WHAT IS THE WAY

official source: Subha's'ita Sam'graha Part 11

cross-references: none

this version: is the printed Subha's'ita Sam'graha Part 11, 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 "What is the Way?"  Regarding the proper way, it has been said in the Maha'bha'rata:

		Shrutayo vibhinna'h smrtayo vibhinna'h
		Naekamuniryasya matam' na bhinnam
		Dharmasya tattvam' nihitam' guha'ya'm
		Maha'jano yena gatah sa pantha'.

	Shrutayo vibhinna'h:  The word shruti means "spiritual code."  The ancient people did not know how to write, because they were not acquainted with the scripts A, B, C, D, or A, A', Ka, Kha, etc.  The people of those days were quite scholarly, no doubt, but the alphabets were not yet invented.  Teachers or preceptors used to impart lessons orally, and students would learn by heart from listening to them.  There was no way to read or write books.  In the absence of script, the scriptures could not be written down.  As the pupils would memorize the scriptures by hearing, with their ears discourses from their preceptors, the Vedas were called shruti which in modern Sam'skrta means 'ear'.

	Now, there is a great deal of difference amongst these religious texts.  Naturally the question arises:  What will the masses do?  Which one will they follow, and which one will they reject?  The mutual difference amongst the extant texts is bound to pose a baffling problem to common people.  Some scriptures suggest that while worshipping a deity one should sit facing the east, while others advocate sitting facing the west.  Under such circumstances, what should people do?  Obviously this question agitated people's minds - which one to accept, and which to reject?

	Next let us consider the social codes.  The purpose of a social code is to formulate relevant laws and provide necessary guidance regarding the establishment of a society free from exploitation - for example, Manusmrti, Para'sharasmrti, etc.  But here again there are mutual differences amongst the various social codes.  So again people face the same problem of who to accept and whom to reject.

	Smrtayo vibhinna'h:  Varying social codes are prevalent in different parts of India.  IN most of India the Mitaks'ara' system of social inheritance as enunciated by Manu is prevalent; whereas in Meghalaya the popular system is the matrilineal order; in West Bengal the Da'yabha'ga system; in Kerala the Nayar system. People are confronted with a baffling choice.

	Naekamuniryasya matam' na bhinnam:  There is a marked difference of opinion amongst the munis.  Muni literally means "an intellectual."  In the scriptures it has been said, na munirudugdhaba'lakah munih sam'liiman'anasah:  A muni is not a mere baby: a muni is one who has attached his or her mind to Parama Purus'a.

	Just to declare any Ram, Shyam, Tom, Dick or Harry as a muni cannot be accepted; a real muni is one who keeps his or her mind fixed on Parama Purus'a.  In the sloka, muni means an intellectual.  It is said here that the great intellectuals also differ widely amongst themselves. Different intellectuals have given different interpretations of the scriptures, and there are different commentaries and annotations on the same scriptures.  An average person invariably faces a problem to select the right text.  According to some, Vyasadeva's commentary on the Manusam'hita is scientific, and hence more acceptable, whereas in the opinion of other pundits, Jimu'tabahan Bhattacharya's commentary is more reasonable.  Against the backdrop of such a massive variety of literature, the problem of choosing the right text always persists.

	It is said, Dharmasya tattvam' nihitam' guha'ya'm: that is, the inner essence of Dharma is hidden in the existential 'I' feeling of the human mind.  That which controls human conduct and behaviour - indeed, human beings' entire lifestyle - is called Dharma.  In Dharma lies the greatest joy, the supreme beatitude of human life, the path of realising the Supreme Entity. Hence it is mandatory for all people - young and old, strong and infirm, wise and foolish, to follow Dharma.

	Dharmasya tattvam' nihitam' guha'ya'm.  In Sam'skrta the word guha' has two meanings: one is 'cave' and the other is 'I' feeling.  The real essence of Dharma, its inner import, is hidden, is hidden in one's existential 'I' feeling.  The highest goal of Dharma is spiritual progress; the terminating point of excellence is Parama'tma', the Supreme Cognition.  Where is the abode of this Parama'tma'?  Its abode is the human mind.  It is meaningless and unnecessary to run hither and thither and to journey to so-called places of pilgrimage in quest of Parama Purus'a, because He is seated right inside the 'I' feeling of the human mind.  He is not an object of a distant heaven.

