THE CHARIOT AND THE CHARIOTEER

official source: Subha's'ita Sam'graha Part 4

cross-references: also published in Ananda Marga Ideology and Way of Life in a  	Nutshell Part 5

this version: is the printed Ananda Marga Ideology and Way of Life in a Nutshell  	Part 5, 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.

      I shall tell you today something from the Krs'na-yajurveda. The subject of discourse will be will "Mind, Buddhi and organs, and Their Relation with Human Beings." You must have noticed that while explaining a subject a person generally tries to explain it through comparisons, examples, metaphors or allegories. Rice and food have the same meaning in an area where rice is the principal food. Similarly, in an area where wheat is the chief food, there bread means food.

      The people of ancient Aryan society often engaged in wars among themselves as well as against the non-Aryans. Among themselves they fought over wealth and prestige and over the predominance of the group of various sages, and against the non-Aryans they carried on cultural crusades. These crusades were finally responsible for the formation of the present day Indo-Aryan culture, a synthesis or compromise among the various schools of thought such as Dravidian, Mongolian, Austric, etc. During the composition of the Vedas these cultural clashes and expeditions for world conquest continued unabated; and during these expeditions the Aryans did not go as angels of but as warriors mounted on chariots. That is why examples of chariots were frequently cited to acquaint people with different trends of life of that age.

      Here the Sage has compared the mind, body and organs with a chariot and its different parts:

A'tamanam' rathinam' viddhi shariiram' rathameva tu
Buddhintu sa'rathim' viddhi manah pragrahameva ca.

      In this metaphor the entire body is compared to a chariot: the passenger of this body-like chariot is the A'tman or Soul. Like the passengers of other vehicles this Soul-like passenger also does not have to do anything; the A'tman is simply the Witnessing Force--He is companionless. This body-like chariot is being driven by the buddhi-like charioteer. Here buddhi does not mean Mahatattva or existential 'I' feeling; it means discriminating judgement or conscience. This body-like chariot should be driven by the conscience-like charioteer. Really speaking, people take their body-like chariots to those regions which are congenial to their minds. The charioteer may take the chariot to the abode of God as well as to a wine shop and accordingly the passenger, as the witness will derive the objective impression of things wherever the charioteer will take the chariot. So it is desirable for the charioteer to be perfectly efficient and competent, and for the proper control of the chariot it is necessary for the charioteer to have a rein. If the charioteer fails to keep the rein under perfect control it becomes difficult to drive the chariot properly, and that rein is the Mind. The body-like chariot will surely be badly affected if the mind-like rein is not properly controlled by the judgement-like charioteer.

      When unit beings(jiivas) come in contact with any object, they receive an impression of its form and other tanm'atric or inferential waves. These inferential waves, coming in contact with one's sensory organs through the media of various physical elements, awaken in one a sense of objects. Suppose you are going on your way and suddenly you meet with a man face to face. In such a situation how did you detect the presence of the man? Certainly through the light waves of his form hitting your retina, through the aerial waves bearing his speech, and the sound of his footsteps hitting your ear drum. You must also have had the experience in your life that you did not notice the presence of a man in front of you or you did not hear his voice. Why, what is the reason? It is because at that time your mind was preoccupied with something else. Your buddhi did not engage your mind with the man's form or voice at that time, and so the contact of the light of his form with your retina, or the impact of his speech on your ear-drum remained unknown to your crude or conscious mind(Ka'mamaya Kos'a). Thus it has been said that the passengerlike charioteer takes the body-like chariot to.

      Whenever any of the inferential waves emanating from any object catch your attention, instantly an identical wave also forms in your afferent nerves. Thereafter that wave, reaching your ectoplasmic body(citta), causes your mind to be identified with the similar thought. Behind the mind's acceptance of the thought through the organs and nerves, remains the presence of the static principle. It is static or tamogun'ii, because it confines the ectoplasmic body in the bondages of time, space and person. The acceptance of the thought by the mind depends upon rajogun'ii or mutative vibrations, whether these vibrations are of the external world or of the internal nerves of the body. This mutative principle is the apparent cause of the static principle and is dependent on sattvagun'ii or the sentient principle. This sentient principle is the pure, subjective entity (bha'vaka satta') of the mutative thought waves.

      Whenever and whatever thought images are created in the ectoplasm through the static principle, their seeds subsequently remain embedded in the ectoplasm as the sam'ska'ras (reactions in potentiality or chromosomes). The nerve cells also remain for sometime as the potential receptacles of similar seeds. The thought acceptance in the mind and the reactive causal(biija'tmaka) sam'ska'ras are both tamogun'ii or static, for inertness is the chief trait of both. This basic part of the static and dynamic forces that is inherent in the crudifying, vibrative, purely subjective mind(bha'vaka mana) is governed by the part dominated by conscience or discriminating force, which has been called buddhi. (It is not buddhitattva or mahattattva or intellect).

	Indriya'n' haya'na'hurvis'ayamstesu' gocara'n
	Atmendriyamanoyuktam' bhoktetya'hurmaniis'anah.

