THE CARDINAL SPIRIT OF ACTION AND THE SUPREME STANCE OF DEVOTION (Karma-
	Sannya'sa and Para'bhakti)

official source: Subha's'ita Sam'graha Part 9

cross-references: also published in Ananda Marga Ideology and Way of Life in a Nutshell Part 10, Ananda Marga Karma Sannya'sa in a Nutshell

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.

	The subject of today's discourse is "The Cardinal Spirit of Action and The Supreme Stance of Devotion" (Karma-sannya'sa and Para'bhakti).
	
	What is action or karma, and what is its cardinal spirit? The relative change of position of objects is termed karma.  This karma can never be performed beyond the periphery of time, space and person.

	The relative change of place of objects presupposes the very existence of time, space and person. This actional faculty is non-existent in the case of the Supreme Entity, because that Entity is beyond the scope of relativity.  Now what do you understand by the expression, karma-sannya'sa?  The word sannya'sa had been derived form sam' (or sat) plus nya'sa. The word sat refers to the unchangeable Entity. The word sannaya'sa implies one's total identification with that unchangeable Entity.

	Now let us return to the interpretation of karma-sannaya'sa (cardinal spirit of action). According to some interpretations, it means total inactivity. Some are of the view that it signifies perfect completion of work. And others opine that unification with the Supreme Consciousness through karma is karma-sannya'sa.  Now let us judge who is the real agent of karma to attain its finality. As has been mentioned earlier, the periphery of knowledge is bound by the factors of time, space and person. Karma-sannya'sa is possible only when each factor of time, space and person comes within the scope of tactual relationship with the Subjective Bearing; that is, the time factor with the Eternal Entity, space with the All-pervading Entity and the personal factor with the Supreme Shelter. That is why Karma-sannya'sa cannot be termed merely as a medium of some kind of achievement; rather it is a state of supreme culmination.

	Now who is the doer of karma? We know that the range of action is limited within the arena of time, space and person. So there are two functional agents or doers of action: the microcosm on the one hand and the Macrocosm on the other. Apart from these two, no third entity can be of any relevance in the matter of attaining the proper finality of action. The awakening of psychic desire at any moment compels the physical body to be active, but the body is incapable of any function in the absence of an impetus from the mind. There are two reasons for this. First, there is always the attraction of the Cosmic Mind. Therefore if there is any command from the Supreme, the individual entity is bound to move. Secondly, the unit mind can direct the movement of any other entity in spite of its unwillingness. Hence an action is executed either by a unit mind or by the Cosmic Mind. The wind blows: wind is a blind force devoid of its own psyche. This wind is a material entity, but it moves due to the impetus from the Cosmic Mind. It is similar to that of a top spun by young boys. Boys cannot always spin the tops; they spin only when they are thrown in a particular way, in a perfect fashion, otherwise not. A top has no power to spin unless it is made to do so by a second entity. Likewise the sun is moving around its nucleus with its large family of celestial bodies under Divine inspiration. Hence all physical activities originate from the mind which is the prime mover of all actions. No action can take place without the impulse of mind.

	Both the unit mind and the Cosmic Mind function within the bounds of time, space and person, but the difference between the two is that the unit mind may not necessarily consciously comprehend the function of Cosmic Mind, although it (the unit) comprehends on its unconscious level. And even what remains unknown to the unit mind is certainly known to the Supreme, because the Cosmic Mind maintains this cognizant bearing with its independent will. The function of the Cosmic Mind may or may not be prompted by any causes. Regarding the Macrocosmic function, it may be said that it may or may not take place within the relative factors of time, space and person. As long as the causal stance of the microcosmic function of Parama Purus'a remains within the scope of time, space and person, the unit may be graced with that very realization. But if the Supreme cause is beyond the periphery of time, space and person, it remains indiscernible for the unit mind. In that case the unit mind assumes everything to be a divine play.

	As the mind is the noumenal cause of action, so the latter is dependent upon the mind for its finality.  It is said in Sam'skrta: Mana eva manus'ya'na'm' ka'ran'am bandha-moks'ayoh.

