OUR SPIRITUAL TREATISE

official source: Tattva Kaomudii Part 2

cross-references: also published in Ananda Marga Philosophy in a Nutshell Part 4

this version: is the printed Ananda Marga Philosophy in a Nutshell Part 4, 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.

      "Sha'sana't Ta'rayet yastu Sah Shastrah Parikiirtita" -- i.e., that which leads to permanent liberation is shastra or scripture. Here sha'san means discipline. The role of the scripture is to lead the human beings towards the Supreme goal through discipline or anusha'sana. Dharma is a valuable asset in human life. Dharma ensures a special position for human beings as distinct from animals. They are considered the crown of creation, due to their dharma. Human beings derive the noblest instructions for the greatest development from Dharma. When the sole purpose of scripture, i.e. dharmasha'stra is to establish the human beings in the stable exalted position of spiritual ideation, it must be practical, rational, infallible and universal. It must be based on deep eternal truths. It must be a'ptava'kya. A scripture is a guided entity.

	The "Subha'sita Sam'graha" series of books are the scriptures of A'nanda Ma'rga ideology. The books expound in simple in simple and lucid, elaborate and rational ways, many important aspects of Bha'gavat Dharma. Upon reading this series of books, the reader will receive immense inspiration, while interpreting the various spiritual ideas relevant portions and slokas of the Vedas and Tantras have also been discussed. According to A'nanda Ma'rga the Vedas do not necessarily include every branch of knowledge, nor are they infallible. On many occasions as per necessity, the relevant portions and slokas from the other scriptures or books have also been quoted. for instance the Ra'mayana, the Maha'bha'rata, the Giita , the Quran, Tantra Yoga, Vedanta etc., have also been quoted to illustrate various aspects of Dharma and philosophy. This simple and lucid interpretation of Dharma will surely arouse the deep spiritual urges latent in the human mind.

	Some examples: To attain Parama Purus'a, a devotee must be free from the feelings of discrimination. Whenever there is a sense of difference there is no Parama Purus'a. On this context there is a beautiful story in the Maha'bha'rata: the story of Lord Krishna being fed by Vidura's wife with banana skins. As soon as the story is illustrated, the readers have no difficulty in understanding a deep truth that as long as Vidura"s wife was feeding Krs'n'a with banana skins instead of real banana, with no thoughts of discrimination in her mind, Krs'n'a too was relishing the banana skins, but the moment Vidura arose the feeling of differentiation in his wife's mind, Krs'n'a also lost interest in eating.

	To attain the Supreme Entity, special attachment for Him is required. While explaining the true spirit of that special love, it has been said "you love your son; that is alright. But if he dies, you will have immense grief. It is not true? Because a son is a finite entity, he will not remain forever. He is bound to die one day. Leaving you in boundless sorrow. but if you take your son to be a manifestation of Brahma, you need not fear in constant fear of losing him, because Brahma will never be lost. He is ever present surrounding you.

	This is the spirit of renunciation or vaeragya.

* * *

To attain Parama Purus'a there is a necessity of selfless devotion. To illustrate the point, a very common example has been given : Suppose you rear hens, you feed them rice and of course you feed them also. If someone one of your hens, you will fall out with him, and even come to blows. But it is out of selfless love? Love must be untarnished and free from the least selfishness. You feed the hens for your benefit; you are motivated by the thought that one day the hens will lay eggs and you will earn money by selling them. "Nija sukha la'gi ye kare pirite se ja'ni garala kha'ye"( One who loves others for self interest, swallows poison).

For higher spiritual practice there should be balanced emphasis on jina'na (knowledge), karma (Action), and bhakti(devotion). A'nanda Ma'rga scriptures says: Do you know the mutual relation amongst devotion, action and knowledge. Suppose you know that there is a certain gentleman, Ramesh Babu, and you also knows the place where he lives. This fact of knowing is jina'na or knowledge, but this alone is not enough, you to try to reach him. maybe you are to undertake a long train journey or undergo various other troubles to reach him. This are all karma, action. Next you have to arrive in front of his house, gently knock at the door and call him politely so that he is pleased to come out and open the door and calling him is bhakti or devotion.

The readers easily understand the point illustrated in the story.

* * *

To attain Parama Purus'a one must pursue the path of greatness. One must fight relentlessly against all sorts of meanness, inferiority complex, etc.and advance towards Him while imbibing the Supreme. Hence A'nanda Ma'rgiis do not recognize any so-called caste or class divisions Another figment of human imagination is to attempt to limit the unlimited, formless entity to idols or clay images. A'nanda Ma'rga is clearly opposed to idol worship. So it states: "Do not keep yourself absorbed in crude thought to allow yourself to be carried away by impulse, and narrow tendencies. Those who indulge in idol worship unknowingly worship the static force." According to A'nanda Ma'rga, Brahma, the Supreme entity, one without beginning and end is the only object of ideation. 

