THE STANCE OF SALVATION AND HOW TO ATTAIN IT

official source: Subha's'ita Sam'graha Part 18

cross-references: none

this version: is the printed Subha's'ita Sam'graha Part 18, 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.

      The subject of today's discourse is "The Stance Of Salvation And How To Attain It." Salvation as you know, is liberation of a permanent nature. The question of liberation arises only where there is bondage. Where there is no bondage, the question of fighting for liberation does not arise. New let us see what are the bondages of a spiritual aspirant.

	Within the realm of this Macro-psychic connation, bondages are of three kinds : 1) physical bondage, 2) intellectual bondage, 3) spiritual bondage. In the case of physical bondage there are three binding factors, there are three rudimental relative factors i.e., time, space, person - temporal bondage, spatial bondage and personal bondage.

	In physical stratum one must try to conquer these factors, and this fight has started from the very dawn of human civilisation, and this fight helps the human civilisation in its progress.

	In the age of bullock cart the time taken for a journey from Madras to Salem was a long period, but after the invention or locomotive the period of time was shortened. Man partly conquered the time factor. But in the age of aeroplane it has been still more conquered and in the age of rocket still more but even in case of rockets, certainly, it will take some time in terms of microscopic fraction of a second. So this time factor can never be fully conquered. Similar is the case with other two factors i.e., the bondage of person and space. So in the sphere of physicality liberation is not at all possible. Also the question of liberation of permanent nature does not arise. 

	Now take the case of intellectual bondage. What is intellectual bondage? Suppose there is a question in your mind. Unless and until you get a satisfactory answer, a satisfactory reply, you are under intellectual bondage, and whenever you get the satisfactory reply, you are free from this intellectual bondage and get liberation. But the next moment another question comes. Again you are under the intellectual bondage. Again the problem will be solved and you will get liberation. So you see, in the intellectual stratum liberation is possible but liberation of permanent nature is not possible. Do you follow ? Liberation of permanent nature is only possible in spiritual sphere. What is spiritual bondage? It is a fact that each and every entity of this observable universe is a part of the Cosmic Self, of the Supreme Cognitive Principle. It is a known fact. But even then a Sadhaka in his personal life does not feel that unicity with his Lord. When I am one with Him why don't I feel this unicity with Him? -- this trouble, this pain. this agony is his spiritual bondage ; when we should be one, and I should feel that we are one and when I am not feeling it in practice -- I know it in theory but I don't feel it in practice -- this is the bondage. This is what is called spiritual bondage.

By one's sa'dhana', by one's intuitional practice one is identified with the Supreme Controller of the Universe. Then what happens ? He attains liberation and that liberation is of permanent nature and so only in the spiritual sphere one can attain liberation and that liberation is of permanent nature. That is, liberation is possible only in spiritual stratum. Now, what is this feeling of separateness ? Although a devotee and his Lord are two entities, fundamentally they are one ; yet this feeling of separateness exists. And as I already told you this is nothing but the creation of Ma'ya'. Since it is a creation of Ma'ya' a sa'dhaka who wants unicity with his Lord must surmount Ma'ya' ; there is no alternative. Lord Krs'n'a says :

"Daevii hyes'a' gun'amayii mama ma'ya' duratya'ya'
Mameva ye prapadyante ma'ya'meta'm' taranti te.

This Ma'ya' is an attributional principle of Mine. She is my attributional principle. She is my attributional force and she is duratyaya'. it is very difficult to surmount this Ma'ya' but the one who has ensconced himself in Me only can surmount this Maya', there is no alternative. One will have to surrender oneself before the altar of the Almighty, there is no other way to conquer Ma'ya'. This universe is a Ma'yaic creation. What is Ma'ya' ? Ma'ya' is the Operative Principle and practically there is no difference between Cognitive Principle and Ma'ya'. Where there is Cognitive Principle there is Operative Principle also. They cannot be separated from one another. In Sam'skrta this is called 'Avina'bha'vii.

      Ya'tha shivah ta'tha' shaktih
Ya'tha shaktih tatha' shivah
Na'nyorantaram' vidyet
Chandra candrikayor tatha'.

