IDEATION ON BRAHMA 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 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. Today's subject of discourse is "Ideation on Brahma" (Brahmasadbha'va). Uttamo brahmasadbha'va madhyama' dhyama dha'ran'a' Japastutih sya'dadhama' murtipu'ja' dhama'dhama' "Ideation on Brahma is the best process of intuitional practice. The second best is dhya'na (meditation) and dharana (concentration). Incantation and hymns are inferior and idol worship in the worst." In Tantra it is said that if one is to practice sa'dhana' (intuitional practice) the best thing to do is brahmasadbha'va. What is sa'dhana'? Sa'dhana' means a systematic and sustained endeavour through proper cultivation to be established in a particular vidya' or recognized branch of science. To practice dhya'na or meditation is also a process of sa'dhana'. The performance of all kinds of deeds is also a kind of sadhana'. The word sa'dhana' is derived from the root verb sa'dh, which means to do something in a sustained way. The best kind of sa'dhana', however, is ideation on Brahma. It is said that spiritual practice or Brahma sa'dhana' is the superior form of sa'dhana'. The next best is the practice of concentration and meditation, even where there is no cosmic ideation. But when sa'dhana' is based on the internal urge to attain the Supreme Entity, it is called Brahmasa'dhana' or absolute spirituality. In the absence of cosmic ideation spiritual practice cannot be called absolute. Where there is no internal urge to attain Parama Purusa, the so-called spiritual practice or sa'dhana' is nothing but the observance of a set of mechanical gestures and postures. Japastutih sya'dadhama': What is japa or incantion? According to the Ananda Marga system of sa'dhana', japa is sometimes dhya'na, and sometimes lishvara pran'idha'na. Iishvara pran'idha'na is also a type of dhya'na. Some people chant "Krs'n'a krs'n'a" while counting heads with their fingers and at the same time do some other work. This is an example of japatapa (incantation). Stuh means eulogising. Stuh is merely a way of flattering Parama Purus'a. For instance, if someone says to another, "Your crown looks magnificent, your ear-rings are dazzling," and so on, these utterances are called stuti. Japa and stuti are inferior types of sa'dhana' yielding no tangible benefit for spiritual aspirants. Mrchila'dhatu da'rva'di murta'viishvarabaddhaya. Klishyantastapasa' jina'nam'vina' moks'am na yanti te. Manasa'kalpita'murtirnr'na'm cenmoks'asa'dhanii. Svapnalabdhena ra'jyena raja'no ma'nava'stada', Na mutirtapana'ddhoma'dupava'sashataerapi Brahmaeva'hamiti jina'tva' mukto bhavati dehabhrt. 'Mrchila'dha'tuda'rvadi'. Artisans use their knives and other tools to make images out of sand, clay, stone and metal according to their own imagination. Some images have ten hands, some have twenty hands, some have four hands. Each image holds different weapons in the different hands. How can these imaginary gods and goddesses, created by the fanciful imagination of human beings, ensure liberation or salvation to spiritual aspirants? Obviously they cannot because they depend for their very existence on the human imagination. Hence it is said that idol worship is the worst type of sa'dhana. Manasa' kalpita' murtrirnrn'a'm cenmoks'asa'dhanii. Let human beings create idols according to their fanciful imagination. A painter also creates pictures--but that is a different thing. Let there be the cultivation of sculpture and painting, but if the idols thus created are expected to grant salvation to spiritual aspirants, that is absurd. It is just like building an empire in one's mind and considering oneself to be the emperor of that imaginary empire. That is why it is said, Svapna labdhena ra'jyena ra'ja'no manava'stada'. People become the kings of their imaginary world. Some people consider it propitious to have a holy dip in the Ganges on certain auspicious days. Other people think that by standing knee-deep in water in the winter season they will attain virtue. It is sheer nonsense to expect emancipation in this way. These are merely physical actions which do not guarantee emancipation. However, they may bring emancipation in one way--one may contract a virulent typhoid fever or pneumonia and expire! Na muktirtapana'ddhoma'dupava'sah shataerapi. There are some people who die after fasting for thirty or forty days. The members of their community think that they have attained salvation thereby, but one cannot attain salvation by fasting in this way. Bhahameva'hamiti jinatva' mukto bhavati dehabhrt. By fasting for prolonged periods we simply invite physical trouble; by standing in icy water in