MOMENTUM AND ATTRACTION official source: Subha's'ita Sam'graha Part 10 cross-references: also published in Ananda Marga Ideology and Way of Life in a Nutshell Part 11 this version: is the printed Ananda Marga Ideology and Way of Life in a Nutshell Part 11, 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. Wherever there is movement or progress, there is either momentum (sam'veda) or attraction or both. When people advance that which propels them from behind is known as momentum, and that which pulls them from in front is known as attraction. Momentum and attraction can be physical, psychic, and also spiritual. For instance, if I push something from behind, that object moves forward. Again, if I forcibly pull it from the front, it also moves forward. This is called mundane or physical momentum or physical attraction. Similarly, we can propel or attract an object forward through psychic force. Even if the body is pushed, the mind may not move. Often the body wants to work but the mind is too weak. Conversely, sometimes the mind wants to work but the body is physically tired; yet the mind goads the body into action by sheer force of habit. Thus momentum and attraction function equally in the physical, psychic and spiritual worlds. There are various types of movement in the world, and behind all of them these forces of attraction and momentum are operating. Physical momentum or physical attraction, however, is, extremely short-lived, especially if it is not supported by psychic or spiritual force. The momentum and attraction of the psychic realm is comparatively long-lasting, and the momentum and attraction of the spiritual realm is everlasting. When people's actions are supported by their physical energy and actional faculty but not by their spiritual energy, they become easily tired in the process of work. But when they plunge into activity with cent percent of their energy and move forward with a clear plan of action, fixing a high ideal before them, all their actions become successful, and their lives-are fulfilled. This is called devotion. There cannot be devotion in every physical action because the existence of devotion is dependent on the Absolute Entity, Parama Purus'a. When people are engaged in intellectual activities, their work is bound to be temporary; likewise, when they perform action simply for the sake of action, this too is only temporary. But when there is both knowledge and action, and both are fused into one, the result is devotion. Devotion itself has an attraction which is permanent in effect, and this is called inspiration. The goal of human life is to realize the Absolute Entity, without which human actions can never be permanent. When human beings seek to do something lasting, or build something new, or promote human welfare, or establish something valuable to society, they must establish themselves in spiritual life. Without devotion, without inspiration, they cannot achieve anything. Spiritual inspiration and devotion arise in the human mind through sa'dhana' or selfless service. Many people may think, "How is it possible for devotion to arise without following the path of knowledge or action?" The arousal of devotion is but the reaction of one's previous actions. Perhaps at some time in their previous lives people cultivated knowledge (jina'na) and selfless service (karma), and as a result they have attained devotion without practising jina'na and karma sa'dhana' in this life. Many people cherish the idea that bhakti, devotion, has nothing to do with jina'na and karma, but this sort of thinking is totally defective. Devotion is never divorced from knowledge or action; rather, it is a synthesis of the two, it is their consummation. People may think they can achieve the Supreme Goal of life by practising pra'n'a'ya'ma in a closed room for twenty-four hours--they will certainly fail, for in them there is inertness, there is a lack of dynamism. Someone who continues the ritualistic incantation of mantras twenty-four hours a day cannot attain Is't'a, the Supreme Goal. Conversely, those who exclusively perform actions cannot attain the Goal either; they will simply become like machines--they will become slaves to action. A machine is certainly dynamic and works extremely hard, but can that machine acquire knowledge and devotion? Knowledge and devotion are just like the Ganga and the Yamuna*: only when these two converge is the fulfillment of life attained. Thus those in whom devotion has awakened will have to engage themselves in suitable action. In life one can never escape from the need for action. If they do not understand which action is beneficial for them, they should consult others; but they will have to work continuously. Since devotion has awakened in them and they have been endowed with spiritual inspiration, they are sure to attain success in whatever action they undertake. Plunge into action and you will find that you will be able to do anything and everything. Never think that you cannot do a certain work; just commit yourself to doing that work and you will see that you will certainly be able to do it. When you start working for the welfare of society, society can never remain backward; it is bound to progress, and through the advancement of society you will also achieve success in your life. * The Ganga and Yamuna are traditionally considered holy rivers in India. The momentum or attraction of the psychic realm is much more powerful than that of the physical world, and the momentum or attraction of the spiritual world is still more powerful. When people hesitate and doubt whether they can accomplish something, and