      As I already said, the passenger of this body-like chariot is the A'tman, the buddhi is its driver or charioteer, and the mind is its rein. But the mere existence of these cannot move a chariot. Horses are necessary to give it power and movement. Now, who are the horses? Wise people say that the ten organs are the horses. The charioteer or driver of this ten-horse-driven chariot or ratha is dasharath, the conscience, and the supreme passenger of that chariot is Ra'ma or A'tman.It is these horses that take the chariot towards objects. Running after matter is the characteristic of the organs. When the buddhi is not utilized, the organs run randomly like driverless horses. The remarkable part of it is that the organs always run after perceivable objects. Look into your mind-isn't the unbridled movement of the organs always propensive? The organs go on running until they get something enjoyable for their gratification. When they get it, they are at rest for a time. I would rather call it momentary or apparent repose, because even at that time they do not remain inactive or invibrative; they remain engaged to the process of enjoyment. As their capacity for enjoyment is finite, they have to run, after a while, from one object to another. It is the propensive propulsion of the organs that causes the motivity in the body, for to keep the crude physical body on the move with insatiable desires for gratification is the characteristic of the organs. The contrary path -- the introspective or desireless path jeopardizes the very characteristic of the organs; they become absorbed in the subtler stratum, and so the organs do not take easily to the desireless path.

      Suppose there is a philosophical discussion somewhere, and singing and dancing going on nearby. The human mind, propelled by the propensive organs, will be more inclined toward the song and song and dance than towards the philosophical discourses. If people whose minds are yet unawakened to the state of spirituality through sa'dhana' or spiritual practice, attend a philosophical symposium either for show or with the intention of forcibly suppressing their propensities, their minds will surely remain in the dance hall. The reason for this is the natural, pleasure-ward proclivity of the organs.

      The 'Hadis' tells of a beautiful event. Once a man presented a silk scarf to the great prophet Hazarat Mohammad. But Hazarat Mohammad did not keep that scarf with him, for he said that at the time of his nama'j(prayer) his mind repeatedly keep turning from God to the grandeur of the scarf. The eye-catching form of the scarf extroverted his mind through the medium of the sight organ, and proved harmful to his introversive spiritual sa'dhana'. So you see, the organs run after objects for happiness. They have to, for the preservation of their existence.

      In Brahma, the Supreme Consciousness, there is the voice of endless youth -- the throbbing of limitless life. In the dynamic momentum of life, upon its contact with the unit mind, the soul or A'tman(the passenger of this body-like chariot) regards one or another of the finite, vibrational manifestations of the Cosmic Mind as its own object. Apparently it becomes the perceiver of that vibrational object. Even if you do not involve yourself directly in any scene you meet on your way, still you cannot escape its influence over you--you are sure to be influenced by it. Although the A'tman is characteristically inactive, it is nevertheless vulnerable to the impressions of actions and objects. In spite of being alone and companionless, the Atman appears to be objectivated due to the involvement of the mind with objects. It is like a mirror; if you place a flower in front of the mirror, the mirror will also become red; if you place a yellow flower before it, it will turn yellow. Although intrinsically the mirror does not undergo any change, apparently it will look either red or yellow. In the proximity of objects the condition of the A'tman, qualified by the mind, intellect and body, is similar to that of the colourless mirror with various objects before it. Thus the Sage has said.

      Yastvavijina'nava'n bhavatyayuktena manasa' sada'
	Tasyendriya'nyavashya'ni dus't'a'shva'iva sa'ratheh.

      That is, the body-like chariot of a person who is not conversant with Brahmavijina'na (intuitional science) or whose buddhi-like charioteer cannot keep the mind-like rein under control, does not move properly. Intuitional science in the true science of driving the chariot properly. Disaster is inevitable, if the responsibility fro driving the chariot is given to one who is ignorant of the science of driving.

      "Knowledge" is a common or general term. Knowledge is the name of that process whereby the subject(jina'ta')entirely identifies himself or herself with the characteristic of an object. Vijina'na (science) means special knowledge. There is still another meaning of vijinana' that is, a theoretical explanation of the practical side. The chemistry book, which teaches all about chemical science, about the elements and the laws governing their combination and behaviour under various conditions, communicates knowledge (jina'na). And the practical book by which you can conduct experiments in the laboratory is called vijina'na. Here the Sage means that the body-like chariot of the person who has no practical knowledge about sa'dhana'-- whose mind-like rein is not concerned with the buddhi, whose buddhi-like charioteer is incapable of having proper control over the mind-like rein -- can never move properly.

