Microvitum -- The mysterious Emanation of Cosmic Factor

The discourse is on "Microvitum, the Mysterious Emanation of Cosmic Factor." It is one of the human wonts that whatever we do not know, in order to conceal our limitations or hide our imperfections, we either say that it is non-existent, or in a more intelligent style, we will say it is abstract. In this universe. of ours, whatever comes within the scope of our senses or within the periphery of our perception, we say, "It is," and whatever is beyond the arena of the senses or the jurisdiction of perception, we cannot say anything. Hence, our world functions within the limitations of our senses and perceptions. We know in the realm of cosmic extrovert, in the first phase -- that is, in the phase of extrovert -- 'subtle' is transmuted into 'crude', and in the returning phase of introvert, 'crude' is metamorphosed into 'subtle'. In this progress, rather in this semicircular approach, there may be subtler objects in the scope of matter -- many objects subtler than electrons or protons, neutrons or positrons -- but we find no alternative but to say that they are either electron or proton or positron or neutron. And similarly, in the psychic sphere there may be entities subtler than ectoplasm or its extra-psychic coverage, endoplasm.

There are entities which come within the realm of both physicality and psychic expressions which are smaller or subtler than atoms, electrons or protons, and in the psychic realm may be subtler than ectoplasm. For such objects or for such entities I use the term "microvitum". This microvitum, or in plural microvita, are not of protoplasmic order, and as such they have got little to do with carbon molecules or carbon atoms, which are treated as the initial points or initial stage of life in this universe. So far as physicality is concerned, the position of these microvita is just between ectoplasm and electron, but they are neither ectoplasm nor electron.

It is a human wont that whatever we know regarding any subject or any object, when we know that it exists but its characteristics or other particulars are not known to us, we say it is "mysterious". So regarding these microvita, we may say they are mysterious. That is why I used the term "microvitum, the mysterious emanation of cosmic factor". They are not of protoplasmic order, and hence the question of their protozoic structure or metazoic structure does not arise. They are something mysterious.

Now, these microvita are not of the same density or the same subtlety. Some of them come within the range of a highly developed microscope; and some of them may not come within the range of a microscope, but by their actional expression or through their actional faculty or as a result of their actional vibrations, they may come within the scope of our perception. They are of subtle order. There may be still more subtle forms of microvita which may not come directly within the scope of our perception but may come within the scope of a special type of perception which is actually the reflection of conception within the range of perception in a limited sphere.

So these microvita may be broadly divided into three categories -- first, those coming within the scope of a microscope; secondly, those not coming within the scope of perception but coming within the scope of perception as a result of their expression, as a result of their actional vibration; and thirdly, those not coming within the scope of common perception but coming within the scope of a special type of perception which is actually the reflection of conception within the periphery of perception. Such perception -- that special type of perception -- may be felt or realised by persons having highly developed minds, having spiritually oriented minds.

Regarding these microvita of crude order which may come within the scope of a microscope, people give them the name "virus". They say, "This disease is of virus origin." But virus is a vague term. The better term will be microvitum, and not virus.

Now, these microvita move throughout the entire universe, from one celestial body to another. They move everywhere, crossing the boundaries of nebulae, piercing through milkyways, galaxies, stars, satellites, planets and meteors. Like other psychic and psycho-physical beings, they have also got basic characteristics -- such as existing, multiplying and dying. They move unbarred, without caring for the atmospheric conditions or barometric readings. How do they move? Everybody requires some media for movement. Mobility means movement through a medium or media. There may be more than one medium, that is, there may be many media at a time in the same movement. These microvita also move through several media. They move through sound. The so-called virus of a diseased person moves through his or her sound. They may move through tactuality. They may move through forms or figures. In the case of some of the diseases, the disease spreads through the smell of the disease, and in the case of subtler microvita, they may move through ideas. A particular idea may get accelerated and spread in a particular planet with the help of a few conceptually developed minds. That is, a great man with a great conceptually developed mind may spread his ideas with the help of these microvita throughout that planet, or even throughout this universe in different celestial bodies.

Now, what is the root cause of this universe? Which is the starting point of life or vitality? These microvita are the carriers of life in different stars, planets and satellites -- not carbon atoms or carbon molecules. These living creatures with their mysterious movement create minds and bodies, living bodies in different celestial bodies, and they also destroy minds and physical bodies, or developed or undeveloped corpor, in any corner of this universe. So the root cause of life is not the unicellular protozoa or unit protoplasmic cell, but this unit microvitum.

Now, there should be extensive research work regarding this microvitum or these microvita. Our task is gigantic and we are to start our research work regarding these microvita immediately without any further delay, otherwise many problems in modern society will not be solved in a nice way. As Prama' (equilibrium and equipoise) is an essentiality in the field of intellectuality or intellectual pursuit, similarly in the higher intellectual realm research work on these microvita is extremely necessary. Here we should again remember the fact that these microvita are creations in the internal phase, rather in the returning phase of cosmic expression. We are human beings with developed intellect. I think, rather I hope, rather I am sure that the day is sure to come when human beings will have proper control over these microvita.

In ancient times, regarding the singular or collective structures of these microvita, the ancient rs'is or sages said that they are of seven types, of seven species, and gave them the names: yaks'a, gandharva, vidya'dhara, kinnara, siddha, prakrtiliina and videhaliina according to the nature of their subtlety or the nature of their crudeness.

I think, by dint of our spiritual sa'dhana', rather our physico-psycho-spiritual sadhana', our minds will develop in all strata, and the power of conception, the power of conceiving, will also develop, and with that developed conceiving power, we will know all the secrets of these microvita.

The Eternal Questions - A Yogic Perspective

A World-view Without Contradictions

In order to achieve mental peace it is helpful if we are able to experience harmony between our physical, mental and spiritual understandings of life. Today, the religious world view, the scientific world view, the economic world view and the ecological world view seem to have little in common. Such contradictions do little to comfort the unit mind. What follows is an explanation of the Yogic concept of the origin of things and their general direction, i.e. Who am I, Where do I come from and Where am I going? It helps to find a link between the scientific and the spiritual and provides us with a scheme for viewing the world that is free of uneasy contradictions.

The Cosmic Dance

Ancient Indian sculptures often represent a male and female figure in a passionate embrace. This symbolically represents two fundamental principles, Consciousness (Shiva) and force or Power (Shakti). Everything in the universe even before and after the universe came into being is considered to be a result of the changing relationship between these two principles. When Consciousness (Shiva) is dominant, force (Shakti) is quiescent (latent). When Shakti is waxing Shiva is waning and vice versa. The two are inseparable and together they are the absolute and all that is, is merely a manifestation of their changing relationships - a cosmic dance of Consciousness and Power.

The Grand Cycle

In Yoga the universe is seen as a grand flowing cycle continuously being born and destroyed. Consciousness gives birth to Cosmic Mind. This Mind is reduced to matter. From the clash within matter, mind again emerges and ultimately returns to Consciousness. Each stage of the transformative cycle is governed by the changing relationship between Shiva and Shakti, Consciousness and Power. Outside the Universe and giving rise to it, is what is called the Absolute or “Nirguna Brahma” (Nirguna means “without bondage”). Shiva (Consciousness) and Shakti (Power) are present but Shakti is completely quiescent - unmanifest. Thus there is only pure Consciousness - there is no manifestation, no expression, no universe.

The universe comes into existence when Shakti stirs and begins to exert her force on Shiva. To create something three things are required: conception, substance and energy. Here Shiva (or Consciousness) provides conception and substance and Shakti (Power) provides energy. This indicates that the leadership (conception) in this relationship comes from Shiva and that Shakti, though powerful, is a blind power, dictated ultimately by Consciousness. As Shakti applies force upon Consciousness it becomes condensed. Thus pure Consciousness (which can be likened to a straight line) is condensed into Mind (Cosmic Mind), the first subtle wavelength, under the pressure of Shakti.

The Universe Begins With Mind

So, according to the Yogic view, the first aspect of the Universe to come into existence is one step down from pure Consciousness, i.e. Mind or Cosmic Thought. This is known as the Cosmic Mind or "Saguna Brahma" (Brahma “with bondage”) which is now about to create the rest of the universe as its own internal thought projection.

