THE FORM OF SA'DHANA'

official source: Subha's'ita Sam'graha Part 1

cross-references: also published in Ananda Marga Ideology and Way of Life in a 
	Nutshell Part 2, Ananda Marga Karma Sannya'sa in a Nutshell 

this version: is the printed Subha's'ita Sam'graha Part 1, 3rd edition 
	(according to copyright page), 1992, version (spelling mistakes only may 
	have been corrected). I.e., this is the most up-to-date version as of the 
	present Electronic Edition.

      Parama'rtha is that by which the worldly afflictions are alleviated completely and the effort to attain this Parama'rtha is Sa'dhana'. Where the A'tman is free from all objects, that is, free from all types of afflictions, it is called Parama'tman. As long as the aspirant maintains dualistic feelings, then he or she will say that sa'dhana' is the process whereby A'tman and Parama'tman are unified.

      Are A'tman and Parama'tman two independent entities ? No, it is not so. Jiiva'tman, which is bound by its sam'ska'ras, moves about in the universal waves subject to the changes of birth and death. It does not attain the supreme bliss of its original form. However, it becomes Parama'tman the moment it eliminates all its sam'ska'ras through sa'dhana' and the efforts of the indwelling unit mind. No difference remains between A'tman and Parama'tman except that caused by the sam'ska'ras.

      "Dva' suparn'a' sayuja' sakha'ya' sama'nam' brks'am' paris'asvaja'te 
	Tayoranyah pippalam' sva'dvattyanashnannanyo bhica'kashiiti"

      Two pretty and identical birds are dwelling in a single tree. One ef them tastes the delicious fruit of the tree and the other witnesses it. This is a wonderful Vedic allusion. Here, the bird tasting the fruit is alluded to as the Jiiva'tman, and the bird which is only witnessing is alluded to as Parama'tman. The underlying meaning is that the unit soul is the entity which enjoys all the fruits and Parama'tman is the witnessing entity to all the actions and reactions in the world. Jiiva'tman is under the influence of Prakrti, it is Ma'ya'dhiina or controlled by Ma'ya', whereas Parama'tman, in whatever form He may manifest Himself is Ma'ya'dhiisha or Controller of Ma'ya'.

      Parama'tman is the only Supreme Entity. Sat and Satya are equivalent words. Satya is that which is unchangeable. Every finite object is transmuted by the influence of time, space and person, that is, it suffers from consequences, but Satya does not undergo changes in accordance with changes in time, place and person. There are different kinds of customs and rituals peculiar to different climates. On account of the changes in the climates none of these can truly be called Satya. An incident which one day appears as a reality and is considered true, may on the following day be found to be incorrect and far from the truth. Thus it is found that what appeared to a person's mind as a fact in the past is unreal in the present and what appeared, as unreal in the past assumes a real aspect in the present. Hence none of these worldly realities or unrealities are permanent truths. A single fruit is known in a particular place as a sweet fruit, while the same fruit in another land is a sour fruit due to changes in the soil. A particular object appears to the general public as white, but to the jaundice patient it appears yellow. None of the objects of the universe can be a permanent reality on account of their dependence on time, space and person. Brahma alone is the eternal reality beyond the influence of Prakrti, that is beyond the mind. His abode is certainly above the bounds of time, place and person.

      In this manifested universe all the things that we treat as real at first sight are in fact relative truths. All of them bear Svaja'tiiya or homogenous, vija'tiiya or heterogenous and svagata or self-differentiations. Relative objects are only identifiable through these differences. A tree, for example, is heterogenous or vija'tiiya to the houses, hills, rivers etc. and amongst the trees there are homogeneous or svaja'tiiya differences -- the mango tree, jack-fruit tree, palm tree, etc., and amongst the mangoes, there are differences in varieties -- langra, bambai etc. And there are also self or svagata differences in the trunk, branches, leaves etc. of each mango tree. Parama'tman is a universal entity and is therefore above these three-fold differences.

