ANANDA SUTRAM COMMENTARY

1-4

CHAPER ONE

1/1. SHIVA SHAKTYA'TMAKAM'BRAHMA

Word Meanings:
SHIVA (SHI + VAN)Generally used in sense of welfare. Sometimes it
denotes deity for destruction. Shiva as the Lord of the spacio-temporal
system destroys ignorance- the universe being created out of ignorance,
Shiva is rightly called the deity of destruction. In AM philosophy,
this word means Supreme Consciousness.
SHAKTI (SHA + KTAN): Generally used as a functional force working
behind action, but in AM philosophy, this word stands for Supreme
Operative Principle.
A'TMAKAM'; Stands for inseparable relation.
BRAHMA: BRAHANTA'TVA'T BRAHMA, BRHATVA'T BRAHMA - That entity which is
making every other entity as great as He is and who is greater than the
greatest entity.

Explanation:
This Sutra is the cornerstone of the ontological concept of AM
philosophy. In six orthodox philosophical schools (Nya'ya, Sa'm'khya,
Yoga, Vaeshe-s'hika, Veda'nta, Miima'msa) words like Purus'a, lishvara,
Bhagava'na, and Parama'tma, have been used to denote the highest being.
In AM philosophy, these words have not been used as synonymous to
Brahma. The above mentioned terminologies do not denote the qualities
of Brahma. These words do not stand for the unqualified state of
consciousness. The term lishvara means the controller of all the
controllers, but it does not mean the unqualified state of conscious-
ness. In AM philosophy, the term Purusa'ottama has been used in the
place of lishvara. In Veda'nta, we find the use of the term Brahma, but
the Brahma of Veda'nta is the qualified state of consciousness of AM
philosophy. Although Brahma of Veda'nta has been described as the
progenitor of everything and deathless, the term does never refer to
the non-qualified state of consciousness.

In Sa'm'khya philosophy, the term Purus'a has been used to denote the
non-qualified state of consciousness. The Purus'a of Sa'm'khya has been
described as companionless, pairless, and a singular entity. According
to Sa'm'khya, Purus'a is phenomena, pure consciousness, free from all
bondages, and above the influence of Prakrti. There is no reference to
the qualified state of consciousness in Sa'm'khya. The term Bhagava'na
stands for an entity which possesses six defined attributes. These
divine attributes abide in the qualified state of consciousness,
therefore this term cannot denote the non-qualified state of
consciousness. Similarly, the term Parama'tma denotes the qualified
state of consciousness alone.
In AM philosophy, the term Brahma has been used to denote the entire
ontological conception, including qualified and non-qualified states of
consciousness. The qualified and non-qualified states are two aspects
of one Brahma.. In the non-qualified state, consciousness is beyond the
influence of the immanent principle, but is the controller of the
principles in the qualified state of consciousness. From the
philosophical point of view, both these states have their respective
importance. The process of creation of the universe cannot be proven if
we accept the qualified state of consciousness as the final entity. To
do so would, mean to deny the very existence of the qualified state of
consciousness. This mistake is found in Sa'm'khya philosophy. In
Sa'm'khya, the entire-process of creation is based upon the non-
qualified Purus'a, and as such in the final stage of logic Sa'm'khya
had to deny the important role of consciousness in creation.
Consequently, importance was shifted toward Prakrti. This lapse would
have been averted if the qualified state of Purus'a had been accepted.
It is for this reason that in AM philosophy, both qualified and
nonqualified states of consciousness are accepted. A similar mistake
committed in Sa'm'khya philosophy has not been repeated.
It has already been explained that these two states of consciousness do
not mean duality, rather they are two interdependent states of one
consciousness. In non-qualified state of consciousness, none co-exists
with Him, He is pairless and the Absolute singular entity, but in the
qualified state, the immanent principle co-exists with Him. In the non-
qualified state, the immanent principle is unexpressed - unable to
express Herself. In the non-qualified state with consciousness being
predominant, He does not perform the action of witnesship. The act of
witnesship is being performed in His qualified state. In the qualified
state, the entire universe is being held. The process of creation
originates from the qualified state of consciousness and again
dissolves into Him. The creation is not directly associated with the
non-qualified state of consciousness, not even in the role as
witnessing entity.

Qualified state of consciousness is the efficient as well as the

material cause of creation. Material cause means that the whole
creation is created by consciousness. Generally, that which we call
matter is nothing but the crude and objective manifestation of
consciousness. This whole creation in its 'crude, subtle and astral
forms, is the manifestation of consciousness. These all originate from
consciousness and are held together by consciousness. This is the inner
spirit of the phrase "SARVAM' BRAHMAMAYAM' JAGAT'. As efficient cause,
consciousness is the primeval cause of creation. He is the originator,
the first impulse of creation, He is the cause of creation.

In Sa'm'khya philosophy, Prakrti has been shown as the efficient and

material cause of creation. The very reason for undermining the role of
consciousness and of holding the role of Prakrti has been discussed in
the foregoing stages. That is why in A.M.philosophy this has been
categorically asserted that in the cosmic stage, the immanent principle
is subservient to the consciousness but in the actual process of
creation, immanent principle plays dominant role over consciousness.
SHAKTI means immanent principle.

Her three binding principles - sentient, mutative, & static - are

jointly engineering the massive structure of creation. "Where these
three binding principles are forced to remain as quiescent thereby
maintaining a balance, the immanent principle is known as PRAKRTI.
Where these three principles lose the original balance stage, She is
known as MA'YA'. Shakti is infinite 'inexhaustable'. She has been
depicted in different names and forms in the various stages of
creation. Prakrti in Sa'm'khya philosophy is a composite expressing
fifteen qualities - Mu'la' Prakrti, Mahat, Aham, five sensory organs,
five tanma'tras, Antahkaran'a. It has been wrongly shown that Prakrti
is the material cause of the creation. In Upanishada it has been stated
that Prakrti is creating subjects from Her ownself. But in
A.M.philosophy these mistakes were rectified and is has been shown that
"immanent principle is the subordinate efficient cause of creation".

The word A'TMAKAM has been used in the su'tra to denote the relation-
ship between consciousness and the immanent principle. Brahma is the
combined wave of consciousness and immanent principle - He is no third
entity. The term Shiva, Shakti, and Brahma stands for the same entity.
The rise of three terms does not implicate triple entities. A'tmakam
means inseparable relationship - when one entity cannot be separated
from the other.

Now let us see why in A.M.philosophy the non-qualified and qualified

states of consciousness have been mentioned. These two states indicate
the morphia and wakeful state of Brahma - as even man does not differ
when he sleeps and when he is wakeful. Variations in the state of
existence may moan the differences in action of man but not in
personality. Similarly the qualified and non-qualified state of Brahma
does not mean dual entity. In non-qualified state Brahma is beyond the
influence of the operative principle but this state if accepted as the
only expression of Brahma is not adequate to prove the process of
creation. Here lies the necessity of qualified state of consciousness
which is capable of controlling the principles (gun'as) and remains as
omni-telepathic entity behind all objective expressions. Here it is to
be born in mind that the "omni-telepathic entity and macrocosmic
witnesship are imbedded in qualified state of Brahma.' In Brahma su'tra
(Veda'nta philosophy) just the opposite has been
2
appended. Wherein Sa'm'khya 'philosophy has accredited the operative
principle as the important factor behind creation. The Veda'nta
philosophy has reversed the whole stand, denied any role of operative
principle in the process of creation, and has upheld 'Brahma as the
only truth . In Veda'nta the non-qualified and qualified states of
consciousness have not been dis-tinctly shown. Whereas Veda'nta has
tried to segregate operative principle (ma'ya) from Brahma.
A.M.philosophy has shown an "inseparable and con-commitent relationship
between consciousness and operative principle. A.M.philosophy has gone
to the extent where a complete unanimity and monistic oneness has been
shown between consciousness and operative principle. The terms have
been used for the sake of philosophy. So, there is no logic behind the
theory of dualism on the ground that consciousness and operative
principle have been shown separately. An ill-conceived distinction has
not been drawn between consciousness and immanent principle as has been
done in Sa'm'khya and Veda'nta philosophies. To quote M. G.,
"Brahma is the composite of Shiva and Shakti - that is consciousness
and operative principle - a piece of paper having two sides, so to say.
Although they are two for the sake of argument, can in no circumstances
be separated from that one paper entity. The removal of one side of the
paper jeopardizes the existence of the other. So is the relation of
Purus'a and Prakrti in the Cosmic Entity. None of them can stand
without the other. That is why it is said that they are an inalienable
concomitance."