the winter season people shiver with cold. At that time does the mind run towards Parama Purus'a or towards the freezing cold? The mind certainly thinks more about the discomfort, and the person decides to get out of the water and rub the body dry with a towel. The mind is more preoccupied with the discomfort than with salvation. The proper way to attain salvation is to ideate on Brahma. In the absence of deep love and longing for Parama Purus'a one cannot attain salvation. Judged in this light, idol worship is the worst of sa'dhana' of all. The first and foremost attribute for liberation or salvation is the irresistible urge for God-realization. Exclusive devotion to Parama Purusa is all that is needed; no external ritual has anything to do with liberation or salvation. People practice those things only for their self-satisfaction. The mind has a natural inclination to know more about the Supreme. But the difficulty is that the Entity which the mind yearns to know about, is beyond its very periphery. That is why the mind, while attempting to fathom Him, returns disappointed again and again. Yato va'co nivarttante apra'pya manasa'saha A'nandam brahman'o vidva'n na vibheti kutashcana. "The Supreme Entity is One from whom the mind returns, without knowing Him. After realizing the Supreme one no longer fears anything". Can a human brain, with the help of a few nerve cells within a little cranium, with the faint flickers of the intellect, and by following the path of logic, attain the Supreme? How inadequate is the intellectual capacity of the human brain! It cannot understand the Supreme Entity, because whatever intellect the brain possesses functions within the periphery of time, space and person. It can never transcend the limitations of these relative factors: the moment it transcends them, it loses its individual identity. There is no other way to attain Parama Purusa except through the exclusive urge for him, through a personal relationship with Him. Hence, human beings, discarding the vain effort to follow the path of argumentation and intellectuality, will have to resort to the path of devotion and intense longing for Parama Purusa, the path of Supreme Singularity, rejecting the path of multiplicities. What is the Supreme Entity ? How should human beings try to understand Him? When a doll made of salt wants to fathom the depths of the ocean, the doll itself becomes lost in the ocean. Likewise, how far can human beings move with their limited intellect ? At a particular stage the human intellect loses itself, the mind loses its identity--it stops functioning. The intellect can at most go to that particular point and try to depict objects in its own limited way. Satyameva jayate na'nrtam'satyena pantha'vitato devaya'nah Yena'kramantrs'ayo hya'ptaka'ma' yatra tat satyasya paramam nidha'nam. The first requirement is that a spiritual aspirant must take shelter in satyam, the supreme veracity. Success never comes through hypocrisy or exhibitionism. Rather, it comes by moving in a simple and straightforward manner. One of the inherent characteristics of Parama Purusa is that He is ensconced in supreme veracity. The Supreme Entity lies covert in all objects--He is hidden in each and every object of this universe. One will have to attain Him by practicing satya and developing an exclusive longing for Him. Do you know how He lies covert in each and every entity ? Tiles'u taelam dadhiniiva sarpira'pa srotahsvaran'isu' ca'gnih Evama'tma'tmani grhyateo'sao satyenaenam tapasa' yo'nupashyati Oil lies hidden in sesame seeds. If you look at the seeds you cannot see the oil. The oil can only be extracted if the seeds are pressed in an oil-pressing machine. Once pressed, the seeds produce two products: the oil and the impurities, that is the oil cake. In the same way the Supreme Entity lies covert in your existential I-feeling. If you churn your mind through regular spiritual practice and penance you will find the Supreme Entity, Parama Purus'a, and will squeeze all impurities from the mind. Dadhiniiva sarpira'pa. Butter lies in milk. But if you look at milk you cannot see the butter. To find the butter you have to churn the milk. After churning you will see two things : butter and the impurities. Similarly, when the mind is churned one discovers Parama Purus'a on the one hand and the mind's impurities on the other hand. Regarding the philosopher devotees often say: Mathitva' cattva'raveda'n sarvashasira'ni caevahi Sa'rantu yogibhih piitam' takram pibanti pan'd'ita'h. There are so many scriptures--such as the Veda and Vedan'ta. Some you have seen, others you have heard about. There are even some scriptures which are