot be
measured with a physical balance; the Cognitive Faculty can be measured
with neither a physical nor a psychic balance.

There are three types of objects in the world: (1) physical, (2) abstract
[psychic], and (3) cognitive. You perceive physical objects through your
sense organs. When your organs come in contact with the physical world,
the waves emanated by the physical objectivities strike the gates of the
organs and create a sympathetic vibration in the nerve fibres, the nerve
cells and the ectoplasmic stuff - which carries them finally to the
cognitive plate. The reflection of these vibrations on the cognitive plate
is called bodha kriya', the phenomenon of knowing.

The capacity of our organs is limited. Their grasping capacity is confined
to particular wavelengths. Naturally the mind, being subtler than the
subtlest physical objectivities, cannot be known through the organs. Mind
can be understood only by mind. One can understand someone else's mind
only by touching the latter's mind with one's own. A less sensitive mind
cannot understand the humour or the weal and woe of others. Persons with
such a mentality try to wound the sentiments of others. The mind, owing
to its subtlety, cannot be demonstrated or shown. But at the same time no
one can deny its presence, for everyone knows in their heart of hearts
that it exists within. No logic can convince you that you are without a
mind. You know its presence, and through your own mind you understand its
presence in others.

For instance, suppose two sisters quarrel about some point. At dinner-time
one goes to the other and says, "Dear sister, come have your meal". And
the other sister replies, "No, I shall not have it, I am not well". The
first sister will at once understand the cause behind this refusal on the
part of the second. Under normal circumstances she would have taken her
sister's words as true, but now she cannot. Here language has failed to
reveal the true mental feelings. The first sister has known them only by
touching her sister's mind with her own.

And next, how are we to know the a'tma' [unit consciousness, soul]?
Neither the organs nor the mind can understand the a'tma' (soul). Both are
cruder than the a'tma' (soul). The a'tma' can be known only through the
agrya'buddhi, that is, the pointed intellect. It is only through this
agrya'buddhi (pointed intellect) that the mind becomes merged with the
a'tma'. (Our mind expresses itself in different directions with the help
of the organs. But if these expressions of the mind converge on a
particular point, that mental faculty is known as the agrya'buddhi.)

It is said that the movement of the organs is extroversial, so if the
pointed intellect is awakened, the organs will die. The external world
exists within the bounds of time, space, and person. These factors are
changeable, and naturally the universe based on them is also changeable.
If the flow of the organs is diverted from that ephemeral world to the
internal world, the organs will die.

But such thinking is quite wrong. First, the organs can be divided,
according to their nature, into two types: (1) motor and (2) sensory. The
movement of the sensory organs is introversial. Though the natural
movement of the motor organs is extroversial, during the period of
receiving waves or vibrations it becomes introversial. When we work
through our mental hands, for instance, the sensations are carried up to
our brain. The movement is from crude to subtle and from subtle to the
subtlest.*

* A sentence misprinted in the original translation (in a newspaper)
omitted here. --Eds.

You see, for instance, an elephant. The light waves being emanated by the
body of the elephant are received by your eyes, optical nerve fibres,
nerve cells, and ectoplasmic stuff, respectively. At last they are
reflected on your cognitive plate. At that time nothing remains there.
Only after performing that action does another come into existence. The
organ dies for the time being. The indriya (organ) is converted into its
object. Even during spiritual meditation the organs die temporarily.

Dhiiras (persons with discriminating faculty)

Dhiiras try to know Pratyaga'tma' (the Original Entity). The term dhiiras
means "those who convert their extroversial movement into an introversial
one". The term Pratyaga'tma' means "All-Knowing A'tma'".

Pratiipam' vipariitam' aincati vija'na'ti iti pratyak
["That which takes a stance opposite to the jiiva'tma' and witnesses the
jiiva'tma' is pratyak" (and pratyak + a'tma' = Pratyaga'tma')].

Whatever you do is known to your citta [mind-stuff]; whatever your citta
[mind-stuff] knows, your aham [doer "I"] also knows. Your mahat
[existential I feeling] knows all that your doer I [aham] does. Whatever
efforts you may employ to conceal your actions, nothing that you do is
hidden from you. Your actions may, due to the time factor, be forgotten
even by your mahat [pure I-feeling], but cannot be forgotten by your
a'tma' (consciousness).

When dhiiras (persons with discriminating faculty) try to know
Pratyaga'tma' (the Original Entity), they divert their external movement
towards internal pursuits. Bliss lies in Pratyaga'tma (the Original
Entity).

This world is changeable. Too much change means death. At every moment
change takes place in the objects of the world. But the change is really
perceptible only when the small changes result in a great change. Changes
in the body of a child of five are not noticed until they result in a
great change, that is, until the child becomes an adult of twenty-five. To
attain Pratyaga'tma' (the Original Entity), dhiiras (those who convert
their extroversial movement into an introversial one) divert their organs
into internal pursuits. Their movement is from the ephemeral to the
eternal.
Those who are not dhiiras allow their organs to be extrovert. Such persons
are fools. They by their actions bind themselves in the noose of death.
According to the sha'stras [scriptures], the death noose has
three-and-a-half rounds:
the first round -- the pain of birth
the second round -- the tortures of life
the third round -- the pang of death
the last half round -- moha (desire) for birth
Those who don't try to make the movement of their organs introversial are
verily in the noose of death.

Our organs grasp the anitya (transient). But even this process is possible
only in the presence of the nitya (eternal). When the waves emanated by
the anityas (transient entities) are reflected on the nitya (eternal)
Cognitive Plate, their existence becomes known.* Though a dead body still
has eyes, perception is not possible there. The existence of the anitya,
therefore, is witnessed only by the nitya. Movement towards this nitya
entity is the human dharma (natural longing).

Note: The eternal Supreme Consciousness is witnessing all.

Dhiiras understand well that behind all anityas lies the nitya, the
Transcendental Entity beyond the scope of time, space, and person. So they
never run after anityas. This keeps their mind in a balanced state. Those
running after anityas cannot find peace of mind in their lives.

Everything cometh from the realm of invisibility and goeth back to
invisibility. In between these two spans of invisibility there is a span
of visibility. What we call "ours" or "others'" is only what we or they
own in the momentary phase of visibility. It is like the coming parallel
of two trains for a few moments. Your contact with the mundane
objectivities is also for only a few moments. Everything is moving with
its own speed and velocity. You have your own, and everything else has its
own. Naturally the contact is for a very short span of time. This is why
dhiiras (those who convert their extroversial movement into an
introversial one) do not care about what has come in contact with them or
what has passed on.

In the wakeful state, things become known to us because of their
reflections on the unit cognitive plate. In the state of dream, the
vibrations received in the wakeful state, digested by the nerve cells, are
aroused in some form in the ectoplasmic stuff and then released onto the
cognitive plate. These reflections appear to be real. What we call the
wakeful state is also a kind of slumber similar to dreaming. When you
awake from this slumber you will realize that you were dreaming. That is
why dhiiras are neither cowed by misery nor carried away by great
pleasure. They know well that Mahat Vibhu, that is, the Transcendental
Entity, is the A'tma' (Supreme Soul).

A reaction to an action is an inevitability. Whatever you do is reflected
on your cognitive plate - whether you like it or not. Whenever you come
before a mirror your reflection appears there, for that is the nature of
the mirror. Your willingness or lack of willingness has nothing to do with
it. The reflecting plate is always with the Supreme Entity. The reaction
will occur in a natural way due to the presence of the reactive momenta.

And where is that reflecting plate? The answer is that it is your
jiiva'ntika. The term jiiva means "individual", and the term antika
connotes "nearest point". (There is no difference in Sanskrit between
nikat'a and antika. Nikat'a means "near", while antika connotes
"nearest".) It is not possible to say what your nearest point is; you
will have to know your own point for yourself. It is the jiiva'ntika which
is your nearest point. It is your great fortune that Iisha'na
bhu'tabhavyatya'm, that "Iisha'na is your nearest point". Iisha'na is the
controller of what will happen in the future - is the controller of both
the past and the future waves of this Cosmological order. That Supreme
Controller is your nearest point. But since you don't know your point you
fail also to know your nearest point. You will have to know your own
point the Eternal Entity - for yourself

The question comes up: "If Iisha'na is the Controller only of the past and
the future, then the Controller has no concern with the present. Why then
should we think about the present?" But actually the present is the moving
phase between the past and the future. The adjustment cosmically within
the scope of the past and cosmically within the scope of the future is
called the present. When I am speaking it is not that you are also
listening at the same moment. My speaking is future for you whereas it is
past for me. We have adjusted some portion of the past and the future.
Thus the controller of the past and the future is our nearest point, so
nothing can be concealed from the Supreme Entity. That is why there cannot
be any hypocrisy in dhiiras (those who convert their extroversial movement
into an introversial one). Hypocrites may be traders of religion, but the
dharmic cannot be.

If a person does not try to know the Eternal Entity which is his or her
nearest point, will it not be his or her absurdity? The wise will always
want to be dhiiras; they will want to realize the eternal Entity hidden
within. They also know that this realization is not feasible without a
very strong desire to know the Supreme Entity. The Supreme can only be
known by pariprashna [spiritual questioning] and not by logician's
philosophy. Knowledge, intellect and bookish methods cannot help you in
your march towards Him.

A'pti and Pra'pti

Direct acquisition from somebody is called a'pti, and indirect
acquisition, that is, acquisition through a particular medium, is known as
pra'pti. The instructions concerning Parama'tma' (Supreme Soul) to jiivas
[unit beings] are therefore a'ptava'kya [va'kya means "speech"], whereas
instructions by jiivas [unit beings] are called pra'ptava'kya. Naturally
what we acquire through intuitional practices will be a'pti. The secrets
and the art of these practices are called a'ptava'kya. So the parama
jina'na (ultimate knowledge) cannot be had through books.

Those who are not lured away by the attraction of the colourful external
world will always fix their attention on the ultimate reality. Differences
among forms mean nothing to them. Neither the forms of ornaments nor the
sentimental aspect attached to them has any importance for a goldsmith. He
is concerned only with the gold.

The formal differences among objects are external. Internally the objects
are the same. The wise run after the One and not the many. That Singular
Entity can be attained only through proper knowledge, action, and
devotion.

Proper knowledge means to know what is what, which is which, how to do and
why to do. But this alone is not enough; you will have to act according to
the knowledge you have acquired. And last but not least, you will have to
arouse the sentiment of devotion within you.

Devotion means to merge all the rivulets of sentiment into one. The
purpose of sa'dhana' (spiritual practices) is to arouse devotion. Remember
always that all your efforts should be aimed at arousing devotion.
Devotion aroused, nothing remains. If even the most degraded person
succeeds in awakening the agrya'buddhi (expressions of mind converged as
pointed intellect), that person becomes able to realize the Supreme
Consciousness. Don't be disheartened. Remove the mist of doubt and be
fearless.

Shrii Shrii Anandamurti
24 November 1965 DMC, Delhi

SUBHA'S'ITA SAM'GRAHA PART 21

---

Other Works: Rise Above All Complexes

You know, in this universe, nothing is fixed, nothing is stationery.
Everything is on the move, everything has got to move. Cessation of
movement means death. We know that in a stagnant pond nothing but the
weeds grow. When the weeds grow the growth of other important plants
becomes retarded or impeded. That is the reason why we are not to give
encouragement to stagnancy or immobility of any sort, in any
circumstances. The most essential factor of human mind is its movement.
The Cosmic Mind also is in constant movement.

Now, movement can be of two types, extro-internal and intro-external.
There should be a perfect balance between these two types of psychic
movement. As long as the balance between the two types is maintained,
one's mind is established in equilibrium and equipoise; then mind in this
state of balance is recognised as the great treasure in human society. The
movement of human mind first originates in the physical sphere and then it
moves towards the psychic sphere. In the second stage the mind moves alone
in the purely psychic sphere. Thirdly, the movement takes place in the
psycho-spiritual sphere. And, fourthly, there is movement in the purely
spiritual sphere.