Su'tra No.
1/2 SHAKTIH SA' SHIVASYA SHAKTIH
This su'tra deals with the conjunctive relation between consciousness
and immanent principle. The immanent principle although infinite and
unborn, is subservient to the consciousness. Consciousness in qualified
state is the controller of the principles - He is controlling sentient,
mutative, and static forces. In the language of M.G - "In the process
of creation consciousness is the efficient or instrumental cause and
the operative principle acts like a conjunctive agency linking the
efficient or instrumental cause with the material one. Consciousness
plays the important role in creation and operative principle is sub-
ordinate to the efficient cause." Consciousness is all pervasive entity
and operative principle being deprived of pervasive character is
sheltered in consciousness. Consciousness is the base and operative
principle is based on Him. It is to be noted carefully that this mutual
relation does not indicate the comparative greater or shorter form;
since "there is no such scope of exclusive greatness or smallness on
part of either consciousness or operative principle." In Sa'm'khya
philosophy the mutual relation between consciousness and operative
principle has been described through a blind and lame man. In su'tra
no. 21 of Sa'm'khyaka'rika it is said, "Prakrti and Purus'a are like a
blind man and a lame man respectively. As a blind man can walk easily
taking the lame man on his shoulder and the lame man can walk easily on
the shoulder of the blind, similarly is the relation between Purus'a
and Prakrti.
Although this simile suffers from two mean objections - namely:
(1) Here Purus'a and Prakrti have been held to be two separate
entities,
(2) Purus'a and Prakrti are equally interdependent on each other. We
have already discussed that the existence of two separate infinite
entities is unphilosophical. This simile has not been accepted in
A.M.philosophy to explain the conjunctive relation between
consciousness and operative principle. It sounds invalid to compare
Purus'a with a lame man and operative principle with a blind man. These
two entities are not independent of each other, rather consciousness is
not subservient to operative principle. Operative principle has to act
as the consciousness has her to be. But in Sa'm'khyaka'rika su'tra no.
65 it has been explained that Purus'a is witnessing Prakrti as if
Prakrti has independent way of action. This contention has in A.M.
philosophy and the idea of Independence or unbridled freedom has been
categorically denied. To quote M.G. in His explanation of this su'tra,
"The role of Purus'a is foremost in all the spheres. Prakrti only acts
to whatever extent the Purus'a has authorized or authorises her to
act....Even though Prakrti is free to make honest use of Her acquired
power, the attainment or non-attainment of this power depends on
Purus'a or Consciousness."
From the fore-going statement, it is not proved that Purus'a is the
progenitor of Prakrti. Prakrti is dependent on Purus'a but Purus'a is
not Her creator since Prakrti is infinite and unborn also. Naturally,
the question will arise as to how the infinite Purus'a is controlling
infinite Prakrti. From a philosophical stand-point, infinite Purus'a
cannot be the controller of infinite Prakrti. But to solve the riddle a
common example will serve the purpose. A man has both the will-force
and the consciousness. The will-force cannot walk beyond the range of
consciousness. The conscious state of a man induces the will-force into
action. Here the question whether the will-force or the consciousness
is important is out of place. Still we have to say that the human will-
force is based on human consciousness and it cannot go beyond the range
of consciousness. Operative principle is like the will-force of Brahma
and Purus'a is the consciousness. Therefore, the simile of a blind and
a lame does not hold good.
According to AM philosophy, Purus'a determines the extent of work
assigned to Prakrti and also the modus operandi how she will accomplish
her task. She accomplishes the task accredited to her by Purus'a. The
extent of freedom and independence enjoyed by Prakrti is a sheer gift
of Purus'a. Thus it is proved that Prakrti enjoys a limited amount of
independence. But this independence is quite apart from that of
Sa'm'khya. Sa'm'khya holds that Prakrti is completely independent of
Purus'a. But according to AM philosophy, although Prakrti enjoys
independence in her own sphere, in subtle sense this freedom is
dependent on Purus'a because Purus'a is controlling the 'three
principles. So, it is proved that Prakrti is completely under the
control of Purus'a. The independent resistence of Prakrti may be
acceptable to philosophy but in the ultimate analysis, the very concept
of independence of Prakrti breaks down.
AM philosophy is based on "Absolute Monism". M.G. has introduced this
new term in the history of monistic philosophies in order to show the
inherent defect in the so-called monistic ontology. It has already been
discussed in the fore-going paragraphs that the concept of qualified
and non-qualified state of consciousness is not indie of polytheism or
dualism; it is conducive to the concept of absolute monism, it is its
complement. The very attempt to segregate Prakrti from Purus'a and
vice-versa is to strike at the very root of monistic philosophy. Monism
is bound to suffer a set-back if a conjunctive concomitance is not
shown between Purus'a and Prakrti. This is the very reason of the
metaphysical set-back of Veda'nta and Sa'm'khya. In the Sa'm'khya
philosophy an artificial attempt is evident to establish some sort of
monism after showing a water-tight division between Purus'a and
Prakrti, The original commentator of the Veda'nta was aware of this
metaphysical lapse of Sa'm'khya philosophy. That is why in the Veda'nta
it is said that everything of the creation emanates from the thought
projection of Brahma. No important place has been assigned to Prakrti,
rather it is discarded as delusion (MA'YA) and Brahma has been shown
playing an important and solo role in creation. This metaphysical
conclusion has landed the Veda'nta into another metaphysical fallacy.
The Veda'nta could not solve an important question: how an imperfect
creation could emerge from perfect Brahma. This is a major set-back of
the Vedanta philosophy.
In AM philosophy a very easy solution has been given to these
metaphysical lapses of two important monistic schools, Sa'm'khya and
Veda'nta. Prakrti has been shown as subordinate effecient cause-of the
creation. If the role of Prakrti is undermined or denied in the process
of creation, there will be no difficulty to establish the validity of
monism but the metaphysical aspect of creation will not be established.
This is the very reason that in AM philosophy the very creation has not
been, described as a non-entity or delusion with a view to establishing
a monistic metaphysics, rather an elaborate logic and explanation has
been invented. This is the first endeavour in the history of Indian
philosophy to find out conjunctive unanimity between the creator and
the creation. In certain Indian philosophical schools like Vaesheshika
and Miima'm'sa' this has been accepted that the creation is infinite in
order to avoid certain metaphysical complexities, although this attempt
has been interpreted in some corner as materialism. In both the
philosophies the very reality of creation has been altogether denied
but in AM philosophy both these extremes have been conceded to in a
synthesis wherein the creation has been shown as an objective reality,
not apart from its subjective counterpart. In order to come back to the
theory of absolute monism, Purus'a has been shown as principal cause
and Prakrti as the subordinate one.
Brahma in His qualified state is controlling the three principles of
Prakrti but in the non-qualified state, He is neither controlling the
principles of Prakrti nor is there any scope of such question. The fine
line of distinction between the qualified and non-qualified state of
Brahma is based on the qualifying principle of Prakrti. In both the
states of Brahma, the adjective "qualified" is present. When the three
principles of Prakrti cannot qualify Brahma, He is non-qualified.
Whereas when Brahma is controlling the three principles and as well as
their various manifestations without being least influenced, He is
called qualified. The very efficiency of Prakrti is latent in her three
principles and Prakrti being unborn and infinite, the question of the
origin and end of these principles does not arise. But the modus
operandi of these principles are being determined by Purus'a.
This su'tra has proved that AM philosophy is not based on polytheism,
deism or but on the solid ground of Absolute Monism as its base.

1/3 TAYOH SIDDHIH SAIN CARE PRATISAIN CARE CA

Word Meaning:
TAYOH = of the two (Purusa and Prakrti).
SIDDHIH = (SIDH + KTIN) = Fulfillment of determination. SARE CAR = (SAM
- GAR + KA) = Descending from the source to a definite end. The root
verb CAR means to walk while eating
(using 7th case ending). PRATISAIN CARA (PRATI-SAM-CAR+KA) = a
movement from the end to the beginning.