Matter is Bottled Up Mind

As Shakti exerts her power Consciousness diminishes. Thought is further condensed and now manifests as matter. Thus matter (also bottled up energy) is nothing but bottled up Mind and Mind is bottled up Consciousness. The substance is the same but the degree of density varies. Matter appears in stages beginning with the most subtle - sound (in the beginning was the Word), perceivable only by the sense of hearing this is known as ether or etherial factor. Space (ether), though apparently a vacuum, is a conductor for sound.

The process of condensation continues, under the growing influence of Shakti. Ether is condensed into the gaseous factor, perceivable by hearing and touch. Gaseous factor is further condensed into the luminous factor, perceivable by hearing, touch and sight, and then into the liquid factor which can also be perceived by taste, and finally the solid factor which can also be perceived by smell as well. Thus as matter is condensed the qualities by which it can be perceived increase in number.

With the emergence of the solid factor the state of ultimate density has been reached. Here Shakti is fully manifest and Shiva is quiescent. In solid matter, Mind and Consciousness are dormant but they remain as a latent possibility.

Life Emerges

Consciousness has been squashed up into solid - which can be squashed no further, yet Shakti continues to exert her tremendous pressure. Something has to happen. At this stage, either there is a tremendous explosion, or, if all

factors are present in a balanced state, Shakti penetrates the solid factor and establishes a nucleus of energy within the object and life ultimately comes into being.

This is the turning point in the cycle which, up to now has been the process of Shakti gradually binding up Shiva. Now, the internal force within the living object is able to resist the external force of Shakti and in this protected environment mind (this time unit mind) can once again emerge from matter. From this point onward Yoga is largely in agreement with Western science, which states than mind emerged from matter. Science has little to say about from where and how matter got there. All they can say, as they study its behaviour, is that matter seems to be embedded within a larger energy and some scientists now say Consciousness.

Evolution - A Mind-led Process

The main difference between the Yogic concept of evolution and the Darwinian concept of evolution is that according to Yoga evolution is a mind-led process whereas according to Darwin it is a process of chance and natural selection. In the Yogic view the clash of interaction with the environment causes the mind to become more subtle. As the mind becomes more subtle it requires a more sophisticated brain, nervous system, glandular system etc. in order to express its expanding potentialities and is able to take advantage of genetic possibilities to gradually evolve the capacities it desires. So, first there is the simple protozoic expression (unicellular mind) and this evolves to a metazoic status (a structure which has a central controlling mind).

Shrii Shrii Anandamurti, the founder of Ananda Marga, went so far as to indicate that a strong collective desire within a particular species over a long period (for example, the desire to be able to survive on land) can actually attract new genetic material carried by viruses which move through space. (He also said that negative and positive states of mind attract negative and positive viruses - one explanation for the source of some dangerous new diseases.)

Spiritual Longing - The Human Distinguishing Factor

As mind evolves and species become more complex we see Shiva (Consciousness) slowly but steadily loosening the bonds of Shakti. With each stage of development subtlety of expression and perception develop. Reptiles have instincts, mammals have instinct plus emotions, human beings have instinct, emotions and reason. More than reason however, Yoga views the uniquely human factor as the emergence of spiritual longing, which means the development of intuition. Human beings are the first species to intuit the possibility of pure absolute Consciousness or Nirvana, and to possess the nervous and glandular structure necessary to achieve it (i.e. spiritual liberation). At this point, the evolutionary process, which has proceeded slowly over millions of years, suddenly makes an increase in speed.

Nirvana - Completing The Cycle

Human beings, having sensed their ultimate potentiality, evolve techniques that enable them to consciously speed up their progress. By learning to detach their minds from their material origins and focus them on their spiritual destination they can take rapid steps to shake off the remaining bondage of Shakti and return to the Absolute state where Consciousness (Shiva) is fully expressed and Shakti is quiescent. Thus the completion of the grand cycle is seen as being accomplished when the human being achieves Nirvana (spiritual liberation) and passes beyond the cycle of birth and death.

Universalistic Implications

All world-views carry social implications. The mechanistic world-view blinds us to the importance of environmental action and reaction, the Darwinian world-view justifies one human exploiting another, certain religious world-views separate human beings from God, others separate human beings from the world. The Yogic view sees the entire universe moving in a common flow (rasa or cosmic flow) according to each entity’s dharma – that which is most natural. For human beings the most natural thing (dharma) is to seek infinite happiness which can only be attained through spiritual realisation. Accordingly, the highest dharma of human beings is to do spiritual practices and attain spiritual realisation.

All of us (humans, animals, plants, even matter) share the same origins, the same substance and the same destination. We all ultimately get there. This provides the basis for an inclusive family relationship amongst all created beings and a motive for mutual care and assistance. Spirituality is entirely consistent with ecology.

This grand flow from Consciousness to matter and back to Consciousness is seen as powerful and unstoppable. Those people, institutions or philosophies which attempt to block others (be it other humans or other species) as they attempt to advance will sooner or later be discarded as narrow-minded, and will be forced to expand their consciousness. While those people, institutions and philosophies which support and encourage all in their evolutionary journey will ultimately endure and flourish.

THE SIGNIFICANCE OF SERVICE

The aim of human life is to attain Parama Purusa – no other goal can be accepted. But human beings live in a relative world. They have to remain within the spatial, temporal, and personal boundaries. Hence one has to pass one's life maintaining proper adjustment with time, space and person. The goal of human beings is Parama Purusa – He is the Supreme Entity – the absolute entity. When human beings move towards the absolute world from the relative world they have to maintain proper adjustment with everything. This very adjustment, this very balance brings about benediction to the society. And the individual entity is also benefited. If someone does not maintain adjustment, the society is not benefited, nor is anyone individually. Due to the absence of balance, one’s individual spiritual practice is also disturbed. As a result, one’s individual progress is hampered. Not only this, retardation starts taking place. One’s aim should be a proper, well-balanced continuous journey. One has to move towards Parama Purusa. Human beings are travelers on the path of eternity, marching ahead without stopping anywhere is their characteristic. They have not to stop under any circumstance. The greatest shelter of human beings is Parama Purusa. Hence they have to move ahead fearlessly. They must be fearless because the most powerful entity of the world is with them. There is no cause for fear, there is no cause for timidity. Whom should one fear if the supreme power is with one? Why should one fear? But one has to move ahead in a balanced way.

While rendering service to the entire society, you will have to move ahead because on the one hand you will be blessed by society, and on the other you will take inspiration from it enabling you to march ahead with much more speed. You must always bear in mind that this created world is created by Parama Purusa. Thus it is very very dear to Him. When you render service to created beings it is as good as serving Him. Human beings are entities who have rationality and intellect. The extent to which human beings can render service to the world is more than that of any other creature. Hence you will always bear in mind that you are the oldest sons and daughters of Parama Purusa – His dear sons and dear daughters. Hence your duty is to utilize totally and properly this physical body and mind. By thinking always of Him and talking of Him psychic elevation takes place. Go on moving towards Him. In Him alone lies Your individual good and social good. You have come with human body, human intellect. Your human life will become fruitful. By His grace you have a human body and human mind and you should also bear in mind that by His grace alone you have to move ahead in life. By His grace alone He is to be attained. You will attain Him – certainly you will attain Him.