When the mind moves, starting from the physical sphere right up to the
spiritual sphere one will have to maintain a balance between
extro-internal and intro-external movements of mind. That is why the Lord
Sada'shiva had said, "caturtho samata'bha'vo" - the fourth factor is the
state of equanimity. In order to attain success in life, especially in
spiritual life the fourth indispensable factor is the balance of mind,
"samta'bha'vo". In other words, one must maintain the state of psychic
equilibrium. In the absence of it no progress in any sphere is possible,
even in spiritual sphere.

So far as you are concerned you must never encourage superiority complex,
inferiority complex, fear complex, defeatist complex, etc. You are the
very children of Parama Purus'a (the Cosmic Consciousness). Hence, you are
not inferior to anyone. You must not encourage any inferiority complex for
you are the members of the highest and noblest family. That is why I told
you that your Father is the most revered Entity of the universe. Likewise
you should not encourage superiority complex for, this entire universe is
the creation of the Supreme Consciousness. None of the universe is
inferior to you. All the created beings inherit the common patrimony.
Therefore it will not be proper for anyone to encourage a superiority
complex.

In the same manner don't give indulgence to fear complex. Why should you
be afraid of anyone? When the Supreme Entity, the Supreme Father Himself
is your constant companion then why should you fear anyone? You must not
be afraid of anything - neither any human being, nor any theory, nor any
doctrine, nor any dogma.

Perhaps you know what dogma means. Dogma means an idea around which some
line is demarcated and to go beyond the demarcation line is prohibited,
"You will have to accept this doctrine, you cannot go beyond it" - this
sort of restricting idea is called dogma or 'bha'vajar'ata'.' You should
never be afraid of any dogma of any sort. You should also see that no kind
of fear complex ever grips your mind. Remember, you are not alone in this
world, not only in this world but also in this entire universe. This
universe is pervaded by Parama Purus'a (Cosmic Consciousness). We are
always sitting on the very lap of the Supreme Entity, we are always
sleeping on the lap of the Supreme. Then why should we be afraid of
anyone?

Next comes the defeatist complex or complex of hopelessness. This sort of
complex also should never be encouraged. Your path of movement towards
Parama Purus'a (Cosmic Consciousness) is always unbarred. So why should
you submit yourself to any sort of complex of hopelessness or defeatist
complex. The path of your journey towards the Supreme Entity is
limitlessly extended. Hence, there is no question of defeat for you. So
how can the idea of defeatist complex arise?

Now, where lies the greatest fulfilment of human existence? Human
existence is an ideological flow. The starting point of this flow is the
Supreme positivity. The end-point is also the Supreme positivity, after
moving through the Supreme negativity. In other words, you move forward
through evolution starting from the stage of crude animality (negativity)
towards subtler humanity. Your final destination is extremely glorious,
crowned with supreme effulgence (positivity). So, where is the scope for
you to be afraid of defeat of any sort?

Nothing in this universe is insignificant and every expression of this
universe carries significance. You boys and you girls, everyone of you is
a VIP - a very important person.

Shrii Shrii Anandamurti
A.V.M. 15/2

---

Acoustic Roots: pha

Pha is the acoustic root of the propensity of fear (bhaya vrtti). Though
fear is generally caused by more than one factor, it is mainly born of
moha ripu (blind fascination).

[nil]

Tantric Gems - 45

--------------------------------------------------------------------------------

Namaskar

Welcome to another edition in this ongoing series of discourses on Tantra.

This issue considers what is the best devotional relationship of the
devotee to God and takes a classical, almost Judeo-Christian approach in
explaining this. It also explains the eight principles enunciated by
Buddha for a spiritual and balanced life. The Sanskrit letter ba is given
a brief mention as an acoustic root and as one of the petals in the 2nd

chakra. Refer back to Issue 7 for more details.

Given by a contemporary tantric master these discourses are in the very
truest spirit of yoga for Liberation of Self and Service to the World.

Key themes for the discourses appear below.

--------------------------------------------------------------------------------

Key Themes

* Ananda Sutram: 2 17 Aham karta pratyaksaphalabhokta

ahamtattva - doer-I
enjoyer and endurer of fruits of actions

* Subhasita Samgraha: The God of Human Beings

ananda - bliss
yogii - one who comes into unification with the Supreme Self
God
Purus'a - Consciousness
Supreme Consciousness
Iishvara - Controller
Operative Principle
Ma'ya' - force which creates illusion of physical reality

karma - action
jina'na - knowledge
bhakti - devotion

attributional devotion
static devotion
mutative devotion
sentient devotion
non-attributional devotion
ra'ga'nuga' bhakti - Love for God in order to attain pleasure
ra'ga'tmika' bhakti - Love for God in order to give God pleasure

* Other Works: Lord Buddha's Cardinal Principles

Buddha - one who has deep spiritual knowledge, one who is guided by
intuition
as't'aunga' - collection of eight
a'nanda - bliss
ma'rga - path
As'taunga Ma'rga - eight-fold path
Ananda Marga - Path of Bliss

PROUT - PROgressive Utilisation Theory

Sam'skrta - Sanskrit language
Pra'krta language
Samyak Darshana - to see with intuition, inner vision
Samyak Sam'kalpa - firm determination
Samyak Va'k - proper expression of motor organs
Samyak A'jiiva - proper occupation
Samyak Vya'ya'ma - proper exercise of physical body, psychic plate and
spiritual self
Samyak Karma'nta - work that is properly finished
Samyak Smrti - remembering whatever is congenial to the spirit of
never-ending human progress
smrti - memory
a'ca'rya - spiritual teacher

Parama Purus'a - Supreme Consciousness

* Acoustic Roots: ba

ba - acoustic root of indifference
vrtti - propensity
avajina' - considering something as unimportant (indifference)
avajina' vrtti - propensity of indifference
upeks'a' - indifference to something considered unacceptable
avahela' - neglect
attitude of compassion
attitude of tolerance

---

Ananda Sutram: 2 17 Aham karta pratyaksaphalabhokta

Purport:

The ahamtattva (doer-I) is really the master or doer of acts and also is
the enjoyer and endurer of the fruits of actions.

Shrii Shrii Anandamurti

---

Subhasita Samgraha: The God of Human Beings

The yogi says there is hardly any difference between the terms "God" and
"bliss". It is just like two names, water and aqua, used for the same
entity. The yogi says, "What is God? God is bliss. God is a'nanda
(bliss)." And the functional side of this Supreme Entity is: everything
cometh from God and goeth back to that Supreme Entity. And what is that
Supreme Entity? It is a'nanda.

God is the Generator, God is the Operator, and God is the benevolent
Destructor: G-O-D. What is God? As Operator, God is the controller also.
The operator of a machine must have control over that machine. God must be
a controller. And this controller is not only an ordinary mechanic, God is
a great Magician, because God creates everything in His mind.

The magician creates so many things in his mind, and the spectators say,
"Oh, he is a great magician." But actually, these spectators are befooled.
Their mental attachment goes toward the created objects and not toward the
magician. But they should know that those created objects are of temporary
nature. The magician is the truth.

So this controller is a great Magician: He is creating everything within
His mind. And for those created beings, the mental world of this Magician
appears to be a physical one.

Suppose you create a candle in your mind and a man in your mind. You know
that both the candle and the man are of mental creation, are purely
mental, not physical. They are within your mind. But for your mental man,
your mental candle is a reality. Similarly, for you this world is a
physical reality. But for that Supreme Magician, everything is transitory.
So God is a Magician and has control over the entire universe.

Now what is God, again? The yogi says, "God who has got occult powers, all
the occult powers, all the faculties, is God". Unless and until one
possesses all the occult powers, how can one control the universe? The
occult powers are eight in number. He who is the owner of all these occult
powers is known as Iishvara in Sanskrit. And why is God called Iishvara?
God can see and do everything. God can go to any place without the help of
any organ.

Another explanation by the yogi regarding who God is, is: "He who remains
unassailed, unaffected, by actions and reactions. He who requires no
shelter, He who is the shelter of all, of everything - He is God." Another
explanation by the yogi is that the universe is a collection of so many
electrons, protons and positrons, and the Supreme Controller is God.

You have only two eyes, and those eyes can function only where there are
light waves in the external world. Where light waves are lacking you
cannot see. But God has infinite eyes, and all those eyes are functioning
within, because there is nothing without or outside of God. Everything is
within God. In order to see your mental picture, do you depend on external
eyes? No.

For you there are two worlds, internal and external. But in the case of
God everything is internal. You are within Gods mind, and whatever you are
seeing, whatever you are doing, whatever you are going to do, everything,
is being done within Gods great mind. There is nothing external. "Oh, my
child, oh, my little child, why did you commit such a sin?" You cannot
say, "No, Father, I didn't commit a sin," because you are in Gods mind.
God sees internally without the help of any eyes, because you are Gods
mental creation, you are within Gods mind.

God is omnipresent; God is everywhere. The movement of a grain of sand is
as important to the Supreme Entity as the movement of an atom bomb, as the
movement of a megaton bomb. For God there is nothing unimportant. You
cannot be unimportant for the Supreme Entity. The Father is always with
you. And because of His omnipresence there is one advantage and one
disadvantage. What is the advantage? The advantage is, the Supreme Father
is always with you, you are never alone. You must not be afraid of anybody
because God is always waiting to save you. And the disadvantage is -- that
God is always with you, and therefore it is very difficult for you to do
anything unpleasant, anything undesirable. This is the difficulty. The
universe is surrounded by the Supreme Entity. Whatever you do, your doing
is witnessed by God. You cannot think secretly.

Ma'ya' is that force which creates the illusion of this physical reality.
It is the Operative Principle of the Supreme Consciousness. Now this
Ma'ya', it is insurmountable for an ordinary human being, for a
non-sa'dhaka (non spiritual aspirant). A person who is not a spiritual
aspirant is to serve Ma'ya' as a slave. This is the case with all animals,
with all brutes, and with all people of an animal temperament. Now, what
is intuitional practice? What is yogic practice? Its purpose is just to
overcome the influence of Ma'ya'. This Operative Principle, the influence
of Ma'ya', is just like a satanic chain, just like a serpentine noose, of
afflictions and predicaments. One has to free oneself from this serpentine
noose. And this is done through yogic sa'dhana' (spiritual practices).
When the yogi comes in close contact with the Supreme Father, the Lord
says, "Oh, my child, it is very difficult for a person to overcome the
influence of this Ma'ya'. Ma'ya' is insurmountable. But he or she who has
taken shelter in Me, who has ensconced himself or herself in Me, who has
taken shelter on My lap, will surely go beyond the influence of this
Ma'ya'."

Unless and until you have developed implicit faith and sincere love for
that Supreme Entity, you will not become one with God, you will be bound
by this Ma'ya'. Now, when do people begin to feel that they should love
the world? When they free themselves from evil, from egotistic sentiments.
But they will say, "They say God is gracious, but I am an unfortunate
person, I am not realizing His grace". There are many persons who talk
like this, but you know, my boys, you know, my daughters, there is no
partiality in God. Gods heavenly shower of grace is for all. God is for
every creature. But one feels Gods grace and another does not. What is the
reason? There is a heavenly shower of grace. But suppose that you are
holding an umbrella over your head. Will you be drenched by that shower?
Oh, no. They who want to enjoy this shower of grace must remove this
umbrella of ego over their heads, and they will be drenched by the divine
shower. So spiritual aspirants, yogis, must give up all their egotistic
sentiments. And in the next moment they will be in the proximity of the
Supreme Entity.

One is to get Him, to come in contact with the Divine Father, through
jina'na (knowledge), karma (action) and bhakti (devotion). What is
jina'na? Jina'na is spiritual knowledge, not mundane knowledge. Mundane
knowledge is distorted knowledge. It is not knowledge at all. Spiritual
knowledge is the real knowledge. But what is spiritual knowledge? One must
know what one is, what one's goal is. This is the spiritual knowledge.
Then comes karma. Karma means "action". But if one knows what one is, what
one's desideratum is, then one will have to move towards one's goal. One
will have to do something practical and move towards one's goal. This
movement, this practical approach, this actional approach, is called
karma. And then when, after karma, one comes near to the Supreme Entity,
one will be united or unified with the Supreme with God. This process of
unification is devotion, bhakti.