One cannot exist without the existence of the other. One cannot separate the moonlight from the moon; similarly, one cannot separate Ma'ya' from the Cognitive Principle. Now, where the Operative Principle has created something abstract or something concrete there that particular Operative Principle working within the scope of something created is called Creative Principle or Ma'ya'. So Ma'ya' is a particular stance of Prakrti. In the Vedas it has been said : 

	Ks'aram' Pradha'nam Amrtaks'aram' harah Ks'ara'tmana'viishate deva ekah 
	Tasya'bhidhya'na't yojana'd tattvabha'va't Bhu'yashca'nte Vishvama'ya' nivrttih

When this Ma'ya' creates something we get this observable world. This world, rather this worldly transmutation of the Cognitive Principle, is called 'Ks'ara'. It appears that the Cognitive Principle has been metamorphosed into so many entities. I said, 'It appears that' because actually Purus'a is an intransmutable entity. It undergoes no metamorphosis, but due to difference, due to certain vibrational wave of the Operative Principle it appears that so many things have been created. Actually the diversity of this world is nothing but the results of different functional waves emanating from a particular stance of the Cognitive Principle. This particular stance of the Cognitive Principle is called attributed Consciousness. This attributed Consciousness is called Ks'ara and here in this attributed Consciousness we see so many entities due to the dexterity of that omniparous Maya'. So in this observable world, Prakrti i.e., the Operative Principle, Creative Principle, Ma'ya' and not the Cognitive Principle is the preponderate factor and that is why in this observable world Prakrti is also called Ma'ya', is also called Pradha'n'a. Pradha'n'a means important. In this world Prakrti (Ma'ya') is more important than Purus'a. It appears to be more important than Purus'a, that is why in this observable world, she is called Maya', she is also known as Pradha'n'a.

      Lord Krs'n'a says :

	Ma'meva ye Prapadyante Ma'ya'meta'm' Taranti te.

	He who meditates on Me can surmount Ma'ya'. Now, what should be the object of meditation? He who meditates on Me, means meditates on whom ? Meditates on Ks'ara or Aks'ara ? Ks'ara' means transmuted universe, transmuted Lord. Certainly, Ks'ara should not be the object of ideation because if that Ks'ara is accepted as the object of ideation necessarily his entire identity, his mind, his soul, his body, will be transformed into that object of ideation. Ks'ara means this observable world of land, money and so many worldly items and articles. If that Ks'ara is accepted as the object of ideation, naturally mind will also become like that. So Ks'ara should not be the object of ideation, and one should not ensconce oneself in Ks'ara. Cognitive Principle, when distorted appears to be Ks'ara and when it remains undistorted i.e. it is not affected by Maya', it is known as Aks'ara and is the witnessing counterpart of Ks'ara. Whatever you see is Ks'ara and the Cognitive Principle witnessing this Ks'ara is Aks'ara.

	One portion of the Cognitive Principle has been transformed into this observable world and another portion remains attached to the Ks'ara and is called Aks'ara. Ks'ara means distorted, demoted, transmuted, metamorphosed and Aks'ara means non-transmuted, still holding its exalted position, exalted rank. 

	Ks'aram' Pradha'n'am : Ks'ara should not be your object of ideation. Amrtaks'arani' Harah : Aks'ara is what? Aks'ara is Amrta. But should Aks'ara be accepted as your object of ideation ? No, although Aks'ara has not been distorted. Aks'ara is not under the bondage of Prakrti, still it has got transactional relationship with this distorted Ks'ara. It has not been transformed into Ks'ara but it has got transactional relationship with Ks'ara. It is witnessing the functions of Ks'ara, that is why it has got close contact with Ks'ara. Its having transactional relationship with Ks'ara, it cannot be treated as the Supreme non-attributed Consciousness. So this Aks'ara also should not be accepted as the object of ideation.

	Amrtaks'aram' Harah. Aks'ara is Amrta. This Aksara is also Amrta, because It undergoes no changes. That which undergoes metamorphosis, undergoes changes is Mrta and that which undergoes no metamorphosis, does not pass through the orbit of time, space and person, is amrta, is immortal.

