BHA'GAVATA DHARMA

official source: Subha's'ita Sam'graha Part 8

cross-references: also published in Ananda Marga Ideology and Way of Life in a 
	Nutshell Part 10

this version: is the printed Ananda Marga Ideology and Way of Life in a Nutshell 
	Part 10, 1st edition, version (spelling mistakes only may have been 
	corrected). I.e., this is the most up-to-date version as of the present 
	Electronic Edition.

      Today's subject of discourse is Bha'gavata Dharma. The word 'bha'gavata' means "pertaining to divinity" and dharma means "inherent characteristic", so bha'gavata dharma means "the way of life which leads to ensconcement in the supreme stance". Dharma is a natural propensity, an inherent characteristic. It refers to a particular spiritual way of life. Each and every object in this universe has its own innate characteristic, or svabha'va (Sva means "own" and bha'va means "propensity"). The innate characteristic of fire is to burn whatever it meets. The innate characteristic of human beings is to practise spirituality. To make a clear distinction between spiritual practice and the other natural tendencies of mind in the mundane sense, such as eating and sleeping, the term bhagavata dharma is used to deseribe the higher tendencies. Bha'gavata dharma refers to the innate tendency which leads human beings towards the Supreme Entity, which arouses in them a spontaneous love and attraction for the Supreme Entity. In fact, in each and every human being there is love and attraction for the Supreme Entity. The human being who does not feel this attraction hardly deserves to be called a human being. Such a being is no better than a sub-human, although in human form. It is bha'gavata dharma that clearly distinguishes human beings from animals. Even a thief who feels love for the Supreme Entity in the core of his heart, merits being called a human being. But a so-called virtuous person or a man of knowledge who feels no love for the Supreme Entity should not be considered a human being, because in such a person human dharma is wanting. Human beings are characterised by their bha'gavata dharma. They have a spontaneous attraction for the Supreme, which non-humans do not possess. Hence, human beings have a glorious existence ; animals do not. 

	A'ha'ra nidra' bhaya maethunainca sa'ma'nyametad pashubhiirnara'na'm
	Dharmo hi tes'amadhiko vishes'o dharmena hiina'h pashubhih sa'ma'na'h.

      This sloka clearly illustrates that human beings devoid of bha'gavata dharma are just like animals. I have already said that if human beings lack bha'gavata dharma they are actually worse than animals. Animals do not have a developed intellect or consciousness ; human beings do. If human beings fail to utilise their developed intellect and consciousness, choosing to avoid the pursuit of bha'gavata dharma, they are the enemies of humanity and a slur on the human race. Their actions, having no relation to bha'gavata dharma, should be considered contrary to humanity and their innate characteristic. Their future is bound to be doomed, like that of a huge tree struck by lightning. The downtrodden masses who long to better themselves should embrace the path of bha'gavata dharma. The easiest and most natural way for human civilisation and humanity to grow is through bha'gavata dharma. There is no other way. Hence, those who sincerely seek the welfare of humanity must uphold bha'gavata dharma. 

	Bha'gavata dharma is dependent on three factors : vistara (expansion), rasa (flow) and seva' (service). The literal meaning of the word vista'ra is expansion, that is, to direct the mind toward the vast Cosmic Entity. This psychic movement towards the vast Cosmic Entity is not dependent on external factors. To move towards that Supreme Entity one must first overcome and transcend all sorts of meanness and pettiness. Hence, a follower of bha'gavata dharma must wage a relentless fight against these limiting tendencies within his or her own mind, as well. as in the society at large.

	When the mind is confined within the narrow limits of pettiness a polluted atmosphere of sin spreads all around. But when the human mind expands, the effulgence of virtue becomes increasingly manifest and humanity is exalted to the heights of divininity.

	Vista'rah sarvabhu'tasya vis'n'orvishvamidam'jagat
	Dras't'avyama'tmavat tasma'dbhedena vicaks'anaeh.

	"This universe is nothing but the expansion of all the fundamental factors of Vis'n'u. Hence, wise people identify this whole universe with their own self".

      Only human beings can expand their minds because only they have the opportunity to follow bha'gavata dharma. Now the question is, how can human beings follow bha'gavata dharma, and when should they begin ?

	Human beings should practise bha'gavata dharma from their childhood, from the age of five. Human life is more valuable than the lives of other creatures. Hence every creature unconsciously yearns to attain a human frame because only with a human frame is it possible to practise spirituality and perform noble deeds. The scriptures state that the practice of bha'gavata dharma should commence at childhood. Those who embrace bhagavata dharma look upon this entire creation as a manifestation of Vis'n'u (Parama Purus'a). A small effigy of Vis'n'u is not the real image of Vis'n'u for them. They love the manifest form of Vis'n'u because they are in an inextricable relationship of love with Parama Purus'a.