Bhakti yoga can be divided into two broad categories: one is attributional
devotion, and the other is non-attributional devotion. In attributional
devotion there are three stages. The first one is the stage of static
devotion. In static devotion, the devotee says, "O my Lord, I am your
devotee. Mr. Y is my enemy. Please destroy Him." In the case of static
devotion, the devotee doesn't want to be with the Lord. The devotee wants
something bad or harsh done to his or her enemy. That is devotion of the
worst type. As it was not the person's longing to become one with the
Supreme, that person never will become united with the Supreme Entity. And
also, the Supreme Father is the Supreme Father of the enemy also. So God
may or may not kill that enemy. Static devotion is no devotion.

Then comes mutative devotion. In this case the devotee says to the Lord,
"I am your devotee. Please give me money. Please give me name and fame." A
boy wants toys from his mother. If the boy starts crying for his mother,
the mother must leave her duties and attend to the child. But if the child
just wants the toys, he will never get the mother. Here also, the devotee
in the example didn't express the desire to become one with the Supreme
Entity, so he won't attain salvation. He won't become a devotee. (Yogii
means "one who finally comes into unification with the Supreme Self".)
Also, this person asked for worldly property. Now you know that worldly
properties are limited. The number of dollars in the world is very large,
but it is not infinite. So the Lord may or may not fulfil such a desire.
God has to look after the interests of so many children. He cannot fulfil
your unjustified demand. So this mutative devotion is not devotion at all.

Now comes the third kind of devotion -- of attributional devotion --
called sentient devotion. In this case the person says, "I am your
devotee. But, Oh, Lord, I am an old man. Give me something concrete. I
want salvation. And You know I am disgusted with the world. My digestive
organs have become disordered. I can't eat anything. Please give me peace.
Please give me peace." It is a sentient devotion because here the
aspirant, the devotee, does not want anything physical. So it is better
than static or mutative devotion. But it is also a very bad type of
devotion. It is no devotion, because the person wants salvation from the
Supreme Entity, but he doesn't want the Supreme Entity/Self. So he is not
a yogi. A yogi has to unify himself with the Supreme. A yogi will not
demand any toys from the Father.

Then there comes non-attributional devotion. In non-attributional devotion
there are two phases. One is called ra'ga'nuga' bhakti; the other is
called ra'ga'tmika' bhakti. In ra'ga'nuga' devotion, the devotee says, "O
my Lord, I love You because in loving You I get pleasure. I want nothing
from You. I want to love You because I get pleasure." It is
non-attributional devotion, but it is still not the highest form of
devotion.

The highest form of devotion is called ra'ga'tmika'. In ra'ga'tmika' the
devotee says, "O Lord, I love You. I want to love You. And why do I want
to love You? Because I want my love to give You pleasure. I love You not
to get pleasure but to give You pleasure." This is the highest form of
devotion. And by dint of this type of devotion, ra'ga'tmika' devotion, the
yogi comes in closest contact with the Supreme Self and becomes one with
God. When the devotee's love is to give pleasure to the Lord and not to
enjoy pleasure for himself or herself, the person's mind gets
subjectivated. That is, the mind gets metamorphosed into the mind of the
Lord of the Supreme Entity - God. And that's why this ra'ga'tmika'
devotion is the only devotion. And through this devotion, the yogi gets
established in the stance of supreme beatitude. The person and the
person's God become one. It is the only goal of human life -- to become
one with the Supreme Consciousness.

When one comes near the Supreme Father, he or she has to address the
Father, "O Father, give me shelter on Your blissful lap, on Your graceful
lap." To say this, one has to establish a relationship of implicit faith
and sincerest love with the Father. This implicit faith blended with
spiritual zeal is called devotion. So knowledge and action are to help you
in developing devotion, but your unification with the Supreme Self will be
established with the help of devotion only. So where there is action and
where there is knowledge but where there is lack of devotion, nothing can
be done. So in the life of a spiritual aspirant, in the life of a yogi,
nothing can be done if there is want of devotion. So you daughters, you
sons, you must remember that you will have to develop devotion, implicit
devotion blended with spiritual zeal. And that devotion will help you.
Devotion is the only faculty to help you, to establish you in the supreme
beatitude.

Now this Supreme Purus'a (Consciousness), for the blessed, for the
virtuous, means He is their Father. He is their supreme shelter. But for
those who are not virtuous, those who are sinners, for them is He not the
Father? Certainly He is the Father. He is the Father of the sinners also.
Otherwise where are the sinners to go? He must give shelter to the sinners
also. He knows the past of all His daughters and all His sons. Even then
He loves them, doesn't He? Suppose the Supreme Father says that He is the
Father of the virtuous only, not the Father of the sinners -- then is He
justified in this? Has He got the right to say this? Then the sinners will
challenge His authority. They will say, "No, Supreme Father, you have no
right to say You are not the Father of the sinners" -- because when He is
the Father of the universe, then do the sinners live out of the scope of
the universe? No. Then the sinners may say, "Oh Father, if you are not the
Supreme, if you are not our Father, in that case please expel us to some
place outside the universe." The Supreme Father, the Lord of the entire
universe, is the Witness of all witnesses. He is the King of all kings.

"If even sinners ideate on me, accept me as their only object of
ideation," sayeth the Lord, "they will be freed from all worldly fetters,
all worldly bondages." Sinners must attain salvation, must be freed from
all sins, all bondages of sin, by the Supreme Father. So for the virtuous
and also for sinners, the Supreme Father is the only shelter. The Supreme
Father is the only object of ideation. What are sinners to do? They are to
forget their past, and they are to move ahead on the path of spirituality
to attain that supreme stance. To come in direct contact with the Supreme
Father, you are to serve the universe as the ideal daughters and sons of
the Supreme Father. You needn't be anxious. You must not have any worries
and anxieties about your personal problems. Your problems are to be solved
by the Supreme Father. You serve the children of the Supreme Father as the
ideal daughters and ideal sons of that Father of the Supreme Entity
(God).

Shrii Shrii Anandamurti
23 June 1968
DMC, Manila
Philippines
Subha's'ita Sam'graha part 21

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Other Works: Lord Buddha's Cardinal Principles

Lord Buddha said, 'Samyak Karma'nta'. There are subtle instructions which
have cardinal human value. Lord Buddha's instruction to common people, one
and all, was that everybody should follow eight such principles.

You know 'Buddha' means, "he who has deep spiritual knowledge', 'he who is
guided by intuition'.

The common person is guided by intellect or expediency or by inborn
instincts or inborn faculties. The octopus knows that the crab is its
food. This knowledge it acquires from whom? From experience? No. From
books? No. It is inborn instinct. The peacock knows that the snake is its
enemy. The snake knows the peacock is its enemy. These things are not book
knowledge or knowledge acquired through experience or clashes or
cohesions. These are all inborn instincts, or you may say inborn rights.
In case of some developed animals, they acquire some knowledge through
experience - clashes and cohesions. In the case of some more-developed
animals, they acquire some training - they acquire knowledge through
training. They undergo certain training. That's like dogs, monkeys. And
in the case of human beings, there is a subtler knowledge, above the
subtle knowledge, and that knowledge is intuitional knowledge.

The human being who has acquired intuitional knowledge is called 'Buddha'
in Sam'skrta (Sanskrit). His instruction to common man, this eight-fold
path, is known as 'As'taunga Ma'rga'.

'As't'aunga' means 'a collection of eight', and Ma'rga comes from the
Sam'skrta word 'Ma'rga', as in 'A'nanda Ma'rga. (Ma'rga means 'path' in
Sam'skrta, and during Buddha's time the Sam'skrta language ceased to
exist, and the people's language was a daughter of Sam'skrta known as
'Pra'krta'. In that Pra'krta, 'Ma'rga' became 'Ma'gga'.)

This past instruction was - the eight instructions are - Samyak Darshana,
Samyak Sam'kalpa, Samyak Vak, Samyak A'jiiva, Samyak Vya'ya'ma, Samyak
Karma'nta, Samyak Smrti, and Samyak Sama'dhi. These are the Eight-Fold
Path.

What is Samyak Darshana? In Sam'skrta and Pra'krta?

[The Sam'skrta language was spoken by the Aryan people from 15,000 years
ago to 5,000 years ago, for a long range of 10,000 years, and Pra'krta
from 5,000 years ago to 2,000 years ago, that is, for a period of about
3,000 years. In Lord Buddha's period, distorted Pra'krta was the common
mass language, that is, the people's language. In the later Sam'skrta, you
may say Demi-Sam'skrta, there was another system, that is a daughter of
Vedic Sam'skrta. Latin also has two offshoots: one is Oriento-demi-Latin,
and the other Occidento-demi-Latin. Oriento-demi-Latin languages are
French and Italian, and Occidento-demi-Latin are Spanish and Portuguese.
Latin is the source - was the source of these languages. Similarly in
Lord Buddha's time the language was Demi-Prakrta.]

Now in pure Sam'skrta the word 'Darshana' has two meanings, two imports.
One meaning is 'to see', as a person sees, 'to see'; and another meaning,
the meaning found in Pra'krta, is 'to see with intuition', that is, inner
seeing, inner vision. Suppose you see, and you are thinking, that a man
steals; but if you apply intuition, you will see that the man was hungry
for four days. Now he steals. If you see externally, you will see that the
man is stealing. He should be punished. Shouldn't he be punished? Yes, he
should be punished. It is ordinary seeing. But if you apply your inner
vision, that is, intuitional seeing, you see that the man was without food
for four days, and so under pressure of circumstances he had to steal. So
after this inner seeing or inner vision, you will come to the decision
that you will remodel the socio-economic structure so that never again
will he be compelled to steal under pressure of circumstances, from being
hungry for several days. I think you have fully understood the difference
between the two seeings.

Now when I started A'nanda Ma'rga, I wanted all humanity to stand upon the
strict code of cardinal principles, human values, and spirituality; and
when I saw everything internally I came to the decision that there are so
many loopholes in human society. Human beings came here about ten lakhs of
years ago, but they have not yet been able to form a well-knit social
order. We require a strong social order. That's why I had to create
another branch of philosophy, known as 'PROUT', through which we are to
remodel the social order so that nobody is compelled to do anything,
nobody is compelled to resort to immorality, for want of food or clothes
or other necessaries of life.

Are you able to follow me? 'Samyak Darshana' means not only seeing
externally with these crude eyes, or rather, with the help of your ocular
power only; inner Darshana means seeing with your inner ocular force, and
this is the difference between 'optical' and 'ocular'. 'Optical' is always
physical, and 'ocular' is physico-psychic and at the same time
psycho-physical.

Now 'Samyak Darshana' means that whenever you are to see anything, your
vision should be inner vision, that is, ocular vision also. You must not
say that somebody is a sinner. Just find the reason, the causal factor,
that made him or her a sinner. This is what is called 'Samyak Darshana',
the first item - 'to see properly'. 'Samyak' means 'to do properly', in
proper style.

Then, Samyak Sam'kalpa. Philosophers and logicians of the past used to say
that man is a rational animal; that is, man is also an animal, but this
animal is guided by rationality. But as per A'nanda Ma'rga, man is not an
animal. Plants have got lives, but plants are not animals, because there
is no mobility in them.

Animals can move and the mental faculty is also a bit developed. Man also
can move and the mental faculty is still more developed. But the
difference between man and animal, the fundamental difference between man
and animal, is that man (human life is an ideological flow) moves towards
spirituality, and for an animal there is no spirituality -- only eating,
drinking, sleeping and dying. Human life is an ideological flow, and there
lies the fundamental difference between man and animal. So what should a
human being do? A human being should decide at an early stage of his or
her life what she or he is to do, what his or her mission in life is. The
sooner it is done, the better it is, because you will get more chance, you
will get ample scope to do, to materialise, to translate this goal into
the actional flow.