	This Aks'ara is also called Hara. What is the meaning of Hara ? In Sam'skrta Haran'a means to steal, to take away. He who takes away all your sins, He who takes away all your umbers and cumbers is Hara. He is Hara, because He takes away all your sins, all your propensities. Now, This Hara. One cannot attain salvation without coming in contact with this Hara. He will have to pass through the realm of Hara because Hara is the sublimest rank of His Cognitive Self and that's why in ancient times it was a system, rather a usage amongst the spiritual aspirants to chant a mantra, which was a very favourite mantra : Hara Hara Vyom Vyom.

Think of that Hara, think of that Hara, He will take away all your sins ; think of that Hara, Meditate on that Hara. Hara Hara Vyom Vyom. Vyom is the subtlest form of matter. Ether is called Vyoma i.e., your mind should go from crude towards subtle. In the realm of physicality it will think of Vyoma and in the realm of spirituality it will think of Hara 'Hara Hara Vyom Vyom, Hara Hara Vyom Vyom." But this Hara shouldn't be your object of ideation because it has got transactional relationship with Ks'ara.

Ks'ara'tmana'viishate Deva ekah: Now both these Ksara and Hara -- witnessed counterpart and witnessing counterpart-these two counterparts are within this cosmological system. Done portion and witnessing portion. Done I and Seer 'I' and these two portions i.e., the metamorphosed portion and witnessing portion are being controlled by another entity, a third entity. Ks'ara was the first entity -- witnessed portion, Aks'ara was the second entity -witnessing portion, and the third entity is called, in Tantra, Niraks'ara. Here Niraks'ara doesn't mean illiterate. Niraks'ara is the third entity controlling these two entities What is Niraks'ara ? Niraks'ara Brahma is that controlling point of this universe, that is Purus'ottama, that is Krs'n'a, that is Parama Purus'a, that is Parama Shiva. One will have to accept that Parama Shiva, that Parama Purus'a, that Purus'ottama as one's only object of ideation. 

Ks'ara'tmana'vishate deva ekah :that is, the third entity controlling both ks'ara and Aks'ara': tasya'vidhya'na't jojanaal tattvabha'va't. Now, regarding that Niraks'ara, regarding that third entity, regarding that Purus'ottama, what is one required to do ? Tasya'bhidhya'na't: he will have to do abhidhya'na. What is abhidhya'na ? There are two stages in abhidhya'na. The first stage is called Pran'idha'na and the second stage is called Anudhya'na. What is Pran'idha'na? In human mind there are so many propensities. As per yoga shastra there are one thousand propensities in human mind. Fifty propensities are controlled by fifty important glands and subglands and can be directed towards 10 directions. These directions are Pu'rva, Pashcima, Uttara, Daks'in'a, Urdhva, Adhah. These directions are called Pradisha and the four sub-directions - Isha'n, Va'yu, Agni, Naert - are called Anudisha. Six Pradisha and four Anudisha are ten directions. Each and every propensity be directed towards ten directions, and each and every propensity can function internally as well as externally ; you can steal in your mind, you can steal physically ! You can do something wrong mentally, you can do something wrong physically. Each and every propensity can be done internally as well as externally. So 50 x 10 x 2 = 1000. So there are one thousand propensities. Now, the uppermost gland directly and indirectly control these 1000 propensities ; hence this uppermost gland known as pineal gland is called Sahasra'ra Cakra in Samskrta i.e., the cakra, the plexus controlling propensities. Do you follow ?

      Now what is Pran'idha'na ? Pran'idha'na is to bring all those propensities to a particular point i.e., the entire ectoplasmic structure of the microcosm is to be apexed to a particular point and from that point the resultant is to move forward towards the Cosmic Self. This movement of that apexed resultant is called Pran'idha'na. Pra-Ni-Dha'-Lyut'a = Pran'idha'na. Pranidha'na is a Samskrta noun. This is the psychological interpretation of Pran'idha'na. But the practical side of Pran'idha'na is : there should be mental rhythm along with acoustic rhythm in Pran'idha'na. Where there is only acoustic rhythm, it is called Japakriya' and when that acoustic rhythm maintains parallelism with mental rhythm it is called Pran'idha'na. Suppose you are saying Ra'ma, Ra'ma, Ra'ma, Ra'ma. it will be Japakriya'. As you know Japakriya' is of three kinds. Ra'ma, Ra'ma, Ra'ma -- this sound is called Va'canika Japa i.e., doing Japa kriya' explicitly, Then there is another kind of Japa : Ra'ma, Ra'ma (whispering slowly); you are uttering the sound and you are hearing the sound with your physical ears but others won't be able to hear that. It is called Upam'su Japa and the third one is doing japakriya' mentally and you will hear that japakriya' with your mental ears, not with your physical ears. It is called Ma'nasika japa. Ma'nasika japa is the best japa. But in Sa'dhana' Marga, japakriya' doesn't help a Sa'dhaka much in attaining salvation and that is why in Tantra it has been said:

