FORM AND FORMLESS official source: Subha's'ita Sam'graha Part 5 cross-references: also published in Ananda Marga Ideology and Way of Life in a Nutshell Part 7 this version: is the printed Ananda Marga Ideology and Way of Life in a Nutshell Part 7, 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. What we belittle as matter is nothing but a varying form of energy. To maintain the inertness of matter the existence of energy as well as its application is undeniable. And this concentration of energy, being crude, expresses crude waves which are black. So the energy which causes inertness in objects is an expression of the static force of Prakrti on Purus'a. The influence of the sentient principle is the exact opposite, for it is effulgent and expressive. It is characterised by its excellence of expansion and subtlety. The characteristic of the static principle is to bind whatever is subtle within the limitations of forms and lines, thus bringing it within the periphery of sense perception, and within the scope of human conception. Thus, due to the static influence of Prakrti, the abstract is brought into the initial stage of matter (ether). Its nature is to give a concrete form to the absolute idea. When there is the unfoldment of the mutative and sentient principles they cannot give any expression to their limited ideas in the absence of a proper object, though they have the potentiality of expressing themselves. As they do not have any finite medium their expression cannot be manifested. Due to the bondage of the static principle, the expansiveness of the sentient and mutative principles, bound by the limitations of forms, appears as a material object. But since the characteristics of the sentient and mutative principles are unlimited, the static principle actually creates not a limited number of finite entities but an unlimited number of infinite entities. The characteristic of the static principle to bring the subtle within the periphery of finitude is the actual cause behind the manifestations of both actions and objects. These finite expressions of the practical world are the limiting actional expression of the static principle. Names, forms and other symbolisations have been ascribed to them by the doer -I. The difference between objects is caused by varying degrees of bondage of the static principle. The indriyas (human sense organs) and their controller, the mind, accept the collectivity of these objects, bound by the limitations of forms, as the expressed universe. Where there is no staticity there is no awareness of creation. Because there are no limiting bondages, the very expression of the creation remains indistinct. That is, in the absence of the static inertness, nothing can be brought within the field of perception. Take the case of the precious metal gold. Whenever you say `gold' you refer to gold in general, the gold of the universe. To be of some practical use, the gold will have to be brought within the limitation of a certain form, such as a gold necklace, a gold bangle, or gold tiara. Women may get a certain pleasure by wearing these gold ornaments, but for the goldsmith has no practical use for them as ornaments. He is only concerned about one thing - gold. Likewise, due to the influence of the static principle, an infinite number of names and forms have emerged out of Parama Purus'a, the Singular Entity. Most people enjoy using these finite names and forms, but to practical spiritual aspirants they have no special importance. Sa'dhakas are only interested in the original substance and not its finite forms. Thus, their only object of ideation is Parama Purus'a. They only accept Parama Purus'a, the Singular Entity. as the goal of their lives, just as the goldsmith is only interested in the gold and not its different forms. How can one shake off the influence of static inertness? How can one get freedom from the bondages of names and forms? Just as the goldsmith uses a hammer and process of melting (in fire) to extract the real gold from the various ornaments, similarly a practical spiritual aspirant will have to break the bondages of names and forms in this expressed world through the cultivation of knowledge (which is mutative), devotion (which is sentient). By virtue of the heat of the fire of sa'dhana' and the strength derived from sustained intuitional practice, a sa'dhaka can overcome the static inertness, the apparent cause behind the quinquelemental universe. Life and the world will become effulgent with the resultant unfoldment of latent consciousness. Yada'tamastanna diva' naratrirna sanna ca' saincchiva eva kevalah Tadaks'aram' tat saviturvaren'yam' prajina'ca tasma't prasrta' pura'n'ii. As soon as mental darkness is dispelled, one will see everything as effulgent in the light of knowledge. The entire universe will appear as an unbroken, infinite, radiant entity. There will be no difference between night and day, between real and unreal. Diversity will merge into singularity. All finite expressions will merge in the integral Macrocosmic Entity. This Supreme Conscious Entity beyond the veil of cimmerian darkness is called Aks'ara Purus'a (the immutable Entity). He is the One to be adored by all. He is the Universal Father. Out of His Infinite Cognition emerges everything. To realise the all-pervasive Supreme Entity the static