Ananda Marga Philosophy and Other Indian Schools

History of Indian philosophy
The earliest literature of India and the world is Vedas. Veda is not the name of any particular book. It is the literature of a particular epoch extending over a long period of a few thousand years. In the Vedic 'Samhitas' we find interesting philosophical questions of a more or less cosmological character expressed in terms of poetry and imagination. In the later Vedic works, called 'Brahmanas and the Aranyakas' written mostly in prose we find the magical forms of ritualistic worship and speculative thinking. The concluding portion of Vedas namely 'Upanishads' contains various thoughts of philosophical thoughts, mostly monistic, not reasoned statements, but utterances of truths intuitively perceived or left by the great sages.
Historians differ with the dates of Vedas and place of composition. The dates of oral and written tradition of Vedas vary between 13000 BC to 1000 BC; the Upanishadic period from 700 BC to 600 BC The earliest speculations of 'shaddarshansas'- the six systems of philosophy- particularly Vaiseshka, Samkhya Yoga, Poorva Mimamsa and Uttara Mimamsa were prior to Buddhism and Jainism i.e. before 500 BC. The elaborate books of these systems, which we now posses are later than Buddhism.
All the great Acaryas like Shankara. Ramanuja and Madhava of Advaita, Visistadvaita and Dvaita schools of thoughts, based their thought on the foundations of Upanishads, Brahma Sutras and Bhagavad Giita by writing commentaries on them.
The renaissance movements in India were based on the same spiritual fundaments with varying degrees of interpretations and practices, The major renaissance movements of 19th and 20th century such as Brahma Samaj, Arya Samaj, R. K. Mission and Aurobindo, were also based on the interpretation of Vedas, Upanishad, Brahma Sutras and Bhagavad Giita Practically there were no new contribution, original thoughts or scriptures worth the name as a systematized integral philosophy it was a flow of reaction and synthesis

Fundamental Points of Agreement.
1. The theory of Karma and rebirth.
2. Doctrine of Mukti /Nirvana.
3. The doctrine of Soul.
4. Pessimistic attitude towards the world and the optimistic faith in the end.
5. General principles of ethical conduct.

Samkhya
Samkhya system is the oldest philosophical system of the world Maharshi Kapila is its founder. it is one of the most important pillars constituting the six systems of the Indian philosophy of the world. The system is called 'Atheistic Samkhya' or 'Nirishvara Samkhya' as the school does not believe in God or lishvara. Maharshi Kapila wrote Darshan Shastra for the first time people were charmed by his erudition and almost all the scholars of the society venerated him as the first exponent of Darshana Shastra and called him 'Adi Vidvan'. Samkhya means 'Right Knowledge'- Samyak Jinanan. Samkhya also means number. Kapila enumerated certain fundamental causes obtained by an intensive analysis of the various facts and factors and then said' 'Living beings and the Universe must be considered on the basis of this enumeration of fundamental causes' He did not clearly say anything about 'God' but he considered the idea that one entity is controlling everything and said that the existence of a single controller my be termed 'Janya lishvara' Since lishvara could not be experienced directly' Kapila did not clearly accept his existence. He proclaimed that Atma or Purusha is present in every living being and so there are innumerable purusas. But there is only one Primordial Prakrti and this Primordial Prakrti is the main cause of creation of this Universe. Here is the predominant role Prakrti Pradhan.
People can he liberated from bandages with the help of Sadhana' and these liberated persons are called 'Mutkta Purusha' Kapila did not clearly explain the concept of liberation; although he said something about the Samkalpa and Vikalpa of the human mind.

Samkhya theory Of Causation
Samkhya theory of causation is known as Satkaryavada. According to this theory the effect exists in the material cause even before it is produced. The theory of Satkaryavada has got two different forms namely Parinama vada and Vivarta vada. According to the former when an effect is produced there is transformation of the 'cause into the effect' 'pot form clay and curd from milk'. The second' which is accepted by the advaita vedantins holds that the change of the cause into the effect is merely apparent like snake in a rope.

Concept  of Prakrti and Purusha
Ultimate realities are Purusha and Prakrti. Prakrti is the collective name of three principles satya, raja, and tama. These gunas are in the state of both conflict and cooperation. They are subject to constant change and transformation Svarupa Parinama and Virupa Parinama.

Evolution:
The Samkhya compares the union of Purusa and Prakrti with that of a blind and lame man. First product is Mahat subsequently Aham, 11 organs, 5 Tanmatras and 5 Maha Bhutas. History of the evolved universe is a play of 24 principles. End of evolution is freedom of self. Of the standard works on Samkhya only there are available at present Samkhya Sutra, Tattva Samsara and Samkhya Karika of Iishvara Krishna.

Yoga System
Sage Patanjali was the founder of the system yoga. There are four parts of the yoga.
1. Samadhi Pada
2. Sadhana Pada
3. Bibhuti Pada
4. Kaevalya Pada
The yoga system accepts the philosophy of Samkhya entirely. It accepts the existence of God for purification and tranquil state of the mind. Yoga system emphasis on the importance of practical methods of purification, concentration, for realizing the self distinction from the body and mind. Yoga is just cessation of mental modifications or cuts. In samprajnata Samadhi. the citta is entirely put into the object and assumes the form of the object. In asamprajnata Samadhi all mental modifications being stopped, nothing is known or though. Eight folds of yoga are Yama, Niyama, Asana, Pranayama. Dharana, Dhyana and Samadhi.
Yoga system admits concentration and meditation on crude objects and subtle objects produced by Prakrti. AM rejects the meditation on crude object. According to AM, yoga means unification of unit consciousness with supreme consciousness.

Poorva Mimamsa
Poorva Mimamsa is based on the ritualistic portion of the Vedas. It can be called as philosophy of ritualism. Jaimini is the author. Sahara, Kumaria, Bhatta and Prabhakara are other great names. Jaimini holds that the Vedas are not merely their teachings on spiritual laws and principles but even their very words are eternal. The connection between a word and object named by it, between the sound and the sense, is eternal. Sound never exists, but sometimes manifest when uttered by man. Sound is eternal, because it serves to convey a meaning. The object denoted by name always goes with the name. Manifestations are mere Nama Rupa - name and form, Patanjali modified the doctrine of the eternity of sound (Shabda) by holding that the substance of the Veda is eternal, but not the words.

Concept of Jagat
Jagat is true and permanent. They believe in hell, heaven and deities. The world is controlled by the laws of Karma which are autonomous. Atmas are many. Atma can attain liberation if the injunctions of Veda are followed. According to Dr. Radhakrishnan. thee was no God in the system, later thinkers smuggled in God. AM does not subscribed to this school of ritualistic worship, heaven and hell.

Uttara Mimamsa or Vedanta
Vedanta takes off to eternal heights from the granite platform provided by Samkhya. The propounders of Mimamsa School took upon the responsibility to detect and remove the defects and inconsistencies that had developed, due to the un-evolved state of human intellect in the explanation of the relationship between the creator and his creation. Some philosophers propounded their doctrines merely for the satisfaction of their readers, while others painted their theories in glowing colors like a rainbow whose colorful rays appear suddenly in the firmament of logic to dazzle the eyes of the onlookers-and the next moment disappear behind the silver clouds of these philosophers of the Mimamsa school who attained special prominence as propounders of the Uttara Mimamsa philosophy, Acharya Badarayana Vyasa, Acarya Gaorapada, Acharya Govindapada, and Shrimat Shankaracarya are the pioneers.
All the interpreters of Uttara Mimamsa School accepted Brahma as the ultimate reality. Regarding the created world, some fully admitted it, some vaguely accepted it, and some admitted it only reluctantly while others did not accept it at all. According to them this creation is simply a procession of illusions. The mind, which considers the world as real, is an illusion. and the person who possesses this illusory mind is also an illusion. Only Brahma exists, nothing else.
The illusory entity called Maya is creating all these illusory ideas. Maya is false; she does not do anything in reality, only in appearance. Since Maya is unreal, her existence also is false. They say "The eight great continents, the seven vast oceans, Brahma. Surya, and Rudra, all these are unreal, nothing exists, neither you nor  I. So why do you vainly consider anything to be your own and increase the bondage of your attachment".
The irony of this is the propounders of these theories built impressive temples and monasteries in the false illusory world; they extracted large fortunes from the false, illusory world, they wrote numerous books on false, illusory palm or birch leaves and they devoted all their times and energy to the propagation of their false doctrines of Maya is this false, illusory world. And the strangest of this is the pioneer of the doctrine of illusion himself was declared to be the incarnation of Shiva. Thus in spite of all its verbosity and eloquence, it could not provide any philosophical base for the development of an extraordinary leader. The later scriptures written on the basis of this doctrine of illusion instilled in people's minds apathy and indifference to the world.

Nyaya Philosophy
Nyaya theory is pluralistic realism. It accepts the world as a system of independent realities, like material atoms, minds. Individual souls, and God, which are eternally related to one another in space, time and Patra. It does not give us a systematic philosophy of the world as a whole in the light of one universal absolute principle. The philosophic position of Nyaya is said to be realistic than that of Samkhya or Vedanta. The God is the architect and efficient cause who makes the world with the given material.

