A DEVOTEE'S OBJECT OF IDEATION

official source: Subha's'ita Sam'graha Part 11

cross-references: none

this version: is the printed Subha's'ita Sam'graha Part 11, 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 "A Devotee's Object of Ideation."  Is it a personal entity or an impersonal entity?  An impersonal entity is only a philosophical concept.  A wise person comprehends or deduces with philosophical knowledge that there is such an impersonal entity.  In the case of an impersonal entity, it is difficult to find out its nucleus; and in the absence of knowledge of the nucleus, people cannot decide which way to proceed and what to avoid.  So the impersonal entity is more a theoretical concept than a reality in practical life.

	People in general come into the world only for a short period-at the very most for one hundred or one hundred and twenty-five years.  Out of this short span of life, if they spend a major portion of their time searching for the nucleus of the impersonal entity, and they are required to deliberate in this regard, where will they find so much time?

	On the other hand, the scriptures say, Grhiitvaeva kshes'u mrtyun'a' dharma'caret: that is, during spiritual practice one should think that the god of death has already started pulling one's hair-that one's death is imminent.  And accordingly one should work sincerely and vigorously; one will have to do a great many noble deeds within a short period.  If the whole lifetime is spent on philosophical discussions about the impersonal entity, then how can any noble work be done?

	The second question is, why should one pursue the Great? Trees and plants, birds and animals perform actions goaded by natural instinct.  In human beings, too, these natural instincts are indeed present; but along with these there is yet another factor--attraction for the Great, which one usually does not feel for an impersonal entity.  Human beings understand love and affection from the core of their hearts; they understand the force of attraction.  They realize who is calling them, who is loving them, who is really thinking for their progress and welfare.  Even the simplest people can understand this;  for this one need not acquire academic knowledge.  The saint Kabir did not have a great deal of schooling, nor did Ramakrs'n'a Paramaham'sa. To grasp this simple truth one need not possess a high degree of knowledge and intellect; that force of love which human beings certainly feel, even some animals can feel as well.

	People really cannot feel attraction for an impersonal entity.  Human beings with unit minds cannot feel because the impersonal entity Nirgun'a Brahma, the Impersonal Entity, does not do any action and hence He has no direct relation to human beings at all.  Sagun'a Brahma simply discharges His allotted duty and beyond that He does not do anything.  He is a judge - He does the duty of a judge;  He has no love and affection for any entity.  He is just a mere machine to administer justice.  Human beings may praise this style of judgement, but they will not feel attraction for Him, they will not develop love or kinship for Him.

	One feels kinship to those with whom there is a relation of mutual love and affection, a relation of close intimacy.  Where there is lack of intimacy, we call a person as Mr. X, Mrs. Y, etc.; but where there is a feeling of intimacy, the relationship of brothers, sisters, uncles, aunts, etc. grows. Obviously where there is no close intimacy between human beings and the Impersonal Entity, no kinship can grow at all.  On the other hand, although Sagun'a Brahma is a personal Entity, human beings have no personal relationship with Him, because He is extremely busy in creation; He does not do anything beyond His allotted duty.  Human beings want a personal God who will understand their joys and sorrows, who will have love for them, and to whom they can express love and feel kinship.  They certainly do not want a God who will only impart words of knowledge or punish them and not listen to their tales of sorrow in a sympathetic manner. They want an Entity who will sympathize with them cent per cent in their prosperity and adversity alike.

	The philosophical texts refer to Ta'raka Brahma.  Through philosophical analysis, we know that the universe is a creation of the dexterous hand of Parama Prakrti, a vast endless Entity, an immensely powerful Entity. Human beings, in contrast, are only small creatures; by their individual endeavour and strength how far can they progress?  They have so many imperfections in them. When the avidya', opposing force, is so powerful, how can small individuals make significant progress?  Hence, they have to take inspiration and help from some other entity.

	History moves ahead in every age, and in the process of its movement arrives at a particular stage where the speed needs to be accelerated. This entire phase or part of it is called "annals" in history.  Sometimes, at a particular point of history, not only on this planet but on other planets as well where intelligent creatures like human beings live, the speed of movement must be accelerated.  This is not an ordinary situation.  In that extraordinary event, Ta'raka Brahma emerges to expedite the welfare of the collective body.

	Yada' yada' hi dharmasya gla'nirbhavati Bha'rata
	Ca'bhyuttha'namadharmasya tada'tma'nam' srja'myaham

	Whenever Dharma declines, whenever people feel helpless at that stage it becomes imperative for Ta'rak Brahma to come to the world with the help of the five fundamental factors, to inspire the depressed people, to encourage them to move forward, to make them realise that they are not forlorn or helpless, that Parama Purus'a or Ta'raka Brahma is always with them and will continue to help them.  Ma'ya' or Avidya' may be powerful but Parama Purus'a is more powerful than Ma'ya'. And why should those who have got power from Parama Purus'a fear Avidya'?  There is no justification for fear or worry.  Hence, the advent of Ta'raka Brahma is to instill hope and confidence in human beings.  He says:

	Daevii hyes'a' gun'amayii mama ma'ya' duratyaya'
	Ma'meva ye prapadyante ma'ya'meta'm' taranti te.

	It is true that Ma'ya' is extremely powerful. By individual effort, it is not possible for a person to overcome Her.   But as She is the immanent power of Parama Purus'a (Shaktih Sa' Shivasya shaktih), She is certainly subservient to Parama Purus'a.  So why should a person who has come into the shelter of Parama Purus'a be afraid of Ma'ya'?  Hence it is said, "Those who take shelter in Me do not find it difficult to overcome Ma'ya'."

	Human beings want a personal God whom they will accept as their object of adoration, who will hold out sublime hopes, before them as Lord Shiva did, as Lord Krs'n'a did......"Do not fear, do not be perturbed, Parama Purus'a is with you."

	To become involved in useless controversies regarding the Supreme Entity is meaningless.  What is really important is to meditate on the personal God and move towards Him.  And this personal God is the Singular Entity, the Ta'raka Brahma.  Ta'raka Brahma literally means a special manifestation of Parama Purus'a which ensures emancipation to the microcosms.  The word Ta'raka means "liberator", one who shows the correct way, one who loves as well as punishes, on who makes the microcosms His own. In this sense, Ta'raka Brahma is not only the liberator, the object of adoration, but also the loving Father.  He is the eternal companion of unit beings in their joys and sorrows-not a God in the distant sky but an understanding Lord in the house where they dwell.

	Human beings should always remember that Parama Purus'a, the Supreme Father, is always with them and when necessary will protect them, for it is His very wont to protect His created beings.   For this you need not ask Him to do this or that for you.  He knows what is necessary for you more than you do, so why should you ask for anything?

	A little child of one or two months does not ask its mother for anything; rather its mother knows better the child's needs.  How much intellect do you really have?  You have only a small cranium in your head, and in that cranium there is a little brain.  With that brain how far can you think?  When you are confronted with a great and baffling problem, your brain becomes almost paralyzed and fails to think.  Such is the capacity of the brain.  So you need not think about your personal gains too much; nor should you become unnecessarily embroiled in any philosophical labyrinth.  Parama Purus'a will certainly do whatever is needed.  Your duty is simply to be nearer and still nearer to Him by dint of your sa'dhana' and finally to sit upon His lap and be one with Him.  This is your highest desideratum.  Thereby you are sure to attain supreme blessedness.  You will establish yourself both in this life and in the life beyond.  Let Him do His duty and you keep on doing yours.

November 1978, New Delhi