This is Samyak Sam'kalpa. A human being should decide what to do -- what
should be his or her mission in life. 'Mission' - the word 'mission' comes
from the root 'mit'. 'Mit' means 'to do something worth doing'. To do
something worth doing is a mission. 'Mission' is the noun for the root
verb 'mit' - 'submit', 'commit', 'omit', 'admit'. One's mission in life -
this is the second requisite factor, Samyak Sa'mkalpa. In Sam'skrta
'Sa'mkalpa' means 'firm determination'. 'I must do it. I must be
successful in my mission. I must adhere to the principles of my life. This
firm determination is the second requisite factor.

The third one is Samyak Va'k. 'Va'k' means 'expression of the motor organs
- hands, feet, tongue etc. Expression of the motor organs, that is,
whatever you do with the help of your motor organs, it should be for the
welfare of living beings. An ant is moving. You may kill it, you may not
kill it. Why should you kill it? You must not. You see? Proper use of your
motor organs. You may use a bad word for a man - for an innocent man - you
may not use a bad word. Why should you use a bad word? Don't use a bad
word. Proper use of the vocal chord. So there should be proper use of all
your motor organs, efferent organs.

Then the fourth one is Samyak A'jiiva, proper occupation. You may earn
money by stealing, by doing so many - by engaging in so many - anti-social
activities, but it is not Samyak Ajiiva. Your occupation should be
harmless. It must not go against the interest of any good people. This
should be your occupation. But you know 'occupation' actually means to
keep your activity, to keep your vitality, engaged in the job.
'Occupation'. But you know the occupation is not always physical. The
occupation is psychic also, mental also. You may not steal physically but
mentally you can steal. Physically you are not doing any harm to anybody,
but mentally you may do harm to somebody. So that will be mental
occupation. You should have a pure goal for your physicality and for your
psychic faculty. That is, mentally also you must not do any harm to
anybody. That is, you should -- all your activities and sensory organs
also should -- be properly controlled. (In the case of Samyak Va'k, I said
that all expressions of your motor organs should be properly controlled).
This is Samyak A'jiiva. Do you follow me?

Then the fifth one is Samyak Vya'ya'ma. You see, for development of the
physical body you undergo so many exercises -- exercises with instruments,
exercise without instruments -- so many exercises, for development of the
physical body. But one secret you should know, when the physical body is
properly exercised for its development, and the mental body is neglected,
those physically strong people will become a bit deficient intellectually.
So in that respect it is a bit harmful. There should be an adjustment
between physical development and psychic development; that is, along with
physical exercise for development of the physical body there should be
psychic exercises for development of the psychic body. And if physical
exercises go on generation after generation, what will happen? The cranium
itself will become smaller in size, as a result of which the brain will
also be smaller and intellectual faculties will go on lessening. Do you
follow me? There should be proper exercise of your physical body, of your
psychic body, and also of your spiritual body. A person may be physically
strong, and by dint of proper psychic exercise he or she may be
psychically strong, but if there is no spiritual practice that person will
be no better than a plant, and such persons are called 'satans' of the
society--they are polished satans (strong but with no spirituality). They
are, in common mass language, known as 'hypocrites'. So there would be
Samyak Vya'ya'm, proper exercise of your physical body, your psychic body,
and also of your spiritual body. This is the fifth item.

Then the sixth one is Samyak Karma'nta. Suppose you have started a
particular work. Now you must not leave that work until that work is
properly finished, till there is a happy finishing. Finishing should be
done properly. This is called 'Karma'nta'.

Now one a'ca'rya (spiritual teacher) was initiating a man, and I asked
him, 'Now go. Complete the work. Don't come here.'

That is, there should be Samyak Karma'nta. You have understood the spirit.
You should remember this thing in your private life, family life, social
life. In each and every stratum of your life there should be Samyak
Karma'nta. Each and every job should be properly complied.

Then Samyak Smrti. What is 'Smrti'? The English term is 'memory'. The
Sam'skrta, 'Anubhu'tavis'aya sampramos'a smrtti.' Suppose you acquire a
certain experience. You saw something. You came across an elephant. Now
when you saw that elephant, what happened? There was an inner psychic
projection of the elephant in your mind. After seeing that external
elephant, another elephant was created within your mind as the internal
psychic projection. Now after a few months, or three years, or thirty
years, when you are able to recreate that elephant within your mind, it is
called 'Smrti', or 'memory'. But when you are no longer able to recreate
that elephant with in your mind as per your own experience, then you will
say, 'I have forgotten. I do not remember.'

Now Samyak Smrti is remembering whatever is congenial to the spirit of
never-ending human progress - and other items you may forget. Suppose a
person unnecessarily wounded your sentiment. If you remember it you will
be suffering from internal pain, mental agony. Try to forget it. But
suppose you have learned something good. You should retain it. Those items
coming within the subtle scope, that is, the scope of retention, are
'Samyak Smrti'. And the best thing that you must always try to retain
within the scope of your smrti (memory), within the periphery of your
smrti, is the name of Parama Purus'a (the Supreme Consciousness), is the
idea of Parama Purus'a (Supreme Consciousness). You must not forget it

even for a single moment.

Shrii Shrii Anandamurti
A'nanda Vacana'mrtam Part 12
Ba'ba' in Fiesch (as "The Eight-Fold Path")
30 May 1979 evening, Valencia

---

Acoustic Roots: ba

Ba is the acoustic root of indifference (avajina' vrtti). When one remains
indifferent to something considered unacceptable , it is called upeks'a',
and when one considers something as unimportant it is called avajina'.
Avajina is somewhat similar in meaning to avahela' (neglect). Upeks'a is
not always used in a bad way, but avahela' certainly has a negative
connotation.

It is said:
Maetriii-akrun'a'-muditopeks'a'n'a'm'-skha-dukha-pun'ya'punya-vis'aya'na'm'-bha'vana'tashcittaprasa'-danam.

Often when someone sees another person who is happy in life he or she
feels pangs of jealousy; but this is not an ideal attitude. An ideal
person will develop a benign feeling for the happy person saying, "That
person is in such a happy frame of mind. Let him stay that way forever."
As for those people who live in misery one should develop an attitude of
compassion. 0ne should never feel happy on seeing the sorrows of others,
but should think, "Oh dear! what a miserable life that person is leading,
let his misery end soon." Neither should one be jealous of a person who
does so many virtuous deeds and charitable actions. Rather one should
think well of him since he is doing good work. "Let his intellect
continue to inspire him to perform such virtuous actions. I fully support
him." And if someone is engaged in unrighteous deeds, their neighbours
should ignore his dark side, and should not repeatedly condemn him. One
should, to some extent, say, "Well, I'm not associated or concerned with
whatever he might do or say (that's his own business)." But these attitude
of tolerance can only be accepted to a certain extent. If the person's
sinful or wicked actions harm society and are disrupting social life, one
can no longer afford to be indifferent.

Shrii Shrii Anandamurti

---

---

Please feel free to accept if you choose to.

[nil]

Tantric Gems - 46

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Namaskar

Welcome to another edition in this ongoing series of discourses on Tantra.

This issue has a chatty piece on what is your 'I' feeling and simply
concludes that your real 'I' is your soul. It also explains a bit about
AUM but more relevantly the importance of one's own mantra when one
obtains initiation into meditational practices. The Sanskrit letter bha

is given a brief mention as an acoustic root and as one of the petals in

the second chakra. Refer back to Issue 7 for more details.

Given by a contemporary tantric master these discourses are in the very
truest spirit of yoga for Liberation of Self and Service to the World.

Key themes for the discourses appear below.

--------------------------------------------------------------------------------

Key Themes

* Ananda Sutram: 2 18 Karmaphalam cittam

citta - crude mind
forms of fruits of actions

* Subhasita Samgraha: Longing For The Great

longing for the Great
Krs'n'a - a great yogi
Yudhisthira - one who maintains mental balance
yogi
maha'yogii - great yogi
intellectual progress
intellectuals
scriptures

sa'dhaka - spiritual aspirant

sa'dhana' - spiritual practice
feeling of "I exist" - that "I" which is the subtlest portion of mind
"I" of "I know" - the knower of mind
a'tman - soul
Supreme Being

* Other Works: Onm'kara and Is't'a Mantra

longing for the Supreme
onm'ka'ra - supreme spiritual state
pran'ava - entity that guides you unto the supreme status
Purus'a - Consciousness

Parama Purus'a - Cosmic Consciousness

Prakrti - Operative Principle
Brahma - God
Shabda Brahma - never ending sound
Macropsychic Entity
micropsychic counterpart
Brahmaca'rii - one who adheres to the code of Brahmacarya to get God
Brahmacarya - to keep the mind attached to Brahma

sa'dhaka - spiritual aspirant

sa'dhana' - spiritual practices

Is't'a Mantra - favourite or dearest mantra
mantra - collection of sounds which when meditated upon leads to spiritual
liberation
three fundamental relative factors - spatial, temporal, personal
caturvarga - four phases
physico-psychic movement - ka'ma
pure psychic movement - artha
psycho-spiritual movement - dharma
pure spiritual movement - moks'a
vedas - books of spiritual knowledge

* Acoustic Roots: bha

bha - acoustic root of mu'rcha' vrtti
mu'rcha' - to lose one's common sense
vrtti - mental propensity
mu'rcha' vrtti - propensity for lack of common sense
ripu - internal enemy of the mind
pratyahara yoga - withdrawal of senses from the external world to assist
in inner fulfilment
kiirtana - spiritual chanting and dancing

---

Ananda Sutram: 2 18 Karmaphalam cittam

Purport:

The citta (or crude mind) of the unit takes the forms of the fruits or
results of actions.

Shrii Shrii Anandamurti

---

Subhasita Samgraha: Longing For The Great

Each and every living being has got the longing for the Great. Each and
every human being wants to do something noble, something lasting. But the
life of each and every person is not crowned with success, because the
thing that a person requires most is proper guidance.

There was a yogi-king in ancient India about thirty-five hundred years
ago, and his guide was Lord Krs'n'a. Krs'n'a was a great yogi. The name of
that yogi-king was Yudhisthira. Yudhi means "in war, in battle", and
s't'hira means "unaffected, unassailed" -- "balanced". One who can
maintain one's mental balance even in wartime is "Yudhisthira".

Now, he was a yogi; "yogi" means a practical person. A yogi has got little
to do with theory. A yogi is not a theoretician, a yogi is a practical
person.

He was asked a question, and that question was, "What is the proper path,
proper way?" And the answer of King Yudhisthira was -- let me repeat it in
Sanskrit --

Shrutayo vibhinna'h smrtayo vibhinna'h naekamuniryasya matam' na bhinnam;
Dharmasya tattvam' nihitam' guha'ya'm' maha'jano yena gatah sa pantha'h.

[The scriptures differ, the social codes differ; each sage has a different
opinion. The essence of dharma lies deep in the mind; the realized one
follows the true path.]

He replied that one is to follow the practical person and not the
theoretician. The theory may or may not be a success in the field of
application. It may be good in books, it may be good in theory, it may be
good in contemplation, but it may or may not be useful in practical life.
So a yogi, a spiritual aspirant, has to follow the practical person. That
is, a yogi is to follow a maha'yogii [great yogi].

Shrutayo vibhinna'h. Now, there are so many scriptures in the world, but
these scriptures vary from one another. Now, the supporters of those
scriptures, the supporters of each and every scripture, say, "Ours is the
message of God. It cannot be challenged." By saying this, that is, that it
cannot be challenged, they try to block the intellectual progress of human
society. By saying that one should not think beyond this, they want to do
-- what? They try to block, to seal, the intellectual progress of human
society. They are enemies of human progress, they are enemies of human
civilization. Had there been no intellectual progress, then even in this
second half of the twentieth century, we would have been in the stone age.
So there must be intellectual progress, and no power, no theory, should
try to block this progress.