	Uttamo Brahmasadbha'vo Madhyama' Dhya'na-dha'ran'a'
	Japastutih syadadha'ma' Mu'rtipuja' dhama'dhama'

	The best process is Brahma Sadbha'va. Second one is dha'rana' and dhya'na. Third one is Japa-Stuti -- this is adhama and mu'rtipuja' i.e. idol worship is adhama'dhama. What is the matter ? In Japakriya' there is only acoustic rhythm as I have told you about acoustic rhythm Ra'ma, Ra'ma, Ra'ma, Ra'ma. But in Pran'idha'na this acoustic rhythm maintains parallelism with mental rhythm i.e., mentally you will be saying Ra'ma, Ra'ma, Ra'ma, there should be acoustic rhythm Ra'ma, Ra'ma. Ra'ma like this and mentally you will be thinking of Ra'ma also i.e. ,the parallelism is to be maintained, otherwise in Japakriya' where there is no parallelism what does happen ; while you are uttering the word Ra'ma, Ra'ma as you are chanting the word 'Ra'', letter 'Ra'' you are thinking of the next letter 'Ma.' Ra'ma ! Again while uttering the letter 'Ma' you are thinking of the letter 'Ra''. Next 'Ra''. in second stage of Japa 'Ra'', In that case your Mantra will be 'Mara' you are uttering the letter 'Ma' and thinking of the letter 'Ra'', so your Is't'a Mantra becomes 'Mara' and not 'Ra'ma'. So it is useless to do that type Japakriya'. Unless and until there is a parallelism with mental wave it is useless and where there is parallelism between acoustic rhythm and mental rhythm it is called Pran'idha'na. In Ananda Marga your Iishvara Pra'nidha'na is not japakriya' ; it is called Pran'idha'na. Pran'idha'na comes within the scope of Dhya'na and not within the scope of japa. Do you follow ? Now the first one is Pranidha'na and the second one is Anudhya'na. What is Anudhya'na Within the greater sphere of Dhya'na there are two processes - Dha'ran'a' and Dhya'na; when you try to withhold something external within your mental world it is called Dha'ran'a'. So in Dha'ran'a', there is a static force, Dha'ran'a' is of static origin. But when something is moving and that movement has been accepted by you as it is, it is called Dhya'na. So in Dhya'na there is a dynamic force. Dhya'nakriya' is just like a thread of molasses. When poured a thread is created ; there is force, there is movement in that thread but it appears to be something static. Dhya'nakriya' is like this. Do you follow ? "Taela Dharavat."

What is Anudhya'na? Both Pran'idha'na and Anudhya'na come within the scope of Dhya'na, come within the scope of Abhidhya'na. "Tasya'bhidhya'na't". I said Abidhya'na. Abhidhya'na means that you have accepted that Supreme Self as your object of ideation, but suppose your Lord does not want you, suppose you are a sinner and your Lord does not want that you should get Him, He will try to dart away from you, but in that case you will have to chase Him mentally. This chasing of yours is called Anudhya'na. You must say, 'O my Lord, I may be a  sinner but I won't spare you, I must catch you". When this mentality functions it is Anudhya'na. So without anudhya'na one cannot get Him.