Explanation:
This Su'tra deals with the theory of creation of AM philosophy.
Different philosophers hold divergent views about the cause of
creation. Especially the Indian philosophers differ from one another
although they have accepted the Supreme Consciousness as the source of
creation. None of these philosophers could satisfactorily explain the
very reason of duality and multiplicity from one monistic absolute
entity. Rg Veda says "EKAM SADVIPRA'H BAHIITHA VADANTI". "The absolute
truth is one but the intellectuals described Him in different ways."
The Nya'ya philosophy says that something cannot come out of nothing;
The void ethereal factor cannot be the cause of multiple creations. The
root of creation is imbedded"in "Vibhu" (Consciousness).
ABHA'VA'T BHA'VOTTATTIRNA'NUPAMRDYA PRADURBHA'VA'T.
lishvara Krs'n'a in his interpretation of Sa'm'khya philosophy has
explained the cause of multiplicities in a different way. According to
him: "As water has no colour and taste of its own but it gathers
different hues and tastes in the process of flow, similarly Prakrti
with the influence of Her three principles, proginates multiple forms,
hues, sizes etc. Upanis'ada says that as Brahma desired to create
spheres, the creation took place. The Veda'nta philosophy holds that
Brahma is the source of all creation.
To quote -
'YATO BA' IMA'NI BHU'TA'NI JA'YANTE YENA
JA'TA'NI JIIVANTI YAT PRAYANTYABHI SAM1VISHAWTI
TADBIJIJINA'SASHVA TADBRAHMA.
Meaning: "Everything has emerged out of bliss, everything is held in
bliss and again returns to bliss." In metaphysics the mystery of
creation poses a stupendous enquiry and many philosophers have
unanimously held that the very desire of Brahma to create is the very
cause of creation. In Indian philosophies the desire of Brahma has been
held to be the cause of creation as well. But AM philosophy differs
from those schools. In it the word "fulfillment" (SIDDHIH) has been
used instead of the "desire to see". In Sam'skrta the root verbs IKS'A
and SIDH differ etymologically. Both these verbs denote desire or wish,
but the difference lies in the succeeding stage - the root verb IKS'A
means "share-wish" and not "follow-up action", but the root verb SIDH
includes the follow-up action after desire. The spacio-eternal system
is the expression of Macrocosmic desire - it is a macro-cosmic
conation, this universe is held in the thought projection of the
Macrocosm. From His dream the new surge of creation emerges out. Still,
in AM philosophy the Macrocosmic desire has not been augmented in the
process of creation. The very process of the fulfillment of Macrocosmic
desire has been elaborated. Here lies one of the basic differences
between AM philosophy and other philosophical systems. Whereas the
other philosophical systems did not elaborate the process of creation
and its different complex processes, and tried to escape many pertinent
questions regarding the creations with the simple answer. "The creation
is the wish of Brahma". AM philosophy has scanned all possible logical
sequences of the spacio-eternal system, a cosmic stage of creation and
metaphysical metamorphosis, almost in a way of challenge to all
philosophical systems on the one hand and the prevalent scientific
concepts on the other. It is not enough to explain the creation as mere
Macrocosmic wish, we have to discuss how the cosmic desire is being
converted into a stipulated shape. "Wish" is a mere psychic wave. The
fulfillment of the psychic wave (objective form) comes from the
conglomeration of unique elemental factors with it.
The processes of Saincara and Prati-saincara are not indicative of the
fulfillment of the desire of Brahma, since Brahma is absolute and
infinite, so the question of the fulfillment of His desire does not
arise. The term "TAYO" has been used in the su'tra with a definite
purpose, the pronoun "tasya" has not been used. In sam'skrta the root
word "tad" is the pronoun of Brahma always used in neuter gender. If
the pronoun "tasya" would have been used, (sixth case ending of "tad",)
it would mean "of Brahma". "TAYO" is the dual member of 6th case
ending. So it can be safely concluded that TAYO means "of Purus'a and
Prakrti". Purus'a or Prakrti, when taken apart from each other is
definitely not perfect, that is why the question of their perfection
naturally arises. The word SIDDHIH, of this Su'tra therefore means the
" fulfillment of desire of Purus'a and Prakrti". In this context, it is
to be noted here that every desire of creation is laden in Purus'a and
Prakrti. It is not unilateral. The desire of creation is laden in
Purus'a and Prakrti, there is a power to translate that desire into
objective form. For the sake of metaphysical discussion, Purus'a and
Prakrti has been shown as dual entity, otherwise it would not have been
possible to proceed along the logical course to penetrate deep into the
mystical cosmic realm.
AM philosophy has accepted the truth of - "AEKOHAM BAHUSYA'M" - one
singular entity split into innumerable similar images. While explaining
the very mystery, M.G. once remarked, "The scriptures can never solve
the riddle as to why God created the Universe, but this mystery has
easily been solved by the devotees. The devotees say that their Lord
was alone and He was annoyed with His companionless condition. That is
why He has created His innumerable Microscopic images. What the
devotees say is more important to solve metaphysical questions than
what the dry cranium of philosophers can hint at, since the word dwells
in the love-saturated heart of the devotee.
In the succeeding sutras, we shall discuss in detail about Saincara and
Prati-saincara. As its primary introduction, Saincara means the
extroverted movement of Prakrti in which She brings Purus'a under Her
influence, and results in the crudification of Purus'a. In the process
of Saincara, Prakrti is enjoying Purus'a, and her wish is being
fulfilled. The fulfillment of the
desire of Prakrti is in bringing Purus'a under the influence of
bondage. Prati-saincara is not a negation of the movement of Saincara.
If Saincara is positive, then saincara is not its negative. It is an
independent movement which elevates the Consciousness to His original
status from the eternal system, He is Purus'ottama and Paramashiva is
His qualifying adjunct. The term Paramashiva indicates that
Purus'ottama is not under the influence of the gun'as but He is the
controller of the gun'as. Further the Purus'a as the material cause has
brought Himself under the localised influence of three gunas and under
such circumstances, He is no more uttamah(great). But when the
consciousness is controlling multiple objectivities permeating Himself
in and through the creation, He is no more under the bondage of the
three principles. The qualifying adjunct, uttamah, sets a fine line of
distinction between Purus'a under bondage and Purus'a above bondage.
In Sam'skrta another name of the universe is Brahmanda. There is a
philosophical meaning of the term, "Brahma'nda. "A'n'd'a means of "oval
shape. The Brahman'da (or spacio-eternal system) is elliptical in
shape. A circle or ellipse has a central half. The central half
controls the circle in eccentric and concentric processes. The
eccentric process takes something away from the nucleus and the
concentric one brings the same entity nearer to the nucleus. This
creation is also bound by this lay of attraction. All the micro-cosmic
structures be it organic or inorganic, expressed or unexpressed, are
held in eccentric and concentric, processes. All these structures have
their own nucleus. The manifest wave projection is also a structure
inheriting the same natural phenomena. All these structures are moving
around the Macrocosmic nucleus in its own orbit, these are floating in
either eccentric or concentric process.
We can quote one sloka from Upanisada in support of this theory:
SARVA'JIIVE SAEVA SAM'STHE
VRNANTE TASMIN HAM'SO BHRA'BIATE BRAHMACAKRE
PRTHAGATMA'NAM' PRERITA'RAINCAMATVA
YUS'T'U'STIINA' HAMMRTATTVAMETI means" all the living beings and
inorganic structures are moving around the Macrocosmic nucleus and this
movement continues till one feels that one is separated from the
Macrocosmic nucleus, and finally when one feels the identity with the
nucleus, he achieves immortality". We shall discuss in detail the
process of how Purusottama is controlling the vast spacio-eternal
system in Chapter Two. The purpose of this sutra is to prove that it is
consciousness alone, not operative principle who is vibrating the
Macrocosmic nucleus. The philosophical terminology of eccentric force
is Avidya Ma'ya' (ignorance) and the concentric force is Vidya Ma'ya'.
When Avidya Ma'ya' exerts her influence in the process of Prati-
saincara, then she expresses herself in two principle ways:
1. A'VARAN'II SHAKTI: or concealing force and,
2. VIKS'EPII SHAKTI: the distorting force.
With the help of the concealing force, Purus'ottama, the operative
principle screens the vision of the creature and pulls him back from
the effulgent sphere to the spectral darkness. Then the creature
considers darkness as reality and denies the existence of Brahma. When
the distorting force throws one away from the nucleus (Macrocosmic),
the creature gradually reverts back to crudity.
Concentric force is also two-fold:
1. SAMVIT SHAKTI: the force which arouses conscience in man and,
2. HLA'DINII SHAKTI: which pulls the force which bestows bliss.
When a creature is away from Brahma, Prakriti becomes the object of his
mind. The creature enjoys the phenomenal objectivities. Sometimes a
shock strikes the creature and repentance arises. This repentance makes
one realize that Brahma, not Prakrti, should be the object of enjoyment
and ideation. This sudden change in the attitude of a creature and
turning back to the consciousness is performed by Samvit Shakti or
dawning of conscience. Hla'dinii Shakti nadir point of crudification.
The prefix PRATI means coming back to a point from where some Movement
commenced. It is to be carefully noted that the prefix "PARI" has not
been used instead of "PRATI". That is why the term is not "PARI-
SAINCARA"*. Pari-saincara means just the opposite movement of Saincara,
and coming back to the origin of Saincara through the same process and
channel. But Prati-saincara means that the wave emanated from Saincara
is coming basic to Consciousness via the same process and channel. In
Saincara, the Avidya force of Prakrti is dominant, but in Prati-
saincara, the Vidya force is predominant. That is why Prati-saincara is
not the contra-opposite of Saincara. Had it been so, the whole process
of Creation would have stopped at a given point, and the diversities
waned to meaningless multiplicities.
The movement of Prati-saincara is dominated by the endeavour of the
Con-' sciousness under the localised influence of the static principle
to return back to the original unqualified state. The ever unsatiated
desire latent in all the creatures is indicative of it. The creature
does not know how his desire can be quenched, and finally, all his
desires are quenched when he concentres his mind in the thought of
Brahma. That is how the Purus'a is relentlessly striving to attain
liberation in and through the highest being to complete the process of
Prati-saincara. The very desire for salvation enlivens the process of
Prati-saincara, and the attainment of liberation is the culmination of
the process of Prati-saincara.
The singular Purus'a is the primeval force behind Saincara and Prati-
saincara. His pervasive association with, the Creation as witnessing
entity enables Him to get rid of the binding principle of Prakrti
coming back to His original state. Purus'a is continuously witnessing
the multiple manipulations of Prakrti. That is why Prakrti can always
take the ideation of Purus'a.
In the phase of Creation, Purus'a becomes the object of Prakrti. The
more Prakrti takes the ideation of Purus'a, She is being converted into
Consciousness, and this leads to the subtle transformation of Purus'a
from crudity. This results in the introvert movement of Prati-saincara.
When Prakrti takes the ideation of Purus'a, the localized influence of
the three principles increases on the body of Purus'a, and this results
in the extrovert movement of Saincara.
1/4 PARAMASHIVAH PURUS'OTTAMAH VISHVASYA KENDRAM
Word meaning:
PAHAMASHIVAH - Shiva the Supreme, the qualified state of consciousness
when He is controlling the Microcosms.
PURUS'A - (PURE SHETE YA SAH PURUS'A) PURA means such an apartment of a
large palace from where one can see everything of the outside
remaining, unwitnessed from outside. Here it means witnessing entity.
UTTAMAK - Greatest VISHVA - (VISH + A) Spacio-eternal system, the
creation. KENDRAM - Central half of a circle, here of the universe.