Vaiseshika
Maharshi Kanada created a stir in the world of philosophy by propagating his school of Vaiseshika Darshana. He declared, Karana Bhavat karyabhavah. Where there is no cause there is no effect. He explained that this cosmic mind which is manifested in the form of countless molecules. atoms, protons, neutrons etc must have a cause. To deny the cause is the height of intellectual folly that entity which controls the association of these particles is lishvara, the supreme controller. Thus Maharshi Kanada brought a great revolution in the world of thought. This great scholar of Gandhara bhumi was both a philosopher and a scientist.
The Vaishesika School of philosophy has accepted Ishvara and its functions and its relation with molecules, atoms etc confusing people with philosophical illusions.

Jainism
Jainism owes its origin to 24 teachers called tirthankaras who are regarded as liberated souls, who are looked upon as free, perfect, omniscient and all blissful. The first teacher Rishabhadeva and the last was Vardhamana is the 6th century B.C. Jainism does not accept the existence of God. His place is taken by Tirthankara whom the Jams worship. All souls are not equally conscious. Same like those in plants or in bodies have only the sense of touch. Every soul is capable of attaining infinite consciousness, power and happiness. Karmas lead to the bondage of the soul by matter.
Liberation is the expulsion of matter from the soul. Ignorance is the cause of passions. Knowledge alone can remove ignorance. Right faith, right knowledge and right conduct only can produce liberation. Jainism contains strong rules of conduct but not Sadhana process, which can make life sublime. their interpretation of Ahimsa and mode of living accordingly will make life impossible to continue. They took upon the physical world not as a product as it is made up of combinations of eternal air atoms, fire atoms, water atoms and earth atoms, as given by the Carvaka theory.

Buddhism
Buddhism gives us four noble truths. There is Misery, there is cause of misery thee is cessation of misery, and there is path leading to the cessation of misery. Desire is the cause of birth and rebirth, a source of misery.
Consciousness according to Buddhism is a stream of thought only. Nothing is permanent. Everything in the world is transitory, rather momentary. So he denies the existence of God and soul even Buddha did not trace the origin of the physical world. He does not answer what becomes of a liberated man when he quits his body.

Ananda Marga Ideology - Its Specific Characteristics
Ananda Marga is comprehensive philosophy -Spiritual and Social. It is a cult a distinct way of life with twin objectives -At'ma, Moksartham Jagad hitaya ca. Spiritual elevation and selfless social service. Its multifaceted organizational structure is for building a new human society, accelerating self-elevation and collective evolution.
1. The philosophy of Ananda Marga is enunciated in Ananda Sutram its philosophical treatise-Darshana Shastra
2. It's ethical concepts are given in 'Jiivan Veda', 'Subashita Samgraha' and 'Carya Carya' are its Dharma Shastra and Samaja shastra respectively.

Theory of God
AM believes in absolute terms like Monism. Purushottama of AM is comparable to the Ishvara of Orthodox schools of Indian Philosophy; Brahman of Vedanta to Saguna Brahma. Brahma is the collective form of Shiva and Shakti. Saguna Brahma is the efficient and material cause unlike in Samkhya.

Theory of Creation
AM Philosophy has for the first time given a consistent and scientific explanation of the theory of creation, which is in conformity with the present scientific researches.

Concept of Guna
Guna of Vaiseshika and Guna of AM are not the same. Guna of Vaiseshika is close to Tanmatra of AM where as Guna of AM is a binding principle. The theory of evolution gives a graphic detail from consciousness to matter and from matter to consciousness through the process of Saincara and Pratisaincara. Conscious effort is a must for spiritual elevation, otherwise there is a great possibility of a counter evolution AM admits that a particular planet may be a dead celestial body but the entire universe can never have a thermal death.
AM Philosophy throws ample light on Tanmatra Bhuta, Bala, Pranah, Mana, etc. which no other school of philosophy has done.

Mukti and Moksa
Mukti denotes temporary state of liberation - unification of the unit mind with the cosmic mind whereas Moksa means a state of permanent liberation -unification of unit consciousness with the supreme consciousness. In Savikalpa, mind crosses five lower cakras, whereas in Nirvikalpa mind crosses six cakras and reaches Sahasrara.

Concept of Taraka Brahma
Concept of Taraka Brahma is found only in Tantra. AM does not believe in Avataravada or the doctrine of reincarnation, but believes in Maha Sambhuti. The entire creation is called Sambhuti, When Parama Purusha takes the human form made of five fundamental factors, he comes within the domain of Saguna Brahma. Lord Krisna and Lord Shiva are considered as Mahasambhutis. Taraka Brahma is not a figure of philosophy. It is a creation of devotional sentiment. Nirguna Brahma is an objectless entity with no action or derivation, but Taraka Brahma is the middle point and can fulfill the functions of both. He guides, loves and favors his affectionate sons and daughters.

Purusottama
The collectively of Paramatman, macrocosm and microcosm is Saguna Brahma In Saguna Brahma Purusottama is the nucleus consciousness.

AM Sadhana
The method of initiation in AM is tantric as opposed to Vedic method. The new initiate is to take an oath, which is known as Abhisheka. Ananda Marga lays more stress on morality and practical cult than theoretical knowledge of scriptures and physico-sentimental [faith]

Highlights of AM
1. Ananda Marga is a happy synthesis of subjective approach and objective adjustments.
2. Dharma and universalism has been brought in mass level.
3. Concept of Madhuvidya and its practical application in mass has been done for the first time in human history.
4. The cult of Ananda Marga is to create a new man 'Sadvipra' is epitomized in 16 points covering the physical, psychic, spiritual and social aspects of human existence including health and hygiene.
5. Its moral code of conduct has been scientifically explained as to be acceptable by every reasonable and scientific minded person.
6. Spiritual practice of Sadhana with elaborate details has been so framed, to suit people of varying capacities.
7. The cult lays stress on the collective well being of society through constructive programmes in the filed of education relief and welfare.
8. It encourages cultivation of the arts music science and sports aft directed towards service and blessedness.
9. It wants to promote social consciousness among the wider masses with regard to the social evils and economic disparities, dogma and superstition.
10. The highest excellence of this cult is its universal character, application of science and technology for the good and happiness of all-"Sarvajana hitartham, Sarvajana sukhartham".
AM a big social and cultural movement, fighting against social evils. like caste, dowry, poverty illiteracy superstitions, dogma, inequality, exploitation, injustice immorality and indiscipline offering positive channels for its social reconstruction programmes .
Thus AM philosophy and its actional framework have a vision of new man and new society Sadvipra and Sadvipra samaj formation of a progressive society of moralists based on universal brotherhood and neo-humanistic principles with spirituality as the base progressively using science and technology for the integrated human welfare.
In AM one finds the tantra of Shiva, yoga of Krishna, austerity of Jainism, Dharma Chakra of Buddhism, social service of Christianity, brotherhood of Islam and socio-economic elements of Marxism.

Mixed Tantra

In the Indo-Aryan alphabet all fifty letters, from a to kśa, are acoustic roots of one action or another, and the totality of all these fifty acoustic roots constitutes the alphabet, called akśamálá.

A kind of mixed Tantra was evolved out of three different spiritual texts: the Puranas, the Tantras, and the Atharvaveda. In this mixed Tantra, the akśamálá was held by a Tantric deity known as Bhadrakálii (who is not the four-armed goddess depicted in mythology). When idol worship first started, human beings had not yet learned how to write or recognize the letters of the alphabet. To symbolize those fifty sounds, therefore, a garland of fifty human heads was placed around the neck of the effigy of Goddess Kálii, as it is the human mouth which utters words. The acoustic root of creation is a, the acoustic root of preservation is u, and the acoustic root of destruction is ma. So a, being the acoustic root of creation, was made the first letter. That is why the deity Bhadrakálii holds the first letter a in her hand while the remaining forty-nine letters, from á to kśa, are suspended from her neck. Of course, in the idols made nowadays, just fifteen to twenty faces are placed in the garland. The artists who make these effigies today are not aware of the philosophical significance, nor are the worshippers

Stages of samadhi

Virtue and vice are temporal entities. These things have nothing to do so far as a person’s relationship with the Supreme Father is concerned.