		Brhacca taddivyamacintyaru'pam'
		Su'k'sma'cca tat su'ks'mataram' vibha'ti
		Du'ra't sudu're tadiha'ntike ca
		Pashyaltsvihaeva nihitam' guha'ya'm.

	Some consider the Supreme Entity to be very vast: in fact he is so vast that it is impossible for them to see Him.  Human beings with their limited visual power cannot even have a full view of the vast sky - how can they expect to have a complete view of the Supreme Entity who is immeasurably bigger than the sky?  The Sam'skrta word brhat means that which is unfathomable.

	Others say that Parama Purus'a is too small and subtle to be seen by anyone.  Just as we cannot see a very vast entity, similarly we cannot see a very small entity either.  Du'r'at sudu're: if people think that Parama Purus'a is far from them, then he is very, very far.  Du'ra means 'far' and sudu'ra means 'so far that the human mind cannot even imagine it'.  Tadiha'ntike ca: antike means 'near', and ihantike means 'so near, so close that the human mind cannot conceive it'.  Those who have the ability, see that Parama'tma' is hidden in their very 'I' feeling.  In this situation, what should people do?

	It is said, Shrutayo vibhinna'h smrtayo vibhinna'h. The scriptural codes differ from one another, the social codes also vary widely, and the intellectuals also differ amongst themselves on many subjects.  But for a lay person, the Vedas are not very important, nor are the social treatises, nor even the utterance of the munis.  What is truly important is genuine spiritual knowledge.  Thus people should approach only those who have the proper intuitional knowledge, who have realised the Supreme Truth.  It is useless for them to go to so-called intellectuals.  It is not theoretical knowledge but the practical aspect of spirituality which is really important.  By reading books one may know how to prepare rasagollas theoretically, but that is not enough.  To get the actual taste of a rasagolla, one will have to contact a professional confectioner.  Likewise, to realise Parama Purus'a, one will have to come in contact with a Sadguru, a competent spiritual preceptor; for such persons alone can impart suitable lessons regarding spiritual practice.  Through the study of books, one can never attain or realise the Supreme Consciousness.

	Some people say, "Keep on doing good deeds - that is sufficient."  No, that is not enough. Suppose some people perform good deeds, but they have no definite goal before them: this will not produce any good result, their effort will be futile.  Suppose you want to move forward: you should also know which way to move, otherwise your entire movement will be meaningless.  All your time, your hard effort, and your sincerity will go in vain.  Hence it is not enough to simply say, "Keep on doing good deeds."  Even those good deeds should have a clear goal.  Why should I do good deeds?  I should have a clear idea in which direction to move while doing those good deeds.

	What is karma?  Karma means the change of position of an object.  Along with the change in position of an object, there is motivity of action.  So time, place and person, the three relative factors, are also involved.  Naturally, the human mind which measures all the relative factors is also indispensable, otherwise how can the time factor remain without a support?  Now, what is this time factor?  Time is the mental measurement of the motivity of action.  It is the microcosm, the human mind which measures the motivity of action.  Hence on the basis of the time factor, how can one realise Parama Purus'a?  Behind this mental measurement there may or may not be the support of Parama Purus'a.

	You can fathom only according to the degree of your intellect.  It may also be that in many cases your intellect may utterly fail you.  For instance, if an object is extremely vast, it goes beyond the scope of your limited intellect.  That is why it is incorrect to say that merely doing good deeds is enough: people must hold an object of ideation in their minds.  And that supreme object of ideation is Parama Purus'a.  Only then if some good action is performed, it will be successful.  Now, if one wants to do some good deed excluding Parama'tma' that may or may not be a good deed.  This will be sheer selfishness on your part, and nothing good can come from it.  This is why great and realised people not only perform good deeds, but they also do something more than that.

	There are a group of people who are in favour of practicing extreme austerities.  To practice severe penance, to court physical trouble while taking care of others is called tapah or penance in the scriptures.  The ancient sa'dhakas used to practice such severe penance.  They used to sit with their heads down and their legs raised high, lighting a fire around them, and they used to practice such rigorous penance for twelve years.  But is it really worthwhile to do such practices which only subject the body to physical tortures?  Through such penances, it is almost impossible to achieve spiritual progress.  To undergo physical torture just for the sake of experiencing pain does not lead to spiritual elevation.  After those sa'dhakas underwent the long rigours of penance with their heads down and legs up, with the leaping flames of fire all around them, they had no self-satisfaction that their penance had done even the slightest good to others.  By undergoing hardship, one should always help others, and thereby one feels satisfied that at least some good has been done to others.  Rigorous austerities do no such good: then what is the justification for undergoing such unnecessary physical tortures?  This is nothing but sheer foolishness.