Explanation:
The etymolgical meaning of the terms Paramashiva and Shiva is
different. Shiva or Purus'a is the efficient cause of creation and all
the microcosms are His expression. Shiva has permeated Himself in and
through the innumerable particles of creation. Therefore. Shiva is
latent in all the objective expressions. But when Shiva is controlling
all these multiple microcosms, He is no more termed as Shiva but as
Paramashiva. Similarly the unit consciousness is the witnessing entity
of unit mind. As unit witnessing entity, Shiva is known as Purus'a. And
as the Macrocosmic witnessing entity witnessing all the Purus'as, He is
known as Purusottama. The terms Purusottama and Paramashiva are
synonymous. As the controller of the spacio-enkindles the flame of
bliss in man. The source of pure bliss is the coiled serpentine
(Kulakun'd'alinii). With the help of Hla'dinii Shakti, the creature
again starts moving towards 'the original source of bliss', that is
Brahma.
Purusottama is controlling the creation with the help of the above-
mentioned four forces. As in a solar system, the different planets and
satellites are moving around the nucleic star in their respective
orbit, similarly, the innumerable solar systems are moving around the
Macrocosmic nucleus from eternity. And this rotation will never cease.
Purusottama is controlling all the structures directly. That is why it
is rightly held that even a blade of grass cannot move without His
desire. All the forces of the universe, be it negative or positive,
concentric or eccentric are being constantly enlivened and energised by
the Purusottama.
In the Vedas it is said:
AKA'IVI RATHANA'BHAOH PRANE SARVAM' PRATIS'T'HITAM RCO YAJUMS SA'MA'NI
YAJIJTA SS'ATRAM' BRAHMACA.
Means "As all the spokes of the wheel of the chariot ends in the hub,
Brahma is controlling all the sources of knowledge, all actions and all
types of men".

1/5 PRAVRTTIMUKHII SAIN'CARAH GUN'ADHA'RA'YA'M

Word meaning:
PRAVRTTI (PRA - VRT + KTIN) expression of a ceaseless flow In A.M.
philosophy this tern is used to denote the eccentric force emerging
from the Macrocosmic nucleus and tending towards crude objectivity.

GUN'A DHA'RA'YA'M : In the flow of gun'a.' Unlike Vaeshas'ika

philosophy, here gun'a means "a rope to bind." In Vaeshas'ika
philosophy gun'a has been explained as "DRAVYA SHRAYE GUN'AVA'NA SAM'
YOGEVIHA'GE SVAKAMAN'A MANAREKS'A ITI GUN'ALAKS'AN'AM": an object
bereft of qualities like sam'yoga (conjunction), viyoga (disjunction),
prthakatva (remoteness), are the symptoms of gun'a. Twenty-four such
gun'as have been mentioned in Vaeshes'ika philosophy, namely: colour,
taste, smell, touch, sound, number, magnitude, distinctness
conjunction, disjunction, remoteness, nearness, cognition, pleasure,
pain, desire, aversion, effort, heaviness, fluidity, viscidity,
tendency, merit, demerit.

Explanation:
The gun'a of Vaeshes'ika philosophy and A.M. philosophy is not
synonymous although its manifestation has been explained in both the
philosophies in almost identical ways. The gun'a of Vaeshes'ika
philosophy corresponds to the concept of generic essence (tanna'tra) of
A.M. philosophy. Metaphysical interpretation of the term gun'a is not
found elsewhere. As such the concept of gun'a means a rope to bind
something. The rope to drag a boat is also known as gun'a,since with
the help of the rope the boat can be dragged from one place to another,
Gun'a of Vaeshes'ika philosophy is a qualifying factor "which exists in
a substance and has no quality or activity in itself, it depends for
its existence on some substance and never constitutive cause of
anything, it is the non-material cause of things in so far as it
determines only the nature and character', but not the existence. But
in A.M. philosophy, guna is not the attribute of substance, rather it
is the attribute of trivalent operative force.
Prakrti is the combined name of sentient, mutative and static. In non-
qualified state of consciousness, these three principles of Prakrti are
in unexpressed form although the very property of these gun'as is
manifestative. In the state of pure consciousness these three
principles although maintained and in equilibrium are ceaselessy trying
to get rid of the pure consciousness. The "very property of these three
principles is to get back their respective identities quite apart from
pure consciousness. This very tendency of these three principles is
known as Pravrttimukhii (eccentric).
Different nomenclatures have been used for the sake of metaphysical
discussion to distinguish one stage of Prakrti from its preceding one
in the eccentric process of her self-manifestationa. The term Shakti as
used in Su'tra no . 1-1, 1-2 is the balanced state of these three
principles rather the probability of getting to brook through the
equilibrium state, and when this equilibrium is actually lost thereby
one of the principles exerts its influence on consciousness, SHAKTI is
known as Ma'ya'. That is why it has been rightly held that Ma'ya is the
root cause of all multiplicities and diversities!
Whenever the equilibrium of these three principles is disturbed right
from that moment, the sentient principle starts influencing
consciousness. Sentient principle arouses the I AM feeling in
consciousness and thus the first coverty
of subjective-existance is created. In this stage, the consciousness is
no more in pure form. This apparent transformation of consciousness has
been called Mahattattva. It is borne in mind that owing to this
apparent transformation, there occurs no qualitative change in
consciousness, a new identity is simply added to Him. The influence of
sentient principle cannot metamorphose the subjective reality of
consciousness, Purus'a is recognising Prakrti in a new way once
consciousness comes under the influence of sentient principle. The
further influence goes on multiplying. Thus, the mutative principle
influences the Cosmic Mahat. The mutative principle is being controlled
by the consciousness and for this purpose, the Cosmic Mahat acts as an
immediate conjunction. This is how the Cosmic Mahat comes in contact
with mutative force. The portion of Cosmic Mahat which comes under the
influence of Mutative force is known as Cosmic Aham. Thus arises the
feeling of Cosmic Ego (doership). As the influence of the gun'a goes on
increasing, the Cosmic Ego comes under the influence of the Static
principle, and thus the objective portion of subjective Cosmic Mind is
formed. This objective portion is known as Citta. The Cosmic Mahat and
Aham can be called subject and Citta as the object.
The combined name of Cosmic Mahat, Aham and Citta is Macrocosmic Mind.
Shri Aurobindo has called it as Super Mind. In his book 'Divine Life'
he has written "Super Mind is linked with Sachita'nanda and the world.
It is the power of conscious force expressive of a real being, and
partaking of its nature and neither a child of the void nor a weaver of
fictions. It is conscious reality throwing itself into mutable forms of
its own imperishable and immutable substance". This is how Aurobindo
has described Macrocosmic Mind. "There are two Sam'skrta' synonyms of
Macrocosmic Mind :- 1. BHU'MA'MAN, 2. BRAHMAMAAN. Bhu'ma'man means the
Macrocosmic form of innumerable unit minds and Brahmaman means
Bhu'ma'man plus the mental stuff of the Macrocosm".
In the preceding su'tra, we have explained the process of fulfillment
of the desire of Purus'a and Prakrti. The Cosmic Mahat is comparatively
cruder than that of Pure Consciousness, and for this reason the Cosmic
Mahat is not infinite, first of all it is endless. Cosmic Consciousness
has no beginning and no end, hence no mid-point, but Cosmic Mahat has a
starting point but the point is inexhaustible.
When Cosmic Mind is the object, then qualifying consciousness is its
subject. Similarly, when Cosmic Mahat is subject, then Cosmic Aham is
object, and Cosmic Citta is the object of Cosmic Aham. The crude
manifestation of Cosmic Citta is above the influence of generic
essences(tanmatras), hence Cosmic Citta cannot come under ordinary
perception as the influence of static principle goes on increasing, the
intra and inter- ectoplasmic space decreases and the relative subtlety
decreases. In this way, the ethereal factor (Akasha-tattva) is created,
and this ethereal factor, under the localized influence of static
principle, is transformed into aerial factor(Vayutattva), luminous
factor(tejastattva), liquid factor(A'ptattva) and solid
factor(Ks'ittitattva).
Ks'ittitattva is the crudest manifestation of Cosmic Citta. The
collective name of these five factors is PAINCAMAHA-BHUTA
(quinquelemental factors). The eccentric force of Prakrti creates
multiplicities of generic essences and fundamental factors owing to the
influence of the three principles. Another meaning of gunadhara'ya'm
may be this- The eccentric flow of Prakrti is endless. This flow can be
compared to the flow of a river which sometimes flows with excessive
speed, sometimes in a zig-zag way, sometimes in a subterranean flow.
The word DHA'RA' means the ceaseless flow of Prakrti. It also means
that a particular expression will never exist for a long period. These
expressions are transient and fragile. From the metaphysical point of
view, the quinquelemental factors are nothing but the objective
expressions of Cosmic Consciousness. Here, another objection may baffle
this conclusion- the manifestation of the quinquelemental factors may
be considered as a fallacy. Nya'ya philosophy agrees with the original
point in that, "There is nothing wrong if it is taken for granted that
something objective can merge out of the void of non-existence."
In Sam'khya philosophy, this view has also been supported, although the
explanations do not appear to be acceptable in view of present
advancements in knowledge. We get the reference of Budhitattva,
Aham'kara, ten organs, and mind. Instead of showing the eccentric and
concentric forces of Prakrti in a distinctive, separate way, the
multiple expressions of Prakrti have been shown as one manifestative
expression. Here is the supremacy of AM philosophy in the theory of
creation, over Sam'khya philosophy. In Vedn'nta philosophy, stray
references are found in this context. It holds that Brahma is the root
of all creation. In Upanisad, the description of creation sometimes
appears to be unacceptable. In one of the Upanisad, there is reference
to Bhuvah, Svah, etc, and the lokas based upon spiritual realization.
Sometimes there is mention of Asat, Mariici, Mara, Apah, and Svarga.
All these explanations may hold some meaning for religious-minded
people, but have little metaphysical implication.
In Ma'ndukya Upanaishada the theory of creation stands for deeper
metaphysical value. There one shloka has been given with the following
meaning
"Brahma is quadruped-wakeful state, dream state, morphic state and of
absorbtion having the respected nameVanhava'mara Taj ana Prajina".
Almost all the philosophies have tried to explain the creation in their
own way, they could not accomplish the task. This is one of the major
lapses in Indian philosophy. Although the Indian ontology is sucsessful
in explaining the science of Brahma, the theory of creation in Indian
philosophies is imperfect. Here lies the excellence and supremacy of
A.M. philosophy.
We can conclude the su'tra by quoting M.G. from Idea & Ideology:
"The process of Saincara still continues under the gradually increasing
domination of static Prakrti, exactly as Purusottama was metamorphosed
into Mahat-tattva, Mahat-tattva into Aham-tattva, and Aham-tattva into
Citta owing to the influence of one or the other aspect of Prakrti.
Citta under the influence of static Prakrti gets cruder and at a later
stage is transformed into ethereal entity. The pressure and domination
of the static principle continue increasingly, and as a result of this
increasing external pressure the external space within that structural
scope goes on decreasing gradually. There is also simultaneous increase
in chemical affinity. The gradual crudification results in four more
specific factors aside from the ethereal one. They are the aerial,
luminous, liquid and solid. Solid factor is the crudest manifestation
of the Cosmic Citta and here the pressure of the static Prakrti the
Cosmic Citta reaches the zenith point of its capacity."