darkness has got to be dispelled from one's mind - there is no other way. Those who grope in the darkness of staticity are bound to differentiate between various objects,and will certainly be goaded to worship various finite objects. When one develops real love for the Supreme through unflinching sincerity and intense spiritual practice, the bondages of inertness gradually loosen and finally snap open. Those who take the finite to be the infinite, and ascribe Brahmahood to finite objects, ultimately degenerate into inert matter. They are psychologically unable to transcend the bondages of lineage, caste, community and state. They may deliver noble-sounding speeches, but in reality they look upon this world through the spectacles of meanness. To fulfill their selfish group interests they utilise their intellectual power and physical energy for internecine feuds and battles, mutual slandering and jealousy, and thereby vitiate the atmosphere of the entire universe. Some intellectuals are in favour of respecting all religions. I say that such people cannot do anything to promote the solidarity of the human race, for most religions demand blind faith rather than rationality from their followers. "Don't argue," they proclaim. "Accept the teachings of the scriptures for they are the direct word of God." The cunning intellectuals of the past imposed the importance of blind faith on the minds of their gullible followers. They told them to obey the teachings, rational or irrational, otherwise there would be no respite from the endless suffering of human life, no other path to take them to the eternal bliss of heaven. In most cases religions took advantage of human weaknesses, crippled the people's rationality, and sapped their strength, thus facilitating their exploitation by the religious traders. When the vitality and strength of the masses remains unexpressed, the exploiters will be able to exploit them in the economic and other spheres of life for along time with relative ease. In the annals of human history it can be seen in all ages that the various exploiters were the patrons and the preachers of religion. Dharma is altogether different from religion for it teaches human beings to advance while mercilessly smashing all obstacles that thwart human progress. Its inherent qualities are subtle analysis, ideological strength and the brilliance of valour. That's why the vested interests cannot tolerate it and use all their strength and machinery to oppose it. They claim they are protecting religion. The greater the conflict between person and person, between community and community, between state and state,the greater is their advantage. But when many people form a collective mind through sincere sacrifice and ardent practice while advancing towards the realisation of oneness with the Supreme, it will be difficult to continue exploiting people on any pretext. In fact the ignorance of Brahmava'da (intuitional science) and dharma has done enormous harm to the human race. In the modern civilised society the same thing should not be allowed to be repeated. By accepting the all pervasive and all-permeating Brahma as the primordial factor for the crude, subtle and causal worlds; by realising Brahma as the nucleus of the enjoyer, the enjoyed and the enjoyment; and by keeping the Supreme Cognition fixed before the mind, human life should be rebuilt on a strong foundation. All spheres of life should be completely restructured. All feelings of differentiation - his god, her god, the Hindu's Hari and the Moslem's A'lla'h - should be abandoned and that Supreme Entity accepted from the core of one's heart. That Supreme Imperishable Entity is the final desideratum, the culminating point of all entities. We should not bother the least who addresses Him as Hari or who addresses Him as A'lla'h. Those whose existence is filled with cosmic ideation do not and cannot support any discrimination regarding Parama Purus'a and His creation. But those who have not properly understood the concept of the Absolute Entity confine Him within the bonds of limitation by petty squabbling (over such insignificant arguments as to whether Hari is greater than A'lla'h, or A'lla'h greater than Hari), or claiming that He resides in certain holy places of pilgrimage. Some of them raise their hands and proclaim, "God is listening to everything from above." Others believe that the Supreme Entity remains within the confines of temples, mosques and churches and hands out His favours to all. Now can you ever keep that Infinite Entity confined to a limited place or idea? Leave aside the temples, mosques and churches; even a continent, a solar system or the entire universe cannot confine Him. Dull-witted people, due to the influence of the static principle, wrongly ascribe Brahmahood to finite objects, and worship them. They present logical arguments to attempt and justify their support of superstition due to their samskaras accumulated over many lives. Naenamu'rdhvam' na tiryainca na madhye parijagrabhat Na tasya pratima' asti yasya na'ma mahadyashah. Those who say that the all-pervasive Brahma resides above are wrong. No doubt He remains above, but His remaining in that state is a partial and spatial expression, and not His full manifestation. Had He any replica (pratima'), He would have been confined to a particular