if they start to work in that hesitant frame of mind, they can never accomplish that task. But if they plunge into action thinking of their goal with courage, imbued with spiritual inspiration, they are sure to be crowned with success. No action is greater than the human capacity to perform it. Of all the manifold entities in this expressed world, human beings are the most powerful. We determine the standard of human beings depending upon the degree of success or failure, or purity or impurity of their actions. If the actions of human beings are successful and pure, we call those people great. Thus before starting any work, wise people should think whether the action is righteous or not. If it is they should throw themselves into action then and there. They are destined to be victorious. When people decide to act they generally do not bother to think whether their action is righteous or not; rather they merely think whether or not they can achieve success. The more they think this, the more a fear grips their mind that they will fail, and ultimately they will never achieve success, whether the task is righteous or unrighteous. They should rather think whether or not the action is righteous. Whenever performing any action, you must analyse to what extent the action about to be undertaken will ensure physical, psychic, spiritual, social and economic progress, and you must also consider whether your action will truly bring welfare to the world. When you are certain that your actions are truly benevolent, you must immediately throw yourselves into those actions. The inspiration behind your righteous intellect comes from Parama Purus'a, and thus it is He who will provide you with the requisite strength to accomplish the task. When your conscience dictates that the action to be performed is beneevolent, you should realise that if the discriminating intellect behind your conscience is convincing you of the righteousness of your action, then that intellect will also surely provide you with the requisite courage to translate that idea into action. Thus when you are convinced that a certain action is good, then you should have no hesitation in your mind whatsoever. Such hesitation will be absolutely useless. A'tma'nam' rathinam' viddhi shariiram' rathameva tu Buddhim' tu sa'rathim' viddhi inanah pragrahameva ca. If the human body is compared to a chariot, then the passenger is the A'tma, unit consciousness, the intellect is the charioteer, and the mind is the reins. When the intellect determines that a particular action is supported by conscience, then the intellect is sure to receive all kinds of assistance from Parama Parus'a. Thus I have said, and I repeat: never be hesitant or afraid to perform any righteous deed. The human body and mind which are just like machines, have to be fully utilised. If the machine is good but is left idle, it becomes rusty ; likewise, if people are endowed with keen intellect, profound wisdom and enormous physical vigour, but do not utilize these assets, then their degradation is inevitable. But if people who have no remarkable intelligence, physical energy or financial resources but are endowed with an awakened conscience, plunge into action, they are sure to be victorious. They will become great in all respects, and others will be forced to accept their greatness. Only after achieving great deeds in society will they leave this world, and their advent will have been successful in all respects. In this way it becomes easy to perform righteous deeds. What is important is to move towards Parama Purus'a, the only permanent Entity, along with one's knowledge and action, which we collectively call devotion. Without the inspiration of devotion, nothing lasting can be achieved. Thus conscientious people, whatever actions they may perform, must not deviate from the Supreme Goal in life. Ours is a subjective approach with objective adjustment : our main purpose is to continue with our mundane activities while placing our minds at the feet of Parama Purus'a. You must accept Him as the ultimate Goal of your lives, and then move on. If impediments arise in your movement towards the Goal, they must be removed from the path ; and those circumstances which are beneficial to your progress must be encouraged. In this way you will individually progress, and that individual progress will also advance the collective life. Only a life thus inspired is the true life. Others may have human bodies, but the minds residing in those bodies are not truly human. You boys and girls have come onto this earth as human beings with human bodies and minds--you should never forget this. Humanity is the criterion of judgment for truth in this universe. When human beings are established in the false glamour of humanity, then truth stands victorious. So in the practical world, the greatest entities are human beings--they are the highest expressions of Parama Purus'a, the Supreme Consciousness. Only they have the capacity to understand ther significance of the numerous forms, colours, smells, etc., in which Parama Purus'a is constantly metamorphosing His creation. The poet Chandidas sang, Look, Oh human beings, humanity is the highest truth -- There is nothing above it. Whenever you perform any action, your humanity should never be devalued ; whenever you undertake any action you should think whether or not it is truly human, whether or not it is truly righteous. The moment your judgment convinces you that this action is righteous, you should not waste a single moment ; you should forthwith jump into action, and victorywill be yours. 1971 Subha's'ita Sam'graha Part 10