      The organs of a person whose mind-like rein is not in constant contact with the buddhi-like charioteer, become wayward owing to their unbridled independence of movement, and goad a person to animal-like propensities. They only run after the perceivable objects of the sensuous word: every act of the organs becomes illogical and devoid of reason in the absence of contact with the buddhi; and thus such people are indeed called irrational (avivekii). The state of such an irrational person is similar to that of an animal. Suppose a man passes by a shop. A partially irrational man, who is somewhat guided by his buddhi, may think of shoplifting in the absence of the shopkeeper. Yet due to his partial contact with his buddhi he may perhaps refrain from actual theft out of conscience, or fear of punishment, or public shame. The person who has little or no contact with the buddhi will, however, recklessly commit the actual theft propelled by his animal propensities. This mentality is like that of cows and goats trying to run away with food or grains in the absence of the owner. Indeed, a base animal dwells within such people, although their features look human. Many social elites or many hypocrites who are well established in the higher strata of public life, are brutes of this sort. They feed their individual or party selfishness by taking advantage of the weakness of the human mind.

      Moving the body-like chariot becomes difficult if the horses of the chariot are stupid and if the control of the mind-like rein over them is improper or lax. Thus it is of primary importance to have a perfect hold on the mind-like rein and guide the horses properly with its help. The rein should be strong and the horses should become disciplined through proper training. This is the way to gain control over the organs and for this the principles of yama (abstinences) and niyama (observances), a'sanas (postures), pra'n'aya'ma (breath control), etc. are taught in A'nanda Ma'rga. The rest of the principles of sa'dhana' serve to control the mind and the intellect.

      Remember, restraint or control over the senses or organs does not mean their annihilation. The meaning of sam'yama (restraint) is not extermination or murder. It means the judicious use or application of one's impulses. Making more strong and powerful that which you want to keep under your control is not at all harmful, for your loyal and powerful followers will be of immense help in your progress on the path of growth and development. The charioteer holds the rein of the horses; he does not kill them. Killing the horses will render the chariot immobile by the side of the road. Understanding the real meaning of restraint make proper use of it; then you will see that as your sensual desires are moving on the path of cessation with ease, a powerful vibration of energy is created in your mind and it proceeds with irresistible force towards the internal world,towards the Supreme Being. The Sage has said:

      Yastu vijina'nava'n bhavati yuktena manasa' sada'
Tasyendriya'ni vashya'ni sadashva iva' sa'ratheh.

      That is, the mind of the person whose conscience or discriminating judgement is awakened and whose power of judgement is intense, always remains linked to the buddhi; the rein remains constantly under the control of the charioteer and so, quite naturally, the organ-like horses remain loyal to the buddhi: they never roam about randomly. But when the horses are untrained -- that is, if the organs are faulty -- the charioteer will never be able to drive the chariot properly. Thus for the proper functioning of the chariot, well trained horses are indispensable. A sa'dhaka (spiritual aspirant) should train his or her mind, body, intellect and organs to be directed only towards the supreme benevolence (shreya).

      Let me explain to you in detail the characteristics of the organs. They are of three types: sensory organs, motor organs, and pra'n'ah(the vital principle or reflex apperceptive organ). There are five sensory organs: eyes, ears, nose, tongue and skin. There are also five motor organs: vocal chord, hands, feet, excretory and genital organs. Ordinarily pra'n'ah is not considered to be an organ, because it is actually the co-operative functioning of ten va'yus(the dha'ryas or sustainers). These ten vital vibrations consist of five internal vibrations of pra'n'a, apa'n'a, sama'na,uda'na and vya'na, and the five external vibrations of na'ga, kurma, krkara, devadatta, and dhanainjaya. These vibrations come within the marutattva or aerial factor and so pra'n'ah and the ten va'yus are not taken as a separate principle.

      The characteristic of the sensory organs is to run after external objects. Whenever any inferential vibration or tanma'tra emanates from an object, the sensory organs immediately receive that vibration at the gates of the sensory organs and transmit it to the sthirabhu'mi of the citta(the apperceptive plate), the site of the mind's sam'ska'ras(reactive momenta of deeds). The point where the organs come directly in contact with the mind is the cardinal point of the organs, and it is this point which deserves the name of 'organ'.

      The characteristic of the motor organs is to act; to establish contact between the organs and external objects. The motor organs carry the idea from the sthirabhu'mi of the citta or ectoplasm with the help of the nerves and finally give it an action-form. The work of the sensory organs is manifestative. After informing the citta of the existence of a particular object, either the sensory organs have no function at all, or their function comes under the jurisdiction of the motor organs. The exclusiveness of the initial perception becomes substantially impaired due to the influence of the intellect, the motor organs and the vibration of the thought waves(the delight of tasting is a lot greater than that of eating).

      The reactive seed or sam'ska'ra of deeds remains quiescent while in a receptacle, for it is static(tamogu'nii). But if the vital airs fail to function properly, the sthirabhu'mi of the citta is to some extent impaired, and then an unnatural agitation arises in the cittabhu'mi. The sthirabhu'mi of the citta draws its sustenance from the vital energy or pra'n'a'h. At the time of death where the force of pra'n'ah wanes due to the agitation in its vibrational force, the sthirabhu'mi of the Citta becomes dysfunctional, and neither can the sensory organs carry any idea properly to it nor can the motor organs take any idea from it and activate the body.