1/6 NIVRTTIMUKHII PRATI-SAINCARA GUN'A'VAKS'AYENA

Word Meaning:
NIVRTTI (NI-VRT + KTIN) : The opposite flow of original expression
which is expressed comes back to the original cause in the process of
gradual erosion.
GUN'A'VAKS'AYEN'A (third case -ending - GUN'A + VAKS'AYEN'A) Gun'a
means the tri-dimensional binding principles of the binding principle.
Avaks'ya (ava - ks'i-+ ao) : gradual erosion.

Explanation:
In the preceding su'tra we have explained that one singular Purus'a is
hidden as the original causal factor behind all these multiplicities.
In the process of Saincara, one inexhaustable singular entity is taking
innumerable exhaustable forms by the influence of the Operative
Principle and this is how the Operative Principle is expressing Herself
in countless shapes and sizes. In the analytic movement of the
Operative Principle, one singular entity is converted into plurality.
The end of the innumerable and inexhaustable multiplicities is extreme
crudity. Here the further crudification of the subtle Purus'a is
unimaginable. From this very point begins the erosion, of the gun'as.
In the process of erosion, the Consciousness gradually gets back His
original status, apparent crude manifestations of the Consciousness is
again elevated to the subtlest form. If the gradual manifestation of
the gunas of Operative Principle is known as Saincara, then the gradual
erosion of these gun'as will be known as Prati-Saincara. While
explaining Prati-Saincara M.G.- has written in Idea and Ideology "This
Pratisaincara is a synthetic movement and centre-seeking or introversal
in character. Its movement is from the crude towards the subtle, having
the culminating point at Purus'ottamah. This course of Pratisaincara is
just not the reverse of Saincara because had it been so, Saincara and
Pratisaincara would have come into conflict and disturbed the
equilibrium of the creative spirit."Pratisaincara is the result of
continous erosion of the principles". Here it is to be noted carefully
that the Sam'skrta word "Avaks'aya" has been used instead of "AVALOPA".
Although these two words de-note erosion. Expression and erosion: in
the sense Avalopa are two contradictory actions. The word "Avalopa
means annihilation of an entity in the process of erosion and
"Avaks'aya" means the lessening of the rigidity of the localized
principles of Prakrti, but not essentially involving total annihilation
of the original entity. Whenever the rigidity of the binding principle
lessens, the consciousness comes back to its original status. The flow
which is being created in the process, i.e., emancipation of Purus'a
from Prakrti, is known as Prati-saincara. In Saincara, the localized
influence of Prakrti increases, but in Pratisaincara, the rigidity
lessens.
Here an important metaphysical question may arise- if the process of
Saincara halts at a specific point, how is Prakrti held to be infinite?
If Prakrti is infinite, why does the process of Saincara culminate in
an end? The answer to these questions is to be searched for in the
Physical Sciences. In the process of Saincara, if a structure or form
fails to maintain its crude structural solidarity, towing to the
increasing localized influence of the static principle and consequently
if vital energy is created in it, then the static principle concedes
defeat to the mutative principle. Hence, the question of annihilation
of these principles does not arise, since they are incontrovertible.
But the amount of influence, as well as withdrawal of influence of the
gun'as depends on the position of the particular structure in the flow
of Saincara and Prati-saincara respectively.
The flow of Prati-saincara begins right from the creation of vital
energy in the solid factor. In the succeeding su'tras, we will discuss
at length about this matter, but in this su'tra we shall discuss the
metaphysical difference between matter and vital energy. According to
AM philosophy, both matter and energy are held in one flow of the
Operative Principle. The name of the flow is BALA. The Bala maintains
structural solidarity of a crude manifestation being - propelled by the
mechanical force, and when the same material structure, under the
influence of a congenial atmosphere and undergoing chemical changes,
thereby gives rise to the feeling of "hunger" from the concentric
force, and the desire for procreation from the eccentric force, then
that structure is known as a living being. That is why there is a
little difference in principle and character between a living being and
a material structure. They differ only in property, or Dharma. In the
material structure, the influence of static principle increases step by
step. Each step differs from the other in view of the influence of the
gunas, thereby giving rise to different properties and chemical
characteristics, that is the very reason why we find different types of
elements in the material structure. Fundamentally, the origin and the
material cause of all the crude structures is One. But differences
arise from the degree of the binding of the Operative Principle. This
is how we find the material structure as stone somewhere, as soil ore,
liquid, or transparent in other places. Finally, when the degree of the
binding principle lessens, the material structure slips from the flow
of Saincara into Prati-saincara.
We have already discussed that the quinquelenental Universe is held in
the Cosmic Mind; to state more clearly- the crude manifestation of the
Macro-cosmic Mind. As such, in the course of the lessening of the
rigidity of the binding principles, the solid factor within a material
structure will be converted into ectoplasmic stuff. Hence, in the
metaphysical plane, the material structure is elevated to such a state
in the process of erosion of the binding principles as the crude matter
is converted into ectoplasmic stuff. This transformation takes place as
a result of the physical clash. Wherever there is a material structure,
there abides physical clash also. As a result of this clash, the
physical attempts is refined and this process makes the physical
attempts as subtle as the ectoplasmic stuff is. Thus comes back the
feeling of "Done-I. This is how ectoplasm (Cittadhatu) is being created
in the material structure.
In the organic structure, the feeling of "Done I" and the occurance of
vital energy happen simultaneously. This is how life and mind is
created in the material structure. In the process of Prati-saincara,
mind is created from matter. But in the process of Saincara, this very
matter is created from Macrocosmic Mind. The physical scientists and
material philosophers admit it, but they could not solve the riddle as
to how crude matter is created. Here is the supremacy of the AM
philosophy over the physical Sciences and various theories regarding
the Science of Mind. If, in matter, the properties of mind were not
present in latent form, something other than mind would have been
created from matter. The property of effect is always latent in its
cause. For this reason, a particular Cause gives rise to a particular
Effect- this is the Universal Law. This law governs the mutual relation
of mind and matter also. The possibility of mind always remains in
latent form in matter because the entire mass of material structure has
evolved out of Cosmic Mind. M.G. in His Idea and Ideology said, "Thus,
as a result of clash within the material structure a subtle base is
created, and this in return gives formation to crude mind and unit
citta."
Thus, when the vital energy is created in the crude structure, then the
ectoplasmic stuff controls the vital energy, and the vital energy
controls the physical structure. This is how the basic primary
psychology evolves.
In this stage the ectoplasmic nucleus controls the crude, functions of
the living organisms. So long as the Citta is in the state of
hibernation in a living organism, the organism is being directly
controlled by the Cosmic Mind. This Macrocosmic inspiration is called
SAM'VEGA. The psychic clash accelerates of further evolution of the
organism. Unless the Citta is fully evolved the lower organism goes
ahead in the process of Prati-Saincara by the help of physical clash
and Sam'vega (Divine, inspiration). When as a result of physical
struggle, the Citta reaches a stage of higher evolution, then starts
psychic clash. When the physical struggle is accompanied, by psychic
clash, the inertia in the process of Prati-Saincara becomes doubled,