Suppose several boys are moving along a particular road and one particular boy falls into the drain. His dress, his body, become dirty; other people, passers-by, will laugh at him, but when the boy’s father sees his boy in that condition, what is he to do? Will he laugh at his own son? No, no, no. What will he do? He himself will go there, into the drain, and take his boy in his own lap, and clean his dress, clean his clothes, clean his body; and after that he will say, “My boy, you should walk carefully.”

Sinning persons are just like those boys in the drain. Now, high or low, upgraded or degraded, all are equal, all are equal for Him, because heaven is His creation, and hell is His creation. If we say that He is only in heaven, it will not be a correct utterance, because He is in hell also. His sons, His daughters, are never alone. He is with you even in hell.

What are you to do? You are always to remember that you are the child of a Great Father. You must not think that you are a sinner, you are a degraded person. If you think that you are a sinner, it means you are meditating on sin! And when sin has become your object of meditation, actually you will become a sinner, because a person becomes just like his or her object of ideation, object of meditation. If you always meditate on sin, “I am a sinner, I am a sinner,” actually you will become a sinner. The psychological approach is, you should forget it – even if you are actually a sinner, you should think, “I am the son of a Great Father, I am the son of a Great Father, I am the son of a Great Father.” And thus you are meditating on the Great Father, and a day is sure to come when you will become one with your Great Father. But to think, “I am a sinner, I am a sinner, oh Father, save me, oh Father, save me,” is a defective approach! You should say, “I am your son, I am your daughter, oh Father, take me on your lap, I am your son, I am your daughter.” This will be the approach. You should forget what you do not want.

Now in the phase of creation, the first point of creation is called Shambhúliuṋga. Liuṋga means “the point, the supreme point, the terminus of all expressions, all movements”. And that terminus is a singular entity. In the phase of extrovert, it is the starting-point, and in the phase of introvert, it is the culminating point. It is the Supreme Desideratum.

At this starting-point, wherefrom the first expression takes place in the first phase of creation, what happens? In that triangle of forces, triangle of principles, sentient, mutative and static, what happens due to their intertransmutation? All of a sudden the triangle becomes unbalanced, and the released resultant force comes out from one of the vertices of the triangle. There are three vertices, and it comes out from one of the vertices. And the point from which this extroversial force comes out is called Shambhú. In the phase of extrovert, in the phase of creation, it is Shambhú; and in the phase of introvert also it is Shambhú. In the phase of creation it is the starting point, it is the fundamental positivity. It is the fundamental positivity because in it lies the seed of all creation. And in the phase of introvert, it is the Supreme Desideratum, because here in this point all the aspirations, all the hopes, all the desires, of all living beings terminate.

Similarly, in the unit structure, in each and every unit structure, there is a starting-point, a microscopic expression of Shambhú in the entire Macrocosm. That is, in the entire Cosmological order there is a Shambhú point, the starting-point, and similarly, in the unit expression, in the microcosm, there is Shambhú in miniature form, in microcosmic form, controlling the microcosm. And it is this point [crown of the head], the controlling point of the pineal gland. It is the site of Parama Puruśa, Paramashiva. And in the phase of creation, while Shambhú is the starting-point, the last point of creation, the crudest point, is called Svayambhú.

Shambhú and Svayambhú. In Sanskrit, sham means “to control”, and bhú means [“created”]. So shambhú means “the controller, self-created controller”. And Svayambhú – svayam means “self”, [so svayambhú means] “self-created”. But it is not the controller, because it is the crudest point. It is the last point, the crudest point.

Now, wherever there is any expression or wherever there is no expression, the Witnessing Entity is there, just like the light of a stage, a theatrical stage. When there is an actor, the light is there, witnessing the activities of the actor. The actor says something, recites something, and the light of the stage witnesses the activities of that particular actor. And when a singer comes, that light witnesses the activities of the singer. A dancer comes, and that very light witnesses the activities of the dancer. And when nobody is present – no actor, no dancer, no singer – the light, that very light, witnesses that “Nobody is present here now.” It expresses the fact before the audience, before the spectators, that there is nobody on the stage. Similarly, where there is expression, that Cosmic Light, that Cosmic Father, is there. And where there is no expression, the Father is there to say that nobody is present now – just like that light of the theatrical stage.

Now in the case of Shambhúliuṋga, the fundamental positivity from where the creation starts, the Supreme Entity is there. And where the creation terminates, the last point, the crudest point, the Svayambhúliuṋga – the Witnessing Entity is there also, the Supreme Father is there also. Now in [Shambhúliuṋga], the human entity, the entity of a living being, is in subtlest form, is in purest form, is in unadulterated form. And in Svayambhúliuṋga, in the lowest point, in the lowest bone, of your body, the created being, the living being, is in crudest form. Because of that crudest expression, the living being will also be in crudest form. That is, all one’s divinity, one’s divinity in its entirety, is sleeping there, is in latent form there, in the last bone of the body. That sleeping divinity – actually it is divinity, but it is sleeping – is called kulakuńd́alinii in Sanskrit, “coiled serpentine” in English. “Coiled serpentine”. It is just like a serpentine loop.

Now, by dint of sádhaná – what is sádhaná? Whenever a sádhaka gets his or her own peculiar incantation from his ácárya, his or her own mantra to be practised, that sleeping divinity, kulakuńd́alinii, is aroused by the vibration of that mantra. And by dint of the person’s constant practice, regular practice, what happens? It moves that serpentine loop upward. Its original residence is in the múládhára cakra, the lowermost cakra. Now when the sádhaka by dint of his or her sádhaná, intuitional practice, exalts that kulakuńd́alinii, and when the kulakuńd́alinii crosses the svádhiśt́hána cakra, the next higher cakra, the sádhaka’s feeling, his or her expression, his or her status, is known as sálokya. It is the first stage of samádhi. A sádhaka by constant practice is sure to attain that status. But you know, the yogis say that a sádhaka cannot attain that status without the special favour of the spiritual guru. This is what they say. That stage is called sálokya.

Sálokya means that the sádhaka feels that in the stratum, or sphere, where he or she is, where that person’s exalted mind is, he or she is not alone; the Supreme Father is also there. This samádhi, where the feeling is that in the stratum, or status, where the person is, that person’s Supreme Father is also there, gives the person very much pleasure. This first pleasure is called sálokya samádhi.

Then when this coiled serpentine, sleeping divinity, crosses the mańipura cakra, just near the hub, the controlling point, of the pancreas, the person enjoys another sort of pleasure, and that pleasure is called sámiipya samádhi. Sámiipya is a Sanskrit word. It means “proximity”. That is, the sádhaka feels his or her proximity to the Supreme Father.

In the first stage, the sádhaka felt that the Supreme Father was there in the same status. He is not in the sky, he is everywhere, He is with you. If you are here and He is in the sky, then you are alone here, and He is also alone there. No, no, no, no. In the first phase the feeling was that “Where I am, He is also with me.” And in the second phase, “I have come very close, very near, that Supreme Father; I am in close proximity to the Supreme Progenitor. By dint of my sádhaná, the gap between my Father and myself is being bridged.” It is the second phase, known as sámiipya. Sámiipya means “proximity”.

Then when that sleeping divinity, that kulakuńd́alinii, crosses the anáhata cakra, this plexus, this “solar plexus” (in Latin), the sádhaka’s feelings are known as sáyujya. Sáyujya means “in close contact”. In Sanskrit sáyujya means “close contact, just side by side, just touching”. In sálokya He is with you. In sámiipya you feel the proximity, the nearness. And here in sáyujya what do you feel? A tactual experience. You get a tactual experience.

Then when by dint of your sádhaná the divinity, the sleeping divinity, the kulakuńd́alinii, crosses this point [the throat], one will experience another sort of sádhaná, a subtler sádhaná, subtler samádhi. And that one is called sárúpya. In sárúpya the feeling is “I am one with Him.” “I am one with Him” – not close contact, but oneness. “I am one with the Supreme Progenitor, I am one with the Supreme Cognition.” This is sárupya.

Then by still more sádhaná, when the sleeping divinity crosses this point [between the eyebrows], the controlling point of the pituitary gland, the ájiṋá cakra, the sádhaka’s feelings, or experiences – another sort of sádhaná, still more high – are known as sárśt́hi in Sanskrit. At that point, the feeling is that “I am He;” that is, “I” and “He”, these two entities, have become one. “I am;” but “He” and “I” have coincided.

