EKENDRIYA -- 4 official source: Ma'nasa'dhya'tmika Sa'dhana'r Staravinya's [Stages of Psycho- Spiritual Sa'dhana'] cross-references: also published in Ananda Marga Philosophy in a Nutshell Part 6 this version: is the printed Ananda Marga Philosophy in a Nutshell Part 6, 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. In my previous discussion I explain that the mind can accept something physical as its object. The difference between these two is minimal. An object which has less inter-atomic and inter-molecular space is what we call matter. In the physical sphere differences in thought occur due to the variations in ectoplasmic or introplasmic space. No physical goals of human life can ever be permanent. No two entities of this world have a uniform velocity. Take the sense organs and physical objects. The velocity of these two is not equal-one moves forward while the other lags behind. They are just like two vehicles - one accelerating, the other slowing down. But after a while the one that was behind catches up with the other one and overtakes it. Thus there is a constant conflict between the physical entities you cherish as your objects of desire today, and the physical objects which will have the position of paramount importance in your life tomorrow, When you move ahead on your path, one advances, the other falls behind. Once, in my childhood, I stayed in a village in Bhagalpur district which I grew to love immensely. Forty years after I returned to the village. I looked for my favourite river and ponds but was unable to trace them. Nor could I find the play ground or the houses I remembered. And the house we lived in looked so different I hardly recognized it. The river where we bathed and played was unseen for it had changed its course and was flowing about two miles from the village. Naturally I did not feel the same for the village as I had before. Actually I felt bored and left the place soon after. Why did this happen? Because my life and the life of the village were not moving at the same speed. There was a gap between myself and the village. The "good old days" were dead and gone. In the material world human beings must carry out their duties without being bound by the binding fetters. The mind should not get helplessly attached to anything undesirable, otherwise it will have to undergo severe afflictions. The wise person carries out his or her duties in the world without getting attached to anything. One must always remember, "Tha'kbo na' bha'I tha'bo na' keu tha'bena' bhai'i kichu, Ei a'nade ya'ore chale ka'ler pichu pichu". "In this world no one is immortal Nothing is permanent. Knowing this Supreme Truth, march on, Happily following the footprints of time". Always remember that you have to discharge your duties while remaining fully aware of your Supreme goal. As I already mentioned the philosophy which is accepted as infallible today will be rejected through logical argumentation tomorrow. The vast structure based on that irrational philosophy will crumble like a house of cards. No intellectual notion should be accepted as Supreme goal of life. Mana eva manus'ya'n'a'm ka'ra'nam' bhanda moks'ayoh, Bandhasya vis'aya'sangimuktonirvis'aya tattha'. The mind is the cause of bondage or liberation of human beings. A person under bondage is attached to a mental or physical object, whereas the liberated one is free from all objects. If the mind is confined to something physical or psychic it is bound to be assailed by either pleasure or pain - it is inevitable. However hard you may try you can not avoid it, because you are so inseparably bound to your objects. It is also true that you will not remain associated with your object forever because the speed of movement of both cannot be equal forever. The person with whom you live with all the warmth of your life will ultimately desert you - it is a cruel game. Confronted with this grim reality one should be very cautious about selecting one's goal. One thing is clear - the Supreme Entity alone should be accepted as one's goal. The question of difference in speed does not arise in the case of Parama Purus'a for He is beyond speed. This is extremely important. When there is the question of speed one either advances or falls behind. Speed differs between those entities which come within the domain of time, space and person. But Parama Purus'a is beyond the relative factors for He is the relative factors (they are embedded in Him) and thus the question of speed does not arise. A pertinent question arises here--how do the fundamental relative factors emerge ? Space emerge when the Supreme Entity is converted into five fundamental factors sue to the binding influence of the sentient, mutative and static principles of Prakrti. The state in which Parama Purus'a is not transformed into the five fundamental factors is beyond the scope of space. Time is a mental measurement of the motivity of action. To a common person it appears as if the earth is fixed and the sun moves around the earth. He or she understands that the earth moves the sun, but from perception, it appears that the sun moves around the earth. The mind measures the movement of the rotating sun. It calculates the different position of the sun in the morning, at midday and in the evening. If the mind or the rotating entity were to perish, time would also cease to exist. So time will only cease to exist when Parama Purus'a is no longer transformed into the manifested universe in the flow of His cosmic cycle. The third relative factor is person. In fact, only Parama Purus'a exists. But when He metamorphoses Himself into many in a sportive mood and plays with his created manifestation, the personal factor emerges. There was no personal factor before the creation, neither will there be after its dissolution. When Parama Purus'a remains in His original stance, He is the Supreme psycho-spiritual pabulum of the human mind. But the problem is that this Impersonal Entity cannot be meditated upon. Only when He changes His original stance (nitya'nanda) into His playful stance (liilananda) can human beings make Him the Supreme goal of life and an object of meditation. When the Supreme Entity is metamorphosed into His playful stance the relative factors are bound to exist, otherwise how will He play with his creations ? You cannot see electricity directly (no one has ever seen it), but can see its effect in the revolving fan and illuminated bulb. When Parama Purus'a remains preoccupied with all His objects,animate and inanimate, in His playful stance, then you can easily meditate upon Him. Any material or psychic object that one adopts as one's object of adoration will certainly perish one day leaving one totally devastated. But the Supreme Entity who has been playing with His created microcosms since eternity will remain. He is the only object of adoration for human beings. Hence intelligent people will accept Parama Purus'a as their goal and nothing else. There is another important factor for consideration. A'nanda brahmeti vyajana't a'nanda'dheva khalvima'ni bhu'ta'ni ja'yante A'nandena ja'tani jiivanti a'nandam' prayantyabhisam' vishantiiti. One should know Brahma, the embodiment of bliss (a'nandam). All created entities have emanated from a'nandam, are preserved in a'nandam and will finally dissolve into a'nandam. At the initial stage human beings try to attain this Supreme Entity through the medium of one indriya at a time, but at a final stage attain Him with their entire existence (that is, all thoughts, propensities and urges), which is not possible in the first stage. While sitting in meditation one closes the gateway of one particular indriya (the organ of sight, for example) and prays, "Oh Parama Purus'a please manifest yourself in me". Asado ma' sadgamayo tamaso ma' jyotirgamayo. Mrtyorma'mrta gamayo a'viraviramayaedhi. * * * * Rudra yatte daks'ina'am' mukham tena ma'm' pa'hi nityam. "Oh Parama Purus'a please appear suddenly in the dark corners of my mind. Let me see you with my mental eyes". This type of "seeing" with one's mental eyes is called ekendriya. The eyes are as indriya. Similarly, the rs'i prays, "Oh Lord, come still closer to me so that I can serve you". Here the devotee wants to attain the Lord through the indriya of touch. Or the rs'i may pray, "Oh Lord, play your sweet flute so I can hear your divine tune and be absorbed in you, forgetting myself. Please come to me in the form of a blissful melody." This is an attempt to attain Him through a different indriya - the auditory organ. So these are examples of the initial attempts to come into the closest proximity of Parama Purus'a. This is not the first but the third stage of sadhana. 10 May 1981, Calcutta Ma'nasa'dhya'tmika Sa'dhana'r Staravinya's [Stages of Psycho-Spiritual Sa'dhana']