INVOCATION OF THE SUPREME

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

this version: is the printed Subha's'ita Sam'graha Part 1, 3rd 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.

	Kos'a means A'dha'ra or base. Are the Saptaloka (seven spheres) and paincakos'a (five sheaths) separate from the A'tman (soul)? Is the relation between them that of the container and the contained? If we say;--Eko Brahma Dvitiiya na'sti. (There is only one Brahma and no other), then of A'dha'ra and A'dhrta, which is Brahma and which is not? If either the container or the contained is considered as Brahma does that mean that the other is not Brahma? If it is argued that Saptaloka and Paincakos'a are the base of Brahma, then the existence of some other entity outside of Brahma has to be acknowledged. For instance, suppose there is a person in a house. The house and the person exist separately. The house is the container and the person is the contained. Hence, the house is separate from the person. In the Paincakosa', A'tman is the contained and the Kos'a is the container. Clearly the container must be bigger than that which it contains. There is nothing bigger than Parama'tman; hence it cannot have a container. Should we then consider that the Saptaloka and the Paincakos'a do not exist? Yes, for the Saptaloka is included in Brahma. Their aggregate is Brahma. The Jiiva is included in the Paincakos'a. There is a subtle difference between the Jiiva and Brahma. In the Jiiva there are two types of "I" feeling - one is its mind created by Ma'ya' and the other is the reflection of Supreme Consciousness the Supreme Parama'tman or its Jiiva'tman. Jiiva'tman is the real "I" feeling of Jiiva or unit soul, Of the seven spheres, Brahma is unaffected only in the Satyaloka and in the remaining six Lokas, Brahma is affected by Ma'ya. It can also be explained in this way, that the six Lokas are created within Brahma which itself pervades the expressed universe as imperishable Brahma. Brahma has no base. Excepting Satyaloka, the remaining six Lokas are created within Brahma, in the very midst of Brahma. Is it the case then that the light is different from its original source? The Sapalokas are its evolution - these are the manifestation of Brahma - the relationship is not that of the container and the contained. The difference between the Jiiva'tman and Parama'tman exists only so long as there is the "I" feeling of the unit soul. (Jiiva bha'va).

	What is the relationship between Jiiva'tma'n and Parama'tman? What is Jiiva (unit soul?) The base of the physical body is the Kos'as. Here, the base is bigger than that which is based upon it. The Ka'mamaya Kos'a is bigger than the Annamaya Kos'a. Then the Manomaya Kos'a is bigger than the Ka'mamaya Kos'a. The Atima'nas Kos'a is bigger than even the Manomaya Kos'a. The Vijina'namaya Kos'a is larger than this. The Hiran'maya Kos'a is bigger than the Vijina'nmaya Kos'a and the biggest of all is the Satyaloka. All of these aspects are limited to the unit soul and all of them are its bases. Now, what is the relationship between the base and the based? The relationship is that of a subject and an object. For instance, the physical body is the object of enjoyment and the mind is the enjoyer. That is, our body is the object of enjoyment of our mind and the mind remains attached to it. The body is the base of the mind and the mind is intimately attached to its base.

	Mahattattva is the pure "I" feeling of the subtlest state of the mind. Every Jiiva has this "I" feeling and where the A'tman assumes special "I" feeling it becomes Jiiva'tman.

	Where the A'tman remains as the knower "I" of Shyam Babu, it is caled Shyam Babu's A'tman. In every living being all the spheres - right from the Ka'mamaya to the Hirammaya kos'a are to be meditated upon. The knower behind the meditative power of the mind is the A'tman. The relationship of the A'tman and the mind is that of a subject and an object. The mind is the thinking subject of the body and the A'tman is the knowing subject of the mind. Then, are there really innumerable souls and what is the difference amongst them? The difference is that a soul is taken in different aspects due to the difference in its objects. When there is a singular knowing entity (Sagun'a Brahma) behind all minds, then taking the collective view Brahma is the knower of all the knowers in the perishable and imperishable states (i.e. within or without the influence of Prakrti) of the Jiiva. Sagun'a Brahma is the knower, the perishable and the imperishable. He who is absolutely perishable and absolutely imperishable is Brahma. The fragmentary or reflected perishable, or fragmentary or reflected imperishable is Jiivabha'va. Nirgun'a is neither perishable nor imperishable. It's beyond these. It is absolutely liberated. Does Sagun'a Brahma (Collective Imperishable) have no influence over the unit imperishable? Most certainly it has.