“I” – “He”. There is one gap. “I am the Supreme Entity, I am the Supreme Entity.” There is still the connecting link “am”. But when “I” and “Supreme Entity” coincide, the gap “am” disappears. “I”, “Supreme Entity”, and the connecting link “am”. When this will coincide with this, the connecting “am” will disappear, because there is no gap. “I” becomes one with “He”. Clear? Or “He” becomes one with “I”. This stage is called sárśt́hi.

And the last stage is when that kulakuńd́alinii comes here [crown of the head]. I said that in the unit structure, Shambhúliuṋga, Parama Puruśa, is here, at the controlling point of the pineal gland. The divinity, the sleeping divinity, is to be exalted to that point, to the controlling point of the pineal gland. And there is the final stage of samádhi. That final stage of samádhi is called nirvikalpa samádhi in yoga, and kaevalya in Tantra. In Sanskrit kaevalya means “only”. Kevala means “only”, and the noun of kevala is kaevalya.

That is, only one entity exists. That entity may be I, that entity may be He. But the differentiation between “I” and “He” disappears. So “I exist” and “He exists” – these two ideas disappear: “exists”. That is, it is the stage of non-attributional consciousness. It is the supreme stage of yogic sádhaná. It is the supreme stance for a yogi.

Now by dint of sádhaná, one is to arouse and exalt that sleeping divinity. That Svayambhúliuṋga becomes one with Shambhúliuṋga.

But for this one requires divine help.

One and Zero

Your every action should be with Parama Puruśa. Without Him, your actions are as nothing, no matter how great they may seem. Yet if you do even a little with Him, you will have done a lot. He is like the number one, your actions are like zeros. If you take the One (1) first and to that One perform your actions, it is like adding zeros to the 1, it is like multiplying by ten with each action. But if that One is not there, your zeros are added to each other and the net result can only be zero.

So go on multiplying; let not all be zero. You have taken a human form to realize Him, let not your life be wasted.

Brahma Krpáhi Kevalam

Nirguńa Brahma is eternal without beginning or end and Saguńa Brahma also is eternal without beginning or end. Many people believe that when Saguńa Brahma is within the infinite Nirguńa Brahma, then the former is indeed finite. This mistaken belief arises because people have no conception of the infinite, or have the capacity to conceive of it. If four is deducted from ten the remainder is six. Both four and ten are finite and the remainder six is also finite. However, if anything finite or infinite is deducted from the infinite the remainder is still infinite. So if the boundless Saguńa Brahma is taken from the infinite Nirguńa Brahma, the remainder is still the infinite Nirguńa Brahma.

Púrńamadah púrńamidaḿ púrnád púrńamudacyate
Púrńasya púrńamádáya púrńamevávashisyate.

That is to say, this is infinite and that also is infinite. The perfect has given rise to the perfect and if infinite be taken from the infinite, the remainder also is infinite.

Saguńa Brahma is the nucleus of knowledge in the form of Puruśottama and His mental state is His object. Is Puruśottama infinite or finite? For the reasons for which Puruśottama is established in the subjective-feeling, for those very reasons His knowledge aspect is not destroyed. He is not under the bondage of Máyá (Prakrti) and whatever is beyond the bounds of Máyá is beyond the bounds of time, place and person. Hence Puruśottama is independent of time, place and form and is therefore infinite.

The question we are considering is whether the mind of Puruśottama, the Cosmic mind, is finite or infinite. Mind has three aspects: Mahattattva, Ahaḿttatva and Citta. Because Sattvaguńa is expressed only in Mahattatva there are no limiting boundaries in the Cosmic “I”. Giving shape to a thing after rendering it finite is effected by Tamoguńa.

In the Ahaḿtattva, that is, wherein the state of Saguńa Brahma only Sattvaguńa and Rajoguńa can exist, and no Tamoguńa, there can be no limitations giving rise to crudeness of physical forms. So the Mahatattva and Ahaḿtattva portions of the Cosmic mind are infinite, that is to say, the Cosmic mind is infinite. Is the Cosmic Citta, the crudest manifestation of the Cosmic mind, finite or infinite? When Citta has been created under the influence of Tamoguńa, it is undoubtedly bounded by the limitation of time. Just as with the idea of oneness. He acquires the form out of the five fundamental factors for specific objects, or for the sake of sustaining the existence, accepts or discards them, so also the entire Cosmic mind assumes a particular shape, the boundaries of which are formed by the unit mind. The only difference between the two is that the component of the unit mind is only the reflection of the Cosmic mind. This quinquelemental world is the crude manifestation of the Cosmic mind. The Cosmic Mind is the creator of the sublime form of the unit mind and forms the medium of the individual for feeling of pleasure or pain.

Though this quinquelemental world is very large and extensive, it is not infinite because it is simply the collective evolution of the Cosmic Citta, created by the help of Tamoguńa. Without doubt it is limited. Just as each of the planets, the stars and the heavenly bodies possesses a particular shape, so also their sum-total is not shapeless, because they are all the results of the mind-stuff of the Cosmic mind. One day the scientists will also understand this reality and recognize the validity of the sages’ words. This extremely vast Cosmic mind stuff, which resembles the oval shape of the solar world is known as Brahmánda (Ańd́a means egg).

Regardless of how vast it is, the visible universe is finite. But is the potentiality of the Cosmic mind also limited? When the Cosmic mindstuff merges into the state of Nirguńa Brahma, will the Saguńa Brahma also attain Mokśa? No, it will not. Even though all the manifestations of the Cosmic mind-stuff are limited, the mind-stuff is not finite. The origin of Saguńa Brahma is beyond the limits of time. Whatever Saguńa Brahma has done in the form of Prajápati, since eternity and without beginning has accumulated never ending saḿskáras. The original actions of these reactions have not been performed by any individual finite mindstuff. Rather innumerable mind-stuffs have been formed and destroyed, and to suffer those reactions innumerable mindstuffs of Brahma will in the future be created and destroyed. In the limited mind-stuff of Brahma, regardless of how vast it is, all reactions have neither been expressed or pulsated nor can they ever be so. As His Citta wanes, His unexpressed or unvibrated samaskáras to on creating new mind-stuffs in His Cosmic mind to making Him bear the consequences of His actions.

As today’s galaxies gradually evolve into stars and planets and ultimately get merged in Nirguńa Brahma the highest attainment of Sádhaná, so too new luminous bodies, new atoms and electrons and new electrical bodies will be created.

For this reason I say that the present Cosmic Citta is limited, but the Cosmic mind-stuff is infinite and will continue throughout eternity. When we discover that the Cosmic mind is the innumerable expressions of the mind-stuffs in their totality, then we are correct in calling it infinite.

Remember that your personality will also advance through transmutation like all other entities. The total extinction of the Cosmic mind will never occur. You have no cause to fear any final dissolution of the universe.

Those who think that Brahma has something to gain by the attainment of emancipation by a living being are mistaken. What is the decease in the size, of the cosmic mind-stuff when one person attains supreme redemption? Again, that person will be created out of the unmanifested saḿskáras. For the sake of reaping His saḿskáras, Brahma continues to imagine and will continue throughout eternity. Brahma may be happy about the redemption of a unit living being, but it is no help to Him in attaining salvation.

It is expedient for human beings to be ever grateful to Him, since by His grace He has equipped them with the requisites for sádhana. He constantly showers His grace without reservation even on those persons who make no effort for salvation and who gradually degrade themselves. Even though you calumniate Brahma and deny His existence, yet He will not be displeased with you. He will not thrust you on the path of destruction. His imposing countenance of forgiveness will for ever remain, and He will forever go on directing you to the ways of salvation. Who else is your genuine friend and compassionate companion?

Tvameva mátá ca pitá tvameva
Tvameva bandhushca sakhá tvameva;
Tvameva vidyá dravińaḿ tvameva
Tvameva sarvaḿ mama Devadeva.

Do not disregard this enlivening love of your supreme friend. Do not allow any of His gifts to go unused. Pay heed to His words with a steady mind. Do not forget how much He has done for you, how much He is doing and how much ready He is to do anything for you.