But scriptures vary from one another. And the supporters of each and every
scripture say, "Ours is the message of God, it is the supreme word." Then
if all the scriptures are messages of the same Supreme Being, why do they
vary from one another? The Supreme Being is one, and if all the scriptures
are messages of that single Supreme Being, then there should not be any
variation amongst themselves. This shows that those scriptures are not the
messages of that Supreme Being.

But what is a common person to do? Whom to follow? In a particular
scripture it will say that during meditation a person, a sa'dhaka
(spiritual aspirant), should be facing east. Another scripture will say
no, a sa'dhaka should be facing west. Now how to adjust? Then if a
sa'dhaka wants to make an adjustment, he or she either has to face north
or south -- an adjustment between east and west! Either north or south. A
very difficult job, a knotty problem, a very knotty problem!

Now, those spiritual scriptures -- not spiritual, those scriptures -- vary
from one another. What is a common person to do? Smrtayo vibhinna'h. In
Sanskrit smrti means "social code". "The scriptural codes vary;" the
social codes also vary. In ancient times there were so many social
systems, and now there are so many social systems in different portions of
the world, and amongst different races of the world, and amongst different
races of a particular country. In the same country there are so many
social codes and social usages. Whom to follow? Which one is absolute?
Which one is perfect? What is a common person to do? A very knotty
problem. What to do and what not to do?

Naekamuniryasya matam' na bhinnam. And intellectuals, you see, "always
quarrel amongst themselves." Non-intellectual people may have love and
affection amongst themselves, but intellectuals, you know, learned people,
always quarrel amongst themselves. And they think if a particular
intellectual supports the view of another intellectual -- well, it is
rather an insultation to support others! One should create a particular
school of thought of one's own -- one should not support others. So
intellectuals always quarrel amongst themselves.

The common person is to follow -- whom? Intellectual A says Mr. B, another
intellectual, knows nothing. And Mr. B says that Mr. C knows nothing. What
is a common person to do, and whom to follow? Is one to follow Mr. A or
Mr. B or Mr. C? A knotty problem. You see, intellectuals always vary --
naekamuniryasya matam' na bhinnam.

Now what is a person to do? What is a common person, a practical person, a
yogi, to do?

Yudhisthira, as I said, was a yogi-king. He says: "Now what is the goal of
life? The supreme goal of life, the supreme physical, intellectual, mental
and spiritual goal of the entire Cosmological order, is the same, the same
desideratum for all." And where lies that desideratum? Who is that supreme
point? What is that supreme terminus? What is that supreme culminating
point? And where doth lie that supreme point?

Yudhisthira says, Dharmasya tattvam' nihitam' guha'ya'm. The essence of
spirituality lies coverted in the "I" feeling of each and every
individual. You know, when "I" is connected with some other physical
object, when "I" is connected with, related to, some other physical being,
then that physical being is the object. "I" is the subject and that
connecting link is the verbal expression. "I" . . . "food": "I eat food."
"I" . . . "mango": "I eat mango." This "eat" is the connecting link, "eat"
is the verbal expression. "I" . . . "water" . . . "drinking": "I am
drinking water." Here "am drinking" is the connecting link. Subject,
object and connecting link.

Now, there is "I" in each and every living being. There is one "I" in you.
"I am going." "I am seeing Ba'ba'."* There is one "I". Each and every
individual has got one "I". And that "I" is connected with external
physicalities, external objects. Now, when "I" is connected with external
objects, that "I" is the subtlest mind. That "I" is the subtlest portion
of mind.

* An affectionate name for the author, used by the author's disciples. --
Eds.

"I exist": this "I" is the subtlest point of mind. And "exist": while
saying "exist", we indirectly say, "I exist in the world, I exist in
such-and-such place." The object is mute here, the object is not
expressed, but the object is understood. This "I" of "I exist" is the
subtlest mind.** "I" is the subtlest mind.

** An explanatory remark intended for the listening audience, not
necessary for readers, omitted here. -- Eds.

Now you know, in the mind of each and every living being there is this
feeling of "I exist". There is one "I exist" in you. "I exist." "I am." "I
exist." Mm? This "I" is the subtlest mind. But don't you know that there
is the feeling of "I exist" in you? You know it, you know this fact, that
there is the feeling of "I exist" in you. Don't you know it? You know that
there is a feeling of "I exist" in you. Then, "I know the fact that I
exist. I know the fact that there is a feeling of 'I exist' in me."

Now here the "I" of "I exist", the subject of the sentence "I exist", is
the subtlest mind. And the "I" of "I know" -- "I know the fact that I
exist" -- the subject of the sentence "I know", that "I" is the a'tman, is
the spirit, is the soul. It is not mind. There is a feeling of "I exist"
in me -- "I exist". That "I" is the subtlest mind. The feeling that "I
exist" is in me, is known to me. That knowing "I" -- "I know that I exist"
-- that knowing "I" (the "I" of "I know") is the a'tman, the spirit, the
soul.

Now, this "I exist" is the subtlest mind, and it is called guha' in
Sanskrit. And what is the essence of spirituality? The "I" of "I know" --
"I know that I exist" -- that "I" of "I know" is the essence of
spirituality. You know so many things, but you have to know your self.
When you know your self, that stage, that stance, is the supreme stance.
And for that realization, to know your own "I", is your sa'dhana', is your
spiritual practice.

And when you know your own "I" -- You try to know so many people, but you
don't know your self. It is just like a citizen of Manila: he wants to see
Hong Kong, he wants to see Tokyo, he wants to see Rangoon, but he does not
know Manila. A're,* first know Manila! First know your self, first know
your inner "I".

* An exclamation. -- Eds.

You know, a person can easily become omniscient. How can a living
creature, a living being, be omniscient? The secret is, if you want to
know all, know one. And that one is your own "I". And if you want to know
everything, if you try to know everything, you will not be able to know
anything. If you want to know all, know one. And that one is your own "I".

So the yogi-king Yudhisthira says: Dharmasya tattvam' nihitam' guha'ya'm
-- "The spirit of dharma, the spirit of spirituality, the spirit of yoga,
lies coverted, in" what? "In your own 'I' feeling, in your own 'I
exist'." Because "I know" -- the "I" of "I know" -- lies coverted in the
"I" of "I exist".

Dharmasya tattvam' nihitam' guha'ya'm. And who is your nearest person,
what is your nearest object? You know, you try to know so many things, but
you should know first of all your nearest object. Which one is your
nearest object? Hand? Finger? Your nearest object?

Finger? No, no, no. Arm? No, no, no. Face? No, no, no. Hmm? What is the
nearest point?

[Audience replies: "I".]

"I" is your nearest entity. And the distance cannot be measured. Can you
measure it? The distance cannot be measured. So it is the nearest entity.

First of all you should know, you should come in close contact with, all
the wonts of your own "I", all the characteristics of your own "I". In
your books, your laboratories, you study; you try to learn the
characteristics of oxygen, nitrogen, hydrogen monoxide, hydrogen peroxide,
and so many elements and compounds. But you do not know the
characteristics of your nearest object. Try to know all the
characteristics of your nearest object in your mental laboratory.

How to do it? In the laboratory, a theoretician will not be of any help,
will not be able to help you in your research. A theoretician, no, no. You
require a practical demonstration there in the laboratory.

So King Yudhisthira says: "In the realm of spirituality, in the realm of
yoga, whom to follow? Not those scriptures -- you may or may not follow
those scriptures, you may or may not follow those social codes, and you
may or may not follow -- you may or may not ditto -- those intellectuals."
What are you to do? You are to follow those practical demonstrations, that
is, you have to follow the yogi. And certainly, as per that yogi's
direction, you will attain that supreme stance, you will enjoy that
supreme beatitude.

Shrii Shrii Anandamurtiji
24 April 1969
DMC, Manila
Philippines
SUBHA'S'ITA SAM'GRAHA PART 24

---

Other Works: Onm'kara and Is't'a Mantra

Now let there be a short discourse on "Onm'ka'ra and Is't'a Mantra".

You know, knowingly or unknowingly, each and every created being wants to
be loved by the Supreme; and loves the Supreme. And from the very dawn of
human creation -- I won't say human civilization; human creation -- all
the longings of human beings have been knowingly or unknowingly,
consciously or unconsciously, goaded towards that Supreme.

What is onm'ka'ra? In the vedas [all books of spiritual knowledge] it has
been said regarding onm'ka'ra:

Sarve veda' yat padama'mananti
Tapa'm'si sarva'n'i ca yat vadanti;
Yaddicchanto Brahmacaryam' caranti
Tatte padam' sam'grahen'a vraviimyonmityetat.
--Ka't'haka Shruti

[The supreme spiritual state which all the scriptures have sought, and for
which spiritual aspirants have undergone hardship and vowed perpetual
Cosmic ideation, can be described in brief by the word onm.]

Sarve veda' yat padama'mananti. Sarve veda' -- "All the vedas ". You know,
in old Sanskrit the root verb vid means "to know". So veda means
"knowledge", the faculty of knowing. So in the process of all faculties,
or on the functional side, the actional side, of all faculties, the goal
was then the Supreme Purus'a (Consciousness); and even now the goal is the
Supreme Purus'a (Consciousness); and in future, in all that is to come,
the goal will be the Supreme Purus'a (Consciousness). Sarve veda' yat
padama'mananti -- "All the vedas are in search of".

Tapa'm'si sarva'n'i ca yad vadanti. Tapah means to undergo trouble,
difficulty, just to give relief to others; and in the spiritual arena,
tapah means to undergo trouble only to satisfy one's dearest Supreme
Being: that is tapah. So tapa'm'si sarva'n'i ca yat vadanti -- "aspirants,
spiritual aspirants, are undergoing tapah just to give pleasure to the
Supreme."

And, yaddicchanto Brahmacaryam' caranti -- "the Brahmaca'rii adheres to
the code of Brahmacarya just to get God, just to keep in contact with
God."

Do you know what the meaning of Brahmaca'rii is? Human life is for
spiritual sa'dhana' (spiritual practices) only. There is not, there cannot
be, any other motive; there cannot be any other intention; there cannot be
any other desideratum. But your physical body is within the scope of this
physical world, and to maintain this physical body you require food,
dress, a house, and so many things. So a certain portion of your thoughts
will certainly be occupied by those physical entities, by those physical
objects. So what are you to do? You are to ascribe Brahma-hood (God-hood),
you are to ascribe Na'ra'yan'a-hood (the shelter of Divinity), to all
physical objects, all physical entities, when you come in contact with
those entities, physically or mentally. When you do this -- when you
ascribe Na'ra'yan'a-hood to each and every physical object, when you
ascribe Brahma-hood to each and every physical object -- then you are
following the code of Brahmacarya.

Yaddicchanto Brahmacaryam' caranti
Tatte padam' sam'grahen'a vraviimyonmityetat.

Yama [the god of death, the speaker in this scripture] said, "Just to get
oneself elevated to that supreme rank, just to get oneself to that status,
I utter the word onm."

Now you know, in this universe of ours, nothing is fixed, nothing is
stationary, everything moves. Everything moves within the scope of the
three fundamental relative factors -- spatial, temporal and personal. The
entire universe in its collective body also moves, because there is
movement in the thought process, the thought projection, of the Supreme.
Wherever there is movement, there is vibration, and there is expression of
energy. And you know, energies are inter-transmutable. Light energy may be
converted into sound energy; and the vital energy of human beings may be
converted into spiritual energy, but also into electrical energy, into
light energy, or into sound energy. When you speak, you convert your
vital energy into sound energy.