space, but He has none. The derivative meaning of pratima is " a thing in it's miniature form". If an object, however big it might be, is circumscribed by demarcating lines, one can easily create a miniature form to make it easier for the common masses to understand. The earth, the Pacific Ocean, and the solar system are big, but they are not infinite, and thus can be displayed on a map or a chart. The simplistic statement" I am trying to discover consciousness in a clay image" may sound pleasing to the ear but logically is totally unacceptable for it is merely an expression of sentiment. The Supreme Consciousness exists in all countries and in all ages equally. There is no question of confining Him within something limited. All talk of His invocation, installation or immersion in the form of a deity is meaningless. Also the question of whether a particular day is auspicious or inauspicious for the worship of the Supreme Entity is of no significance whatsoever. The only way to become ensconced in His all-pervasive Macrocosmic stance is to practice Brahma sa'dhana'. To merely cherish an ardent desire that the Supreme Entity will appear before one in the form of a human being to fulfill one's every wish, will not help one to attain the Supreme goal. Those who claim that their god appeared before them and granted them boons, or prescribed medicine for their ailments after they performed a long dhara (sitting in front of a deity for a long long time, in the expectation of receiving a divine message) mislead themselves. Their visions of gods and goddesses are created out of their own mind stuff due to their mental concentration, and the so-called divine messages come from the vast fold of cognition of their own causal mind. It is the latent omniscience of their own causal mind which confirms the information already received by the manoma'ya kos'a (knowledge from the unconscious mind seeps into the conscious). If you want to compare one object with another you will have to select an object which has similar qualities. For example, you can give someone an idea about the whiteness of lime by them showing curd because both of them are white. Similarly, you can give someone an idea about the taste of sugarcane molasses by giving them date molasses to eat, because both are sweet. But you cannot give anyone an idea about the nature of water by showing them a piece of iron because they are different categories of objects. Likewise, if you want to convey the concept of Brahma you will have to take the help of another entity like Brahma, but there is no second entity like Him. He is beyond comparison. He is the Infinite Entity, the embodiment of Supreme Bliss, existence and knowledge personified. So to make a comparison you require a finite object which is infinite, and supremely blissful. But how can the finite become infinite? Hence, no finite object can be His replica. The rs'i says, "The Supreme Entity who has no periphery, whose glory and excellence have no end, can never have any replica of His own. Na sam'drshe tist'hati rupamasya na caks'us'a' pashyati kashcanaenam Hrda'hrdistham' manasa' ya enamevam' viduramrta'ste bhavanti. Nowhere in the universe can you see His full form because your limited optical nerves are unable to perceive Him in His entirety. If you say that Parama Purus'a exists in a certain place of pilgrimage, it is as good as saying that He does not exist in any other part of the universe. He has no spatial form, nor does He occupy any special place. Your crude eyes can only perceive the spatial factor, and nothing beyond. As his expression is not limited to any particular space He does not come within the scope of sense perception. In such circumstances How can one attain Him? One has to make the mirror of one's existential-I (buddhitattva, which contains the urges for action) absolutely spotless. As long as the existential-I is covered with layers of darkness, it cannot reflect Cosmic Consciousness. It will not be visible on that defective mental plate. To realise His manifestation in the vast sky of your inner mind you will have to make your mental plate absolutely clean and spotless through the process of sa'dhana'. In this process of mental purification you will experience that the Supreme Entity has come within your inner mind (buddhitattva) and has established it's contact with the inner core of your heart. Remember that He is only attainable through ideation. You will never find Him in the temples and mosques, the churches and the synagogues. He is not to be found anywhere externally, for He has already taken shelter in the sanctuary of your inner mind. Sa'dhana' is the endeavour for self purification (a'tma suddhi), and mental purification (citta suddhi). Those who take a holy dip in the river Ganges at sundown after spending the day robbing people and accepting bribes are not the followers of dharma; nor are those who build churches, mosques, temples and pilgrims' rest houses with part of their huge fortune amassed through black marketing and adulteration. They cannot escape the results of their sins in this way. Those who commit sinful deeds accumulate a crude bundle of sam'ska'ras; a heavy load which no one else can carry. But if you make your mental mirror absolutely spotless, Parama Purus'a will appear in your mind with all His effulgence