When the aspirant advances a little on the path of Sádhaná then His grace becomes more and more refulgent. The aspirant’s mind is perfused with feeling of love. The waves of bliss start stirring up his or her mind. His or her voice is choked by the influx of emotions and through lips zealous with sentiment, through the tilting body and tearful eyes, one and only one soundless voice recites. It recites the feeling of solitary self-surrender to Him, of complete dependence on Him – “Brahma krpáhi kevalam.”

PARAM PURUSHA

What is Puruśa? Puruśa means “Pure Shete Yah Sah Puruśah” or “Purasi Shete Yah Sah Puruśah”. The Sanskrit word Pura means settlement or township (Nagara). Therefore the entity which lies covert in each and every microcosmic structure is called Puruśa. It means that this quiescent entity or Puruśa lies hidden in each and every microcosm but doesn’t perform any action.

In the definition “Purasi Shete Yah Sah Puruśah”, Purasi means “in front of” or “before.” As in the sentence Purasi Hitaḿ Karoti Ya Sah Purohitah which means Purohita is one who moves in front of you to promote your welfare. One special attribute of Puruśa is that He always moves ahead of the microcosms. Whatever may be the speed of the microcosms, Puruśa is faster and so He is always ahead of them.

Puruśah akartá phalasákśiibhútah
Bhávakendrasthitah guńayantrakashca.

“Puruśah Akarta”. The word Akartá has been used in connection with Parama Puruśa. Why Akartá? When in a solid body a force operates in that special state the force is termed as “energy”. Action, or something that involves a changing of place, is originated by energy. Action, either physical or mental, is effected only because of the vitality in your body. During the state of ill health you will find that you cannot think for a long duration. It is only because of the lack of vitality. Doership is the Operative Principle, not Puruśa’s. Therefore, “Puruśah Akartá”.

“Phalasákśiibhútah”. Now let us see what is Phalasákśiibhútah. Puruśa is acquainted with all that is done by an entity. Whatever the unit mind performs is known to unit consciousness at once i.e. whatever your mind does is known to you’re átmá at once. Today’s discourse however is about Parama Puruśa, not about Jiivátmá or Jiivapuruśa. External activity is the actual expression of whatever you think on your psychic plane. So, whatever your mind is acquainted with, is done by your mind and hence your Átmá comes to know it. To what extent does your Átmá maintain its witnessing capability? Unit consciousness is Karmaphala bhoktá, i.e. whatever action – vice or virtue, is performed by your mind has its impression on Jiivátmá and the impression of the actions on Jiivátmá is at once conveyed to, Paramátmá.

Whatever action the Cosmic Mind does, that is not really action because everything is internal. But whatever the unit mind performs is both internal as well as external. For instance, if a desire for stealing is aroused in one’s mind, that can be internal when you don’t translate the same into action i.e. mental stealing can have external expression or it may remain in the psychic plane itself. But whatever the Cosmic Mind does is all internal, totally within His mental arena, there is nothing external for Him – all is within Him. Whatever He does, He does within Himself i.e. without your knowledge. For example He steals away your mind, your Átmá. One fine morning you will find that you have lost your mind. Your mind does not exist as He has stolen it away and just like a lunatic you begin dancing. How He has managed to steal it away is a mystery to you. Therefore He does everything inside Himself – everything is within, nothing without. Suppose your boss arrives, your superior arrives – you will welcome him and say, “Please come, take your seat and have something to eat.” You flatter him to the extent you know, but you say inside yourself, “What a trouble has arrived. When will he go?” This is not known to your boss. Hence a couple of “I’s” are within you – one performs action in the external world and the other is within with which you alone are well acquainted but others are not.

Sádhaná, therefore, is to unify the two into one – the internal “I” and the external “I”. Two-ness in one single personality is a disease. The more the gap between these two “I’s”, the more you will undergo psychic torment. You must remember that in this second half of the 20th Century people are feeling much gap in between their internal “I” and external “I”. Because of the trouble in adjusting these two “I’s” there is an increase in mental illnesses. This is the greatest disease in the 20th century. As regards Parama Puruśa there is no double personality. Everything is internal. The entire world is internal for Him. That which is external world for you is internal for Him. Whatever you think or do in your mind is also internal for Him. He enters your internal world, your mind and you don’t know that He has entered i.e., He will steal away your mind and you will not know. A person too wants that Paramátmá should steal away his mind. Therefore I remember to have told you that one of His names is Mákhanacora (Butter thief). Generally one says to God to come to him but actually God is already with him – He is simply unable to see Him. A Sádhaka may think with his conscious mind that when God appears before him, he will surrender completely to Him. In the most interior corner of his mind, however he feels that when God appears before him, he will certainly surrender to Him, but he will also seek God’s help for relieving the asthma from which he has been suffering badly. God, who is in the most interior corner of his mind, even knows this. Then He will not hear anything.

He will steal away the Átman of a person and his mind will not know it, Therefore, He is named Mákhanacora. As the cream is the essence of milk so is the Átman of the body. He steals away the Átman, so He is Mákhanacora.

Why Puruśa is Akartá? Action results when in the physical body vital force operates. Energy will not work away from material structure. It will always work from within. For Jiiva there is action, and also for Prakrti. Prakrti gets the action done, but Parama Puruśa is actionless.

“Phalasákśiibhútah”. Whenever a person performs some action there is an accompanying reaction. Action means creation of reaction also. For instance, if you throw a stone in a haphazard way, that will certainly have a result. Where there is action there is reaction. Both action and reaction take place in His Cosmic Body (Bhúmá Shariira). He immediately knows about the action performed by a person and its reaction too. But Parama Puruśa is not the enjoyer of the reactions.

Dvá suparńá sayujá sakháyá samánaḿ vrkśaḿse parisasvajáte.
Tayoranyah pippalaḿ svádvattyanashnannanyo bhiicákashiiti.

Two birds with beautiful plumage are seated on the same tree. One of them is tasting the sweet fruits of the tree, whereas the other is just looking on. The bird tasting the fruits is likened to jiivátman or unit consciousness. The bird which looks on without tasting the fruits, but which watches the other bird eating the fruits, is likened to Paramátman, the Supreme Consciousness. The tree, i.e., the body of a human being, has both jiivatman, which is karmopahata or that which receives the impression of all that the person does, and it also has Paramátma, who is the witnessing entity of jiivátman. Through Prakrti, the inherent energy of Puruśa, a human being performs actions and reaps their consequences. This “natural” set up has been arranged by Parama Puruśa. He makes the arrangements for actions and reactions to occur, therefore He is Phalasákśiibhúta.

They say that wherever there is action there is equal and opposite reaction. But there is one thing to be borne in mind here. Where there is action, the equal and opposite reaction takes place only when personal, temporal and spatial factors remain unchanged. But you know that personal, temporal and spatial factors do not remain unchanged. Just in the next moment time-factor is changed. If it is an inanimate object there is entitative change therein. If there is an animate object, the person remains unchanged but the mentality changes. Therefore, we do not find the exactly equal and opposite reaction of the action done. Generally the reaction is enhanced and is not lessened because the gap in inter-ectoplasmic stuff is increased for the reaction of an action done. For instance, you took a loan of rupees 1,000/-. When you return the amount you will have to pay the interest also. You will pay back Rs. 1020/- or 1030/-. Like-wise, if you have committed some sin you will be punished a little more than the reaction of the sin committed. Had the time, space and person remain unchanged the reaction would also have been the same. So get it in mind, while doing some thing immoral be prepared to pay the interest too. It is better not to take a loan, then alone you will not have to pay the interest.

“Bhavakendra.” This external world, this expressed world, which you see is full of action, full of rhythms. This actional world is both extroversial and introversial for you. There is a world inside your mind. That is your internal world, and the world which you see without is the extroversial world. Hence this internal world for you is ideational and the external world, actional. But for Parama Puruśa there is nothing like the extroversial world, all is introversial, and hence for Him this world is ideational or His thought projection, i.e., this world is Samkalpita for Him. Suppose you imagine Jodhpur in your mind. This is ideational. But when you see outside, you find that it is Jaipur, not Jodhpur. Then you realize that Jodhpur of your mind is ideational and Jaipur is actual. The same thing occurs in dream. While you dream you think it to be a fact because the external world does not exist there. For Parama Puruśa there is nothing like the extroversial world; just as for you when the internal world, which you take to be true in dream, is actually not there. For Him, the world exists in His ideation i.e., nothing is extroversial, rather all is introversial. And His imagination is called Samkalpa. Hence this world is a Samkalpita world for Him. There is a difference between Kalpatia and Samkalpana. Whatever you do in Kalpana is transitory and the Java concerned is only its enjoyer and none else.