The greater the control a person has over the pra'n'ah, the stronger and more expanded will be the citta's sthirabhu'mi, and the greater its power of reaction. Citta, the object of the pra'n'ah, is static in principle(tamogun'a'tmaka) due to its passivity. Accordingly the mutative principle is predominant in the motor organs, and the sentient principle in the sensory organs. The object with which the unit entity is concerned through the sensory organs is what we call the knowable(jineya). Whatever makes the unit entity attain contact with the objects through the motor organs is called ka'rya (action); and the object of pra'n'ah is called dha'rya or the sustainer, that which sustains. As these dha'ryas are contacted by the pra'n'a'h (the collection of ten vital airs), it is impossible for the pra'n'ah to simultaneously hold or reflect on the citta all the objects which are collectively apprehended by more than one sense or motor organ.

      When people read anything aloud at the same time that they see, both their organs, the eyes and the tongue, are working simultaneously. The sound waves reach the citta through the medium of the acoustic nerves (afferent nerves) with the help of their vital force. At the same time, the sense of sight or form tanma'tras of the letters of the alphabet are reflected on their eye-balls and are also reaching their cittabhu'mi or ectoplasm via their optical nerves with the help of that same vital force. It is not possible for one singular vital force to be present at two places at the same time and perform two different functions; so it has to both receive the sound waves as well as visualize the letters of the alphabet separately. If the vital force or energy remains engaged only in visualizing the alphabet, then the sound waves will not properly reach the ears. In such a case, if the readers are students, their sense perception will not be as good as their knowledge of language or spelling. Similarly if attention is paid more to only hearing then the knowledge of language and spelling will suffer. You have certainly encountered many accredited scholars whose every line of script contains countless spelling mistakes. If you investigate the cause, you will discover that these people had and still have the habit of reading books aloud, softly uttering. Similarly, those who give more importance to their motor organs cannot utilize their sensory organs well. Generally those children who are very fond of games are less attentive to their studies. Their vital force being engaged with the practical application of ideas through the medium of the motor organs, it cannot properly apprehend ideas through the sensory organs. But then to attain success in action, the co-ordination of more than one sensory and motor organ in the same action is most desirable. Similarly, success in the field of knowledge is also accelerated as a result of the co-ordination and co-operation between several motor and sensory organs. So it is preferable for a student to read books aloud instead of silently, because then two organs become involved with one object and so there is less chance for the mind to become distracted.

      According to the predominance of subtle or crude forces we may divide the motor and sensory organs into three groups. The subtle sattvagun'a (sentient quality) is predominant in the vocal organ and tamogun'a (static quality) in the region of the genitals. Vocal organ and hands are sattvagun'ii because speech expresses internal ideas externally and the hands give form to subtle inner feeling, or create arts and crafts. The feet are rajogu'nii(mutative) due to their kinetic or locomotive characteristics, and the anus and the genitals are tamogu'nii (static). According to the five functional distinctions of speech, action, movement, excretion and procreation we determine the individual characteristic of the motor organs. There are functional distinctions among the sensory organs also: the ear receives sounds, the subtlest of the tanma'tras, and so it imbibes the greatest amount of sattvagu'na. The nose is tamogu'nii in the highest degree. The ear and the skin are sattvagunii and the tongue and nose tamogu'nii.

      Biologically also we find that the more unevolved a unit entity is the stronger are its tamogu'nii organs. In extremely undeveloped or unicellular organisms we find no sexual distinction; due to their extraordinary sexual power they disintegrate their bodies into parts (schizogenesis or reproduction by fission) according to necessity, for the maximum propagation of their species. But as the unit entities advance on the path of progress and higher mental development, the power of their organs wanes; and as a result the higher organisms cannot bring forth their progeny singly due to their low sexual potentiality. So in them the distinction of male and female become a necessity.

      I have already said that pra'n'a'h, the vital principle, is tamogu'n'a'tmaka, for in its object, the dha'rya, steadiness alone is the predominant factor. For lack of more than one organ under it, the pra'n'a is collectively static. The greater the control one has over this vital principle of pra'n'a, the stronger is one's power to accept or reject sam'ska'ras. These acquired sam'ska'ras are perceived in the mind during the still condition of the pra'n'a' wherein it finds it fulfillment. You are taking pra'n'a's help every ,moment of your daily life. Just as you feel the heat or coldness of things through tactual inference or sparsha-tanma'tra, similarly you know their hardness and softness through pra'n'a. Suppose there is cotton and gold of equal temperature. The eye sensory organ will see them, the skin sensory organ will feel their hotness or coldness and the pra'n'a will feel the hardness of the gold and the softness of the cotton. The ear sensory organ will hear the song and the pra'n'a will appreciate its melody. The ears will hear the scandal and the pra'n'a will receive its harshness and severity;and thus hearing will become hurt and feel pain--it will hold anguish (dha'rya) in the mind. This capacity of the pra'n'a to hold feelings we call the vital core or marma. The terms 'hard' or 'soft' that you apply to a person on the basis of your knowledge of the hardness of iron or the fluidity of water are also derived from your pra'n'a-bodha or vital sense. A 'hard' man does not mean that the man is hard to touch. A 'hard' thought -wave is received by the pra'n'a when the skin-organ touches something hard. You call a man 'hard' only when his speech or behaviour creates a similarly hard thought-wave in your pra'n'a through the medium of any other organ. In the same manner you call many people 'soft' also, don't you?