and fill your entire being with immeasurable bliss. It is true that the emancipation of one entity doers not lead to the emancipation of other entities. Suppose a lotus has been placed in the middle of a circle of ten mirrors. Its reflection will be most distinct on the cleanest mirror. And only by observing that reflection can one acquire proper knowledge about that particular lotus. If you look at the other mirrors you won't get anything like a clear image of the lotus. Is the lotus to be blamed for the imperfect images? No, the defect lies with the mirrors. Intuition can be likened to the microcosmic mirror. That mirror which attains the Cosmic One due to it's spotlessness is liberated, the rest are not. The Macrocosmic Entity is not to blamed for that; the fault lies with the microcosm, for it does not try to remove the layers of darkness from its mind. Intuition is the reflection of incoming perception, the reflection of psychic assimilation. But where intuition has not been awakened, no incoming perception is reflected on it and that is why an object is called matter. This matter has no capacity of internal assimilation and as such is completely guided by the Cosmic Will. The reflecting mind often thinks that it's secret activities or its hidden thoughts are unseen and unknown by anyone else. However, as soon as an image is formed in the unit mind it is immediately reflected on the Cosmic Mind. That's why one cannot do anything unknown to Him. When a man steals something, the Supreme Entity will immediately come to know of the theft. When the police arrest him and he denies his crime, he knows that he is telling a lie and so the Supreme Entity also knows he is telling a lie. If the dishonest policeman accepts a bribe and lets him go, the man knows that the policeman has accepted a bribe, so Parama Purus'a also knows. Later, when that policeman suffers a major tragedy, such as the death of his son, his eyes fill with tears of bitterness, and he complains,"Why has such a terrible misfortune struck me. I haven't done anything wrong." This complaint will immediately be heard by the Supreme Entity, who will ask the policeman in the core of his heart, " Did I take the bribe"? That Supreme Entity knows everything. To know that Supreme Entity, the Benevolent One, one will have to keep one's mental plate perfectly clean by practising intense intuitional sa'dhana'. The first stage of sa'dhana' is yama and niyama (strict moral observances), the foundation of spiritual life, the light which dispels the darkness of static ignorance. By perfecting the ten principles of yama and niyama, spiritual aspirants gain the spiritual vigour required to wage the constant war against the dullness of staticity. Theirs is a valiant and relentless fight against the obstacles created by a'vidya'ma'ya' which try to detract them from the path of the attainment of Brahma, their supreme goal, their final desideratum, their polestar, the only ideal of their lives. In the social sphere they struggle not to reform society for the sake of reformation, but to combat the defects and inconsistencies in all walks of life which are detrimental to spiritual life and a stumbling block on the path of attaining the Supreme goal. In short, they seek to build a balanced, harmonious spiritual society. Their endeavour to remove the thorns scattered along the path of progress is ceaseless. Usually those people whose sole aim is to bring about social, intellectual and economic reforms collapse in exhaustion after achieving a certain amount of success and either give up or get confused. But this does not happen to sa'dhakas because their main focus is not the struggle, but how to reach the goal. Thus they wage a ceaseless struggle against all kinds of defects and distortions with their two most important weapons: yama and niyama. All sa'dhakas are soldiers whose rations are knowledge, whose drink is action and whose salt is devotion. Just as food without salt becomes bland, similarly, knowledge and action without devotion become meaningless. You should bear in mind that if there is devotion there is everything, and if there is no devotion, there is nothing. It is true that without knowledge one may be misguided, and without action one may become inert, but it is only through devotion that one can attain the Supreme Stance. Knowledge and action alone cannot lead one to the attainment of the Supreme Entity in practice ( although in theory it may be possible). Their importance lies in the way they complement devotion. Suppose you know a man called Ramesh lives in a certain far off place. This is the extent of your knowledge about him. To meet him you undertake a long and arduous train journey. This is your action. On arriving at his house you knock at his door and call him so that he comes to greet you and invite you inside. This is your devotion. If a person lacks knowledge and action and calls Him on the strength of devotion it is not altogether impossible to attain Him, but that path is somewhat inconvenient. That's why I say that even though one's mission may be fulfilled through the devotion alone, it is better to complement devotion with knowledge and action. Dry knowledge, whatever its quality, cannot help a person to attain the supreme goal of life because it lacks sweetness. A life devoid of sweetness