TRIO IN SPIRITUAL PROGRESS

official source: Subha's'ita Sam'graha Part 12

cross-references: none

this version: is the printed Subha's'ita Sam'graha Part 12, 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, 'Trio in Spiritual Progress".

	When people want to establish themselves in the grandeur of spiritual excellence, they will have before themselves the three schools of approach or avenues, and they are:  1) Non-attributional Supra-psychic Subjectivization,  2) Non-attributional Supra-psychic Actional Faculty and  3) Non-attributional Supra-psychic Pointedness.

	Now let us see how one is to utilise these three avenues of progress.  Regarding the first one, that is, Non-attributional Supra-psychic Subjectivization, the Sha'stra says:  "Satyam Jina'namanantam' Brahama."  First you must know what is Sha'stra.  'Sha'sana't ta'rayet yastu sah sha'strah parikiirtitah'.

	That very entity or that very personality which liberates one by persuading one to follow the code of discipline and the code of do's and don'ts is known as Sha'stra.  Sha'sana't ta'rayet yastu.  Sha'sana means to persuade one to follow the path of blessedness.  Here you have to apply the first theory, that is, the non-attributional supra-psychic subjectivization.  Why is it non-attributional?  The Jiivas, the created beings, are under the bondages of different principles, of so many fetters, so the ideological goal or the culminating point of the path must be non-attributional, and at the same time must be supra-psychic.  In our arena of psychic and mental movements, we are under the bondage of three principles.  The path may start from the physical or psychic level but the culminating point must be supra psychic; otherwise how can one go beyond the periphery of limitation?  And the entity that is beyond the periphery of limitation is what?  It is the cognitive faculty and nothing else.  And that is why the sha'stra says:

		A'tmajina'nam' vidurjina'nam' jina'nanya'ni ya'ni tu
		Ta'ni jina'na'va bha'sa'ni sa'rasaya naeva bodhanat.

	To know oneself is the real knowledge and all other knowledges are nothing but Avabha'sa - the umbra and penumbra of knowledge, they are not the real knowledge.  And the Sha'stra says:

		"Satyam' jina'nam anantam' Brahma."
        
	The goal of that psycho-spiritual movement or path, the culminating point of that movement is satyam, it is anantam' jina'nam.  satyam' jina'nam' Brahma.  What is Satyam?  Satyam is the recognised status of veracity.  Veracity when it gets a recognised status and when veracity functions within limitations or without limitations, is just a link between the manifest universe and the non-manifest.  And jina'nam anantam' Brahma?  With the help of satyam one can reach the goal which is beyond the periphery of all bondages.  But what is jina'nam?  Satyam is non-attributional supra-psychic subjectivization.  What is subjectivization?  Actually knowledge means subjectivization.  When there is something within or without, and when that something is converted into your own subject,  into your own self, that is called proper knowledge or para' jina'na, And when this process of subjectivization is lacking, it is apara' jina'na.  It is ajina'na.  So for the purpose of searching the supreme goal not only satya but the process of subjectivization also must be there.

	Now how can one subjectivize something else just to attain Brahma?  Here you will see that subjectivization takes place only where some supra-psychic entity is your supreme goal, otherwise you would not be able to subjectivize anything.  Here lies the defect of the first item.

	Now the second item, the second school of approach is the non-attributional supra-psychic actional faculty.  It is also non-attributional because the jiivas are under so many bondages.

		"Pa'sha baddo bhavej jiivah, pa'shamukto bhavecchivah."

	When an entity is within certain bondages, that entity is known as jiiva and when it is freed from all bondages that entity is known as Shiva.  This process, that is, to free the aspirant from all bondages, must be non-attributional because the bondages are all attributional.  Here also it must be supra-psychic because in the psychic realm there are bondages.  So if one wants to go beyond the range of the psychic world, one's path must be connecting something psychic with something supra-psychic.  So it is the supra-psychic actional faculty.  What is action!  Action means a change of place.  And you see when the question of place is there, certainly the question of time and person is also there.  So this is not something absolute.

This comes within the range of fundamental items of relativity, of time, space and person.  Wherever there is action there is relativity.  Hence how can that action lead you to the Supreme Stance?  Suppose, I place a bolster here - it is change of place.  There is some action done.  This actional faculty changes with time and spatial expressions,  So it cannot establish you upon the Supreme Stance or the human goal,  It is said in the Sha'stra:

		"karma Brahmeti karma bahu kurviita"

Action is Brahma.  Go on doing work, more and more work, and still more work.  But when work means change of place and place is something relative then how can one attain liberation with the help of karma or actional faculty, be it supra-psychic or non-attributional?  But another question arises also that when karma means change of place object how can it be non-attributional?  The reply is that where the goal is non-attributional, only under such circumstances the actional faculty may liberate the jiiva, otherwise not.  Here lies the defect of the second item, the non-attributional supra-psychic actional faculty.