      What is this Pra'n'a-bodha? I have already said that when the nerve or force of acceptance or rejection of inferences (tanma'tras) establishes contact between its objectand the sthirabhu'mi or apperceptive plate of the citta, then alone does 'sense' come into being. All the forces of the world prove their existence in this dynamic sthirabhu'mi. The wave by which your acceptance or rejection of the tanma'tras takes place, cannot be a perennial one, because its permanence precludes the possibility of sensing. If the eyes could apprehend form waves uniformly and continuously, or the form-waves were themselves continuous and uninterrupted, then due to their lack of division, the object to be 'held' by the pra'n'a could not have a place in the sthirabhu'mi of the citta. In order to effect breaks in the waves they have to be pulsative and the stream of waves also has to be interrupted by pauses. Energy in motion is not continuous but flows in definite little jumps; thus the stream of energy has been called systaltic or pulsatory in the scriptures. This applies equally to all inferential(ta'nma'tric) flows, and these currents are received during their phase of contraction in sthiurabhu'mi or the citta with the help of the pra'n'a. So the more steadiness one can create in the pra'n'a, the firmer and stronger shall be one's power of receptivity.

      The receptive power of pra'n'a finds great scope for expression in a calm mind, with a calm body and calm organs; and its retentive power wanes tremendously during physical or mental restlessness. That is why a restless-minded boy cannot memorize his lessons--he cannot retain them in this pra'n'a. A fickle-minded young man can earn his bread by hard labour, but he cannot take any serious responsibility.

      Nityada' hyaungabhu'ta'ni bhavanti na bhavantica,
Ka'lena'laks'yavegena su'ks'matva'ttanna drshyate.

      It is only due to the interim motionlessness in the course of movement that a unit entity can comprehend anything. If one becomes restless, one cannot feel an object in the proper perspective. But there may be at least indistinct knowledge of the object due to a relatively slight calmness that still remains in the restlessness. A person in this state is generally called 'bewildered', in a state of doubtful comprehension. The shorter the period of this interim motionlessness, the greater the speed of motivity and thus also the degree of bewilderment. So you see, all forces, whether receptive or rejective, must be pulsative. When they are not pulsative, then their entities are outside the range of comprehension, and are therefore sensorily untenable and intellectually either untenable or quiescent.

      The pause period of the systaltic movement is the opportune moment for the acceptance of any sensation or idea. Similarly, the greater the composure in the pra'n'a, the stronger and keener is the power of receptivity. That is why sa'dhakas take pains to keep their pra'n'a under restraint and control. In the path of sa'dhana'(intuitional practice) there are two ways to control the pra'n'a: pra'n'a'ya'ma (breath-control) and dha'ran'a' (concentration). 

Pra'n'a'n yamayatyesah pra'n'a'ya'mah
Tasmin sati shva'saprashva'sayorgativicchedah pra'n'a'ya'mah.

      I have already said that the movement of every mundane force, whether active or reactive, must be pulsative. The period of contraction or cessation is the concluding state of the vital function. when this state of cessation is established permanently in the unit body, the vital functions totally cease. This is the state of death. In such a condition the mind and the other organs are inactive, and so in this long-lasting cessation nothing can be accepted or retained. The practice of pra'n'a'ya'ma is the practice of control of the pra'n'a--of the expansion of the period of pause for the maximisation of the power of concentration and receptivity. The vital expansion of the pra'n'a'ya'ma-sa'dhaka is also pulsative, the only difference being that the pause is comparatively long. Even in the sa'dhana' of the introspective concentration (dha'ran'a') when the sthirabhu'mi of the citta is fixed on the object, the vital function is also obliged to gradually prolong the duration of the pause. In that condition the manifestive waves also diminish. Thus whenever people ponder something with rapt attention, the movement of their vital functions gradually becomes more and more tranquil due to the prolongation of the duration of the form waves of their object of imagination.

      There are abuses of pra'n'a'ya'ma also. If sa'dhakas during the period of pra'n'a'ya'ma-induced contraction, indulge themselves merely in the parading of their own petty vanity instead of using that force of contraction for the inculcation brahmabha'va (cosmic ideation); that is, if they devote themselves to the expression of their own little egos, they will gradually tend towards crudeness. Even without practising pra'n'a'ya'ma, if people zealously propel their little egos towards worldly enjoyments, they will also meet the same fate. Pra'n'a'ya'ma is exceedingly harmful - devastatingly disastrous--for those without cosmic ideation or Brahmabha'va. In common experience we find that whenever people absorb themselves in some work, their power of contraction increases, and the movement of their pra'n'a becomes steady and regulated; but whenever they indulge in any sensuous or crude act, the movement of their pra'n'a becomes remarkably unsteady and agitated. In such a condition their minds are not amenable to comprehension, thought or judgement.