ultimately becomes useless, like the hollow shell of a tree struck by lightning. Neither can action alone bring the highest fulfillment to human life , because people tend to become so wrapped up in it that it becomes their obsession. Their fundamental goal gets obscured before their eyes. Those sa'dhakas who advance maintaining a balanced adjustment amongst the three will ultimately realise the Supreme Entity. Even those who want to remove the feeling of differentiation from the relative world and look upon the Supreme Entity with an integral outlook, need to develop their knowledge, action and devotion, yet in this case, too, devotion is more important than knowledge and action. Those sa'dhakas whose hearts overflow with sweet devotional sentiment can break the shackles of superstition far easier than those following the cults of knowledge and action. It is often seen that those who deliver bombastic speeches on the merits of knowledge or those who have some reputation as social activists unhesitatingly support narrow sentiments such as casteism, provincialism, nationalism, etc. It is often the so-called pandits who fall prey to social vices such as acceptance of bribes, falsehood, promiscuity, or alcoholism. Many of those who have encouraged discrimination between human beings and caused the pages of the history books to be stained with blood are the same people whom society respects as pandits and activists. But such feelings of pettiness are absent in devotees for they love humanity out of deep devotional sentiment. Would you ever ask a drowning person, " Are you a Hindu, a Moslem, a brahmin or an untouchable?" Of course not. The inspiration not to do that lies hidden in your underlying devotional sentiment. Bhaktirbhagavato seva' bhaktih premasvarupin'ii Bhaktirra'nandaru'pa ca bhaktih bhaktasya jiivanam "Devotion is the spirit of service to the Supreme Entity. It is an embodiment of selfless love, an embodiment of bliss, the very life of a devotee." Dve aks'are brahmapare tvanante vidy'vidye nihite yatra Ks'aram' tvavidya'hyamrtam' tu vidya'vidye iishate yastu so'nyah. The Supreme Entity who is the culminating point of the path of devotion is infinite. From whatever viewpoint you analyse Him He is unending. Vidya' and Avidya', the positive and negative aspects of Prakrti are sheltered in Him; they remain dormant in Him. Due to the dominance of the static principle on the Macrocosmic Entity, the negative force of Avidya becomes manifest. By virtue of Her a'varanii shakti and viks'epii shakti She engages Herself in the creation of the universe. Hence, Avidya' is ks'ara shakti (perishable), for She causes mutation or movement towards degeneration. Likewise due to the dominant influence of the sentient principle on the Macrocosmic Body the force of Vidya' becomes manifest. By virtue of san'vit shakti ( force which arouses consciousness) Vidya' helps the individual microcosm to attain immortality. Hence Vidya' shakti is an elevating force. The Supreme Controller of Vidya' and Avidya' shakti is Purus'ottama. He is the Supreme Cognition, above Vidya' and Avidya'; above Para (controlling the Supramundane world) and Apara (controlling the mundane world). To become established in the stance of Purus'ottama ( or Sagun'a Brahma), a spiritual aspirant will have to initially seek the help of Vidya' Shakti. Even to attain the non-attributional stance ( Nirgun'a), the assistance of Vidya' Shakti is indispensable. After attaining the attributional stance both Vidya' and Avidya' have a certain controlling authority to some extent, but after attaining the nonattributional stance they cease to exist. Namaste paramam' brahma namaste Parama'tmane Nirgun'a'ya namastubhyam' sadru'pa'ya namo namah. " Salutations to the Supreme Entity, I salute the Supreme Cognitive Faculty. I salute the Non-attributional Entity. Salutations to the Supreme Being." The microcosms reap the consequences of their original activities. Is this ordained by the Supreme Entity? Yes, it is, although He does not inflict punishment on anyone directly. He has only ordained that every action will contain the seed of reaction. He has given the freedom to developed microcosms to decide whether to act or remain inert or whether to perform virtuous deeds or sinful ones. The more microcosms advance along the path of Pratisaincara, the more developed they become, and the more freedom they are granted to act independently. Of course they can only enjoy as much freedom as the Supreme Authority chooses to give them. The amount of suffering caused by reactive momenta depends upon how microcosms use or misuse this freedom. It serves no purpose whatsoever to blame the Supreme Entity for this suffering . After all, you have been given the freedom, the full liberty, to perform the original deeds as you think fit. Since every action contains a seed of reaction you will have to undergo the reactions of your actions. These seeds or reactive momenta are expressed through your non-original deeds (sam'ska'ra mu'laka) over which you have no control. A person is reborn in a physical structure and physical environment which are congenial for the expression of the unrequited sam'ska'ras. The Cosmic Mind directs the disembodied soul to that particular environment where it will get the maximum opportunity for the expression of it's latent