And as its result, the lower organism is elevated to the stage of
higher organism.
As a result of physical struggle and psychic clash, complexities arise
in the living organism. To control a complex physical structure, the
ectoplasmic stuff undergoes metamorphosis in the process of subtlety.
Whenever changes occur in the ectoplasmic stuff, there is consequent
affect in the physical structure, and, thus the Operative Principle,
goes on producing complex to more complex physico-psychic structure
through the process of physical struggle and psychic clash. Complexity
in the physical structure arises in the consequent complexity in the
ectoplasm. As a result of this, there occurs intra- and inter-
ectoplasmic clash and finally rigidity of the static principle lessens
in the ectoplasm. The portion of the ectoplasm thus comes under the
influences of the mutative principle, Subsequently, there occurs subtle
transformation of the ectoplasm, thus the ego feeling arises. The
feeling of ego results in further complexity in the physico-psychic
structure. At this stage the unit ego controls the ectoplasmic and
vital energy directly and indirectly controls the organic activities.
The possibility of intense psychic clash increases at this stage,
since, intellect develops along, with the growth of the ego. Along with
the growth of intellect the, possibility of psychic clash is furthered
to a greater extent, giving rise to the possibility of more, complex
physical structure. This process continues unless the rigidity of the
mutative force lessens and the localized influences of sentient force,
arises. There the sentient force exerts its distinct influence, on unit
mind and there arises feeling of "I am" or Mahattattva, The organic
structure with a clear reflection of "I am" feeling is known as human
being.
Will the onward march of Prati-Saincara cease to progress at the stage
of a human being. No, it cannot be so. Since, the flow of Prati-
Saincara is not under the control of human desire. It follows its own
law. Human physical structure and mind are continuously evolving. Human
existence is on constant flow of movement. So the question arises. "In
which direction man is to go?" There are two possible replies: Human
mind is created from the crude matter and if the momentum of a human
life is towards the crude world, then man has to recede, back to
crudity. This recession is known in A.M. Philosophy as "NEGATIVE PRATI-
SAICTGARA". Instead of it, if man accepts the subtle, consciousness as
the desideratum of his life, then his existence will be converted into
Consciouness. We have already explained that, the Cosmic Mind has
evolved out of the Cosmic Consciousness. As such itimerary of a human
existence in Saincara and Prati-Saincara, when Mahattattva arises, the
natural flow is directed towards Consciousness. According to meta-
physics the momentum towards Consciousness is the natural culmination
and-desideratum of man. Hence it can be safely concluded that the
spiritual practice and ideation on Macrocosm are the natural life of
the human being. The materialists raise different slogans and try to
divert the human existence towards an unnatural end. So it has been
lightly said that material ism is an unnatural philosophy since it
cannot inspire man along the path of welfare. With the influence of
materialism halts to a dead end and the evolved psychic structure to
crude physicality.
In the process of Negative Prati-Saincara, human mind can fall back to
the stage of solid factor. To illustrate it more clearly if a man is
constantly guided by instincts of revenge and anger, he will find the
developed physique, of man unfit. As such the- Operative Principle will
create such an environmental adjustment in which these two instincts
can get unchecked expression. For this adjustment that human mind will
have to seek the help of a physical structure, such as snake or tiger.
In the flow of Prati-Saincara ULLAMPHAN or sudden elevation is also
found. If a man with less developed mind comes in contact with more
elevated psychic beings, then there occurs quick psychic elevation in
the former being. The evolution or elevation, which the former could
attain in several hundred years of natural evolution can be attained in
few years. In this way the consummate expression of Mahattattva in one
life is not possible. This is the very reason, which differentiates an
animal in its natural abode and in circus, a parrot in booth and in
cage. Few birds and animals prefer to remain, in close proximity of man
whereas some prefer to be far away from man.
As the process of Saincara is held in the centripetal force of the
Macrocosmic nucleus, similarly the Prati-Saincara is held in the
centrifugal flow of the same nucleus. The quinquelemental factors move
towards extreme crudity step by step in the eccentric process and each
and every manifested being comes nearer to the Supreme vital force of
the universe in the concentric process. The attraction of the
macrocosmic nucleus is reflected in the microcosm as its unsatiable
desire for pleasure. This very desire for pleasure, is indicative of
spiritual test in creative beings.This very desire in philosophy is
known as DHARMA-BIIJA expansion of unborn man within is the indomitable
desire. One does not know as to why he aspires to expand himself. This
very desire is the attraction of the macrocosmic nucleus.
In Indian philosophies the creation has not been explained in a way as
we get in A.M. philosophy. But Shri Aurobindo has in his book Life
Divine mentioned about it. In his language - "There must first be
psychic change, the conversion of our whole present nature into a soul
instrumentation, on that or alone with that there must be the spiritual
change, the descent of the higher light, knowledge, power, force,
bliss, purity into the whole being," even into the darkness of our sub-
consciousness last, there must be super-being, the supra-mental
transmutation - there must take place, as the crossing movement the
ascent of the super mind and the transforming, descent of the
supramental consciousness into our entire being and nature".
Although this explanation of Shri Aurobindo is not tenable, on the
ground of modern scientific inventions, it will surely delight the
spiritual aspirants. The above explanation is not based on solid ground
on logic and reasoning. In this context A.M. philosophy has detected a
great lapse of Aurobindo philosophy. According to Shri Aurobindo each
and every being will be elevated to the status of consciousness in the
process of gradual evolution and for this the endeavor of a being is
not so important. But this has been contradicted in. A.M. philosophy.
According to A.M. philosophy, if a man does not perform spiritual
practice and knowingly indulges in sub-human, behaviour, one has to
descend down in the process of creative Prati-saincara. The concentric
force can elevate a being to a particular stage of evolution and beyond
that stage, the natural flow of Prati-saincara does not work. There one
has to perform spiritual practice. Without spiritual practice, unit
mind cannot merge in the flow of consciousness. This is because of the
fact, that the crude structure is converted into psychic element due to
physical struggle and the psychic clash elevates a lower mind into
subtler mind. But the physical struggle and psychic clash cannot be
helpful for the conversion of psychic stuff into conciousness. For this
purpose one has to take shelter of the attraction of the Great. Due to
the constant thinking of consiousness, the influence of binding
principle on mind recedes and finally the mental stuff is emanicipated
from the binding principles.
The constant repetition of the thought of consciousness is alone
helpful for the conversion of mental stuff into consciousness. In the
eccentric process the Operative principle enjoys Purusa and brings
Purus'a under the binding principle incessantly. But in the process of
Prati-saincara', the extensity and the area of enjoyment recedes. Thus,
Consciousness gets Himself rid of influence of binding principle.

1/7 DRK PURUS'AH DARSHAHAM' SHAKTISHCA.

Word meaning:
DRK (DESK-first case ending): that entity which is witnessing
something without being involved in the act of seeing;
ultimate cognition. DARSHANAM (DRSH + ANAT): 1) that which is being
seen - if used in second case ending. 2) to be witnessed by some entity
-
if used in 1st case ending. SHAKTISHCA (SHAKTI + CA).