      The agitation of the body causes the agitation of the pra'n'a. That is why all concentrative practices should be performed in a quiet posture (sthira'sana), so that the practices of pra'n'a'ya'ma and dhya'na (contemplation) may progress cohesively. At the time of meditation the repeated movement of the body -- now lying, now sitting, now standing -- are extremely detrimental to mental concentration. Such a practice defeats the very purpose of spiritual meditation.

Yastvavijina'nava'n bhavatyamanaskah sada'shucih
Na sa tatpadama'pnoti sam'sa'ram ca'dhigacchati.

      One who is not installed in vijina'na or true knowledge -- one who has not received the real esoteric practice of sa'dhana'-- one whose mind is not connected with buddhi -- one whose mind constantly wallows in the dirty quagmire of meanness and sin, cannot attain Brahma. O sa'dhaka! You must forget all your past deeds, all your tales of glory or ignominy, from the memorable moment you start moving on the path of sa'dhana' or intuitional practice. Do not look back: you have eyes in the back of your head. As indispensable as it is to be cautious and careful, so that the self-created tornado propelling you forward does not dash you down to the ground to ensure your safe journey ahead, you may sometimes throw back a cursory glance and no more. "I am immoral, I am impure, I am a sinner. O lord, save me!" -- Do not give indulgence to such a mentality, for as a person thinks, so he or she becomes. If you frequently think, 'I am impure', 'I am a sinner', then a sort of inertness or inferiority complex will take possession of your mind, and as a result your vitality, in spite of all its strength and power, will become incapable of surmounting that obstacle and following its forward path of progress. Therefore I say as long as this sort of inferiority complex remains, it is impossible to attain the final beatitude. It is impossible to attain salvation by sitting back idle and inactive, thinking that some one else is one's saviour or by reciting prayers like a parrot a prescribed number of times every twenty-four hours. Let me repeat once again: even if your past life was depraved, from now on, from this very moment completely purge your mind of that memory. Let your life begin anew. Take to sa'dhana' from this very moment. Do not put it off until tomorrow, for tomorrow's sun may not rise on the horizon of your life.

      Yastu vijina'nava'n bhavati samanaskah sada'shucih,
Satu tatpadama'pnoti yasma'd bhu'yo na ja'yate.

      Learned people know that the requitals or consequences of deeds (karmaphala) are inevitably bound to follow one's actions, and so they do not waste time uselessly thinking about them. Fortified with courage and instilled with Brahmabha'va they face all calamities of retribution bravely. They always consider themselves pure, for they have purged their minds of the past. Those who have tasted even a little of the flowing nectar of Brahma, know that they can never be impure. This constant thought of self-purity greatly helps to exhaust their sam'ska'ras or reactive momenta, as a result of which the sam'ska'ras held in the sthirabhu'mi of their pra'n'a are gradually destroyed. With the help of sa'dhana' or spiritual practice the spell of pleasurable and painful requitals ceases both internally and externally. Sa'dhakas call it the combustion of the seed of action in the fire of sa'dhana'.

      Vijina'nasa'rarathiryastu manah pragrahava'nnarah
So'dhvanah pa'rama'pnoti tadvis'n'oh parama'm'padam.

As a result of sa'dhana' all three organs, i.e., motor, sensory and pra'n'a, gradually attain composure. When all the organs attain steadiness and composure and are absorbed in the bearing of the Supreme Being, we call it the state of sama'dhi or trance or absorption. Without this attainment of steadiness sama'dhi is impossible, for without steadiness meditation(dhya'na) is not possible and without meditation sama'dhi is not possible. The practice of meditation is nothing but the proper control over the mind-like rein with the help of a super-knowing charioteer. In the human body there are approximately fifty vrttis or propensities of minds. The degree of intensity of these fifty vrttis depends upon the diferent glandular secretions of the body. Thus proper functioning of the mind depends upon the different glandular secretions of the body, upon the afferent power of the nerve-fibres and upon the capacity of the nerve cells to vibrate thought. In other words, with the acceptance or rejection of any of the sentiments, both the human body and mind are influenced.

      For example, if one thinks of ghosts one thinks of one's probable danger from them. That is to say, the thought of ghosts is intimately connected with the fear-instinct (bhaya vrtti). Thus it was through the impulse of fear instinct that people in ancient times learned to conceive of ghosts. Even in those blatantly helpless days the primitive people could not remove the idea of ghosts through reasoning due to their limited intellectual power. The remnant of that belief in ghosts still persists in the people of today. Normally the minds of children who have not learned to believe in ghosts or whose fear-instinct has not been stimulated even after being repelled by the strong, are still made into haunts of imaginary ghosts by their elders, who force into the children's minds illusions of fear. A strong momentum of fear already exists in the mind of children due to the experience of their past animal lives and their elders try to arouse that impulse anew. The repressed thought of ghosts may indeed arise in the mind of a person of any age in suitable conditions. So the attempt to make people believe in ghosts who have never heard of them or who do not believe in their existence, is grossly unfair. People should be guided to rise above all kinds of fears and ghosts. This not only brings their vrttis easily under control but makes their minds strong as well.