completely unknown to you. Devotees use a humourous analogy to describe the scriptures. They say that the scriptures are like an unfathomable ocean of milk which turns into butter and whey when it is churned. As soon as the butter is produced from the ocean the devotees consume it with relish. What do the philosophers do? They start conducting research on the inconsequential portion, the whey. They study the effect of whey on the human body, the liver, the kidney, and so on. They try to ascertain whether it should be eaten on a particular day. After ten days of research they finally declare that whey is edible, but unfortunately by that time it has turned sour and become covered with fungus. A'pah srotasu. In winter and spring rivers seem to be full of sand. It appears as if they are completely dry, but this is not true. Remove the sands and you will discover clear sweet flowing water--highly filtered water. Similarly you may think that your mind is a vast stretch of sand, an empty desert. You may think that since your mind is empty you are a worthless chap, but this is not true. Remove the sands from your mind and you will discover a spring of cool water below. Aranes'u. Aran'i means firewood, fuel. Fire lies hidden in firewood. To produce fire you have to rub two pieces of wood together to create friction. Similarly the Supreme Cognitive Faculty lies covert in you. If you create friction in your mind by adhering to truth and performing penance, the fire of meditation will ignite within. This will make it easier for you to realise the dormant Cognitive Faculty. Parama Purus'a or the Supreme Entity can only be realised through truth and penance, and when one has a one-pointed desire to realise Him. There is no other way. Without exclusive devotion to Parama Purus'a nothing can be attained. Mere philosophical knowledge will not help one to attain Him. A person may become a doctorate in twenty subjects, but that will not help him attain the Supreme. To attain Him one must cultivate one-pointed devotion for Him. Hence the most pedantic scholar may fail completely in attaining the Supreme Entity, whereas the most illiterate person may succeed. Parama Purus'a is not bothered about who is a great scholar or who is illiterate. He only considers the degree of one's mental elevation. Thus the only way to attain Parama Purus'a is to develop an exclusive devotion for Him by embracing a life of truth and regular penance. Those who try to know the Supreme Entity with their intellect may at best gain a superficial knowledge of Him--superficial because the mind can never reach Him. If the mind cannot reach Him how can the human intellect explain what He is. This reminds me of an old story. Many, many years ago, there was a great Buddhist scholar named Ka'nnho who lived in Bangladesh. Regarding the Supreme Entity he observed: Jo mano goara a'la' jva'la' a'gama pothi ista' ma'la'. Any object of knowledge which enters the mind can just as easily leave the mind. The mind can only entertain objects that come within the scope of time, space and person. Such objects will come, stay for sometime, and then depart. They cannot remain forever. Knowledge of philosophical texts (agama pothi) can be compared to a pile of bricks--rows of bricks stacked one upon the other. This is the value of a philosophical text, not a pie more. The human intellect cannot say anything final about the Supreme Entity because human beings cannot perceive Him through the vibrations of body, mind and speech. Ka'le guru uesai shis' va'k patha' tiita kahiba kiis. The Guru tries to say something qbout the Supreme Entity but cannot because the moment he tries to explain the Supreme he comes within the scope of verbal expression. The disciple has the capacity to hear a discourse about the Supreme Entity, yet cannot because the discourse comes within the temporal factor. Ja'teni boli tetari ta'l guru bob se Shisaka'l. That's why I say that the absolute cannot come within the scope of relativity. Under this circumstance the preceptor becomes dumb and the disciple becomes deaf. Bhanai ka'nhu jina raan bi kaesa", ka'lein bob sambohia jaesa. Ka'nnho says that inspite of that we must not give up. We have to make others understand. But how? We have to communicate in the same way as deaf and dumb people try to communicate with each other. Eko devah sarvasbhutesu' gu'ras Sarvavyapii sarvabhuta'ntra'tma' Kar'ma'dhyaks'ah sarvabhuta'dhiva'sah. Sakshiceta' kevalo nirgun'ashca. Parama Purus'a cannot do two things. He cannot create another Parama Purus'a like him. He is always One without a partner. He is One and He will remain One forever. Deva is always One. Here Deva means the