		"Ks'aram' pradha'n'am amrata'ks'aram' harah
			Ks'aratma'n'a' vishate deva ekah
		Tasya'bhidya'na'd yojana't tattvabha'va'd
			Bhuyascha'nte Vishvama'ya'nivrttih."

	Prakrti is mutable and Purus'a immutable. Brahma is overpowering and as the controller He is called Ishvara or Purusottama. By being absorbed in Him, people get liberated from worldly attachment. How is liberty attained? What is the object of a Jiiva (unit soul)? Suppose I am Ram or Shyam. Now Ram and Shyam look upon the world with their own respective viewpoints. The mind takes the shape of its object. When the mind makes Him its object, it is transformed into Him. By suffusing itself with Cosmic feelings it attains infinitude and sees the entire universe contained in Him. It has been said in the scriptures: "Brahmavid Brahmaeva bhavati." (The knower of Brahma becomes Brahma.) When the unit "I" is transformed into the collective or Cosmic "I" then the Atman attains oneness by fusing into the soul of the collective "I." That is, it unifies or becomes one with the A'tman of Sagun'a Brahma.'

	In day-to-day life a person maintains his existence in the physical state. Crude matter forms the object of enjoyment of the mind. On account of the crude matter being its object of enjoyment, the mind itself becomes crude. Humankind's primary concern regarding food and clothes is the concern of Ka'mamaya kos'a and inevitably the mind is in association with crude objects. In such circumstances, how can there be any opportunity for self-elevation? Animals are constantly associated with crude.

		A'ha'rnidra'bhayamaethunainca
		Sa'ma'yametad pashubhirnara'n'a'm
		Dharma hi tes'a'madhiko vishes'o
		Dharmenahiina'h pashubhih sama'na'h.

	The mental tendencies of appetite, sleep, fear and sex urge are found among humans and animals. So what is the difference between the two? The distinction between humans and animals is that humans have a sense of Dharma. Human beings practise Dharma, but animals do not. A person who does not pursue the path of Dharma in spite of being endowed with the human form is just like a beast.

	Human beings advance from subtle to the subtlest or degenerate from crude to the crudest, according to their own propensity. Many isms are based on the Ka'mamaya Kos'a. In one socio-economic theory, the economic factor is the only factor. But the Ka'mamaya  is only one Kos'a. Even trees also possess Ka'mamaya kos'a and that is why they derive their vital energy from the earth, water and air. Where the Annamaya Kos'a dominates, all the remaining kos'as are dormant. The mind identifies itself with crude objects and therefore has no "I" feeling. For this reason, the A'tman is also devoid of perception. While the mind is sleeping in the dormant or latent state, it does not permit the Jiiva'tman, which is but a reflection of Parama'tman, to reveal itself.

	Confinement to the Annamaya Kos'a tends to crudify a person since it does not allow for psychic elevation. There is some scope for discussion of philosophical controversies, which have arisen with respect to the Mamomaya Kos'a, On account of mental difference, different philosophical thoughts have sprung up e.g. Buddhism, Jainism, Islam, Christianity, and so on. Only in spirituality do we find discussions on subjects from the subtle to the subtlest, including the A'tman. The mind is the object of A'tman. To attain A'tman, blend the mind with its original subject. Unify the object with the subject. The relationship between them is the same as between you and your hand. There is only one way to self-realisation and that is to fuse the mind with the knower of the mind and eliminate the crude manifestation of the A'tman. How is this possible? It is only possible by the introversion of the tendencies, which can be achieved through knowledge and Sa'dhana'. It is not possible to be introverted until each and every cell (kos'a) is realised. When the mind realises that the physical body is the vehicle of the mind, then you will know that there is progress in Sa'dhana'. In other words it is necessary to have perfect conception of each kos'a and for this it is necessary to know where one kos'a ends and another begins. There are two minds - one immature and the other mature; one introverted, the other extroverted. Only the knowledge of these five Kos'as (paincakos'as) can be the perfect knowledge. Take a ripe mango, for example. Although the pulp and the seed of a ripe mango remain together they are in fact, separate. Ripeness means perfection.