	Now let us take the third item.  The third item is non-attributional supra-psychic pointedness.  As you know wherever there is bondage of sentient, mutative or static principle, it cannot be non-attributional.  For you to attain the non-attributional status, you will have to go beyond the three fundamental binding faculties.  The practice starts from the psychic realm but its goal is supra-psychic, the goal is beyond the periphery of anything psychic.  Pointedness.  You are starting from something attributional and trying to go beyond the range of attributionality, beyond the range of anything psychic.  How is it possible?  When your pointedness is towards something mundane that pointedness is not non-attributional, it is static attributional.  When this pointedness is for something psychic, it is not non-attributioal, it is psychic attributional and even in the range of spirituality when the goal is something concerning unit cognition, it is not something non-attributional, it is unit cognitive attributional.  So when one's goal is beyond all attributionality, then that pointedness can liberate you from all bondages.  And what is pointedness?  When you are moving towards your goal, you are withdrawing all your propensities from different objectivities, and goading that collective propensity towards the supreme entity.  This movement towards the supreme entity is known as Bhakti.  That is why the sages, the great personalities say that Bhakti is the only way.  In the first phase I said there is some imperfection and if you want to free yourself, you will have to subjectivise all your desires, all your longings towards that singular entity.  In the case of the actional faculty also one will have to direct all one's movements towards that Supreme Personality, and in the case of third item there must be pointedness, supra-psychic pointedness.  And that pointedness is what?  "Oh Lord, I want nothing.  I want that this pointed propensity of mine be goaded and guided unto you, let this pointed propensity of mine be placed at Your altar.  This is what is called Nirgun'a Bhakti.  Nirgun'a Bhakti is the only way.  Now how is one to attain Nirgun'a Bhakti, this pointedness, this non-attributional supra-psychic pointedness?

		"Ananyamamata' vis'n'or mamata' Prema saungata'."

	Not by moving towards A, B, C. D....X, Y, Z, but by withdrawing all movements from all objects and goading the collective force of one's mind unto the supreme one-pointedness, the pinnacled mind, the apexed mind.  Now how is one to do this?  One will have to go beyond the periphery of attributionality, and beyond the periphery of the psychic world because the goal is supra-psychic.  Human beings alone among so many creatures in the universe can do sa'dhana' - others cannot.  But even the human beings in their individual capacity are very weak and insignificant.  Then what is one to do?  In one's individual capacity one is very weak, but three bondages are very strong.  A mosquito on one side and on the other side, a great mammoth!  Then how can one establish oneself in the grandeur of spiritual excellence?  Is there no future for an ordinary person?  Certainly there is future.  In  the morning I told you that the Supreme Entity calls one and all, "Oh human beings, come; I am anxiously and eagerly waiting for you."  So the future of humanity is not sealed forever, it can never be sealed forever. Humanity has a bright future, a golden future, because that Supreme Lord is beyond the arena of all bondages and all demarcated line are His creations.  The Sha'stra says:

		Daevii hyesha' gun'amayii mama ma'ya' duratyaya'
		Ma'meva ye prapadyante mayameta'm' taranti te.

	This binding force, this dangerous binding force with her dexterous hand created the serpentine noose.  It is very difficult for ordinary human beings to free themselves from this serpentine noose, but people must not be disheartened or discouraged I am here to help you.  Why am I here?  These binding forces, these degenerating agencies are under me; they have to obey me.  So although you may be an ordinary human being, if you take shelter in me I am to help you.  This insurmountable Ma'ya' won't remain insurmountable.  With the help of the Supreme Lord you will easily surmount this dangerous Ma'ya'.  So even those ordinary human beings who take shelter in Parama Purus'a's all-pervading kindness and compassion, are sure to attain the supreme excellence of spiritual grandeur; nobody has any reason to be disheartened.  The Supreme Entity always call anybody and everybody, "oh human beings, oh painstaking human beings, don't be afraid, don't be disheartened, I am for you, oh human beings, please come, you please come, I am for you."

18th July 1979, Visha'ka'patnam