expression of the Supreme Occult Power. This expression is the hub of the cosmological order. All other expressions of the divine power have emanated from the Supreme Entity, Parama Shiva. We can easily perceive those individual divine vibrations because they come within the scope of our sense organs. But we can only perceive them partially, not fully. For example, we can only perceive a light wave within a certain range of wavelengths. If the wavelength of the light is beyond that range perception is impossible. That is why we cannot see an object in dim light, even though there is some light. And that is why our eyes are blinded by a strong light. Thus the eyes only have the capacity to function within a limited range. The same principle applies to sound waves. Our auditory organs cannot hear a soft sound and are deafened when a sound is too loud. Our sense organs function within the medium range of wavelengths. The individual vibrations emanating from the hub of the cosmic order are called Deva (Daeva). Parama Purus'a is Parama Deva, the Supreme Wave. He may enter and leave the range of perception at will, but we can never perceive Him. That is why He is called Maha'deva--the Supreme Source of partial vibrations. The manifested vibrations which are visible in this quinquelemental universe such as sound, touch, form, taste and smell, trees, plants, creepers, mountains and valleys, etc. are only the partial manifestations of the Supreme Deva that come within the jurisdiction of our sense organs. Even among these finite expressions of the Supreme Power there are many which do not come within the range of human perception. So human beings are only concerned with those particular expressions that come within the arena of their psychic and physical justification. These individual divine emanations have their corresponding vibration, form and colour. Some have their respective light waves and sound waves, which human beings can only perceive partially Animals have varying capacities to perceive light waves. Owls, for example, cannot see objects in the day time when human beings can see them, but they can perceive objects in a very dim light, which human beings are unable to do. Moles can also perceive objects in low light. There are many other such examples. Alphabets were evolved on the basis of vibrational sound expressions. Acoustic roots were also formed on the basis of various types of sound. Eko devah. This Deva, that is Parama Deva or Parama Shiva, is the Supreme Source of all partial physical, psychic and ,spiritual emanations. He is the nucleus of the entire cosmos. Therefore, He is described as Eko Deva, the One Deva. The question arises, when the mind cannot reach Him, how can we justify using a numeral, which is a finite term, to describe Him? Numerals such as one, two, three, four, five, etc. are merely psychic concepts. So how can a numeral be used when the mind is unable to comprehend Him? Eka or one is a numeral Similarly aneka (many) is also a numeral. Now the reason why He can be described as Eka or One is that it is only when the mind becomes pinnacled or one pointed that a person can become one with Him. Human beings must possess maximum devotion (bhakti) and veneration (shraddha') for Him. They must do intense spiritual .practice to realise Him. But human beings will never know His original stance cent-per-cent because the apparatus with which they can know Him, the mind, gets dissolved in Him. So how can that mind know Him, how can it fathom His depths? I have already given the analogy of the salt doll which went to fathom the depths of the ocean. Before it could reach the bottom of the ocean it dissolved. Just as an ocean remains unfathomable to a salt doll, so the Supreme Entity remains inexplicable to the human mind. That is why the devotees exclaim: Tava tattvam' na ja'na'mi kiidrsho'si maheshvara Ja'drshosi maha'deva ta'drsha'ya nama'myaham'. "Oh Supreme Lord, the centre of all points, it is not possible for me to understand you fully because the mind gets lost, becomes non-existent, after reaching You. Yet I love You. I wish to attain You with all the urges and longings of the mind, because You are my everything. I do not know what You look like. I cannot describe you. But You must be like something. My, questions is, who am I to say what You look like? I salute You in whatever form You may be." Esa devah sarva bhu'tesu gu'r'hah. Does this Supreme Entity reside in any world far above the seventh loka? He has created this world of living beings full of joys and sorrows, hopes and aspirations. Can He sit contented in a special abode (Vaekunta) and leave these living beings alone? If He