Now, this conversion goes on from ana'di [the beginningless] to ananta
[the endless]. And within this vast scope, the span between ana'di and
ananta is this universe of ours, is the phenomenal world, the creation of
a single Noumenal Entity. Now, because of this movement, sound energy is
produced. By dint of one's sa'dhana' (spiritual practices) one gets one's
ears suitably trained to catch that sound. Everyone can catch that sound
with his or her physical ears, after those ears are properly trained by
sa'dhana'. And that sound is known as onm'ka'ra (AUMa). It is the
collective sound of all sounds of the universe, of all physical and
psychic sounds within and without. It is onm'ka'ra, and because all waves,
all vibrational expressions, emanate from the Singular Nave, by the
process of negative approach * you move towards that Nave.

* Here negative approach means the evolution of self back to the Supreme
Consciousness.

I should say, if the movement from the Supreme Nave towards crude entities
is treated as a positive movement, then your approach should be treated as
a negative movement -- because your movement is physico-psychic in the
first phase; then pure psychic in the second phase; then psycho-spiritual
in the third phase; and in the final phase, purely spiritual. We call
these four phases in Sanskrit ka'ma, artha, dharma and moks'a. These
phases are known as the caturvarga -- "four phases", "four
classifications".

So the starting point of onm'ka'ra is in close contact with the
Macropsychic Entity. And it has its micropsychic counterpart also. And
that's why onm'ka'ra is also known as pran'ava: pra' prefixed to the root
verb nu, plus the suffix al. Pran'ava means "the entity that guides you
unto the supreme status, unto the supreme rank".

Now I think you understand that pran'ava is to be heard, and not to be
pronounced. Your tongue can't pronounce it properly. It is a never-ending
sound. That is why it is also known as Shabda Brahma. And regarding one's
Is't'a Mantra -- first, what's the meaning of is't'a? Is't'a means
"loving", "favourite", "dear", "attractive", "goal", "terminus",
"desideratum". There are so many imports of that single term is't'a. And
mantra? There is no proper English word for the Sanskrit word mantra. We
use the word "incantation" for mantra, but it is not a proper word for the
Sanskrit term. In Sanskrit, the spirit of the term mantra is Manana't
ta'rayet yastu sa mantrah parikiirtitah ["A mantra is that collection of
sounds which, when meditated upon, leads to liberation"].

Manana means "inner suggestion", "repetition within". And ta'rayet yastu
-- "after this manana, when that entity liberates you from all
metaphysical, all psychic and suprapsychic, and also from all spiritual,
bondages", then it is known as mantra. Manana't ta'rayet yastu sa mantrah
parikiirtitah.

For a spiritual aspirant, for a sa'dhaka (spiritual aspirant), his or her
Is't'a Mantra is pran'ava, because it goads the person towards the Supreme
Entity; it guides the person towards the Supreme Entity; it helps the
person in coming in contact with, or rather becoming one with, or
ensconcing oneself in, that Entity. So for a sa'dhaka, onm'ka'ra is not
pran'ava; his or her Is't'a Mantra is pran'ava. And that's why so much
importance is attached to one's own Is't'a Mantra. And one must also
remember that for each and every sa'dhaka the most important of all words
is his or her Is't'a Mantra. For a particular sa'dhaka, the only
meaningful word, and the most precious word, is that person's own personal
Is't'a Mantra. For the sa'dhaka, the Is't'a Mantras of others have no
value. For you the most meaningful, most valuable, mantra is your personal
Is't'a Mantra; and others' personal Is't'a Mantras have no value for you.
They are meaningless words. Do you follow?

You know the old story of Hanuman, a great devotee. In mythology it has
been stated that once upon a time Hanuman was asked by certain other
devotees, "Hanuman, you know that there is no difference between Ra'ma and
Na'ra'yan'a. They are the same thing, no difference."

Ra'ma means Ra'mante yoginah yasmin -- "the most precious, the dearest,
object of yogis". Who is the dearest object of yogis? Parama Purus'a
(Cosmic Consciousness). So Ra'ma means Parama Purus'a. And what's the
meaning of Na'ra'yan'a? Na'ra means Prakrti (Operative Principle); na'ra
means bhakti; and na'ra means "water".

In Sanskrit, the word na'ra has three meanings. One meaning of na'ra is
niira, that is, "water" -- niiram, jalam, pa'niiyam, toyam, udakam,
[kambalam].
And another meaning of na'ram is bhakti, devotion. You know there was a
great muni [seer] named Na'rada. Da means "donor". His duty was to move
throughout India and Tibet and Southeast Asia singing the kiirtana
(spiritual chants) of the Lord -- that is, distributing na'ra,
distributing bhakti, amongst the general public; and that's why he was
popularly known as "Na'rada" -- "Na'radeneoya'la'" ["Distributor of
Devotion"].

Regarding na'ra's first meaning, you know, even in railway stations there
are certain persons who serve passengers water; they are also na'rada.
[laughter] Pa'niipa'r'e, pa'niipa'r'e. And the second meaning of na'rada
is "[one] distributing devotion".

And the third meaning of Na'ra is Parama' Prakrti (Cosmic Operative
Principle) -- Maha'ma'ya', Maha'laks'mii -- the Creator of this universe,
the Creating Faculty, the Binding Faculty, the Attributional Faculty. That
is Na'ra; and ayana means "shelter". For ink, the inkpot is the shelter.
Similarly for Na'ra, in the sense of Prakrti, Na'ra'yan'a is the shelter,
Parama Purus'a (Cosmic Consciousness) is the shelter.

So there is no philosophical difference between Na'ra'ya'na and Ra'ma. The
meaning of Ra'ma is Parama Purus'a; the meaning of Na'ra'yan'a is also
Parama Purus'a. "Oh, Hanuman, when you are a devotee, you are an elevated
soul, then why do you use the word Ra'ma only and not Na'ra'yan'a?" But
you know, his Is't'a mantra was Ra'ma. The reply given by Hanuman is very
important. You should remember it. He said,

Shriina'the Ja'nakiina'the ca'bheda Parama'tmani;
Tatha'pi mama sarvasvah Ra'mah kamalalocanah.

"Oh, my brothers, you see, I know that philosophically, fundamentally, or
spiritually, there exists no difference between Shriina'tha and
Ja'nakiina'tha."

(Shriina'tha means Na'ra'yan'a. Shrii means Laks'mii -- Shrii means
Parama' Prakrti -- and na'tha means "lord": "Lord of Prakrti", that is,
Parama Purus'a, that is, Na'ra'yan'a. Shriina'tha means Shriiniva'sa,
Na'ra'yan'a -- the same meaning. Shriina'tha, Shriiniva'sa, Shriipati --
all the same meaning.)

So, "I know there is no difference between Shriina'tha, that is,
Na'ra'yan'a, and Ja'nakiina'tha." Ja'nakiina'tha means Rama, the husband
of Janaki. "I know there is no difference, but, my dear gentlemen, for me
the word Ra'ma is the only word that has some meaning, and for me the word
Shriina'tha, or Na'ra'yan'a, has no meaning. I do not recognize that
word."

You sa'dhakas, you boys, you girls, should remember that the most
valuable, the most important, word in this universe for you is your
personal Is't'a Mantra; and for you, all other words bear no significance,
no meaning, no importance.

Shrii Shrii Anandamurti
22 November 1970 evening
Hyderabad
A'nanda Vacana'mrtam Part 23

---

Acoustic Roots: bha

Bha is the acoustic root of the mu'rcha' vrtti (propensity for lack of
common sense). Here mu'rcha' does not mean senselessness, but to lose
one's common sense under the hypnotic spell of a particular ripu (internal
enemy of the mind). To avoid the unsalutory effects of murcha' vrtti one
should direct one's mind along the path of righteousness through the
practice of pratyahara yoga (withdrawal of senses from the external world
to assist in inner fulfilment). Those who have not learnt the technique of
pratyahara yoga can do kiirtana (spiritual chanting and dancing) loudly or
may sing devotional songs to escape the clutches of mu'rcha vrtti.

[nil]

Tantric Gems - 47

--------------------------------------------------------------------------------

Namaskar

Welcome to another edition in this ongoing series of discourses on Tantra.

This issue looks at those forces in the cosmological order that persuade
or dissuade one from longing for the Great or inculcation of
spirituality. It also again explains Buddha's fundamental principles of
life that are so essential to spirituality. The Sanskrit letter ma is

given a brief mention as an acoustic root and as one of the petals in the

2nd chakra. Refer back to Issue 7 for more details.

Given by a contemporary tantric master these discourses are in the very
truest spirit of yoga for Liberation of Self and Service to the World.

Key themes for the discourses appear below.

--------------------------------------------------------------------------------

Key Themes

Ananda Sutram 2 19 Vikrtacittasya purvavastha praptirphalabhogah

citta - objectivated mind
vikrti - distortion
karmaphala bhoga - experience of requitals of pleasure and pain

Subhasita Samgraha The Cosmological Order

nature - law of the order of the Cosmos
Prakrti (Operative Principle) - working faculty
Parama Purus'a (Cosmic Consciousness) - Supreme Entity controlling the
functional expression of Prakrti
Purus'ottama - the Nucleus Consciousness
Brahma Cakra - Cycle of Gods creation
para - unchangeable and not transformed
apara - temporary and imperfect
jiiva - unit being
vidya' - centripetal or centre-seeking force
samvit shakti - to think to do something so that one should not waste
one's valuable time or life
hla'dinii shakti - movement through spiritual inspiration
avidya' - centrifugal force
viks'epa shakti - movement away from the spiritual centre so as to think
one is beyond its control
a'varan'ii shakti - engagement in worldly actions so that one seeks not to
ideate on God
deva - cosmic expression
devata - vibrational manifestations emanating from the Supreme Nucleus
Maha'deva - the Great Expression
Sham'kara - Controlling Entity
Krs'n'a - Divine Attraction
rasa - flow
liila' - divine dance
ra'saliila' - divine sport of innumerable waves
ra'sasamudra - ocean of bliss
ks'iirasamudra - ocean of sweet milk
sudha'rasam - flow of divine nectar
bha'va - that which makes the mind clean-surfaced and soft owing to
spiritual effulgence
vibrational expression - the quinquelemental universe

sa'dhana' - spiritual practice

Other Works The Fundamental Principles Of Life

Parama Purus'a - Supreme Consciousness

Buddha
eight-fold codes of discipline
Samyak Darshana - seeing things with the proper manner of a spiritual
aspirant
Samyak Sam'kalpa - proper and firm determination
Samyak Va'k - proper control over sensory and motor organs by all round
restraint
Samyak A'jiiva - proper livelihood and clean mental occupations
Samyak Vya'ya'ma - proper physical, mental and spiritual exercise
Samyak Karma'nta - finishing any work properly and in a nice way
Samyak Smrti - foremost duty to take the name of the Lord (to see God in
all things)
Samyak Sama'dhi - proper suspension of mind by meditating on the Supreme
Entity
darshana - guiding philosophy
Darshan Pada - collection of what Buddha said in poetic form
uttama - best (those who start a work and finish it nicely)
madhyama - ordinary (those who give up work in a half-done condition)
adhama - lower grade (those afraid of undertaking any challenge)
smrti - memory
Is't'a Mantra - mantra for the goal

Acoustic Roots ma

ma - acoustic root of propensity of annihilation (prana'sh) and acoustic
root of prashrya vrtti (propensity of latitude)
prana'sh - annihilation
prashrya - latitude
vrtti - propensity

---

Ananda Sutram 2 19 Vikrtacittasya purvavastha praptirphalabhogah

Purport

Action means transmutation of the citta (objectivated mind). If we call
this attainment of simulative transformation vikrti (distortion), then the
process of the citta's reattaining its previous state is to be called
karmaphala bhoga (the experience of the requitals of pleasure and pain).

Shrii Shrii Anandamurti

---

Subhasita Samgraha The Cosmological Order

Various words and phrases were not clearly audible on the tape, so in
this discourse many of the square brackets represent the most likely
inferences (from the context) as to the meaning. --Eds.

The subject of today's discourse is The Cosmological Order. In this
universe of Macropsychic conation, everywhere there is a system. There is
an order, there is a rational expression. All the structures, all the
frameworks, are guided by a law; and the name of that law is nature. The
name of the working faculty is Prakrti (Operative Principle), and the
Supreme Entity controlling the functional expression of Prakrti is Parama
Purus'a (Cosmic Consciousness).