Explanation:
The first meaning stands like this - The Supreme Witnessing entity is
witnessing all the microcosmic expressions and actions without being
the least involved or influenced. To be more clear, it means Purus'a is
the subject and the Operative Principle and the spacio-eternal system
is His object. If the word DARSHANAM' is used in 2nd case ending, then
it moans that Purus'a being the knower and the JINA'NA - SATTA, He can
know Himself only in the objective form, Prakrti is the object of
Purus'a as if Purus'a sees Himself-on the 'reflecting plate' of
Prakrti. The ACCEPTABILITY of such an explanation cannot be ruled out
altogether. Although the first interpretation is more acceptable than
the latter.
In MANDHUKHYA UPANISHAD there is a very nice simile of two beautiful
birds sitting side by side. This sloka explains that the Macrocosm and
Microcosm are like two birds sitting on the same branch. One bird is
eating fruit and another bird is simply witnessing. The bird which is
witnessing its Purus'a. As the existence of a cause is universally
accepted behind the effect, similarly the existence of an all-pervading
entity has to be accepted behind all actions and expressions otherwise
the very proof of actional expressions is invalidated. According to
A.M. philosophy Purus'a does not come, directly or indirectly under the
fold of creation. Purus'a is the all-pervading and omni-telepathic
entity behind all the expressions of Prakrti. His pervasive character
permeates the different stages of creation in different ways. When the
Cosmic Mind is object, then Purus'ottama is witnessing entity of Cosmic
Mind. When the Cosmic ectoplasmic stuff is object and Cosmic Mind is
subject, then the same Purus'a as witnessing entity is known as
VAESHVA'NARA. When the psychic waves of the Cosmic ectoplasm takes the
objective form, then the same Purus'a is known as HIRANYAGARBAH. He is
known as IISHVARA, when He is the witnessing entity of the vast crude
creation of Cosmic ectoplasmic stuff. The process of Prati-saincara,
the one witnessing entity is known as PRA'JINA, TAEJASA, and VISHWA
respectively, according to the physico-psychic evolution of the
microcosm. In metaphysics it is a universally accepted postulate that
all the effects must have a cause and A.M. philosophy adds another
postulate. The very existence of the cause is dependent on its being
witnessed by an independent entity - "SA'KS'YA-
In non-qualified state of consciousness, Prakrti is known as ANUCCHIT'N
. The three binding principles maintain a perfect equilibrium in this
stage, but this equilibrium always tends to be broken down because in
the very nature of Prakrti there is belligerency, Prakrti wants to
express herself as an object of Purus'a. The equilibrium is lost owing
to the very nature of Prakrti. Due to the loss of equilibrium Purus'a
becomes GUN'ADHIISHA (Controller of the, gun'as). When the gun'as are
expressed, the Purus'a keeps Himself constantly vigilant to bring the
gun'as under His control. The very desire of Prakrti is to get rid of
the control of Purus'a and that is why Purus'a is always careful about
Prakrti. This is the very reason why Prakrti becomes the object of
Purus'a. As a result of subject-object relation, Prakrti gets more
chance to bind Purus'a in a greater way. Thus the union and co-
existence of Purus'a and Prakrti has been creating innumerable waves of
different forms and colours since 'eternity'. This rhythmic projection
is accompanied by sound, touch, taste, sight, and smell.
In the preceding, sutra we have explained that Purus'a is the
rudimental material cause of creation. As such the entire creation is
made, of one element and that is Purus'a. Everything is made of
consciousness. The apparent disparity and distinction among different
objects are the creation of binding principles of Prakrti. From a
metaphysical point of view, there is no fundamental difference between
two objects since everything is the projection of Cosmic Citta. The
apparent variations are the product of Prakrti.
According to A.M. philosophy, behind the universal diversities the
binding principles of Prakrti are responsible. No two objects can be
equal. Since two objects are separated from each other by the fine line
of spatial, temporal and personal expressions, and it is virtually
impossible to do away with these distinctions, the spatial, temporal,
and personal differences are the creation of Prakrti. But for the sake
of metaphysics, we have to take it for granted that the expression of
Prakrti follows a set law and that is external pressure of the guna, as
on the object body and the internal clash as its consequent. As the
static principle exerts localized influence on Cosmic Citta, there
occurs intra and inter-ectoplasmic clash. And as a result, the physical
properties (tanma'tras) increased. Thus, gradually the subtle Citta
descends down to crudity.
When the Cosmic ectoplasm is condensed to etherial factor, then the
binding priciples are convertted into tanmatras (generic essences). The
process of Saincara and Prati-saincara are nothing but the play of
these generic essences. Here it is important to note that expressions
of binding principles do not maintain any set mathematical law., that
is to say, the amount of intensity and extensity of expression cannot
be measured by the ordinary laws of addition, subtraction,
multiplication, and division. In Vaeshes'ika philosophy an attempt has
been made to explain the expression of the binding principles through
remoteness, unification and division, etc. According to Vaeshes'ika
philosophy there are sub-factors and 24 types of qualifying principles.
It has also been said on it that the qualifying principles are based on
substances and attributes, remoteness, addition, division etc., the
qualifying principles are either separated or added to the substances.
This is the root cause of creation. The substances of Vaeshes'ika
philosophy roughly corresponds to the 5 fundamental factors of A.M.
philosophy and the qualifying factors to tanma'tras.
The 24 qualifying factors of Vaeshes'ika philosophy have been
classified into 8 in A.M. philosophy namely:- Pure I feeling, ego,
feeling, feeling of existance, sound, touch, sight, taste and smell.
These qualifying principles are nothing but expressions of Prakrti.
In Sa'm'khya philosophy there is referance to the above mentioned
qualifying principles but there is no specific referance to their
origin and how they act on substances. It has also been referred to in
Sa'm'khya philosophy that the entire creation evolves out of the
qualifying principles through the process of remoteness, addition,
division etc., Hence it would mean the number of qualifying principles
will go on increasing in succeeding factors. If the number of
qualifying principles in etherial factor is 50, then in aerial factor
its number will be more than 50. But this has not been accepted in A.M.
phiosophy. It is futile to express the binding principles on terms of
numerical figures. The increment in the rigidity of the binding
principles does not result in the numerical growth of the gunas, rather
there occurs change in the expression of binding principles. The very
leaf of a tree which was green yesterday turns yellow today. This
conversion of the greenish to the yellowish, does not come in the
process of 'addition', rather it is a conversion of causal form into
effect. From the metaphysical point of view, the expressions of the
binding principles do not indicate augmentation , rather it is
indicative of differences in expressions.

1/9 GUN'ADHIKYE JAD'ASPHOT'AH BHUT'ASA'MYA'BHA'VA'T.

Word meaning:
GUN'A + A'DHIKYA:- A'DHIKYA derived from A'DHIKA which means addition
resulting in the augmentation of quality and quantity. JAD'A :-
contracted form of a physical structure after losing the normal
thermal property SPHOT'A :- dissociation of physical structure owing to
excessive external
pressure. BHU'TA + SA'MYA + A'BHA'VA'T
BHU'TA (BHU + KTA) :- a particular physical structure which did not
exist in present form but evolved in the course of evolution.
SA'MYA :- balance
A'BHA'VA'T :- (5th case ending) from absence,