refuses to be the God of this earthly paradise, then how can we possibly attain Him, far above the seventh shloka. Moreover what would be gained by attaining such a God? Even if we knew theoretically that He is ours, it will not satisfy our urges and longings. This idea was well echoed by a mystic poet: Mor na'm ei bale khyata hoc Ami toma'deri lok Er ceye beshii kichu nay Ei hok mor shes' paricay. "Let my name be famous as being one of your names, nothing more than this. Let it be the last identity of mine." The same thing can be said about Parama Purusa. He belongs to all, of all ages, of all countries and all climes. Saba'y niye saba'r ma'jhe luliye a'cho tumi sei to a'ma'r tumi. "You hide Yourself in the midst of all. You remain with those who are the objects of our reverence and revulsion, of our admiration and hatred. You remain hidden in them all. You don't neglect anyone". It is not possible for Him to belittle anyone. If He hates anyone it means He hates Himself because He lies covert in the existential I-feeling of each and every living being. So how can He hate the I-feeling of individual microcosms? Some people with a discriminating intellect may say a certain person is a sinner and belongs to a low caste. Such people are mean and dirty and should be hated, they say. Parama Puru'a does not make any such distinction among human beings because He is an internal entity, residing within the cavity of the human mind. No one is hated by Him, neither the most sophisticated person nor the most down-trodden, illiterate person. I have said before that those who believe in casteism, those who have divided the human society into countless segments, are the veritable enemies of society. Even this statement is not condemnatory enough about these people. Their actions reveal that they not only neglect Parama Purus'a, but actually hate Him. Those who believe in casteism are atheists. When all human beings are the progeny of the same Parama Purus'a, how can one accept the notion of caste? If one accepts the Supreme Father one can never accept casteism. If one accepts casteism it means one does not accept the Supreme Father. Hence to believe in casteism is to believe in atheism. Sarva bhutes'u gu'r'hah. Sarva bhu'te means "in all created beings". Here "created beings" does not refer to animate objects alone, but refers to both animate and inanimate objects. Parama Purusa resides in everything - in matter, in abstract and in spirit. What we call matter also contains the reflection of Parama Purus'a. Life and mind originate as a result of mutual clash and cohesion within the solid structure. When the mind is created, Parama Purusa gets Himself reflected on the mental plate. Where the mind is not yet created, He gets Himself reflected in the atomic structure. He always gets Himself reflected in atoms, neutrons, positrons, etc. To say that Parama Purus'a only resides in mental beings and not inanimate matter is wrong. In fact He equally resides in wood, bricks and stone. Jale hari sthale hari Anale anile hari Graha-ta'ra' sur'ye hari Harimay e trisam'sa'r. "The Lord resides in water and in earth. He also resides in air and fire. He exists in the stars, planets and sun. He resides in the three worlds." Sarva bhutesu gu'r'hah. He remains hidden in all objects. What does "hidden" mean? The different organs of the human body--the hands, legs, eyes, mouth, etc. are the expressed form of Parama Purus'a. That is, Spirit in the process of gradual crudification becomes abstract which is an abnormal form of the crudification of matter. For instance, water vapour is transformed into water in the process of gradual crudification. Water, being more condensed, is transformed into ice. Now, the intransmutable, undecaying and unchangeable form of Parama Purus'a remains hidden--gu'r'ha--while His mutable forms are visible in the external world. Sarvabhu'ta'ntara'tma. Parama Purus'a is all-pervasive. An entity can only penetrate an object if it is more subtle than the object. A crude object cannot penetrate a subtle object. Parama Purus'a can enter each and every object. The Sam'skrta root verb 'vish' means 'to enter'. Parama Purus'a is called Vis'nu in Samskrta (vish+nu) because He is the entity that lies covert in all other entities. Vista'rah sarvabhu'tas'ya visn'orvishvamidam' jagat Dras'tavyam'a'tmavat Tasma'dbhedena vicaks'anaeh. The entity wbo permeates the entire universe is Vis'n'u. Hence intelligent and considerate people never hate any objects. They look upon each and every object as a manifestation of Vis'n'u. There is a nice story. Once there was a great sa'dhu (wise man). People used to say that he had attained the knowledge