In each and every structure there is one controlling entity, and that
controlling entity is the para (unchangeable and not transformed) portion
of that structure; and the remaining portion of that structure, that is,
the portion controlled by the para portion, is called apara (temporary and
imperfect). In an atom, the para, that is, the controlling portion, is
the nucleus. And electrons are moving around that nucleus. In the case of
an atom, the moving entities, the controlled entities, are the apara
entities, and the [nucleus], the controlling entity, is the para entity.

A few words here were inaudible on the tape. --Eds.

In this mundane structure, this ethereal structure, the para portion, the
controlling portion, is the earth, and the controlled portion, the apara
portion, is the moon moving around the earth. The apara is dependent on
the para. Again, in our solar system, the para portion is the sun, and so
many planets with their respective satellites are moving around the sun
-- they are the apara. Here also the vital stage lies with the sun. The
heat, the warmth, the vitality, everything, these planets acquired from
the para, from the sun. In the case of this solar system, death of the sun
would mean death of the planets, the thermal death of this solar system.
And similarly, for the entire universe, for this entire Cosmic
manifestation, the para portion is Parama Purus'a (Cosmic Consciousness),
is Purus'ottama (the Nucleus Consciousness), and all the planetary
systems, all the jiivas (unit beings), are moving around that para as
satellites, getting the vitality, getting everything of the earth, from
that supreme para, from that nucleus. The Supreme Entity is the Hub. The
Supreme Entity is the Nave of this Cosmological order. This Cosmological
order is known as Brahma Cakra (Cycle of Gods creation) in Sanskrit.

Now as you know, in each and every structure the apara (impermanent) moves
around the para (permanent), and this movement around the para, this
movement around the nave of the structure, is affected by two forces. One
is the centre-seeking force, or centripetal force, and the other is the
centrifugal force.

In the case of the nucleus of the Cosmological order, the para, the
nucleus, is called Purus'ottama (the Nucleus Consciousness), and so many
animate and inanimate objects are moving around the Supreme Entity. So
here also, two forces are acting. One force is centre-seeking, centripetal
-- goading, rather, helping the movement of the jiiva (unit being)
towards the centre, towards Purus'ottama. And the other -- the force that
drifts the jiiva (unit being) away from Purus'ottama -- increases the
length of the jiiva's radius; and that is the centrifugal. And so far as
this Cosmological order is concerned, the centripetal, or centre-seeking,
force is called vidya'; and the centrifugal force is called avidya'.

You know, the function and the existence of each and every entity in this
universe has a certain influence on all other entities. The life, the
movement, the thought-waves, of an ordinary ant affect you. Even the
thought-waves of an ordinary ant affect your destiny. Nobody is alone in
this universe. And this mutual attraction amongst all the entities of the
world maintains the balance of the universe. If even an ordinary ant dies
a premature death, the balance of the universe will be disturbed. So
nobody, no entity, no human being, nothing in this universe, is
meaningless. Each and every entity [in] this universe is valuable because
it helps in maintaining the balance of the universe.

Now this vidya', that is, this centre-seeking, centripetal, force, helping
the jiiva (unit being) in its movement towards the Supreme, towards Parama
Purus'a (Cosmic Consciousness), has two [effects] on living bodies and
living minds. These effects of vidya' on the human mind -- two in number,
as I said -- are samvit shakti and hla'dinii shakti.

And the two influences of the centrifugal force (avidya) on the human mind
are viks'epa shakti and a'varan'ii shakti.

Now, what is the effect of viks'epa shakti When someone is fully under the
control of viks'epa shakti, that person thinks that if he or she goes
away, moves away, keeps himself aloof and away from the centre, then the
centre will not be in a position to control his or her destiny. And by
this force a person is [often] misguided. The person thinks that running
away, moving away, from the Supreme, will [keep] him or her from
undergoing the [reactions] to his or her actions. This is viks'epa
shakti.

And the other influence of this centrifugal force on [a person] is
a'varan'ii shakti. Such persons think that if they keep themselves engaged
in worldly [actions], and if they do not ideate on God, then God also
will not think about them. God will also forget them. And thus they will
not have to suffer the consequences of their past actions. This is called
a'varan'ii shakti. A'varan'a means to cover. That is, one tries to cover
oneself, one's mind and body, so that God will not be able to see them.
It is another folly. But those are the two expressions, two influences, of
the centrifugal force, that is, avidya' shakti, on the human mind. Do you
follow

And the other force is vidya' shakti, the centripetal [force. It also has
two expressions -- ] one is samvit and the other is hla'dinii.

What is samvit Someone who is simply eating, drinking and sleeping, living
like an ordinary animal, [all of a sudden thinks] that he or she should do
something. [One is a] human being, one shouldn't waste one's valuable
time, one's valuable life. One should do something, one is to do
something. Each and every life, each and every human life, is nothing but
a mission. Human life is nothing but an ideological flow. Life is a
mission. The person thinks like this. This feeling in the human mind is
created by the samvit shakti of vidya'. I should do something.

Now after this feeling [is aroused] in the mind -- I should do something
-- then what happens The person tries to [think] how to do something. How
to move towards the Nucleus How to become one with [that Entity] This
desire, this longing, for the Great is aroused in the person's mind. And
the next moment what happens By the grace of the Supreme the person gets
the path. And he or she starts moving towards the Supreme in an
accelerated speed. This movement is called hla'dinii shakti. Hla'd means
[the entity that gives] pleasure. This shakti gives pleasure to the
aspirant, that's why it is called hla'dinii shakti. So [we see] how this
Cosmological order is composed first, in the centre, is Purus'ottama, the
Hub, Parama Purus'a (Cosmic Consciousness); and there are so many
animated and inanimated objects moving around that Nucleus; and this
movement is affected by two forces, vidya' and avidya'. Vidya' has two
effects, samvit and hla'dinii, and avidya' has viks'epa and a'varan'ii.

A sentence here was inaudible on the tape. --Eds.

So what are these entities moving around the nucleus Actually, as planets
are mostly creations of the controlling stars -- in our solar system the
sun is the controlling star -- similarly those animate and inanimate
objects moving around the sun of this Cosmological order, moving around
Purus'ottama, are just like planets of Purus'ottama (the Nucleus
Consciousness). They are the jiivas (unit beings). Now in this order, just
as in the solar system we see satellites moving around the planets, and
planets moving around the sun, [there are entities that move around
Purus'ottama, while the jiivas are controlled by those central entities.]
In the case of this Cosmological order, there are several guiding
faculties. Actually they are working like planets, and jiivas are working
like satellites. So these planets, rather these controlling faculties,
moving around Purus'ottama, are called devas (expressions). Devas are
moving around Purus'ottama -- and that's why Purus'ottama (the Nucleus
Consciousness) is called Maha'deva (the Great Expression). And in turn
jiivas (unit beings) are being directly controlled by the devas, and
finally by Purus'ottama, Maha'deva.

A few words here were inaudible on the tape. --Eds.

So what are these devas Devas are emanated waves, emanated waves of the
Supreme Hub. So many waves, carrying so many ideas, are emanated from the
controlling hub. And these faculties are called devas, and these devas
[control] the actional side of all living beings.

Two phrases here were inaudible on the tape. --Eds.

Dyotate kriid'ate yasma'dudyate dyotate divi;
Tasma't deva iti proktah stu'yate sarvadevataeh.

[The vibrational manifestations emanating from the Supreme Nucleus are
known as devata's, and these devata's address that Supreme Nucleus as
Deva. He with His powers vibrates the entire universe, makes the entire
universe dance; and He by dint of His occult and supra-occult powers
brings everything back onto His lap.]

These devas, these waves, these vibrational expressions, actually control
all the universal phenomena.

Now, these are the devas. Now, so far as human psychic structure is
concerned, the psychic structure is a collective expression of a certain
number of devas (expressions). In the human body there are several glands
and sub-glands, and the hormones secreted from different glands and
sub-glands create waves, different types of waves, in the human body; and
these waves are carried by, are re-vibrated by, so many nerves, nerve
fibres, nerve cells. So in the human body the number of devas
(expressions) is more than the total number of nerve fibres and nerve
cells. They are so many in number within a small human body -- because
the human body is controlled, is vibrated, by so many propensities, so
many faculties, so many qualifications, so many attributions. So the
entire Cosmological order is being vibrated by so many devas. And that's
why regarding the Controlling Faculty, Maha'deva, it has been said,
Sarvadyotana'tmaka akhan'd'a cidaekarasah [Supreme Consciousness exists in
the form of an unbroken flow of cognition, the supreme source of all kinds
of emanative vibrations].

A phrase here was inaudible on the tape. --Eds.

The Supreme is an all-vibrating, infinite ocean of divine nectar.
Sarvadyotana'tmaka akhan'd'a cidaekarasah.

Raso vae sah -- He is the Cosmic elixir personified. Now the controlling
entity is the controlling deity -- He creates, He controls, all the
vibrations of those devas. He is the Controlling Entity, He is the
Sham'kara. Sham means to control. He who controls the entire universe is
Sham'kara. He is Parama Purus'a, He is Maha'deva, He is Sham'kara also.
And He is Krs'n'a also, because He is attracting each and every unit
towards Himself. But there is no difference amongst Krs'n'a, Maha'deva
and Sham'kara.

A phrase here was inaudible on the tape. --Eds.

Now, this entire Cosmological order is an ocean, an infinite ocean, of
divine nectar. And the so many vibrations created in this universe, so
many waves, are different devas. And the life of an individual moves --
goes up and down -- just like a boat in the sea, according to the length
of the wave.

This rhythmic expression of the divine nectar, of the divine wave, has an
acoustic counterpart also. It is not only moving, it is not only dancing,
it is singing also. And these movements, these vibrations, these waves,
are being controlled by the divine flute of the controlling entity,
Krs'n'a. This movement, these dances, are a creation of that supreme
controller, Krs'n'a, according to the rhythm created, according to the
rhythm emanated, from His divine flute. And He is in the centre of this
ocean of divine nectar. And the ocean, this ks'iirasamudra [ocean of
ks'iira, a sweet milk preparation], is the sudha'rasam [flow of divine
nectar]. So He is dancing in the centre playing on this divine flute, and
all the jiivas are dancing according to His desire. One will have to dance
according to that Cosmic rhythm. One may or may not like it, but one will
have to dance. This liila' (divine dance) of Parama Purus'a (Cosmic
Consciousness), who is the controlling entity standing in the middle of
this divine ocean, is known as His ra'saliila'. Liila' means ra'sasamudra
[ocean of bliss], [His] ra'saliila'. Each and every living entity will
have to take active part in this ra'saliila'.

A phrase here was inaudible on the tape. --Eds.

Parama Purus'a has created an endless network of waves from the Cosmic
Nucleus according to His own sweet will. . . . Each of these waves is a
deva, but the fundament upon which these waves have been created is called
rasa . . . . The divine sport of these innumerable waves is called the
ra'saliila'. (Vrajagopa'la and Aesthetic Science in Nama'mi
Krs'n'asundaram, 2nd ed., 1997) --Eds.

In the eternal flow of Gods infinite sweetness, He is making others dance
in joy and bliss, filling their minds with divine ecstasy.

Now you see, all these waves have their original source in the Nave of the
universe. That is the first stage. These vibrations are called the basic
stage or basic expression. The basic expression is just near, [in] close
proximity to, the Controlling Entity. Then the next one is the primordial
expression. It is almost a straight line.

Shuddhasattvavishes'a'd'va' premasu'rya'm'shusa'myabha'k;
Rucibhishcittama'srn'ya krdasao bha'va ucyate.

[That which makes one extremely pure and sentient, which causes the sun of
love to shine, which makes the mind clean-surfaced and soft owing to the
spiritual effulgence, is called bha'va.]