sam'ska'ras. That's why some people live miserable lives in squalid conditions and suffer from poor health while others lead joyful, healthy, and worry-free lives in a comfortable environment. Yet no matter what circumstances one finds oneself in, one must realise and accept that no situation is without hope. For one's psychic expansion, one will have to keep one's mind fixed on the Supreme Entity, one will have to advance towards that Absolute Entity while removing all obstacles from the path. One should not entertain any thought or illusion about the past. If one clings to worn out objects and allows pitiful tears to flood one's life, one loses the rhythm of movement and gradually gets converted into inert matter. One should never allow the darkness of cowardice to engulf one's entitative existence. The microcosmic movement towards the Supreme Goal of life through endless fight against all sorts of formidable obstacles is true dharma. Human beings need cosmic inspiration to motivate them to move forwards. Their psychic development is not possible through intimidation or by creating circumstantial pressure. Those who are motivated to undertake missionary work only due to financial backing or royal patronage, or who are guided by scriptural sanction rather than logic or rationality, are not at all capable of leading the human race along the path of genuine progress. Is it possible to truly convert thousands of poor people into a certain religion by applying physical force or by spending large sums of money? Such so-called new converts no doubt give up their own religion, but they cannot imbibe the best aspects of the new religion because they have not accepted it through religious inspiration or spiritual inquisitiveness. In fact, such new religious converts often prove to be a liability to the religious society which converted them. The only way to bring about the real well-being of human beings is to arouse spiritual inspiration. One will have to create a thirst for spirituality and a fervent interest in sa'dhana'. People must realise that dharma is the essence of life, the breath of life. In the practice of spiritual cult there is no distinction nor can there ever be - between men and women. As jiiva'tma' (the soul) is not composed of the five fundamental factors there cannot be any sex distinction in it. Naeva strii na pama'nes'a na caeva'yam' napum'sakh Yadyacchariirama'datte tena tena sa raks'ate "Jiiva'tma' is neither a male nor a female, nor a hermaphrodite". For the proper expression of one's latent sam'ska'ras one gets reborn into the body of a woman or a man or sometimes a hermaphrodite. There is no question of high or low, superior or inferior, noble or ignoble because whatever might be the sex of the body, the jiiva'tma' is just the witness of the mind it is attached to. It is unassailed by the sexual differences of the quinquelemental bodies. The unexpressed psychic reactions (sam'ska'ras) of the disembodied soul are guided by the Cosmic Mind and adjusted with a proper structure,at a proper time and a proper place, providing a congenial environment for the expression of the unrequited sam'ska'ras. Depending upon the nature of the sam'ska'ras there is either the predominance of the tendency to attract ( sam'yojanii shakti) or the predominance of the tendency to be attracted (vibha'janii shakti) The nature of the force of attraction is to draw the object of enjoyment towards itself, and the nature of the force which is attracted is to move towards the object of enjoyment. When there is dominance of sam'yojanii shakti in one's latent sam'ska'ras, the disembodied soul attains a female body for its outward expression, and conversely where there is a dominance of vibha'janii shakti,it attains a male body. Where there is an approximate balance between the two the disembodied soul attains the body of a hermaphrodite. Of course, even in the hermaphrodite the balance between sam'yojanii and vibha'janii shaktis is not perfect; there is a slight tilt in favour of one or the other. That's why some hermaphrodites are more inclined towards masculinity, and some are more inclined towards femininity. In undeveloped creatures, there is a balance between the sam'yojanii and vibha'janii shaktis and thus they are asexual. Being subjected to less internal struggle and more external struggle these undeveloped creatures can divide their bodies into a number of parts. But developed creatures do not have this possibility. In order to increase their numbers they are compelled to take the help of one another with the sam'yojanii and vibha'janii forces. Hence there are sexual differences among all developed creatures, without which the preservation of their different species could never be maintained. Thus, sexual differences exist to permit the proper expression of sam'ska'ras. However, these sexual difference have no absolute value whatsoever. So the characteristic of the human mind to attract or to be attracted depends on mental tendency. If there is a glandular change in the physical structure there will be a corresponding change in the sam'yojanii or vibha'janii forces of the mind. Even if the mind thinks deeply about a person of the opposite sex, its own inherent sam'yojanii or vibha'janii shakti gets changed to some extent. If there is a major change in either of the