Next one is Yojana't. Yojana means unicity with Him. The final goal of a Sa'dhaka is to become one with Him. For this unification there are two root-verbs in Samskrta ('yuj' and 'yunj') Yuj + ghain = yoga 'Ghain' is the noun suffix. Thus you get the word, 'yoga' and yunj + ghain is also 'yoga'. In first case yoga means addition, to unite and in the second case yunj + ghain = yoga means unification. To unite and to unify are two different verbs. Suppose, for instance, there is a handful of sand and a handful of sugar. You can unite them, but these two entities i.e. sand and sugar will maintain their separate identities. But suppose there is some water and sugar, then what will be the case ? They will become one. This is the case of unification. So there is difference between unity and unification. In the second case i.e. yunj + ghain = yoga. a sa'dhaka's yoga is that yoga, not the yoga of sand and sugar. Sa'dhaka's yoga with Lord is the yoga of water and sugar. So Yojana't. The spirit of Sa'dhana' is to get oneself unified with the hub of this universal wheel, not united but unified; and as I told you that for unification you will have to remove this umbrella of vanity from your head. Now this sa'dhana' which is Sa'dhana' for complete merger, for unification, starts with fearful love. Love must be there. Unless and until there is love, there can not be unification. So love must be there but it starts with fearful love and ends in fearless love : and the space between fearful love and fearless love is the space of Sa'dhana'. What is Sa'dhana'? Sadhana' is transformation of fearful love into fearless love. Do you follow? What is love ? In this universe nothing can remain secluded from other entities. Each and every object is attracting others. This attraction is a natural phenomenon, in this universe repulsion is unnatural, attraction is natural. So we can say that repulsion is negative attraction but attraction is not negative repulsion. This attraction is called A'kars'an'a in sam'skrta. When this attraction is for any non-integral entity, or for any small entity this is called ka'ma. When that attraction is for that integral entity, and the integral entity is only one and that one is Parama Purus'a -- it is called Prema. When the attraction is for the non-integral entity, for money, for family, for land, it is called Ka'ma ; when it is for integral entity it is called Prema and the mental tendency during Ka'ma i.e., the mental tendency during attraction for a non-integral entity is called A'sakti in Sam'skrta and the mental tendency during attraction for that Integral Entity is called Bhakti. Do you follow? The transactional relationship during Ka'ma i.e., during attraction for a non-integral entity is called Vyavasa'ya (business). Give me a sixpence I shall give you sixpence worth of salt. Vyavasa'ya ( exchange and the transactional relationship) during Prema i.e., during the attraction for the Integral Entity is called 'Seva'. The spirit of Seva' is to give everything and to take nothing at all. Do you follow? Yojana't. I said it starts with fearful love and ends in fearless love and the process of transformation of fearful love into fearless love is called Sa'dhana' (Intuitional Practice). Now it starts with fearful love. Everything in this universe is afraid of Him. During midday a boy, an ultra-modern young man may, says "Oh, I have got no faith in God". And in the night in the burial ground when alone he will say, "O God, save me, you know I am your disciple, you know I love you, save me, I had to maintain my prestige in my friends' society. That's why I said this and that". So everybody is afraid of Him. That is why in the scriptures it is said :

Bhiis'ama'd va'yu pavate bhiis'odeti su'ryah
Bhiisasma'dagnishcendraeshca mrtyuhdha'vati Pancamah
Tasma'ducyate bhiis'an'amiti.

Out of fear of Him the wind blows. Wind is blowing because wind is afraid of Him. Wind cannot say, 'No, I won't blow.' It will have to blow because wind is afraid of Him, out of fear of Him : Bhiis'odeti su'ryah. The sun rises just in the scheduled time out of His fears. So the sun cannot say, 'No, no, I will rise in the south !' No, the sun cannot say this. The sun will have to obey orders. So he is afraid of Him and the sun does his duty, Why ? Out of fearful love. Sa'dhana' starts with fearful love: Bhiis'asma'dagnishcendrashca. Fire burns, why ? Out of fear. It will have to burn. It cannot give up its burning attributes. It will have to burn, why ? It is afraid of Him. 'Indra' means energy working within the scope of matter. Energy always functions within the scope of matter and that energy functioning within the scope of matter is called Indra in Sam'skrta and energy working out of the scope of matter is called Bala. There is difference between Bala and Indra. When the force working outside matter gives external pressure, it is called Bala. The Indra. i.e., the energy - the mechanical energy, electrical energy, magnetic energy will have to do according to a certain system, certain law. They have to do it because they are afraid of Him. Mrtyur'dha'vati Pancamaha, and the god of death, that horrible death is afraid of Him. And it will have to present itself before the dying person at proper time. Death cannot say, "No, I won't attend his death-bed." It cannot say, it will have to go because death is afraid of Him and that is why He is called mryturmrtyu. He is Mrtyu of Mrtyu, death of death. Bhiis'an'amiti -- because of this kind of fearfulness He is called Bhiis'an'a. One name of God is Bhiis'an'a because everybody is afraid of Him. Everybody starts his Sa'dhana' with fearful love but that Sa'dhana' ends in fearless love because unless and until one becomes fearless one cannot become one with Him. One will try to keep oneself away from Him out of fear. So finally one will have to become fearless. 