	This is the difference between Dharma and Sectism. Dharma makes each Kos'a perfect and enables a person to achieve perfection in Sa'dhana'. Only through the achievement of perfection are different portions differentiated from the original stuff. Sa'dhana' is based on philosophy and supported by logic. In olden times people were under the impression that the world was comprised solely of matter and they never thought to go beyond the Ka'mamaya Kos'a. Had they contemplated a little deeper, they would have realised that they were totally mistaken. Similarly, many modern philosophies are solely materialistic. Their propounders did not fully apply their minds and hence they cannot be deemed to be perfect philosophies. Only those philosophies which carry us to the highest levels of the soul by observing every current of the mind are the real philosophies. The rest are only academical logics.

	What is sectism, Mazhab or religion? Some people encourage us to worship idols, others encourage us to have a dip in the Ganges. All these things are created within the mind and are destroyed there. Happiness and heaven, afflictions and hell - all are mental conceptions in the physical world. They are all destroyed in the Mamomaya Kos'a. The proponents' souls are confined to the Ma'nomaya Kos'a and they are "Bhuktaye na tu muktaye", seekers of enjoyment and not the seekers of salvation.

	Some sects hold that happiness comes after death, but who will enjoy that happiness? The mind, of course. But where does the mind go after the destruction of its vehicle - the physical brain? Who will enjoy the pleasures? The A'tman pervades as an indivisible form, as an all-knowing entity. There is no A'tman in the grave, nor does the question of its waking up arise. In such sectism the Manomaya Kos'a is called the soul, however if there is only the soul, then there would be no fear of pain or pleasure.

		Anejadekam' manaso javiiyo
		naennaddeva a'pnuvan pu'rvamars'at
		Taddha'vato'nya'natyeti tis'tha't
			tasmina'po ma'tarishva' dadha'ti.

	Ordinarily sectisms terminate in the Ma'nomaya Kos'a. Idolatry can elevate a person up to the A'tima'nas Kos'a, but no further. Many persons aspire to achieve happiness by devoting themselves to idolatry. They do not aspire to get absorbed in Paramatman and remain close to Him. Buddhism rises above this, since it also provides for the annihilation of samska'ra. Annihilation of the "I" feeilng is called merging into the Supreme. Buddhism does not recognize the soul, but speaks of annihilation of the ego; but who will annihilate the ego? It is the ego which will obliterate the "I" feeling. So egoism then, must be considered as the subtlest expression of mind.

	The subtlest expression of mind is in the Hiran'maya Kos'a, which is the first expression of Mahattattva. Establishment in this Kos'a in a universal manner is Savikalpa  Sama'dhi. When after emerging from the Sams'kara, the Hiran'yamaya merges in attributeless Brahma, then this is called Nirvikalpa Sama'dhi. Those who have attained the Ka'mamaya Kos'a will say that it is not proper to steal since, if we steal, others may also steal from us. This is the trend of thought of the materialists. Their thinking is distorted with selfishness. One should not steal for the sake of keeping the mind pure. That is the correct approach.

	The Paincakos'as shall have to be perfected, but how is it possible? They can be consummated only through the practice of Yama and Niyama. The Annamaya Kos'a is perfected through A'sanas (physical postures). Yama and Niyama Sa'dhana perfect the Ka'mamaya Kos'a. The Manomaya Kos'a is perfected through Pra'na'ya'ma. Through Pratya'hara the Atima'nas Kos'a is perfected. The Vijina'nmaya Kos'a is perfected through Dha'rana' and the Hiran'maya Kos'a through Dhya'na. Only Dhya'na Sama'dhi gives access to the soul. Pious persons are those who are earnest in their efforts to perfect the Paincakos'a. Human existence consists of the five kos'as and spiritual practice is eightfold. This spiritual practice is Dharma. That which does not provide for the explanation of the Paincakos'a is not Dharma, but sectism.