of non-differentiation. One day he put his pet dog on his lap and ate food with the dog from the same plate. Another person saw him and said, "This is odd! You're eating from the same plate as a dog. How can you eat with such an inferior animal? How degrading." The great sa'dhu replied, "You're making a mistake. There's no dog here. What you call a dog is nothing but the manifestation of Vis'n u. I am a manifestation of Vis'n'u, the dog is a manifestation of Vis'n'u, the food and plate are also a manifestation of Visn'u. Sarvam Vis'numayam' jagat! He is all pervasive. There is nowhere in this universe where you can hide because Vis'n'u is everywhere. Sarvavyapii sarvabhuta'tantaratma'. Parama Purus'a is the soul of every entity. The external force of atman is jiva'tman or unit soul and the internal force of atman is Paramatma. Whatever one does physically and mentally is witnessed and known by jiivatma and whatever the jiivatma's know is known by Paramatma'. That is, jiivatnia is omnitelepathic to the unit mind and Paramatma is omnitelephatic to jiivatma. Hence nothing can remain concealed from Him. Karma'dyaks'ah sarvabhu'tadhivasah. Who is the actual doer of an action? Who is the ultimate agent? Suppose there is a lot of public unrest. The officer on duty, while trying to keep the peace, prays to God, "Oh Lord, I'm only a junior officer on a meagre salary. Please help me." He also requests his senior officer for help, "Please take some steps to save my life, Sir". The senior officer consoles him by saying "Don't worry, I'm here to help you." The senior officer also prays to the Lord, "I've consoled my subordinate officer saying, 'Don't worry. I'll help you.' But, Oh Lord, I'm in great danger myself. Please save me." In this way even the highest authority in power prays to God, "Oh Lord, please save my prestige. If you don't help me, who else will?" No matter how much human beings brag and boast, no matter how much they console each other, inwardly they know that they are helpless without the assistance or shelter of the Supreme One. So remember, to console others without remembering the Lord is meaningless. Karma'dhaksa'h sarvabhutadhiva'sah. Parama Purus'a is above everything. Everyone and everything is under His control and influence. Human beings do not have that sort of overpowering influence. They cannot build anything with their own power. No one can say with certainty that he or she will complete a certain task because one can never be sure if one will see the next sunrise. Only Parama Purus'a is karma'dhyaksa'. Adhyaksa means the highest person in authority. He is the supreme shelter of all, yet requires no shelter. It is said, "Prabhumishamaniishamashesa'gun'am gun'ahiinamaheshaganavarana'm". "Oh Lord, Oh Parama Purus'a, You are in control of all, You are the shelter of all, but You do not require any shelter from anyone." Tvamekam' nidhanam niralamba misham bhavambodhipotam sharan'am braja'mah. You are the Supreme Shelter of all. You are the most dependable shelter of all in this universe. But you don't require any shelter or any support from anyone. What shall we do? We know that you are our shelter. Bhavambodhipotam sharan'am braja'mah. We shall take shelter in the ship on the ocean of bhava. You are the captain of the ship that sails but once across the ocean of life. You are also the ship--our shelter. We entreat You to guide us across the sea. We do not know what Your shelter is. We trust that You don't require any support; rather You are our support. So we take refuge in Your shelter. Sharan'am' Braja'mah. We are ready to take shelter in the ship that is You. Thus Parama Purus'a is the Supreme Shelter of all microcosms. He is One without any shelter. He is the shelter of the world, the shelter of the universe. Sarvabhuta'dhiva'sah. Sarvadhuta means container. We are now sitting in Agartala, a sub-divisional town. What is the container of Agartala town? Tripura State is the container of Agartala. India is the container of Tripura state, Asia is the container of India, the planet Earth is the container of Asia and the solar universe is the container of the planet Earth. In this creation there are numerous solar universes. Parama Purus'a is the container of all these containers; hence He is called Sarvabhuta'dhi va'sa. He is the witnessing entity. He is witnessing each and every object, each and every phenomenon. Nothing is unknown to Him. Apa'nipa'do javano grahiita' pasyatyacaksuh su ushrnotyakarn'ah. Sa vetti vedyam na ca tasyasti vetta' tama'huragryam Purus'am maha'ntam. He has no feet, yet He moves everywhere. He has no hands, yet he accepts that which is offered to Him with