	Anayamamata' vis'n'oramata' premasam'gata'

	The exclusive love for Vis'n'u can be called prema or divine love because one is in love with the Supreme Entity in whose mind resides the entire universe. By creating the quinquelemental world He bas made Himself accessible to His created objects. Even a small blade of grass is His creation. Hence the followers of bha'gavata dharma who expand the mind, will certainly see every object of this universe as an expression of their dear Lord. They will therefore show equal respect for each and every entity.

	A religion or cult which does not encourage spiritual elevation but keeps the human mind confined to narrow limits, and depicts God in various imaginary forms, is far removed from bha'gavata dharma. In bha'gavata dharma there is no scope for differentiations and distinctions. The religion or philosophy which causes the human mind to become so analytical that it distances itself from the one integral Entity is contrary to bha'gavata dharma. Those following bha'gavata dharma strive to create unity and synthesis in the midst of disunity and analysis.

	The second factor is rasa, or flow. Whatever is happening in this universe, whether natural or supernatural, is due to Cosmic Will. Everything depends on His grace. Whatever human beings think, say or do is only possible due to Cosmic grace. This entire universe is a Macro-psychic connation--everything originates from the thought waves of the Macrocosm. Thus He witnesses everything at the same time.

	The major difference between the unit mind and the Cosmic mind is that whatever the unit mind imagines is only transformed into action on certain occasions. The external projection of the unit mind is only possible when it is fully concentrated. But for the Cosmic mind nothing is external--this entire universe is within His mind. The Cosmic thought-waves appear to be something external for us. The Macropsychic thought waves are his Svarasa (flow). Likewise, for externalisation various waves emanate from the unit mind. In the first case the psychic waves are the svarasa of Parama Purus'a. But mental waves, created by various thoughts, are the svarasa of microcosms.

	Microcosms differ from one another due to the differences in their individual flows. All microcosms want to move according to their own individual flows. They endeavour to direct their internal thoughts and actions according to their individual flows. That is why the thoughts, actions and life-styles of microcosms are so diverse. When you walk along a road a cobbler looks at your feet, a washerman looks at your clothes, and a barber looks at your head. The difference in their outlooks is due to the difference in their individual flows. 

	All microcosms create their own individual flows, in adjustment with the Macrocosmic flow. Hence the individual flow of every microcosm is directly controlled by Parama Purus'a. I have often said that Parama Purus'a is not guided by your intellect or desires, but moves according to His own wishes. You will never have any opportunity to question Him. You will have to move around Him, whether you like it or not. If your individual flow does not maintain an adjustment with the Macrocosmic flow your longings will never be fulfilled. Everyone longs to attain so much but only attains a fraction of what is desired. If one's longings are not in perfect adjustment with the Cosmic waves one can never attain success.

      Kii habe iccha'y iccha'te kii hai
	Krs'n'a iccha' vina' phal phalena'

	"Does individual desire have any value? Without the approval of the Supreme Entity nothing can succeed." You wish to attain something, but if your desire is not approved by the Supreme Entity, then you will not attain success in your mission. This is the second factor--rasa tattva of bha'gavata dharma. What is rasa tattva ? When human beings are in deep love with Parama Purus'a they begin to know His nature and follow His will accordingly. Such individuals become invincible and victorious in the world. Most people are overwhelmed by His greatness, but sa'dhakas know the secret of becoming great. Thus the basic spirit of rasa sa'dhana' is to direct one's individual desires and longings towards Parama Purus'a. Only in this way can a sa'dhaka achieve fulfillment (rddhi) and success (siddhi). In the scriptures this has been called ra'saliila. Created beings, will have to move according to the Cosmic will ; there is no other way. Learning, intellect and personal status become meaninngless unless they are directed towards Parama Purus'a. Afer realising the Supreme truth intelligent people start moving according to Parama Purus'a's desire, saying, "Oh Parama Purus'a. I have nothing to ask of you. Let thy will be fulfilled. I want nothing else."

	The third characteristic of bha'gavata dharma is selfless service (seva'). When you offer something to a person and expect to receive something in return, it is a sort of commercial transaction. But when you have no desire to receive anything in return for services rendered it is called true service, and herelies the basic difference between true service and commercial transactions. You might have seen newspaper advertisements in which a certain company says it has been rendering service to the people over a long period of time. But the question is, can any commercial institution truly "serve" the people ? Are they not merely involved in a commercial transaction of one form or other?