	Why is As't'aunga Yoga called Dharma? The purpose of Dharma is to attain perfect happiness and perfect happiness is the attainment of the soul, there being only partial happiness in each Kos'a. So long as the soul is not attained every Kos'a has to be perfected. Each Kos'a has to be taken care of . One Kos'a cannot be perfected to the exclusion of the rest. Where there is perfect happiness there is Dharma. Everything else yields only partial happiness and is therefore sectism. Sectism leads to preya (superficial and immediate gains) and only Dharma leads to Shreya (ultimate and real gains.) Everything else leads to crudeness. Dharma leads to Supreme Consciousness and only that which upholds and sustains the soul is Dharma. The Dharma of fire is to burn and the Dharma of living beings is to attain happiness. Where there is pursuit of Preya there is Avidya'ma'ya. The happiness of heaven and the fear of hell are creations of the mind. Dharma has no fear since through Dharma one attains the original state. A'nanda Marga alone is Dharma and all the rest are sectisms.

	All inspiration for a person practising Dharma is derived from Sagun'a Brahma through His grace. For this reason one must be indebted to Sagun'a Brahma. The person who does not practice Sa'dhana' is inferior to a tree, for the tree has no capacity for Sa'dhana', whereas the person has. The wise avail themselves of this beneficence. Those who do not are ignorant. You have got divine grace and a human frame, so make use of this grace properly. Do not waste this golden opportunity.

		Krs'na nam harina'm bar'ai madhur
		Jejan kas'n'a bhaje se bar'a catur.
		Din gela miche ka'je ra'tri gela nide
		Na'bhajinu Ra'dha'krs'n'a caran'aravinde.
					(Narottamda's)

	You human beings are fortunate that you do not have to live as stones or trees. The entire universe has the grace of Brahma, but human beings enjoy greater grace. They are endowed with the privilege of practising Sa'dhana'. It is the special grace of Brahma to appear as Sadguru and teach spiritual practice to human beings. Is it not His special grace when Brahma attracts a person?

	When one person attracts the Hiran'maya Kos'a of another it is termed Brahmavidya'. The one who attracts the Hiran'maya Kos'a of a person is the Supreme Guru.

	When the Hiran'maya Kos'a of one person attracts the Vijina'namaya Kos'a of another it is termed Daevii Vidya. When the Vijina'namaya Kos'a of one person influences the Atima'nas Kos'a of another it is called Gandharava Vidya'. A person with this capacity is also called Madhyama Guru. Such a person awakens the sentiments of Dharma in the mind of the disciple through sweet sounding Kirtan, etc. If the Atima'nasa Kos'a of one person attracts the Manomaya Kos'a of another it is called Ra'ks'asii or Paesha'cika (demonic Vidya'. When the Manomaya Kos'a of one person attracts the Ka'mamaya Kos'a of another it is Bhuta Vidya or hypnotism. If the Ka'mamaya Kos'a of one person attracts the Annamaya Kos'a of another, it is known as the force of physical attraction. Sagun'a Brahma graces the living beings with divine grace. You have been blessed. Use it properly and attain the state of Nirgun'a Brahma by annihilating the barrier between the subjective and objective angles of vision. The highest object, the supreme attainment, is to attain the Nirgun'a state. The aspirant says:

	"Nivedaya'mi ca'tma'nam' tvam' gati parameshwara."

	O human beings, you are fortunate. The clarion call of the Universal has reached you. Not only has the call come, but you are hearing it and it is vibrating in every cell of your body. Will you now lie in the corner of your house as an inert being and waste your time by clinging to old skeletons and bemoaning them? The Supreme Being is calling you in the roar of the ocean, in the thunder of the clouds, in the speed of lightning, in the meteor's flaming fires. Nothing good will come from  idleness. Get up and awake the clouded chivalry of your dormant youth. It may be that the path is not strewn with flowers and that inferiority complex will be attempting to hold fast your each advancing step, but even then you have to proceed onwards tearing the shroud of darkness. You will tear the thick darkness of despair as you advance in the racing chariot radiant with the Sun's brilliance towards the attainment of the Supreme state.

Jyaes't'ha Pu'rn'ima' 1955