	There are some people who recommend yogic practices.  By yogic practices they mean only the practice of a'sanas.  Now what is the benefit of such practices if the mind is engaged in filthy thoughts?  Can the mere practice of a'sanas take one's mind to Parama Purus'a?  No, it is impossible.

		A'san ma're kya' hua' jo gayii na man kii a'sh
		Jo kalhu ka' bayel ka ghar hii kosh pacha's.

	A bullock moving around and around grinding oil in a mill may trudge along for fifty miles or so, but has it really progressed in its journey?  It is merely tied to an oil-pressing machine.

	Regarding the definition of yoga, it is said that yogashcittavrttinirodhah - the suspension of all mental propensities is yoga.  Hat'ha yoga is another name for such yoga.  Suppose people suspend their mental propensities by artificial methods, by stopping the activities of their nerves.  Will that help in attaining God-realisation?  When people fall asleep, their mental activities remain suspended - does sleep help in attaining Brahma?  Hence, this is also not the correct approach. The logic that the suspension of mental propensities leads to supreme spiritual attainment is also false.

	Still others say, Sarvacinta'paritya'go nishcinto yoga ucyate."  Various thoughts are constantly emerging from the human mind which drive people virtually mad.  In sorrow people may suddenly burst out crying; or sometimes sleeping children while watching a football game in a dream, cry out, "Goal, goal!" and may even unconsciously kick those sleeping beside them.  Now if all one's thoughts are foregone as happens during sleep can that be called yoga?  When one continues to think during sleep, it is called 'dream', and when in slumber the mind is freed from all thoughts, it is called 'sleep'.  Can the state of sleep be called yoga?  Certainly not.

	There is yet another interpretation of yoga: Sam'yoga yoga ityuktah jiiva'tam'a Parama'tmanah, - when the unit consciousness and the Supreme Consciousness become one, it is called yoga.  Now, how to bring about this unification?  Mere theoretical assertion will not help; something practical has to be done.  What is that something?  Some people observe that if true knowledge is aroused, the goal will be automatically realised. But how to arouse true knowledge?  One may acquire various types of knowledge in art, science, literature, medical science, engineering, or agriculture.  Suppose people have attained knowledge in one of these subjects, will they attain God-realisation thereby?

	In the scriptures knowledge is divided into two categories, vidya' and avidya'.  What we learn for the proper progress in the mundane and mental levels is termed avidya'.  Avidya' cannot be altogether rejected, for in order to serve humanity avidya' is also necessary.  But avidya' has no end, no limit.  Take for instance the case of a great scholar in Geography.  Geography comes within the scope of avidya'.  [The science of spirituality is called vijina'na or "special knowledge" in Sam'skrta. What people usually call "science" is not vijina'na, it is avidya' or mundane knowledge.  Suppose a person claims to be a great scholar, an authority in Geography, and you ask him, "Well, sir, you are certainly a great scholar in Geography.  Can you tell me how many ants live in such-and-such city?" - certainly he cannot reply correctly.  Thus it is observe that mundane knowledge is never perfect.  Had mundane knowledge been perfect, kings and emperors would never have died - their royal physicians would certainly have cured them of all diseases.  It is indeed strange that a physician who is a specialist in heart diseases dies of heart trouble!  The reason lies in the imperfection of mundane knowledge.  In fact, human knowledge is always imperfect.  Then how will human beings attain spiritual knowledge?  In reply it is said,

		A'tmajina'm' vidurjina'nam' jina'na'nya'na'ni ya'ni tu
		Ta'ni jina'na'vabha'sa'ni sa'rasys naeva bodhana't.

	Self-knowledge is the true knowledge, and all other knowledges are the mere shadows of knowledge that do not give the exact idea of reality.  Then what is the solution?  There is only one way applicable to all, which is the recognised path.  Those jina'niis who follow the path of knowledge are misguided fools.  Whether people have a philosophy or not, whether they have good qualities or not, they are all the children of Parama Purus'a, part and parcel of Him.  How great, how vast is the ocean, but how small, how insignificant in comparison is a drop of water!  Yet that drop of water is a part of the ocean: it resides in the bosom of the vast ocean.  In the same way, human beings are also part of Parama Purus'a; they are His progeny.  He is the Supreme Lord of all.