Service can be of two types: internal and external. This entire universe is the expression of the greatness of Parama Purus'a, and therefore, whatever a person does for a particular living being is as good as rendering service to Parama Purus'a. Wherever you are, and whatever you may be, whether you are leading a family life or the life of a recluse, you need to serve all created beings for they are the veritable expression of the Supreme Entity. While serving living beings one should never allow a feeling of vanity to develop. One should always remember that one is serving Parama Purus'a and none other. Had Parama Purus'a not come in your contact in the from of living beings, you would not have an opportunity to serve Him. He comes to you as a sick person or as a beggar to solicit your assistance. Naturally you are more grateful than the person you serve because Parama Purus'a has given you the opportunity to serve Him. Thus everyone should render external service.

Japakriya' and dhya'na should also be practised with the ideation that one is serving Parama Purus'a. This is internal service. If this is done one will achieve intense psychic concentration. Of course one must serve without expecting any reward in return. If this spirit of service is fully awakened during japakriya' one will attain eveything. A service-minded sa'dhaka can attain liberation merely by repeating naina mantra, but a Yoga who performs higher spiritual practices will attain nothing in the spiriual sphere if he or she shuns service.

If internal service is not rendered properly, true external service becomes impossible. Hence it has been said,

"Atmamok's'a'rtham' jagaddhita'ya ca"

Individual salvation is also a service to humanity. Internal service (a'tmamoks'a'rtham) leads to fulfillment or immortality ; external service (jagaddhita'ya ca) leads to universal welfare. Thus both internal and external service have equal importance. External service purifies the mind, and with a pure mind one is more capable of rendering service to one's is't'a. Every sa'dhaka should render both types of service.

The mind thinks ; it creates micropsychic waves. The merger of micropsychic waves into Macropsychic waves is a natural process. This merger is possible for every human being in the rendering of external and internal service. Thus bha'gavata dharma is a social dharma, a human dharma that easily can be followed by all. Whether people are aware of it or not, all are moving towards the nucleus of bha'gavata dharma. Everyone's individual journey ultimately terminates in Parama Purus'a. Just as the earth is moving around the sun, and the moon around the earth, similarly every individual human being is moving around Parama Purus'a. Your sa'dhana' is nothing but an attempt to reduce the distance between yourself and Parama Purus'a.

One' s nerve cells, glands, and sub-glands are created according to one's individual flow. In fact, various structures are created based on this individual flow. The various thoughtwaves of the mind are all identified with the individual flows. All microcosms, knowingly or unknowingly, are rotating around the nucleus of the Cosmic Cycle. No one is separated from the Supreme Entity. Living beings attain different physical bodies according to their respective psychic waves. And with their individual minds and bodies they move around the Cosmic Cycle. This movement continues as long as they feel that they are separated from Parama Purus'a. But as soon as the tiny drop finds the vast ocean it automatically merges in that ocean. The distance between the two is removed and there remains no separate existence for either. The two become one. But until that final union is achieved unit beings will have to move like bullocks trudging around the oil mill.

When sa'dhakas establish themselves in bha'gavata dharma, by virtue of vista'ra, rasa and seva', their journey comes to an end. They become one with the Nucleus, one with Parama Purus'a. At that stage they realise the secret of the divine sport of Parama Purus'a. This is the true dharma of human beings--bha'gavata dharma.

In the Giita' Lord Krs'n'a said that to pursue one's own dharma is the best and safest path, whereas the pursuit of other's dharma is extremely dangerous. The endeavour to satisfy physical needs is common to both humans and animals, but this endeavour alone does not lead to supreme welfare. Rather, if people become totally engrossed in gratifying their crude desires, they will most probably become extremely crude. Hence, although bha'gavata dharma is human dharma, and is a somewhat difficult path, people should follow this path, and not the path of animal dharma. If they do follow animal dharma their rapid degeneration is inevitable.

One should remember that here dharma does not refer to any particular religion. These religions have nothing to do with one's svadharma, with the pursuit of one's innate characteristics. Unfortunately, this is how the Giita' bas been misinterpreted by a section of the people. The dharma of all human beings is one and indivisible, and that dharma is bha'gavata dharma. Establish yourself in that dharma and your victory is assured.

30 December 1966, Jamalpur
Subha's'ita Sam'graha Part 8