God is a master magician who, by His magic spell, has created all and has hidden Himself inside His creation. If at all you want to know the creation, the trick of the magician that can only be done when you join Him and His party.

This world is ideational for Him and this ideational cosmos has Him in its centre. He is in the centre of this ideational cosmos. He has to control it. Have you ever seen a fisherman spreading his fishing net in a river or a tank? The fisherman does so and he has to manage the net also. Likewise, He has made the ideational world which He alone has to manage and control. He controls the idea, therefore, in common parlance, He is taken as inactive. If, however, people steal, rob and are corrupt, will Paramátmá say that He is Akartá and hence He has got nothing to do with them? No, He controls them indirectly through the Guńas. Actually He controls the Guńas which do the actions. Really it is Paramá-Prakrti that operates. For instance, the commander orders the soldiers to catch so and so. Who catches? It is the soldiers, the power of the soldiers. People see that the soldier has caught the offender, but the soldier does so only with the direction of his commander. Hence Parama Puruśa is just like the commander and Parama Prakrti just like the soldier. This control over Bliáva Kendra is Samkalpita Niyantrańa, and He who controls it is named Krśńa. Therefore, there is another name of Parama Puruśa i.e. Krśńa. Krsna means the attractor of this ideational world. This ideational world is made of ectoplasmic stuff or by ectoplasmic structure. For Parama Puruśa, the quinquelemental world is just the crudified form of His ectoplasm. His mental stuff is subtler than jiivas, and therefore contains speed (Gati), light (Dyuti) and rhythm (Chanda), and controls them. The mental stuff of Parama Puruśa with which the world has been created is something blissful (Svarasa). This very object is named Paramarasa. The unit mind does all with its mental stuff. Sometimes it creates money in the mind and seeing the mental bank balance it feels happy. Sometimes it makes itself a Prime Minister and feels happy, and sometimes it feels enemies are mentally beaten and it is overjoyed. All these are done only with an aim to satisfy its mental hunger, to quench its mental thirst. Ultimately we see that an individual’s mental stuff is transformed into worldly objects. For the unit mind, whatever it makes within itself is Vaesayika. It is all directed for personal pleasure, for material pleasure. The flow of the ectoplasmic stuff of the jiiva is called Viśayarasa and the flow of Cosmic Mind is Paramarasa. When, even for once, the unit mind happens to come in contact with Paramarasa, the material pleasure ( viśayrasa) seems dry and insipid. Just as one eating vegetables without salt, feels they are tasteless. But material objects are needed to maintain the physical existence. The wise make the flow of Viśayarasa parallel to the flow of Paramarasa. They convert the waves of viśayarasa into the waves of Paramarasa. This alone is a safe way.

Krśńa is the nucleus of the Paramarasa of Bháva Samudra and the unit minds are like boats in that MaháSamudra. As per the rise and fall of Paramarasa of Parama Puruśa, the unit minds are to rise and fall i.e. as boats rise and fall with the waves of the ocean. The unit mind intentionally or unintentionally has to dance according to the rhythms and waves created by Parama Puruśa. This they are bound to do, there is no escape. Even if someone says that he will not dance because he is ashamed of dancing, really he dances, anyway; he simply does not know it. Everybody dances in the Paramarasa-Samudra. The Viśayarasatmaka Jiiva has to dance. There is no way out, they are made to dance. This very thing is the Rasa Liilá of Krśńa. There is difference between Liilá and Kriidá. Kriidá is causal. Everything in this world of relativity is causal. But Parama Puruśa is beyond the scope of relativity. Why is He making the world dance? Why has He made Paramarasa-Samudra? The answer to this cannot be known in the world of causality. Why Paramátmá has done something has no answer because He is beyond the scope of causality. Hence that which is non-causal, that which is beyond the scope of causality is Liilá. Whatever Paramátmá does is Liilá, but what Jiiva does is Kriidá. The wise will do Kriidá in such a way as to adjust their waves with the waves of Liilá. They will not try to know why Liilámaya has done an action. They will simply try to know Liilámaya Himself. If you cannot know the cause of a trifling thing like dancing, how can you know the cause of the action of Liilámaya? Jiiva has a very small brain and a very small cranium. It is not possible for it to know the action of Liilámaya. Suppose someone is an MA in 20 subjects. If he or she is asked suddenly to appear in the MA examination, he will not pass – he will have to read again, then he will have to appear. This proves that the Jiiva fails even to succeed in its own Kriidá. So how can it understand the cause of the Liilá of Liilámaya? It cannot. The best approach is to love Him, is to join His party. If there is true love the Master Magician will certainly make you understand everything because the more the members of His party know, the more convenient it is for Him. Hence He is “Bhavakendrasthitah.”

There is a particular tune, a particular rhythm, a particular rága, a particular rágini, particular laya and a particular tála in the Paramarasa-samudra as per the vibration projected in the nucleus of the Paramarasa. One who gets one acquainted with these does not like visayarasa, and naturally leaving the Visayarasa, one goes into Paramarasa. Then the attachment with the rága and rágini of Visayarasa is lessened and one becomes like a lunatic. People say correctly that Rádha, hearing the melodious tune of the flute of Krśńa, started behaving abnormally. This was due to the bifurcation of the waves of Visayarasa and then sudden adjustment with the waves of Parmarasa. When a rural boy comes to the town and sees cinemas, then he does not like to see Rámaliilá. He says “Rámaliilá is outdated. Cinema is far better.” Is it not so? Likewise, when one comes in contact with the waves of Paramarasa, the charm of Visayarasa fades away.

Wherever there is wave, there is sound – there is the sound of the ocean, of the river. The sound of Paramarasa is Krśńa’s Muralidhvani. The sound of the Visayarasa is “Money, more money, more corn, more vegetables, more bank balance.” Don’t you hear this? The sound of first class first, the sound for extension after retirement are the sounds of Visayarasa. The sound for the wedding of the daughter with no expenses is essentially the sound of Visayarasa. The sound of Paramarasa is the muralidhvani of Krśńa. Hearing this, one does not appreciate the sound of Visayarasa. Parama Puruśa is Puruśottama – He is seated in the nucleus of Paramarasa.

Parama Puruśa is “Guńayantrakashca”. When Guńa acts in material body that is known as energy. Energy is controlled by Prakrti but Prakrti, being the innate principle of Parama Puruśa, is controlled and guided by Him. The actions are controlled by Prakrti, but Prakrti is controlled by Parama Puruśa. Hence Parama Puruśa should alone be the be-all and end-all of humans. One must bear it in mind always that the Visayarasa of the units is encircled by Paramarasa from all the ten directions. You are never away from Parama Puruśa. He is always with you and in no condition you are alone. Since your activity is within Paramarasa, whatever you think, whatever you do with your organs is all made known to Paramarasa samudra. Since Paramarasa samudra knows it, it becomes the duty of Parama Puruśa as the witnessing entity to take you to task as long as you are not mended. I told you, Parama Puruśa is the creator and operator. His is not a vow to punish you, but to mend you i.e. whatever He thinks proper for you He will do, and it is proper for you to let Him do His will. Parama Puruśa will take care of those who take His shelter. He will not help those who think that they can take care of themselves, however, as He lets them do the things on their own. Therefore, it is told that for Bhaktas, Bhagaván has special responsibility. It is the duty of Parama Puruśa to save the prestige of the Bhakta, and the duty of the Bhakta is to leave everything on Him. Whatever energy is working in Paramarasa or visavarasa is under Him. Therefore, when once you develop your love for Him you are not weak, not helpless and not alone. The victory is with you. Remember Him and march ahead – victory will be yours. You have not to be afraid of the worldly forces. Those who enjoy the highest force of Parama Puruśa are sure to succeed. Victory will surely be theirs.

Victory to you all.