SPIRITUAL PRACTICE AND THE COSMIC SCIENCE (Sa'dhana' and Madhuvidya')

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 1, Karma Sannya'sa in a Nutshell

this version: is the printed Ananda Marga Ideology and Way of Life in a Nutshell 	Part 1, 1st edition, version (spelling mistakes only may have been 	corrected).

      The object of the ordinary mind, be it external or internal, is the outcome of the five fundamental factors. In order to maintain its separate existence the mind has, to stick to some object. Here an object means a place. Just as a living being in order to maintain its physical existence has to inhabit some physical space, similarly the mind to maintain its subtle existence has to attach itself to some object of requisite subtlety.

	Time and space are indispensable for maintaining individuality. It is for this reason that the individual mind is forever in search of one object or another. The mind turns away from those objects which cannot properly effect the materialization of sam'ska'ras or from those objects which are used up and exhausted, and it moves towards a new object. This upheaval of the mind is never-ending. The more intense the desire for the materialization of its sam'ska'ras, the more swiftly the mind wanders from one object to another. This is called unsteadiness of the mind.

	A question may arise, what will happen to the mind if it is completely weaned from objects ? If this occurs then the mind will be dissolved - it will be obliterated. To strive for self-protection is natural and for this reason the mind constantly runs after the retreat of its objects.

	It has already been said that the object of the ordinary mind is always collected from the world of the five fundamental factors. What is the form of this paincabhaotika world and of what property is its subjective mind made ? 

	From the philosophical point of view, there is an eternal infinite consciousness all around. So long as this entity of consciousness remains in its original state, there is no question of a subject or an object, nor of knowledge and the knower. However when a part of it comes under the sway of Prakrti, then the knowledge of existence or the "I" feeling is present. This very "I" feeling appears at the same time as the object of Purus'a or Cosmic Consciousness. This pervading effect of the feeling is called mind. There are three grades of the "I" feeling - Mahattattva (I am), Aham'tattva (I do or I am the master) and Citta, the resultant "I". This mind constitutes the initial degeneration of Purus'a and forms its object.

	It has been said that the manifested world is the object of this mind. Consequently Purus'a does not get any enjoyment from this pa'incabhaotika universe at all. It is only the mind which enjoys while Purus'a is simply a witnessing entity to the workings of the experiencing mind.

	The objects of gratification of the two higher states of mind, namely, Mahattattva and Aham'tattva are sustained, formed and manifested in its stratum of Citta. If a person derives pleasure from eating palatable food, what is the subject of this gratification ? It is the two strata of the mind, the Mahattattva and the Aham'tattva. Now what is the object of gratification ? Superficially it appears that it is the food which is the object of gratification. Even when the food has been eaten, the mind will not experience pleasure until the feeling of palatability in the form of the vibratory waves of touch and taste is taken up by the corresponding sense-organs and conveyed to Citta. A person working in an indifferent mood does not derive the due pleasure in doing interesting work or even taking food. The reason is that Citta is partially otherwise engaged and cannot give relevant form to the vibratory waves of the object of gratification.

	From this we arrive at the conclusion that mind never enjoys the original object, it enjoys only the reflected shadows of the original object. Catching the shadows of the physical world, people mistakenly believe that they have realized their goal. If the mind really desires to enjoy something, it should adopt the opposite course. The mind will have to be extricated from the quinquelemental world which has been created as the crudest manifestation of the cosmic mind-stuff, and adopt the universal Purus'a -- the original constituent of the cosmic mind-stuff. The object of Purus'a is the mind, and if Purus'a becomes the subject of the mind, then, as a result of their proximity developing into union, the subjective feeling of each will disappear. This union is called "yoga". In other words, it is the union of the unit "I", centered in the mind, with the universal Purus'a.

	"Sam'yogo yoga Ityukto Jiiva'tma' Parama'tmanah"

	If a person desires to merge in the Purus'a retaining his/ her "I" feeling, then he/she will not be completely free from objects. In that state, the universal mind of the universal Purus'a becomes the object. We call this state, "savikalpa sama'dhi". Where there is no anxiety about the "I" and no desire to preserve the separate identity of the "I", then a state of complete freedom from objects or thoughts is achieved. This state is called, "salvation", or "nirvikalpa sama'dhi".