This second stage is called bha'va. And then the next one is the
vibrational expression. And this quinquelemental universe is created in
this vibrational stage. The jiivas (unit beings), according to their
spiritual status, according to their sa'dhana' (spiritual effort),
according to the intensity of their longing for the Great, are in
different positions, and attached to different waves. And what is your
sa'dhana' (spiritual practice) To do sa'dhana' is to lessen the length of
the radius with the help of the hla'dinii shakti (movement through
spiritual inspiration). You have to lessen the length of the radius. But
knowingly or unknowingly, each and every jiiva (unit being) is to take
part in that ra'saliila' (divine sport of joy) and move around Parama
Purus'a (Cosmic Consciousness).

A clause here was inaudible on the tape. --Eds.
A second clause here was inaudible on the tape. --Eds.
There was clearly more at the end of the actual discourse than was on the
tape. --Eds.

Shrii Shrii Anandamurti

SUBHA'S'ITA SAM'GRAHA PART 24

27 June 1969 DMC, Bangalore

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Other Works The Fundamental Principles Of Life

Recently in Thailand, I said something regarding certain fundamental
principles of human life. As these are the guiding principles of life,
there is no harm in repeating the same points again.

You know, in each sphere of our life we should follow a code of
discipline. Knowing or adhering to the code of discipline means 60%
success. To become one with the Supreme Entity, with the Parama Purus'a
(Supreme Consciousness) is an innate human urge. Knowingly or unknowingly
everybody loves the Parama Purus'a (Cosmic Consciousness). The movement
of a spiritual aspirant towards this goal is hisher spiritual progress,
and it is achieved through spiritual cult. For proper movement, an
aspirant should follow certain rules, should know certain important
factors. Regarding these indispensable items for spiritual progress, Lord
Buddha said that there are eight codes. You should remember these points.

First is Samyak Darshana. What is Darshana In ordinary Sanskrit, Darshana
means to see, and in philosophical language, or in spiritual and psychic
strata, Darshana means seeing anything with the proper spirit of a
scholar, with the spirit of an aspirant. Darshana means guiding
philosophy.

A man is walking, but if he has no fixed destination, all his endeavours,
all his exercise will be meaningless. A man may do so many things, but all
his gain will be meaningless if he does not know what his goal is, where
he is going. So each and every person must have a philosophy of life,
without which there cannot be any progress. You should remember, it is
the first point, the first important factor.

The second important factor is Samyak Sam'kalpa. Samyak means proper.
Sam'kalpa means determination. Here, Samyak Sam'kalpa means proper and
firm determination. I will do it, I must do it. This firm determination is
the secret of success in each and every human life. Where there is no firm
determination, one will never be successful in any arena of human life. I
must do it ! I must come in contact with the Supreme Entity ! I must be
one with the Parama Purus'a (Supreme Consciousness). This is firm
determination. So Lord Buddha said that this is the second important
factor, the second important principle that an aspirant must adhere to.

The third item is Samyak Va'k. In Sanskrit, the ordinary meaning of Va'k
is expression of vocal cord, but in philosophical language, Va'k means all
the expressions of efferent nerves. Whatever we see, whatever we touch,
whatever we speak, all these expressions are found within the scope of
Va'k. Therefore, a person while expressing himself or herself in any
stratum of life, must have proper control over himselfherself, shehe must
have proper control over hisher sensory and motor nerves. This is Samyak
Va'k.

You know, Lord Buddha said so many things, but all were not noted
properly. However, the collection of what he himself said in poetic form,
is known as Darshan Pada. In the Darshan Pada, Lord Buddha said,
Cak's'un'a' 'Sam'varo Sa'dhu - Oh spiritual aspirant! Oh Bhiks'u! Oh
monk! Oh devotee! You should have proper control over your eyes; whatever
will have bad effect on your mind, you must not see it. Sa'dhu Sotena
sam'varo - Whatever will have bad effect on your mind, Oh good man, you
must not hear it. Gha'nena Sam'varo 'Sa'dhu - You should have control over
your nose. Sa'dhu Jibha'ya Sam'varo - You should have control over your
taste. Ka'yena Sam'varo Sa'dhu - You should have control over your body.
Sa'dhu Va'ca'ya Sam'varo - You should have control over your language
also; and Savvatha Sam'varo Bhiks'u - If you want emancipation, if you
want liberation from worldly fetters, you must have all-round restraint.
This third item is Samyak Va'k.

The fourth instruction is Samyak A'jiiva. One can earn money by many
unfair means--by stealing, by selling wine, by money-lending business.
There are so many bad things one can do. A good person should have a
clean occupation; shehe must not be engaged in unclean means of
livelihood. Not only hisher physical occupations, but also hisher mental
occupation should be neat, clean and pure. A person's objects of thought
should be in good taste, and a person should not try to do anything bad
to another good person. This is called Samyak A'jiiva, and this is the
fourth item.

Clean here means in terms of one's approach.

Then the fifth is Samyak Vya'ya'ma. You know, many boys do so many
physical exercises to make the body strong. This is physical exercise. A
human entity, however, is not only physical. It is physical, mental and
spiritual. Physical exercise is good, but you should do mental exercise
and spiritual exercise. In that case, not only the physical body, but
also the psychic body and the spiritual body will be very strong. A good
man, an ordinary man, a farmer, a labourer, a soldier, a teacher,
everybody has got these three bodies. Practising some physical exercises
is good, similarly you should also practise psychic and spiritual
exercises. You should know the style of exercise from an A'ca'rya
(spiritual teacher), and you should practise it regularly. As you eat
regularly, as you bathe regularly, similarly you should practise these
exercises, the psychic and spiritual exercises regularly. This is the
fifth item, Samyak Vya'ya'ma.

The sixth one is Samyak Karma'nta. When you start a work, you should
finish the work properly, and in a very nice way. Don't leave the work in
a half-finished condition. The finish should always be good. The
finishing touch should always be a nice and sweet one.

There are three kinds of people--Uttama, Uttama means best; Madhyama -
Madhyama means ordinary, and Adhama - Adhama means, of lower grade. Now
those who come within the lower status are afraid of undertaking anything,
afraid of doing anything. Oh ! these whole-time workers, these Da'da's and
Didis, their life is very troublesome, they have to undergo so many
troubles, so many afflictions. Oh, it won't be possible for me to accept
the life of a monk or nun. It is very difficult. Similarly, in other
spheres of work, these lower-grade people are afraid of undertaking any
challenge. Then, there are ordinary-grade people, Madhyama. They start a
work; suppose, a gentleman of the town doesn't know how to till the land.
Out of fascination he starts tilling, and then he finds that it is very
troublesome, so he gives up the duty, gives up the work in a half-done
condition. This is what is done by ordinary people. It is also not good.
But the best people - Uttama, who are they It is their principle to feel
that 'When I have started a work, I must complete it in a nice way, in a
fine way, in an excellent way.' The Lord Buddha said, Samyak Karmanta, ie
when you have started a work, you must finish it in a nice way.

The seventh advice is Samyak Smrti. In Sanskrit, Smrti means memory. What
is memory Whenever you see, or you hear, or you smell something with the
help of your efferent or afferent organs, what happens Your mind gets
compartmentalised. One portion of the mind takes the subjective form, and
another portion takes the objective form. You are seeing a tiger. One
portion of your mind becomes the seer and another portion of your mind
takes the form of the tiger; then you think that you are seeing a tiger.
Now after some time, when you can create the tiger once a day in your
mind, without seeing a tiger, you are creating the tiger in the objective
portion of your mind. This re-creation of tiger in your mind is called
smrti or memory.

Then what is Samyak Smrti You boys and girls, you know that one should go
on repeating one's Is't'a Mantra (mantra for the goal). Always you are
doing your work, but you are not repeating your Is't'a Mantra in your
mind. Why Because you have forgotten the fact that you should repeat it
in your mind. Your memory is not strong. That's why you have forgotten
it. Here Lord Buddha said, Samyak Smrti, that is, you must not forget, you
must never forget that it is your foremost duty to take the name of the
Lord, to repeat your Is't'a Mantra. It is Samyak Smrti, proper memory.

The last item is Samyak Sama'dhi, ie proper suspension of mind. When you
are hearing an excellent expression of music, your mental object is that
music, and while hearing, your subjective mind gets suspended in that
objective portion. It is suspension of mind in hearing. Similarly when you
see a rose, while seeing the rose, you are very much charmed by the
beauty of the rose; so your subjective mind gets merged with your
objective mind, that is, with the rose. It is suspension in the rose.
Similarly, while meditating on the Supreme Entity, the Parama Purus'a
(Supreme Consciousness), your mind gets suspended in God. It is proper
sama'dhi (spiritual absorption); it is proper suspension of mind.

These are the eight-fold codes of discipline, an indispensable part of an
aspirant's life. You should always remember that for proper success, to
attain the Supreme Bliss, adherence to these eight-fold codes of
discipline is a must. You should always keep this in mind.

Shrii Shrii Anandamurti
A'nanda Vacana'mrtam Part 14
Ba'ba' in Taiwan
16 August 1979, Taipei

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Acoustic Roots ma

Ma is the acoustic root of the propensity of annihilation (prana'sh).
Besides this ma is also the acoustic root of prashrya vrtti (propensity of
latitude), in Hindi it is bar'hva.

Shrii Shrii Anandamurti

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Missed out on previous issues Back issues will always be available. Simply

[nil]

Tantric Gems - 45

--------------------------------------------------------------------------------

Namaskar

Welcome to another edition in this ongoing series of discourses on Tantra.

This issue considers what is the best devotional relationship of the
devotee to God and takes a classical, almost Judeo-Christian approach in
explaining this. It also explains the eight principles enunciated by

Buddha for a spiritual and balanced life. The Sanskrit letter ba is given

a brief mention as an acoustic root and as one of the petals in the 2nd
chakra. Refer back to Issue 7 for more details.

Given by a contemporary tantric master these discourses are in the very
truest spirit of yoga for Liberation of Self and Service to the World.

Key themes for the discourses appear below.

--------------------------------------------------------------------------------

Key Themes

* Ananda Sutram: 2 17 Aham karta pratyaksaphalabhokta

Parama Purus'a - Supreme Consciousness

* Acoustic Roots: ba

ba - acoustic root of indifference
vrtti - propensity
avajina' - considering something as unimportant (indifference)
avajina' vrtti - propensity of indifference
upeks'a' - indifference to something considered unacceptable
avahela' - neglect
attitude of compassion
attitude of tolerance

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Ananda Sutram: 2 17 Aham karta pratyaksaphalabhokta

Purport:

The ahamtattva (doer-I) is really the master or doer of acts and also is
the enjoyer and endurer of the fruits of actions.

Shrii Shrii Anandamurti

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Subhasita Samgraha: The God of Human Beings

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Shrii Shrii Anandamurti

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Acoustic Roots: ba

Shrii Shrii Anandamurti

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Missed out on previous issues? Back issues will always be available.

[nil]

Namaskar

Entire collection of Tantric Gems to date has just been posted, for your
interest.

Thank you

[Home]

Thank yu Mr.Sun Ray

"nil" <s06...@student.uq.edu.au> wrote in message
news:Pine.OSF.4.30.03021...@student.uq.edu.au...

[sneh.chak...@sympatico.ca]

On Tuesday, February 11, 2003 at 1:51:49 PM UTC-5, Mr.Sun Ray wrote:
> Mr. Sun Ray is a russian yogi. This is my homevillage Kimzha.

Your explanations are beautiful and helpful. Thanks

[ach...@gmail.com]

On Wednesday, February 12, 2003 at 12:21:49 AM UTC+5:30, Mr.Sun Ray wrote:
> Mr. Sun Ray is a russian yogi. This is my homevillage Kimzha.

Namaskar ji,

Happy to see your work on this.
Kindly add citation of every slokas like Bhagavad Gita Chapter and sloka number from Mahabharat, Patanjali Yoga Sutra, etc.

Thanking you

With regards
Achudan