      This visible world is the mental manifestation of Brahma. He is an unparalleled and all-pervading reality. It has been said in the Shruti:

      "Sarvam' khalvidam' brahma tajjala'n."

      All is Brahma. Everything in the universe has been created by Him, is sustained in Him and absorbed in Him. Tantra also confirms this:

	"Yato vishvam' samudbhu'tam' Yena ja'tainca tist'hati
	yasmin sarva'n'i ltiiyante jineyam' tad Brahmalaks'an'aeh"

	The word Brahma means Great. It is not sufficient simply to call Him Great, since Brahma is He who has the power of making others also great. Through His grace the living beings become absorbed in thoughts of Him and attain Him, that is, Greatness.

	Brhattva'd Brahma, Brm'han'atva'd Brahma" !

      Yatra na'nyat pashyati na'nyacchrn'oti na'nyadvija'nti sa Bhu'ma'.

      When a person attains that stage, then they cannot see, hear, or feel anything, they attain the rank of Brahma. But ordinarily people do not attain this state since worldly glamours keep their senses engrossed with different objects. In order to be free from the objects they have to undergo special processes. Where there is an object, the feeling of Brahma is not there. Humankind as a whole has to undergo certain disciplines in order to be free from the objective feelings. These disciplines are termed "Sa'dhana'.

	Human beings are more conscious than all other creatures in this world, but they are also more engrossed with worldly attachments. Through intellectual powers humans invent new items for the sake of achieving pleasure, but everything manufactured is the object of intellect. It is only when these products of intellect present an impediment to the realisation of happiness that people make an effort to realise the true knowledge. True knowledge is unchangeable. In the course of one's research, one finds Brahma at the origin of everything and becomes prepared to attain Him. This is called "Sa'dhana".

      It is said in the Kathopanisada.

	Na'virato dushcarita'nna'sha'nto na'sama'hitah
	Na'sha'ntama'naso va'pi prajina'nenaenama'pnuya't.

	That is, so long as human beings fail to tranquilize their mind by detaching themselves from their desired acts, and thereby purifying their inner self, till then, regardless of how much they may study, they cannot attain Brahma.

      There is reason behind whatever we say, because thoughts take their origin in Citta and the mind transforms them into action with the help of the Indriyas. The Indriyas work when the mind works; when the mind does not want to do anything, the Indriyas are also inactive. It is said in the Sha'stra.

      "Mana eva manus'ya'na'm' ka'ran'am' bandhamoks'ayoh"

      (Mind alone is the cause for the bondage or emancipation of human beings).

      Thus, the mind is behind all our activities, whether we direct it towards worldly objects or towards Brahma. No action is possible without the mind. The mind has infinite potentialities and controlling these infinite potentialities is sa'dhana'.

      Though the mind is very powerful it has one serious shortcoming. It cannot think of two objects concurrently.

	Whenever it thinks it has one single object. Nevertheless the speed of the mind's action is baffling. While concentrating on a particular world we may also hear others about us. This is due to the fast acting power of the mind, which leads us to believe that the thought currents of the mind are unbroken. For example, while witnessing the pictures in cinema, we also enjoy the dialogue. The activities of the mind can be understood by diligently applying the mind and we see that the mind can do only one thing at a time. Therefore worldly acts and meditation on Brahma cannot be done simultaneously. It is impossible that on one side humans will remain bound up with passion, anger, avarice etc. and on the other, will worship Brahma. The mind must be sanctified for the worship of Brahma. Apathy towards worldly objects through mental purification is not our goal. Living on this world we can be apathetic with regard to the world. Our object is to act, but our actions will be such that they will not bind us to the object. Many persons ask: Since both good and bad are causative for bondage, then surely inactivity is to be preferred? No, this is not feasible. So long as we maintain our body we cannot be absolved from action. We must act, whether we will like it or not. Until death we will have to perform the act of respiration.