	Sarvacinta' Paritya'go niscinto yoga ucyate

	Purus'a is the only knowing entity. Purus'a alone is knowledge personified or knowledge itself. Just as the sun is light itself--on a cursory view it does not seem to shine from borrowed light. The motion towards absolute knowledge is called the process of knowledge, and the motion diametrically opposed to this is towards the shadows of the fundamental factors created by the thought-waves of the Cosmic Mind.

	It can be more lucidly explained in this manner. Omniscient Brahma alone is truth absolute and this pa'incabhaotika universe is the result of the domination of Prakrti over Brahma. If we were able to enjoy this pa'incabhaotika world, we would claim to enjoy the shadow or imagination of the waves of the cosmic mind. In reality, however, none of us can enjoy this pa'incabhaotika world. We enjoy that relative shape which our sense organs convey to that mind stuff, after receiving the reflections of tanma'tras. That is, we experience only the reflections of shadows.

	A'tmajina'nam' vidurjina'nam' Jina'na'nyanya'ni ya'ni tu
	Tani jina'na' vabha'sa'ni sa'rasya naeva bodhana't.

	Can we realise the real Purus'a merely by seeing the reflection of a shadow ? No, certainly not. From the shadow of a tree we cannot say whether this is a mango tree or a jackfruit tree or a lichee tree. To know the tree it is necessary to look at the tree, not its shadow. To know Brahma, it is no use remaining engrossed in the illusory reflections of Brahma. All the psychic tendencies will have to be directed towards Brahma.

      Just as the egoistic mind is the subject of the living being, so Purus'a is the subject of the mind. In special circumstances we call this Purus'a the unit soul or Jiiva'tman. Only by advancing in the direction of Brahma, and by attaining this original form, can human beings be liberated from this illusory world. To attain one's original self is to attain the universal Purus'a. The object-free unit soul and the object-free universal soul are one and the same entity.

	A'tmajina'nam'idam' devi param' moks'aekasa'dhanam
	Sukrtaerma'navo bhu'tva' jina'niicenmoks'ama'p'nuya't
(Tantra)

This knowledge cannot be attained by reading books alone. It needs earnestness and spiritual practice. One has to pursue one's path towards Brahma as the destination. If all the tendencies are directed towards Brahma, they will become subtler and subtler and will ultimately merge in Brahma. When there are no tendencies there is no mind. You will go beyond the periphery of the mind. You will be released from the feeling of pain and pleasure and will ultimately attain the self.
"Tada'dras'tu Svaru'pe avasthan'am'"

One has to advance by making the maximum effort to keep the mind scrupulously away from vices. Never let your mind's purity be polluted in any way. After practising this for some time, you will observe that the same mind that sustained your vile tendencies has become your greatest friend. Your mind will serve all your purposes so that you should let it have constant inspiration from your soul. Enlighten your mind with the effulgence of the soul. The absolute truth in you will automatically reveal itself.

Rtambhara' tatra praiina'
-Patainjala

Those who adopt the reverse course are truly ignorant, in that they dedicate themselves to crude objects they gradually transform their minds into crudeness. By gradual transformation their mind-stuff reaches a stage where they cannot be called human beings. Who can say that the fire-burnt cane has been transformed into the plantain tree and the decomposed beef has been transformed into onion through natural changes and that the rice-water has produced Tan'du'laraka leaves ? Likewise, no one will be able to recognise you as a human being in your degenerated condition.

Therefore, do not absorb yourself in crude thoughts or allow yourself to be carried away by impulses and tendencies. The extroverted tendency and the dedication to these crude objects are sure impediments to the realisation of self.

"Uttamo Brahmasadbha'vo madhyama' dhya'nadha'ran'a'
Japastutisya'dadhama' mu'rtipu'ja'dhama'dhama" (Tantra)

The mind is extroverted by idol worship and is attracted towards finite objects. If the mental force is directed towards finite and crude objects, then the person is ultimately converted into crudeness. As you think so you become. 