reverence. Pasyatyacaksuh. He has no physical eyes, yet he witnesses everything around Him. Sarnotyakanah. He has no ears, yet he hears each and every sound. Sa vetti vedyam' nacatasyati vetta. Whatever was known and whatever will be known are all known to Him, yet none can know him. At best people can only acquire superficial knowledge about Him. Unfortunately those who do acquire a little knowledge often become proud and vain. It is shameful to see that a microscopic fraction of knowledge about Him make people blind with vanity. It is impossible to know Him fully. He knows everything about everyone but no one knows anything about Him. Human beings are advised to only do Hari kiirtan, kiirtan on the Lord. Kiirtaniiyah sada' harih. Human beings should always think of Him, they should always praise Him, they should always sing and dance in His name and make others sing and dance in His name too. Human power is extremely limited. Human beings only possess a limited number of small nerve cells within a tiny cranium. How weak they are! Parama Purus'a is the only permanent entity. All other entities are transitory--they exist today but are gone tomorrow. No one can maintain a permanent existence. As'ta'giria'ja'h sapta samudrah Brahma purandara dinajaminyah. Na tvam'na'ham nedam' vyartham kimartham! kryate shokam Tha'kbo na' bhdi Tha'kbe na' keu Tha'kbe na' bha'i Kichu Ei Anande ja'o re cale ka'ler Pichu Pichu. "We won't be here forever. No object will remain here for long. Try to understand this supreme truth and move on happily following the footprints of eternal time." If one wishes to achieve something permanent, if one wishes to remain for eternity, if one wishes to attain lasting peace and, happiness, one will have to come within the Supreme Shelter of Parama Purus'a. To delay in this endeavour is to waste one's valuable time. Parama Purus'a is the Non-attributional Entity--Nirguna Satha. Does the word Nirguna mean that He is devoid of qualities? No on the contrary, He has so many qualities that they cannot be counted. Hence He is called Nirguna. Prabhumiiisamanishama shesagun'am. Oh Lord, You are the controller of all, but no one is Your controller. We are unable to fathom your countless qualities. What better word can we use to describe You than Gun'ahiina. In the world there are so many gods and goddesses--major, minor, senior, junior. good and bad, etc. Some gods demand worship from mortal people and threaten to punish by infecting them with disease if they refuse. They inject a fear complex in order to exploit. This cannot be allowed to continue in the second half of the twentieth century. Human beings should move towards Parama Purus'a with their deepest and most heartfelt love and devotion for Him. They should not worship Him out of fear or with primitive beliefs. The rationalistic mind of the twentieth century is no longer the ignorant mind of the past which was tricked with false logic. Nor will we allow that to occur. He is Nirguna due to his innumerable qualities. Human beings must move towards Him, the Non-attributional Entity, if they wish to solve their problems. Human beings should direct all their life's longings and urges towards the Supreme One, and not towards the manifested entities. If the mind is directed towards multiplicities, all the psychic potentialities will be scattered like a packet of mustard seeds. The seeds--a packet contains, a lot of seeds--should be thrown in a special way if they are to be picked up and put back in the packet. In the same way all the urges and longings should be gathered together and directed towards the Supreme. If this is done indomitable psychic energy and invincible spiritual energy will grow from within. This will enable people to solve all the world's problems--economic, social cultural, big and small. Unless one develops oneself in this way, as an ideal human being, one will not be able to solve any problem, no matter how madly one beats one's chest or how loudly one shouts slogans. The solution should be commensurate with the problem just as the prescription should be commensurate with the disease. The present world is plagued with numerous problems. To solve these problems we need ideal men and women who are highly evolved from within; strong men and women whose lives are based on the solid foundation of spirituality. In the absence of such people the problems will remain unsolved. That is why I say, concentrate all your love and devotion, consolidate all your psychic propensities and channelise them towards the Supreme One. Don't allow them to flow towards any other direction, towards any other object. 29 November 1970, Agartala Subha's'ita Sam'graha Part 9