      You may have heard that some people after married for second time, "see" the spirit of their deceased wives or husbands. These are but the plays of the mind. After remarriage some weak-minded people who believe in ghosts, keep thinking about their first wives. They keep imagining that their first wives have resented their remarriage and that their spirits will now come to punish them or their new spouses, and their second wives also often think thus. As a result both of them "see" imaginary spirits, believing that they really appeared, and give a start in fright. Sometimes they faint or inarticulately repeat those very things which they had expected those so-called spirits to say and people take for granted that they are possessed by ghosts. In such a condition, as the conscious mind (ka'mamaya kos'a), is wholly or partially absorbed in the sub-conscious mind (Manomaya Kos'a), the consciousness of reality becomes impaired. Such people then, heedless of propriety and the respect due to their elders, openly express the imagination of their sub-conscious minds. When the exorcists come to exorcise the "spirit" they try to set right the mind of the patients by making them inhale the smoke of different objects; they try to bring the conscious mind to normalcy and awaken the Ka'mamaya Kos'a by arousing in the nervous system the sense of reality with blows or abuse. To confound and distract the assembled spectators they mumble and mutter a few mantras or incantations. You may have encountered yet another type of demoniacal possession, which does not weaken the conscious mind very much in the wakeful state; but during sleep such strength of mind does not exists, and as a result during sleep, while lying on his back, the person sees nightmare of imaginary ghost sitting on his chest. Dreaming is an act of the sub-conscious mind. In the dream state the imaginary ghost of the sub-conscious mind takes form beautifully and repeats verbatim to him the language of his imagination. In the dreamful state he feels stupefied with fear, due to this excessive stupefaction he starts groaning, and people take it to be demoniacal possession. Thus what is generally called a "nightmare", is usually the vision of a person whom the dreamer had oppressed in the past and whom the weak-minded oppressor now "sees" after that person's death. So you see how blatantly harmful it is to give indulgence to fear. All this is in reference to bhaya-vrtti or fear instinct only, but actually this observation is true of every ectoplasmic occupation or vrtti. To attain Brahma you must rise above all ectoplasmic occupations. Without the suspension of the vrttis it is impossible to attain Brahma.

      Yogashcittavrttinirodhah.

      Now, the question may arise: is not the effort to attain Brahma a mental occupation? No, it is not, for a vrtti or mental occupation is concerned with the petty ego, with the effort to devour everything for the pleasure of the petty ego. But Brahma sa'dhana', (divine contemplation or endeavour to attain Brahma) is the effort to dedicate the small ego to the Great Ego, so we cannot call it a vrtti or sensual desire. Sa'dhana' or meditation is not a vrtti, it is the fullest expression of love itself.

      A'tmemdriya priiti iccha' ta're bali ka'm.
	Kr's'nendriya Priiti iccha dhare prema na'ma.
	Ka'mer tatparya nija' sambhoga keval,
	Krs'n'a sukha-baincha' hay Premete Prabal.

* * *

      Passion is egocentric incline
	Passion divine is love divine
	Passion's aim is self-gratification,
	Passion for Bliss is Love's inspiration.
				--Caetanya Caritamrta.

      The person whose body-like chariot is guided by the charioteer of valid cognition, will certainly reach the characteristic bearing of that love-saturated Brahma. The path leading to the characteristic Super-Self is the Sa'dhana' Ma'rga, which is called A'nanda Ma'rga or the path leading to absolute bliss. That characteristic Love, that Supreme Essence, that absolute Blissful Entity is the Supreme State of Vis'n'u. In this Supreme State, there is no possibility of any mental function; it is beyond the scope of pleasure and pain. Here in this state lies the final cessation of all the pains of the triply afflicted unit.*

* The three kinds of human afflicions are mundane, supramundane and spiritual.

      The cessation of pain is of two kinds--one is momentary and the other is lasting. That which effects a momentary cessation is called Artha(psycho-physical), and that which causes total cessation is called parama'rtha(spiritual). The lasting cessation of the three kinds of afflictions can only be achieved in the state of valid cognition, attained through sa'dhana' or intuitional practice; and so establishment in valid cognition alone is Parama'rtha and sa'dhana' is the stepping-stone to the lasting cessation of pain. That is why Brahma Sa'dhana' is the only achievable effort for the unit entity, for it is the highest accomplishment. The tendency of the human organs is directed towards the external world, for it is their characteristic to bring the human mind into contact with the external world. As the quinquelemental crude factors are the objects of their activity, the organs are necessarily materially inclined. We cannot, however, place the organs entirely in the category of crudity, since they are engaged in transmitting the five tanma'tras, or inferences or generic essences . . . sound,touch,form,taste,and smell...to the inner realms of the unit entity. If we regard the tanmatric entity, whose inferential comprehension takes place only internally, as purely psychic, then we have to term the organs, the crude bearers of that pure psychic entity, as psycho-physical. Retrieving them from their inert condition, they can be converted into conscious entities to some extent. The mind, or better still the citta(ectoplasm)and Ahamtattva(ego) are far more subtle than the tanma'tras, for they define the existence of these inferences.