In the name of the universal all-pervading entity, idol-worship is not permissible. An idol is a finite object. Is it not self-contradictory to call Brahma the all-pervasive entity and then to advocate idol-worship ? If idol is Brahma, the seat where it is installed is certainly outside Him ! It is simply a paradox. In the Rgveda it is said :

"Sahasrashiirs'ah purus'ah sahasrak's'a sahasrapa'
Sabhu'mirvishvato vrtva' atyatis'th'addashamgulam"
(Rgveda Purus'asuktani)

The poet Shrii Dvijendra Lal Roy echoed the same thoughts in his verses -

"Pratima' diye ki pujiba toma're
vishva nikhila toma'ri pratima.
Mandir toma'r ki gad'iba ma' go
	mandir ya'ha'r ananta niilima;
Pratima' toma'r, graha, ta'ra', ravi,
	sa'gar, nirjhar, bhu'dhara' atavii,
Nikunja bhavan, Basanta pavan
	taru'lata' phalfu'la madhu'rima'.
Satiir pavitra pra'n'ay madhuma'
	shishur ha'sit'i jananiir cuma'
Sa'dhur bhakati pratibha' sakati
	toma'ri ma'dhurii toma'ri mahima'
Jei dike ca'i e nikhil bhu'mi
	sab dike ma'go, vira'jicha tumi
Ki griis'me ki shite, divase nishiithe,
	vikashita tava bha'va garima'" (Shri Dvijendra Lal Roy)

      The vedic sages also said:

	Tadeva'gni stada' ditya stava'yustaducandrama'
	Tadeva shukram' tadbrahma tada'pastad praja'patih
	Tvam' striitvam' pumanasi tvam' kuma'ra uta va'kuma'rii
	Tvams' jiirn'adand'ena vancayasi tvam' ja'to bhavasi vishvato-mukhah
	Jake ru'p na' jae' ba'kh'ni.

	In the mundane life, finite objects are indispensable. The preservation of existence is not possible by pursuing the path of "Shreya" or ultimate gain all the time. Nevertheless, Shreya alone is necessary for one's supreme spiritual progress and only Shreya and not Preya, or the immediate and superficial gain, should be pursued. It is said in the Veda:

      Anyacchreyo'nyadutaeva preyaste ubhe na'na'rthe purus'am' siniitah
	Tayoh Sherya a'dada'nasya sa'dhu bhavatihiiyate artha'd ya u preyo brn'iite
Shreyasca preyasca manus'yametastao sampariitya vivinakti dhiirah.
Shreyo hi dhiiro'bhipreyaso vrniite preyo mando yogaks'ema'd vrn'iite.
(Katho'panisad)

If the spiritual aspirant is advised to follow only Preya then how will he or she maintain his or her existence during the period of spiritual practice ? He or she will have to deal with 'Preya' in such a manner that it does not become a cause of bondage or extroversion of tendencies, but will instead lead to the introversion of tendencies and thereby to Mukti or liberation. This technique is known as "Madhuvidya'."

Madhuvidya' teaches you that you can endeavour to attain liberation even while leading a worldly life, provided of course, that before dealing with any object of gratification, you take it with cosmic feeling. While feeding your child you ought to contemplate that you are not feeding your child but giving proper care to the manifestation of Brahma in the shape of a child. When you plough your land, you ought to contemplate that you are giving proper care to the manifestation of Brahma in the shape of land. If you properly follow Madhuvidya' you can keep yourself aloof from the shackles of actions even though you perform actions. This Madhuvidya' will pervade your exterior and interior with the ecstasy of Brahma'nanda and will permanently alleviate all your afflictions. Then the ferocious jaws of Avidya' cannot come and devour you. The glory of one and only one benign entity will shine forth to you from one and all objects.

      Idam'man'usam' sarves'a'm'bhu'ta'na'm' madhvasya
ma'n'us'asya sarva'vi bhu'ta'ni madhuh
Ayama'tma' sarvesa'm' bhu'tana'm' madvasya
a'tmanah sarva'ni bhu'ta'ni madhuh
(On the occasion of the inauguration of the Monghyr Jagrti)

Subha's'ita Sam'graha Part 1