The spirit of the message of scripture is conveyed to the readers in a language that touches the deepest chords of the human heart. It is meant to provide inspiration to the seekers of truth. The scripture arouses deep devotional sentiments.

      (a) "O human beings, proceed on the path of Onm'kara towards subtleness. Do not run after the superficial, pleasant mirage, dominated by tamoguna. Establish yourself into sattvagun'a and then merge yourself into Brahma. Reach the point whence Omn'kara has started. Awaken your latent dynamism through sadhana and devotion, arose your divine wisdom and merge that pure divinity into the endless stream of divine glory. Attain the Supreme state which you have suffered tremendous privations. Today you have the most favourable opportunity to prove yourself as human being."

(b) "Do not disregard this overflowing love of your unfailing friend. Do not allow any of His gifts to go unused. Just think once deeply with a calm mind, how much He has done for you, how much he id doing and how ready He is to do anything for you. Do not forget Him , Oh human beings."

(c) "Thoroughly absorbed in the thought of Brahma, you rush along the path of self-realisation starting from the expression of moralism. maybe pricked by thorns on the path your feet will be bleeding profusely, or the treacherous horrors of thunder and lightning may fall on your head, yet you are to move on undaunted. Remember, you are a born fighter: to stop the war and lie inert or flee from the battlefield is against your nature 

Ignoring the obstacles on the way you must rush towards the real destination- Parama Purus'a. His sweet call rushes towards you since eternity. Can you disregard that Supreme call and keep yourself engrossed in the petty world created by Ma'ya'?"

Chote ye jan ba'nshir ta'ne
se ki ta'ka'y, Pather Pa'ne.

"Can one who responds to the call of the Supreme bother about the minor problems on the way" ?

In the "Subhasita Samgraha" series, the excellence of A'nanda Ma'rga has been analysed by way of comparing our ideology with other schools of thought.Some simple and innocent seekers of light may lose themselves in the narrow, meandering alleys of philosophies and doctrines. To provide proper guidance to the devotees, different philosophies with their positive and negative aspects, have been thoroughly, analysed. For instance, there has been detailed discussions on bhakti and many of the stages of bhakti have been discussed -- ta'masikii bhakti, ra'jasikii bhakti, sa'tvikii bhakti, vaedik bhakti, nirgun'a bhakti, jina'namishra' bhakti, raga'nuga' bhakti, kevala' bhakti, etc. Of these stages of devotion which one should be pursued by A'nanda Ma'rgiis? the Ma'rga scriptures says, "In A'nanda Ma'rga, there is no place for Vaedhii or jinanamishra' bhakti. A'nanda Ma'rgiis are followers of raga'tmika' bhakti and therefore they do not want to terminate their journey in the state of vrajabhava. Whatever else there may be in dualistic vrajabha'va, there is no expression of the due reverence or the will of Brahma or His introvertive phase of the cycle of creation. Why do people fail to realise the nice opportunity His grace has offered them? Why will they do not merge their "I" feeling into the immortality of the Supreme? By enjoying the bliss of divine attainment as a separate existence, the unit mind is associated with indriyas with the apprehension of deterioration exists. That is why A'nanda Ma'rga does not accept staying in gopiibha'va

      This makes it amply clear to the sa'dhakas that one should not think of one self as Ramdas...but Ramaswarupa.

There are three approaches of sa'dhana' --

(1) Daks'in'aca'ra (rightist approach) 

(2) Va'ma'ca'ra (leftist approach) 

(3) Madhyama'ca'ra (Centrist approach)

Which path should an A'nanda Ma'rga sadhaka adopt? The Ma'rga scripture says: Vama'ca'ra sa'dhakas even before attaining his goal often misuse their hard-earned power; consequently, unknowingly invites more darkness, more dullness, gradually degenerates into animality. Without fixing the goal of struggle,it is futile to win the war against prakrti. Hence A'nanda MA'rga supports neither va'ma'ca'ra nor daks'ina'ca'ra sa'dhana because the latter is the path of flattery. Flattery or sychophancy is a sign of cowardice. A mighty person being pleased with flattery may grant a few favours, a certain amount of privileges, but never complete freedom".

Hence, Ma'rga advocates only the madhyama'ca'ra sa'dhana' -- to advance towards Brahma tearing the veil of ignorance created by avidya'ma'ya'. Human life is usually busy nowadays. It is not possible to read various scriptures and gather the essence of scriptural knowledge. At the same time sva'dhya'ya, a part of yama and niyama has also to be conducted. The study of Subha'sita Sam'graha will serve the purpose.

The ancient preceptors will select and train only a handful of deserving disciples. The latter will sit face to face with the preceptor and seek clarification of doubts and confusions. But as A'nanda Ma'rga stands for a large-scale spiritual renaissance in the society, there is little scope for the preceptor and an increasing number of devotees to sit face to face and clarify all doubts. But there is no end to doubts and confusions in sa'dhakas minds.The Subha'sita Sam'graha series deals with such topics as will help clarify the various doubts arising within the sa'dhaka's mind.

Tattva Kaomudii Part 2