forces there will be a corresponding change in the physical body. As a result, males can be converted into females and females into males. You may have noticed in the practical world how men and women treat physical objects in different ways. This is due to the difference in the degree of expansion of sam'yojanii and vibha'janii shakti. Thus the characteristics that determine sex, whether male, female, or hermaphroditic, are not fixed or final. On the basis of this concept there should not be any discrimination between people - there is no sex difference in the jiiva'tman. In spiritual practice, too, no artificial distinction between men and women should be encouraged. Only in those aspects of spiritual practice which depend upon the harmonious functioning of the body and mind (such as asanas and mudras), should glandular and psychological differences be taken into consideration. Sam'kalpanasparshanadrs'timohaergra'sa'mbuvrs't'a' ca'tmavivrddijama Karma'nuga'nyanukramen'a dehiis tha'nes'u ru'pa'n'yabhisamprapadyate. The initial force that causes sex differentiation and the assumption of various forms is called sam'kalpa'tmaka. The resolve to be manifested in the created universe is the nouminal cause of birth. When one ideates on the pleasures of the world and clings to objects of enjoyment, one is bound to assume a physical body in the next life. The sam'ska'ras born out of the determination to be reborn are termed bhava in scripture. Immediately after sam'kalpa, indriya vrtti occurs (the externalisation of the resolve through the sense organs). The mind constantly runs towards the physical objects for enjoyment with the help of the indriyas in its endless attempt to get them within its reach. Human beings want to acquire all the name and fame the world has to offer to become the most distinguished individuals; they want all the world's money to be deposited in their coffers. When they acquire certain objects they strive to keep them well within their vision. Finally, due to the extreme influence of Avidya'ma'ya',they become so blindly attracted to those pleasurable objects that they cannot bear to be physically separated from them, even for a second. One's bhava (bundle of sam'ska'ras) gets strengthened due to development of one's resolve and the increased desire to touch, see and cling to one's objects of desire. This process has been going on for millions of lives. The Cosmic Mind provides a base for the microcosm in a particular form and place in the subsequent life which gives the maximum scope for the expression of its own inherent sam'ska'ras. Thus a microcosm can be born on any planet throughout the universe. It is said in the scriptures that the disembodied soul first accepts the paternal gene with the help of the Cosmic Mind and then, getting united with the maternal gene, produces an embryo for the proper expression of its latent sam'ska'ras. On the one hand the embryo acquires psychic nourishment, on the other hand its sam'ska'ras are expressed internally. Until the mind acquires sufficient power to act according to its developed existential Ifeeling, it will have to undergo the torments of afflictions (bhava jantran'a') internally as the doer of non-original actions. At that time it is not the doer. But as soon as the nerve cells acquire the capacity to work according to the developed I-feeling, it starts to perform original actions (pratyaya mulaka karma). Wise people say that the living being gets nourishment first in the father's body, then in the mother's womb, and finally on the earth after being born. Usually after the age of thirty-nine ( of course, the period may vary slightly according to changes in time, space and person) its body begins to deteriorate. " Sthula'ni suks'ma'ni bahu'ni caeva ru'pan'i dehii svagun'aervrn'oti Kriya'gun'aera'tmagun'aeshca'tes'a'm' sam'yogaheturaparo'pi drs't'ah. One acquires a physical body according to the nature of one's samskaras. A human being who behaves like a goat or a dog may be born as a goat or a dog in the next life, because such an animal body is the proper base for the congenial expression of the latent sam'ska'ras. Hence it is not at all impossible for a human being to be reborn as a hog, a worm, a tree, or even a piece of stone. One's destiny will be decided according to the nature of one's karma - this is an infallible law. In this regard, neither Parama'tma' nor Prakrti can do anything to help. But Parama Brahma out of His Infinite grace, will reconvert these ahalya's ( those converted into stone as a result of crude actions) into glorious human beings in the process of Pratisaincara, and provide opportunities for their movement towards the most exalted life. To be more precise it is the sam'ska'ras (reactive momenta) which are reborn. Philosophically speaking it is not correct to say that the a'tman (unit consciousness) is reborn, because A'tman is neither body, intellect, nor mind; it is just the witnessing entity, the subject witnessing the metamorphoses of its object, sometimes into another finite form and sometimes into an infinite form. A'tman is not subject to either pain or pleasure because they are the psychic propensities of the mind. Of course, the desires and longings of the unit mind do affect the A'tman to some extent. And it apparently seems as if the A'tman is also involved in