Yojana't Tattvabha'va't. Tattvabha'va't means: In Samskrta Tat means that and by suffixing 'Tva' it has been converted into an abstract noun. Tattva means Thatness, something regarding that. That means Brahma in Samskrta. Brahma is neuter gender. Parama Purus'a i.e., the Cognitive Principle is masculine gender, and Parama' Prakrti, i.e., the Operative Principle is feminine gender and Brahma is neuter gender. Thatness means something regarding Brahma-tattva'bha'va't. That is while attending any mundane duty you will have to ascribe Brahmahood to that material object or while thinking of anything you will have to ascribe Brahmahood to your mental object. This is what is called Tattvabha'va't. Yojana't Tattvabha'va't, i.e. you will have to do what? Anudhya'na! What will be the result of Yojana't ? You will become one with Him. Tasya'bhidya'na't Yojana't Tattvabha'va't. Bhu'ya'shca'nte Vis'n'uma'ya' Nivrttih and what will be the result? You will get yourself liberated from Vis'n'uma'ya'.

What is Vis'n'uma'ya' ? When the Lord expands Himself with the help of Ma'ya', when He increases the scope of His pervasiveness with the help of the Creative Principle that Creative Principle is called Vis'n'uma'ya'. Vis'n'uma'ya' is all-pervading and the Lord is called Vis'n'u. Vis'n'u means Omnipresent. Now with the help of Vis'n'uma'ya'. He expands Himself. The second one is called Yogama'ya'. In the last phase of this Cosmic Psychic order when the sa'dhaka with the help of Hla'dinii shakti touches the feet of the Supreme Lord, Krs'n'a, that conjunction is done by Ma'ya' and in that stage, in that phase Ma'ya' is called Yogama'ya'. Yoga means connection; Yogama'ya', Vis'n'uma'ya', then Ma'ha'ma'ya'. The Ma'ya', with the help of which the Lord has expressed Himself in the form of this world, the Lord has created this world of diversities, is called Ma'ha'ma'ya'. Externally Ma'ha'ma'ya', and internally you also can create the reflections of this external world. Externally you have seen something relishing, internally in your mind you will create it. Externally you came in contact with Rasagolla and internally you will also create the Rasagolla and where is that Rasagolla internally ? Externally you have seen a Ra'ja', internally you yourself become a R'aja' and enjoy that position. Internally you do like this. Certainly, so this internal reflection of the Ma'ha'ma'ya'mic externality is done by you. Do you follow ? This internal creation of yours is a reflection of the external world, as an external projection of this external physicality is done by your Ma'ya' and that individual Ma'ya' of yours is called An'uma'ya'. So you see that Ma'ya' in a particular phase is Vis'n'uma'ya'. In another phase Yogama'ya', in another phase Ma'ha'ma'ya' and in your particular phase she is Anuma'ya'. And the collective name for all these phases is Vishvama'ya', it is the collective name. That is why Tattvabha'va't, that is, ascribing Brahmahood to each and every physical and mental object, by Yojana't, by Pran'idha'na, by An'udhya'na, what does happen ? Now, Yojana't is established and when that Yojana't is established you get yourself liberated from Vishvama'ya'. So the Sa'dhana' of a Sa'dhaka is to do these things. Tattvabha'va, Pranidha'na, Anu'dhya'na, and finally, yojana't. That is how one is to attain salvation, and salvation is possible only in the spiritual stratum. In the realm of physicality and intellectuality one cannot attain salvation. In the realms of physicality and intellectuality one can attain liberation but one cannot attain liberation of permanent nature in those spheres. It is only possible in the realm of spirituality.

9 December 1964, Salem