      No attachment to worldly objects will be developed if we observe Yama and Niyama, since every item of Yama-Niyama is part of Brahma Sa'dhana' through worldly deeds. Hence when you are able to perfectly observe the spiritual practice of Yama-Niyama, your mind becomes absorbed in Brahma -- the ultimate goal of this spiritual practice. For example, suppose a woman is extremely occupied in earning money. For her nothing remains in the world except money. In the same way for the aspirant who is absorbed in Yama-Niyama Sa'dhana' and dedicated to the attainment of Brahma, there is nothing but Brahma. The life of the person devoted to earning money becomes like a desert because everything except money is alien. But the aspirants of Brahma cannot call anything alien since everything is Brahma.

      According to the beliefs of the human beings, Sa'dhana' is not practicable in normal life and it is necessary for an aspirant to sever connections with the home and members of the family. This is fallacious. How can a sa'dhaka devote himself to Brahma when he cannot even support the four or five members of his family? A person is associated with a family right from birth. Every family is beset with one problem or another. If instead of solving the problems, you leave your home and live in solitude, will you then forget about these problems ? Furthermore, while in solitude you will have to think for your food and clothes. Sa'dhana' is possible only through this physical body, and for the sake of sa'dhana' it is useless to create unnatural situations by forsaking the home. We can practise sa'dhana' by practising restraint in whichever situation we are placed. The only thing necessary for practising sa'dhana' is an ardent desire for it.

      We should strengthen ourselves by remaining in normal situations and endeavouring to become superhuman. By developing superhuman powers we can awaken the element of eternal humanity amongst us. This eternal human entity alone is Brahma. In order to attain this power, meanness must be shunned, because this is the sa'dhana' for the Infinite. Feelings of differentiation are a great impediment. The feelings that a particular person is a Muslim, another a Hindu, yet another a Brahman and the fourth a Vaeshya come from mean thoughts. When every living being is a manifestation of Brahma, how can you know yourself, without shedding these differentiating feelings? No one is high and no one is low. Of course, according to one's virtues and vices one is happy, one is miserable, one is rich, someone is poor, one is a fool and another is erudite, but all human beings. Differentiating feelings are the principal obstacles in the path of sa'dhana' and an elevated position cannot be attained without annihilating them. There is a story in the Maha'bha'rata.

      Both Yudhisthira and Duryodhana had invited Lord Krs'n'a to their respective houses for dinner. While on his way there, Shrii Krs'n'a entered the house of Vidura. At that time the great Vidura was not at his house. Vidura's wife was of very limited means and became nervous on the sudden appearance of Shrii Krs'n'a. She did not know how to give a proper reception to Lord Krs'n'a and there was no food in the house except bananas. Therefore, after washing His feet she seated the Lord and began to skin the bananas, and feed Him as she inquired about His welfare. Meanwhile the great sage Vidura returned home. He saw the Lord Krs'n'a sitting and his wife, fully absorbed in feelings, feeding Him the skins of the bananas. Krs'n'a was eating so happily, that it seemed as if He had never tasted a more delicious food. Vidura was greatly pained to notice the folly of his wife and asked: "What are you doing? You are feeding banana skins to the Lord instead of bananas." Vidura's wife was taken aback and started apologizing for her faults. Vidura also implored. "O Lord, Thou hast taken a good many banana skins ; do kindly oblige this poor woman by taking a few bananas." But the Lord said, "Vidura ! My stomach is full now. These banana-skins had such an exquisite flavour that there could be no superior food. So long as your wife, forgetting all differences, was feeding me, "I" was there, but now that the difference between the banana and its skin has intervened, "I" is not there." This is a small story, but it is very instructive. There are no differentiations before the Lord. Lord Shankara'charya was an erudite scholar. He has over-thrown Buddhism and revived Brahmanya religion, but there was a lack of full harmony between his principles and practices. Once after having a dip in the Ganges at Kashii, he was returning towards the road and he saw an untouchable walking with a number of dogs. For fear of his body being touched he attempted to bypass them. Then the untouchable said : "O Lord ! Is this the result of your principle that there is only Brahma and nothing else ? You are known by the name Brahmajina'ni. The feeling of differentiation is developed even by treating a pariah as mean."