	Now if the same humans address Parama Purus'a with appropriate humility, saying, "Oh Lord, show us the way, take us to Your feet and allow us to sit on Your loving lap" - this is devotion.  If this devotion is present, everything else will automatically take care of itself.  What is the value of so-called intellect?  "Between me and my Lord, there cannot be any other entity" - when people proceed with this straightforward idea, this is devotion.  Beyond that nothing else is important.  That is why I say, "Learn the secrets of intuitional practice and move accordingly."  This alone is sufficient.

	I have said that the Lord is very fond of kiirtana, so do kiirtana whenever you find time.  Remember, all people in the universe want to realise Him, to take their seats on His lap.  In each and every human being, this is the innate tendency.  Now the question is, will those who take the ideation of Parama Purus'a think that there are thousands of other people who also want to sit on His lap as they are doing?  No in this regard also there are different categories of devotees.  The devotees of the lowest category think, "As Parama Purus'a belongs to all, so certainly He belongs to me as well because I am one of the multitude."  Thoughts of this type are not very congenial for one's spiritual progress.

	The second category of devotees is slightly better than this.  They think, "Parama Purus'a is mine, and thus He must belong to others also."  That is, the devotees of both categories have no hesitation in sharing Parama Purus'a with others.  But the devotees of the highest category think, "Parama Purus'a is mine only and He belongs to no one else."  This is the sign of an excellent sa'dhaka, and the spiritual progress of this category is inevitable.  "He is mine and mine alone and He does not belong to anyone else" - this assertion is undoubtedly true.

	Now in each and every person there is an 'I' feeling, the small 'I' of an individual.  Similarly there is a great 'I' also in every person and that great 'I' is Parama Purus'a.  He is not an object of a distant heaven for human beings.  People are always preoccupied with their small 'I's and thus there is no limit to their afflictions.  But if they concern themselves with their great 'I' they will have no problem whatsoever: they can overcome all afflictions.  Therefore it is but natural that human beings will want to come in the closest contact with Parama Purus'a to sit near Him, to sit on His loving lap.  But how to do it?  This produces a little diffidence in the human mind.  People think, "Although Parama Purus'a is mine, yet He is so great, so vast that it is well nigh impossible to measure or fathom Him.  He is the very embodiment of infinite knowledge an wisdom - how can a very ordinary person like me understand or realise Him?"  This is simply a form of inferiority complex.

	Yes, it is true that Parama Purus'a is very vast and human beings are very small and insignificant in comparison.  But it is also true that Parama Purus'a is the nearest relation of human beings.  Suppose a scholar has his Master's Degree in at least twenty subjects, but his son does not have even elementary knowledge.  Will his illiterate son not approach his learned father?  Certainly he will, because there is between them the sweet relationship of father and son.  Thus there is no room for any inferiority complex.

	Human beings love Parama Purus'a and He loves human beings: this love is always mutual, not unilateral.  So what should human beings offer to Him?  He lacks nothing.  When He is the creator of this entire universe, then He is the proprietor of all the wealth of the universe.  So what can human beings offer Him?  The only way to please Him is to serve the universe, to serve the entire living world, because everything is His creation.  During the act of service, lower-grade devotees have the ideation, "I am serving Parama Purus'a in order to derive great satisfaction from my service."  But the higher grade sa'dhakas take the ideation, "I am serving Parama Purus'a not to derive pleasure, but because Parama Purus'a Himself will be pleased thereby.  I am not serving Him for my own pleasure - my only desire is to give joy to Him."  Those whose very nature is to give joy to Parama Purus'a is gopii bha'va in the Vaes'n'ava scriptures.  According to the scriptures, those who are genuine devotees do not do anything for their own pleasure: they do everything for His satisfaction, and they get much more pleasure by serving Parama Purus'a than even He gets.  You should always remember, Maha'jano yena gatah sah pantha'.  You should emulate the example of those devotees who have genuine love for Parama Purus'a who are ever ready to do everything to give joy to Him.
	
	Oh spiritual aspirant, do not desire to be a philosopher, or an intellectual - become a devotee.  Be one with Parama Purus'a, and make your existence meaningful in all respects through constant service and devotion to Him.

26 February 1971, Jammu