      Indriyebhyah para' hyartha' arthebhyascha param manah,
	Manasashca para' buddhirbuddheratma' mahan parah.

      The organs are psycho-physical, hence the amount of crudeness in them is more than in the psychic inferences. So the tanma'tras or inferences are subtler than and superior to the organs. The seat of the tanma'tras is in the citta and so the citta is superior to the tanma'tras. The entire functional faculty of material comprehension of the citta and Ahamtattva is dependent on the Mahattattva, the unit I-feeling and so the Mahattattva is superior to both the Citta and the Ahamtattva. Superior to this unit I-feeling is your higher Self, your great "I", whom you know to be Sagun'a Brahma, the qualified Supreme Consciousness.

      Mahatah paramavyaktam avyakta't purus'ah parah.
	Purus'a'nna param' kiincit sa' ka's'th'a' sa' para gatih.

	Greater than Sagun'a Brahma is the unmanifest primordial Prakrti(the Operative Principle in equilibrium), for she contains within her the capacity to qualify Sagun'a Brahma; that is the qualification of Sagun'a Brahma is entirely dependent on her attributional manifestations. But Purus'a is still superior to this primordial Prakrti. Purus'a is the ultimate stage of all evolved objects: He is the supreme rank of Consciousness.

      You will find a bit of immobility anywhere in this evolved world--everything is moving forward. The word Jagat (world) is derived from the root, Gam+kvip, which means 'moving'. All objects in this world had to move ,have to move they must. Motivity is indeed their dharma or characteristic. Life throbs in the rhythm of movement and is enthralled in its current. What is destination of its movement? He is the final destination -- He is the terminus of all the movements of all the units -- their ultimate goal -- the final end of the stream.

      Es'a sarvesu bhutesu' gud'ha'tma' na praka'shate.
Drshyate tvagryaya' buddha' su'ksmaya' suks'madarshibhih.

      All movement terminates in merger in Him -- there all existences become motionless. In that motionlessness there remains no seed of reactivation. To reach Him one must follow the path of sadhana, one must practice a particular system. Only by studying philosophy or making big speeches or writing long articles, one cannot attain Him. In order to attain Him the practice of sadhana must be rigidly followed, and practical knowledge must be acquired. Even if there is no knowledge, the practical active sadhana, which is achieved through the purification of the different internal strata of the mind has to be performed. One must bear in mind that one's entire sadhana depends only upon internal purification: there is not even the slightest scope for any showy demonstration.

      The rsi said:--

      Yacchedva'un manasi Pra'jinastad yacchejjina'na a'tmani,
Jina'nama'tmani mahati niyacchettadyaccheccha'nta a'tmani.

      Absorb the forces of your organs in your vital force, and the dormant potentiality of your sensory power will make you more energetic-more mentally powerful. That is why wise people direct all their endeavours towards this end. Gradually merge this awakened mental force in your intellect, in your subtle sense of ego. In other words mingle your sensory potentiality with your mental potentiality and your mental potentiality with the potentiality of your I-feeling. Then identify all the collective force of your microcosmic intellect with your great I. That is to say, merge all the potentiality of your unit-I, in that of Cosmic-I. People of wisdom, eventually absorbing all their egocentric potentiality in the integrated, calm, non-attributional Entity, attain their deliverance from all evil thoughts and worries. This gradual process of absorption of the unit consciousness in the Cosmic Consciousness or the individual entity in the collective Entity is what is called Sa'dhana'(spiritual practice). The final attainment of attributelessness in the restful and tranquil Atman is the Supreme target, the ultimate goal. The only duty of one who has attained human body in whom human potentiality is present, is to progress on the path of sa'dhana'. No one of intelligence should waste even an iota of time. With every respiration your longevity is diminishing. From the day of your birth as an infant you have been speeding towards the funeral pyre. Every moment is taking you closer and closer to death. So I say do not waste your time needlessly.

      The sage said, *--

      Uttis't'hata ja'grata pra'pya vara'nnibodhata
Ksu'rasya dha'ra nishita' du'ratyaya'
durgam pathastad kavayo vadanti.

      Arise, awake! seek an A'ca'rya (teacher) of an intuitional science or Brahmavijina'na and get initiated in the path of Sa'dhana'. The Kavi(seer of truth) says, this path is impassable, it is as dangerous as a sharp razor's edge, and so you will have to step carefully. You must proceed very quickly along this inaccessible path, for you have very little time at your disposal. So not stop, go forward, do not look back.

      Remember, everyone is entitled to sa'dhana'. for this, nothing neither pedigree, education, knowledge nor any asset, is necessary except only two things -- implicit faith and sincerity. Arouse these two things through your will-power and victory is yours, it must come.

Jyaestha Purn'ima' 1956
Subha's'ita Sam'graha Part 4