	Now let us analyse how the mind functions.  In the physical sphere energy is essential for action. What is energy? Energy is the actional state within a material structure. This energy by itself is a blind force and for its activation intellect must exist: a driver is required to direct this blind force. The support of the intellect is a prime necessity for the operation of energy in this material world.  If an useful thing is kept easily accessible to the common people in a country or society, in most cases it is misused or spoiled.  Those who are considerate and have the power of judgement should be entrusted with the responsibility of controlling the physical power of common people with their intellectual power, otherwise everything will be spoiled.  It is like a bullock which, without a driver, is unable to decide whether to pull its cart towards the right or the left. Only a discriminating driver can control everything efficiently.

	As people, guided by their intellect, continue to gather practical experiences of the ups and downs of this world, they gradually start to realize that their psychic capacities are too inadequate to accomplish any great task. Then, faced with the stark realities of life, they realize that they have no alternative but to merge with the Supreme Consciousness. At that stage, whatever they do will have a cosmic support and will be genuine. That is why enlightened persons always prefer to remain unified with the Supreme Entity. This is considered the highest attainment of knowledge.

	Undeveloped human beings consider themselves to be very intelligent and thus at every step they invite innumerable obstacles in the material world. Later on, after climbing some rungs up the ladder of evolution, they realize form the core of their hearts the hollowness of their psychic capabilities.  It is the natural rule of the universe that those who possess immense knowledge are quite conscious of their intellectual limitations, whereas people with superficial knowledge think just the opposite. The genuine way of learning for seekers of knowledge is to consider always that they know nothing.

	One can execute some ordinary types of work with one's own little intellect. But if one aspires to undertake any noble ventures, then one has to unite one's own intellect with the Cosmic Intellect, and work with the help of the Supreme knowledge of Parama Purus'a. This is the spirit of karma sannya'sa.

	Now what is the method to merge the unit mind in the Cosmic Mind? As the basic trend of the evolutionary process is from the crude towards the subtle, therefore in order to make one's own intellect subtle, one is to take the ideation of the subtlest entity, not to remain engrossed in crude objects.  With the constant ideation of the Supreme, the mind will gradually attain more and more subtlety and will ultimately be converted into the subtlest entity.  After this the sense of separation in the microcosm ceases to exist, and it becomes one with the Cosmic Mind.  When the unit intellect arrives at this highest point, there is no doubt that it has become one with the Supreme Intellect.  This state of pinnacled intellect is called karma-sannya'sa. So wise people should be ever vigilant regarding karma-sannya'sa.

	What is the relationship between karma-sannya'sa and para'bhakti?  When the Supreme Consciousness remains in His unassailed state, in His original stance, He is called Para Brahma.  But when that Para Brahma is transmuted into different ideas or objects, then that Supreme Consciousness is termed Apara Brahma. Attachment towards Apara Brahma is called apara'bhakti', and intense love for Para Brahma is called para'bhakti'.

	What is knowledge? Knowledge is the subjectivisation of external objectivities.  When external objectivities are not subjectivised, there occurs either internal or external reflection or refraction on the mental plate.  This is nothing but the resultant of external or internal projections. This is not true knowledge, or direct knowledge; in fact, it is not knowledge at all but a shadow of knowledge. Those who only reach up to the range of reflection or refraction develop ego. But those who are truly learned are devoid of any ego, because they are well aware of the subjective cause of all external objectivities.

	A'tma jina'nam vidurjina'nam' jina'na'nyana'ni ya'ni tu
	Ta'ni jina'na'vabha'sa'ni sa'rasya naeva bodhana't."

	Self-realization is the only knowledge. All other types of knowledge are simply the umbra and penumbra of knowledge, because they do not contribute to any real understanding of objects.

	This self-realization does not consist of any subjectivisation because at this stage the external object, the mind and soul, all become one. Then knower, knowledge and the object of knowledge are all unified in he attainment of Supreme Oneness.

	If a teacher of Bhopal city is asked, "How many ants are there in the city?" or "How many bricks are there in the buildings?"  he or she will not be able to answer, because the external objectivities have not been subjectivised. When it is possible to do so, there is no necessity of reading books. Even without reading, people can form an exact idea about objects reflected in the a'tman.  By knowing the objects reflected in the a'tman, they can get all the answers to the questions "what", "when", "how", etc. This is true knowledge, everything else is the mere shadow of knowledge.

