TA'NMA'TRIK SAMA'DHI

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.

      As regards the nature of the quinquelemental universe,it has been said in the philosophy,

      Adarshana'da'patita punashca'darshanam'gatah.
	Na'sao tava na tasya tvam' tatra vrtha'ka' Parivedama'."

      Each and every object of creation comes from the world of invisibility and goes back to the world of invisibility. Between the two worlds of invisibility lies the world of visibility. Nothing can be the permanent property of anyone. Everything of this changing world is bound to this disappear, hence one should not lament over anything.

	This quinquelemental universe is composed of solid, liquid, luminous, aerial and ethereal factors with their respective inferences or tanma'tras. This universe is a collection of innumerable inferential or tanma'trik vibrations. This world of visibility has come into being through positive projection. Its tanma'trik vibrations may be withdrawn in a converse way, resulting in tanma'trik sama'dhi. In a negative process they may be withdrawn into the world of invisibility.

      The vastness of the universe is due to the five fundamental factors. If the liquid factor was withdrawn from this universe, it would be one thousand times smaller than its present size. If the luminous and aerial factors were withdrawn from that universe, it would be a thousand times smaller than a mustard seed. And if the etherial factor was withdrawn from the remaining portion a small point would remain having a certain position but no magnitude. So, the vast universe is in reality, nothing but a point. The Supreme Entity, in His imaginative flow, has attached the five fundamental factors to this tiny point to create the vast universe. During sadhana, the mind has got to be one-pointed. That point is the silver line between the relative world and the absolute world. Hence, in the course of sadhana, when a sadhaka achieves full control over objects ( an object is nothing but a collection of inferential vibrations) he or she is said to have attained "tanma'trik sama'dhi".

	Matter is not an absolute truth; neither is the mind. Matter is no more than a collection of inferential vibrations, and the human mind is puffed up with vanity or ego. Both are created in the flow of Macrocosmic imagination. Just as in the negative process, the quinquelemental world becomes non-existent, similarly, the human mind may also become non-existent. Parama Purus'a if He so wishes, may snatch away the intellect, the intelligence, in fact everything associated with human existence. Not only that, Parama Purus'a, the stealer of vanity, if He so desires, may snatch away immediately whatever the human beings consider as their own. Out of His Grace only He has granted all that the human beings require. They should properly take care of these created objects and make the best use of them. It is only when the human beings, become puffed up with vanity and misuse the power granted to them by Parama Purus'a, that He steals everything from them. Hence, He is called Darpaha'rii -- the stealer of vanity, and Manachora -- the stealer of mind. Vain people suffer a similar fate when their vanity is destroyed as the balloon faces when its air is let out. But, does Parama Purus'a snatch away everything from everyone? No, He takes away only then when the unit beings, try to create with the help of God-given obstructions in the flow of His creation.

	Some people deny this world on the ground that it is an illusion. They say it is merely a relative truth, composed of inferential vibrations and not an absolute truth. A'nanda Ma'rga philosophy differs from them because, although it accepts that this world is a relative truth, and not an absolute one, yet this world cannot be dismissed as unreal because it provides vitality required from its food, drink and air to attain the absolute.

	The unit mind has been created due to the influence Prakrti, and until these bondages of prakrti are removed, the unit beings can not attain the ultimate truth. Therefore sa'dhakas should withdraw their minds from the relative world and concentrate on a small point -- the smallest diminutive of this vast universe, which itself is merely a minute island in the vast ocean of infinity. This point is the connecting link between the unit mind and the Macrocosmic mind. Through the process of sa'dhana' the concentrated unit mind becomes one with the Macrocosmic mind. Therefore the mind that has become one with the cosmic mind can easily bring the pictures or images of which is only the reflection of numerous tanmatras, London, Calcutta, or any other city of the remotest corner of the world.

	Human beings can surely expand their mental arena by dint of regular intuitional practice. Before one starts practicing sa'dhana', one's mind becomes a little crude due to the influence of Prakrti. But it should be remembered that the Ma'ya' is Herself subservient to Parama Purus'a. Cosmic ideation increases psychic power, permitting the sadhaka to break the bondage of ma'ya'.

	This world is a Macro-psychic creation. When the human mind becomes one with the Macrocosmic mind, through the process of sa'dhana' it will immediately know whatever the macrocosmic mind thinks or does. The secrets of the mundane world will be revealed. So the seed of omniscience lies inherent in the human mind itself, but due to utter ignorance, the human mind has forgotten its inherent nature and capacity.

	The entire creation is a collection of inferential or tanmatrik vibrations which emanate from the universal mind. Thus it can be said that creation is the positive tanma'trik sama'dhi of Brahma. If He withdraws all the tanma'tras, creation will dissolve into nothingness. All tanmatras emanate from Him and finally merge in Him. Hence the negative tanma'trik sama'dhi of Parama Brahma means the dissolution of the creation.

	Since creation, preservation and destruction depend on the sweet will of Parama Purus'a, nothing in this universe is eternal. The only entity which is eternal is Parama Purus'a Himself. The success in human life lies in working according to the desires of Parama Purus'a and become one with Him. If human beings act otherwise, Parama Purus'a' may snatch away everything they possess. Human beings are a composite of body, mind, self. If the thinking capacity is taken away from the human structure, it will become static or lifeless.

	When the human mind becomes concentrated on mean and crude thoughts instead of subtle and pure ones, it enters a state called prakrtiliina avastha' a kind of negative tanma'trik sama'dhi. Those who die before they attain the prakrtiliina stage remain in the videhaliina stage and according to their inherent sam'skaras are transformed into gandharva, kinnara, vidya'dhara. Once their sam'ska'ras have been requited they regain their human frame.

	Hence it is said that human life is full of mysterious life. If it is properly utilised the human beings remain no longer humans they attain oneness with Brahma and those who, even after attaining human frames do not properly utilise are really unfortunate. Hence the human beings should learn the proper techniques of spiritual practice from the competent master even at the early stage of life. Lest they are not forced to say "My human life has been barren. If I had cultivated it properly it would have yielded a golden harvest". By consistent and continuous efforts they are bound to reap the golden harvest; one's life will be successful in all respects.

Tattva Kaomudii Part 2