the vicious cycle of actions and reactions. When, due to the grace of Parama Brahma, techniques of intuitional practice (sa'dhana') are imparted to the unit mind through the medium of a Guru, the way to emancipation from bondages is opened, and the unit mind begins to transcend all sorrows and miseries. By virtue of this sa'dhana' one can also free oneself from the vicious cycle of karma, resulting in the A'tman getting immediate liberation from all mental bondages. Having relinquished the desire for finite objects in different places, in different forms, and in different ways, and having embraced the Supreme Original Entity, one attains the highest fulfillment. This attainment is achieved with the grace of Parama Purus'a in the form of a Guru. Hence there is only one Guru: the Supreme Entity alone is the Universal Guru. Nityam' shuddham' nira'bha'sam' niraka'ram nirainjanam Nityabodham' cida'nandam' gurubrahma nama'myaham "I offer my salutation to Brahma in the form of the Guru, who is eternal, ever-pure, without replica, formless, absolutely unblemished, and ever-ensconced in the deep, intuitional stance and cognitive bliss. Ana'dyanantam' kalilasya madhye vishvasya srasta'ramanekaru'pam Vishvasyaekam' parives't'ita'ram' jina'tva' devam' mucyate sarvapa'shaeh. When one is ensconced in the exalted state due to the grace of Guru, what stage does one's intuition reach? What sort of realisation does one attain? One discovers the divine play of the Infinite Entity in each and every finite manifestation. One realises that the Infinite Entity who is ever-present in His vast Cosmic stance is also ever-present in every molecule and atom. One experiences that the entire universe is vibrated and invigorated with His unending Cosmic flow. Every entity of this universe, big and small, every minute expression of pain and pleasure of the numerous microcosms lies within His vast Ocean of Cosmic Bliss. In this ever-playful universe He is the Supreme Arbitrator. One realizes that the Supreme Cognitive Faculty resides in His tumultuous Macrocosmic creation, and is thus the Supreme Desideratum of every finite entity. Sa'dhakas realize Him as manifested in His many forms, and merge their individuality in Him. Is there any place where He does not reside? He was residing in every place long, long before you even knew it existed, filling its space with His Cosmic bliss. Thus, for the devotees, this entire universe is a blissful expression of the Supreme One. Behind this playful stance of the Cosmic Entity lies His eternal immutable stance, which is a passive witness to the ever-changing forms of His Macropsychic manifestation. When devotees see His mutable forms with genuine spiritual vision they realize that they are already ensconced in His immutable stance. This is the state of supreme realization. In this state the miseries caused by the binding fetters vanish and the sa'dhakas become illuminated by the sweet touch of the playful, blissful, immutable Parama Purus'a. This is the supreme spiritual fulfillment. Nitya'nandum' parama sukhadam' kevalam' jina'namu'rtim Vishva'tiitam' gaganasadrsham' tatvamasya'dilaks'yam'. Ekam' nityam' vimalamacalam' sarvadhisa'ks'iibhu'tam' Bha'ra'titam trigun'arahitam' sadgurum' tvam' nama'm. "I offer my salutation to the Sadguru who is the embodiment of absolute knowledge in the form of eternal bliss; who provides unending joy; whose periphery extends beyond the vast azure sky, beyond the last boundary of the universe; who is One without a second, one with the import 'thou art that'; who is ever permanent, ever steadfast, ever spotless, the witness of all beyond the scope of thought, and free from the influence of the triple principles." Although He is hard to attain, He is not unattainable. One whose existence is saturated with the flow of knowledge, action and devotion can easily attain Him. Bha'vagra'hyamaniid'a'khyam' bha'va'bha'vakaram' shivam Kala'sargakaram' devam' ye viduste jahustanum. You will never attain Him through your erudition, intellect, valour, or vanity. You are to attain Him through constant ideation, sweet devotional sentiment, and intense spiritual longing. You can only attain Him in exchange of your entire individual existence. As a rule, one has to offer something to a person in exchange for an object. If you want to get rice, salt, oil, butter and so on, you will have to pay money. Similarly, to attain Him you are to pay with your existential-I, you are to surrender yourself completely unto Him. Those sa'dhakas who have accepted the Supreme One as their only goal in life can never worship Prakrti, because they know that the entity they long to attain is everything which exists, and which is yet to exist. This vast flow of creation is the playful expression of that Eternal Entity. The sixteen factors (s'or'ashakala') of which microcosms are composed, this entire phenomenon of creation, are the finite expressions of the Infinite Supreme Entity. Those who take shelter in that vast Integral Entity have no feelings of pettiness or individual imperfection. Such people are not born again after death. One who has known Brahma becomes Brahma. Ye ye ujuba't'e gela' Ana'bat'a' vhaila soi. One who moves along the straight path of the susumna' will not return again. Caetra Pu'rn'ima' 1957, Na'thnagar, Bhagalpur Subha's'ita Sam'graha Part 5