	The changes in psychic objects bring about a liberation from bondage of those factors which constitute the mind.  Knowledge originates in the mind, but it culminates in supreme spirituality.  Therefore the base of knowledge, like the base of action, is in the Self.  Its origin is in the mind, but its culminating point is in the Self.

	Now let us see what is para'-bhakti.  When the Supreme Entity is not under the bondage of Prakrti, He is called Para Brahma; but when He comes under the bondage of Prakrti, He becomes finite and gradually is bound more and more by the gun'as.
	
	Even great scholars know only a little; they cannot know everything, because they are not omniscient.  The culmination of their learning is within the bondage of Prakrti; but the culminating point of their spiritual path is freedom from the bondage of Prakrti.
	
	To understand the meaning of para'-bhakti, it is essential to know its supreme aim, because para'-bhakti is closely related to karmasannya'sa.  Every action has its end, its objective.  The movement towards such an objective has two trends which are known as a'tmanepadii and parasmaepadii.  If a person is greatly attracted towards a limited object, his or her mind will rush towards that object, and when at last the mind attains it, it gradually becomes one with that object.  At that time, action and knowledge vanish for they take the form of that object.

	You may have noticed, for example, that when some learned people earn recognition or a high degree, they lose interest in even discussing the subject of their degree.  Those who have aparabrahma (knowledge of the relative world) as their objective will try to achieve power and authority, and after acquiring them they often ignore the very work they had been doing so assiduously before.  In many cases they start misusing their newly acquired power.  This is a natural law.  To prevent such a degeneration one most accept Parabrahma as the goal, and not aparabrahma.

	Externally some people may render service to society, but internally they desire to become government ministers.  Later, when they attain that coveted position, they give up social service entirely.  This is a natural tendency of human beings.

	What is karma sannya'sa?  It is to go beyond the dimensions of time, space and person.  If aparabrahma is the aim of life, then knowledge and action decrease and human beings become crudified.  Karma sannya'sa is only possible for those people whose goal of life is Parabrahma.

	What is bhakti?  When the mind leaves all objects of the world and races towards the Supreme Entity, that is known as bhakti.  When spiritualists move towards the Supreme Entity their minds are unknowingly and gradually transformed.  A caterpillar does not know when it changes into a butterfly. Similarly, the mind of a spiritualist does not know how it changes; one day it simply realizes that it is not longer a unit mind.  When one's individual and personal feelings are completely removed from the mind, at the moment one begins to advance, and the supreme state is attained.  The spiritualist should adopt exactly the same sort of loving attitude as Parama Purus'a has for His children. By working according to the wishes of Parama Purus'a one can merge one's mind in Him.  If, on the other hand, there is a gap between the wishes of the individual mind and those of the Cosmic Mind, then that individual moves far away from Parama'tma'.  The wish of Parama'tma' is to elevate His children, to love them and to care for them.  You should also cultivate this kind of love towards society which is the offspring of Parama'tma', and according to natural law, you will certainly attain this love, for it is totally natural. There is no other way to attain Parama'tma' than to render selfless service to the world.  If people try to merge their minds in Parama'tma' and seek to become one with Him, or are able to bring their minds near to Parama'tma' and serve Him, then they can also attain Him.

	Some people may say, "It is not proper to be one with Parama'tma'; rather one should be with Him and serve Him."  Others say, "The wishes of those who become one with Parama'tma' become one with His wishes. Such people perform all actions spiritually."  Still others say, "Those who love Parama'tma' also love His children, and serve them."  Why should people think that they will become one with Parama'tma like that?

	My opinion is that it is proper for human beings to leave everything to Parama'tma', because those who are truly devotees know that Parama'tma' is much wiser than they.  This is what is known as pran'ipa'ta, and this is fulfilled by para'bhakti.  There is no alternative.  Through para'bhakti, karma sannya'sa is also possible; hence karma sannya'sa is only possible for those who have acquired para'bhakti.  Those who have attained para'bhakti will be great men and women of action.  The strength of their devotion will establish them in their action, and this will benefit the world.  Do a great deal of work and acquire much knowledge, but remember that establishment in karmasannya'sa and progress in the arena of knowledge is not possible without devotion.

1 January 1968, Allahabad
Subha's'ita Sam'graha Part 9