      The Supreme Brahma resides within the feeling "I am situated amidst the concealed intuition of the mind. Our existence is in him. He exists in the sun-rays. Due to Him the perception of the world is possible. Having created our ego and scattered innumerable toys around us. He has hidden Himself among them. When we come to see Him in all things created by Him, our ego gets lost. The feeling of unit "I" shall be merged in the Universal "I".

      They say that women and Shu'dras are not entitled to study the Vedas and acquire Brahma-Jina'na i.e. Self-knowledge. This is also a differentiation. In India women were the authoresses of the Vedic verses. Therefore, this reasoning is not sound. Veda Vyasa was born into a fisherman's family and it is he who divided the Vedas into four parts : Rk, Yajur, Sa'ma and Atharva. Therefore, the idea that women and Shudras are not entitled to read the Vedas is quite fallacious. It is undesirable that any differentiating feeling should abide in the aspirants' hearts. In the Ajina'nabodhini Tantra it is said :

      "Varn'a'shrama'bhima'nena shrutida'sye bhavennarh
	Varn'a'shramavihiinascha vartate shrutimu'rdhani."

      Brahma is an immutable universal entity. A mother loves all her children. She does not entertain differential interests towards them, whether they are good or bad. Likewise no one is good or bad in the eyes of the Lord. He bestows equal grace on all.

      The feelings of weal and woe are creations of the mind. Although the mind is limited, its orbit is vast. The aspirant undertakes spiritual practice through the mind. When the aspirant merges his or her mind in Brahma through sa'dhana', he or she attains Brahma. They earn an eternal abode above all weal and woe and they cannot entertain any feeling of difference. They see Brahma in everything. Ya'jinavalkya says to Maetreyii "The A'tman alone is the place for bliss." It is expedient to listen to it, to think of and to meditate on it. You will get its light by deep meditation on it. After one knows the A'tman, nothing remains to be known". It occurs in the Mun'd'akopanisad :

      "Bhidyate hrdayagranthishchidyante sarvasam'shaya'
	Ks'iiyante ca'sya karma'n'i tasmin drs't'e para'vare".

      The knots in the hearts of living beings are torn apart once they are united with Brahma, the cause of all causes. All reactions of past actions are annihilated.

      Living beings have a desire to attain happiness and to avoid trouble. It is their Dharma to attain happiness and this desire is behind everything they do. Worldly pleasures, however, are born of attachments and do not give permanent bliss. If a person obtains one hundred rupees, he will want one thousand. In this way their desire progressively increases with the attainment of each thing desired. No sensory enjoyment is infinite. Therefore the desire for the Infinite is not satisfied through these finite objects.

      Parama'tman is Infinite; hence infinite happiness is only attainable on realising Him, and for this sa'dhana' is a necessity. Without sa'dhana' there is no liberation from worldly bondages, Sacchida'nanda is attainable through sa'dhana' alone.

      Sa'dhana' can be practised at home, by family people and it is not necessary to take to the order of Sannya'sa. The true meaning of the word "Sannya'sa" is "devoted to truth". No one can be devoted to truth except through sa'dhana'. The fact is that the word 'sannya'sa' can only be used in the context of sa'dhana'

      Oh! the followers of Ananda Marga, march along the path of Satya and awaken the Satya hidden in you. Develop the cosmic consciousness that is latent in you. In the same manner as Bhagiratha through his sagacious powers summoned the holy currents of the Gangottarii through the dark mountain-chasms. Through those currents of Satya, enliven your society and carry it along on the path of the infinite ocean of inseparable souls which are awakening on the road to the Supreme Union--the holy confluence of the sea. When this is attained, there will be no mean wanderings or the externalised struggle for existence. There will be one Universal "You" who will forget is own self in the serenity of the serene, the serene, the exaltation of Consciousness and the holy touch of the supremely blessed.

	(On the occasion of the first interview with the Guru, the above instructions were given to a young man of the Christian Society. This was written down by A'tma'nanda who was seated close by.)