Explanation:
We have already discussed that the binding principles are responsible
for external pressure, as well as internal clash in a physical
structure, since the expression of binding principles is continuous and
endless. As the external pressure on a physical structure goes on
increasing, the intensity of internal clash increases simultaneously in
equal proportion. This gives rise to such a state when the physical
structure fails to ' the external pressure'. The resultant interial
force also becomes so tremendous, as it becomes impossible on the part
of the physical structure to maintain its structural solidarity. At
this stage the structural solidarity splits and dissociates. This very
dissociation is known as JAD'ASPHOTA. At the extreme end of the process
of Saincara, a resultant force is created in a physical structure which
owes its origin from the inter-atomic clash, and this force is
eccentric in nature. The external pressure of the binding principles on
a physical structure is known as BALA. The Bala is center-seeking, it
enters into the nucleus of the physical structure. It is also known as
interial force, and the resultant force is exterial in nature. As a
result of clash and cohesion between the interial and exterial forces,
Energy is formed and consequently, this Energy clings to a nucleus. As
such, it has been stated in metaphysics that there is Energy in each
and every inorganic expression. The main function of Energy is to
correlate and maintain balance between exterial and interial forces.
And when the Energy fails to maintain this balance, then the exterial
force becomes more powerful and expressive than the interial force. As
its nature of consequence, that very physical structure loses its
structural solidarity. This is how Jad'asphota occur.
Jad'asphota is subject to pre-and-post conditions. It does not occur in
all physical structures. In the su'tra it is stated that lost of
balance and proportion of the five fundamental factors is one of the
main factors. To make it more clear in solid factor in addition to the
smell tanma'tras there are other four tanma'tras of the preceeding four
factors. Similarly, in liquid factor there - are three tanma'tras in
addition to its own. There is no scope for Jad'asphota in liquid factor
since all the five factors are not present in it. But in solid factor,
all the five tanma'tras are present, as such the possibilities for
Jad'asphota is more in solid factor. Evolution of Vital Energy is a
natural consequence in the last point of the process of Saincara. But
the conversion of energy into Vital energy is possible only when the
preceding four tanma'tras are present in solid factor in balanced
proportion. In the language of M.G.:
"It may be concluded that for the further evolution of the physical
unit structure, an environment is essentially required where all these
five fundamental factors are available in requisite quantity. Life can
get expression only under such condition. For the manifestation of
life, therefore, congenial atmosphere is the fundamental
necessity."(idea & Ideology).
If some planet or celestial body reaches the last point of Saincara and
there is pausity of congenial atmosphere, then instead of evolution of
life there may occure Jad'asphota. Here, the congenial atmosphere
specifically means such a conglomeration and proportional
representation of aerial, liquid, and thermal factors in which the
Energy of a physical nucleus gets the chemical property-of life.
A particular celestial body or star after reaching the last stage of
Saincara do not get the congenial atmosphere, then there occurs slow
loss of heat and finally it becomes heatless. In that stage the star
maintains its thermal property by absorbing heat from the neighbouring
celestial bodies. Our moon is an example of this type. These are also
called dead celestial bodies. In such stars there is a paucity
(fewness) of aerial, thermal and liquid factors. This paucity is the
cause of imbalance of the five fundamental factors. Here it is to be
noted carefully that the imbalance of factors is not the only cause of
Jad'asphota. There is another important factor - when the Bala
(interial force) becomes more dominant than the exterial force, then
the structural solidarity of the star or material body deteriorates
very fast. This very disorder in the structural solidarity brings that
star to such a stage that the entire structure dissociates into
innumerable splinters due to the pressure of Bala. While explaining
this condition, M.G.-- has written:
"Even in the resultant interial force within the winning/binding
factor, the physical structure would split up into innumerable subtler
particles, if the atmospherical condition be not congenial with the
expression of vital energy, but the static principle continue exerting
its pressure or Bala on the unit structure. Consequently, a state will
come when there will be little inter-atomic space within the solid
body. If the static Prakrti exerts more pressure, there will be a
tremendous reaction in the physical structure affecting both the
interial and the exterial forces, resulting in the structural
dissociation, This is called Jad'asphota."(idea & Ideology).
Thermal death is a pure symptom leading to Jad'asphota. It may occur in
case of a star or part of it or in a unit material structure. But total
thermal death of the entire universe is never possible. Total thermal
death of the whole universe can occur only when the luminous factor is
withdrawn by the Cosmic Mind, which would mean the utter destruction of
the creation. But noted Indian philosopher, Sri Aurobindo feared total
thermal death, but this conception is not logical because when a
particular celestial body splits due to Jad'asphota, immense heat is
released from it and this radiating heat is absorbed by the
neighbouring planet. This is how thermal balance is maintained in the
Cosmological Order.
There may be two types of Jad'asphota: PURNA (complete) and KHAN'D'A
(partial). Purna Jad'asphota can split an entire dead star and in the
case of Khan'd'a Jadasphota, a part of it is influenced. Jad'asphota
may be gradual or instantaneous. In gradual Jad'asphota a dead planet
dissociates slowly in a long period of time and due to sudden
atmospheric change there occur instantaneous Jad'asphta and the planet
may split suddenly. Khan'd'a Jad'asphota may occur in a part of a
living star which faces thermal death. Meteorite is an example of
Khan'd'a Jad'asphota. Dissociation of human body due to leprosy is also
an example of partial Jad'asphota in gradual process.

1/10 GUN'APRABHA' VENA BHU'TA SAUNGHARSA'D BALAM

Word meaning:
GUN'A PRABHA'VENA: By the influence of binding principles.
SAUNGHARS'A'T: From friction of objects
BALAM: Influence of the binding principles of five fundamental factors.

Explanation:
The binding principle's of the Operative Principle are constantly
working to influence the Purus'a. The Operative Principle being
infinite and having infinite momentum does not depend on any other
third factor other than, consciousness to be set in action. The
extensity of an unimpeded motion, flow from infinite period. In the
non-qualified state of Consciousness the flow of Operative Principle-
is unimpeded hence there is no pause and speed. Nothing has been
clearly stated in modern material science about the reciprocal
relationship between "MOTION and MATTER". Some of the scientists have
tried to explain motion and matter as complementary to each other.
According to Einstein, motion and matter are inter-convertable but he
was silent about the base of motion. The word Bala of this su'tra
roughly corresponds to the idea of motion although Bala is something
more than motion. Bala includes all the properties of motion as well as
the mutual relationship between, motion and matter. Material science
has so far been able to explain the process of conversion of motion and
matter but there is no satisfactory answer about the modus operandi of
the conversion. Motion is the influence of the binding principles and
its base is the attribute of the Operative Principle. According to
material science, motion is indestructable. A.M. philosophy has given a
broad metaphysical explanation of this idea. Science does not explain
why a single Motion is manifested in different ways. Science says that
when motion is impeded by Matter, then change occurs in Motion. If this
postulate is accepted then science is bound to face the baffling
problem of dualism, but in fact science is based, on monism. The second
problem, which may arise from the above postulate is the question of
cause and effect relation. If Motion is impeded by Matter, then the
latter precedes the previous. As such, the probability of inter-
conversion of Motion and Matter does not arise. All these problems have
been nicely solved in A.M. philosophy. The origin of Motion is the
trival binding principles of the Operative Principle. Change, occurs in
Motion due to the influence of the binding principles. The binding
principles being three, there are, three phases in Motion 1)The source
is dominated, by the sentient force. 2) Expression of a Motion is
dominated by the mutative principle, which maintains structural
solidarity. 3) Decadence of Motion, which leads to gradual erosion of a
structure dominated by the static principle.
The noted German philosopher Schopanhaur described the very idea of
binding principles as URWILL or "the first desire". In his words:
"Urwill is one and eternal, blind impulse and restless, striving which
forever remains unsatisfied. This world is not created by extra-mundane
being, but it effects everything out of its own forces. The universal
strive, which we observe is a revelation of the inner conflict of the
Urwill." ("The world of Will and Idea). The noted French philosopher
Bergeson has explained it as the ELAN VITAL. In his theory "Creative-
Evolution" he has written: "Matter tends to be static and limit life,
which has a creative impetus..... evolution is not determined by
mechanisation factors, rather it is guided by vital force.."
The theory of Bala has been accepted by the noted philosophers and
scientists. While explaining Bala, M.G. has explained in Idea and
Ideology: "The eternal pressure of the static principle on the
aforesaid 5 factors (etheral, aerial, luminous, liquid, solid) is known
as Bala. As a result of this Bala, two opposing forces develop, one
centrifugal and the other centripetal in character. The center seeking
internal force tries to maintain the structural solidarity of the
object, while the centrifugal one has the fissiparous tendency and it
tries to split-up the object into thousands. The name of these exterial
and Interial forces is Pra'n'a." Due to the influence of this Bala,
change, occurs in the property of the 5 factors, the subtler tanmatras
are converted into cruder one.
Bala is also known as interial force or centre-seeking force. As a
result of the centre-seeking force in a unit material structure, an
exterial force is created. This exterial force is a prelude to the
interial force, it is its complementary. Clash and cohension persists
between the interial and exterial forces. A nucleus is formed within
the material structure as a result of this clash. This view is
supported by the science of Motion. The main function of the nucleus is
to maintain harmony and balance between these, two forces. Thus, this
nucleus maintains the structural solidarity.
In Idea and Ideology there is mention of the word Pra'n'a along with
Bala. But in A'nanda Su'tram the word Pra'n'a has not been mentioned
separately. The nucleus of the material structure is known as Pra'n'a.
In English Pra'n'a is not life but Energy. In absence, of this Energy
or nucleus there occurs structural dissociation.

1/11 DEHAKENDRIKA'N'IPARIN'A'MABHU'TA'NI BALA'NI PRA'N'A'H

Word meaning:
DEHA: Structure. In sam'skrta, there are two other synonyms of DEHA-
TANU and SHARIIRA. TANU means that body or structure which grows.
SHARIIRA means that body or structure which is decaying. DEHA is a
common term.
DEHAKENDRIKA'N'I:- (Plural form) In the nucleus of physical structure.
PARIN'A'MABHU'TA'NI: (Plural form) The resultant force comes out of the
clash between the two opposite forces.
BALA'NI: The interial or center-seeking forces.
PRA'N'A'H: (Plural form) Vital Energy. Vital Energy being the result of
many forces is always used in plural form in Sam'skrta.

Expanation:
This su'tra is intimately connected with the previous one, different
aspects of the same theory have been explained in these two su'tras.
Facts about the last end of the process of Saincara have been explained
in su'tra no. 10 after the creation of Energy in the solid structure
there remains two alternative in the suceeding phase. 1) the Energy is
converted into Vital Energy if congenial atmosphere is created. 2) If
it does not happen then the solid factor goes back to the subtle
factors, in the process of Negative Saincara.
In this su'tra, it has been explained how energy is converted into
vital energy, and along with that, how the process of Pra-ti-saincara
sets in. When Pra'n'a (vital energy) is created on the solid structure,
there occurs qualitative change in the solid structure. Then the
material structure is not inorganic anymore- it is known as DEHA
(organic body). The material particles are converted into organic cells
on coming in contact-with vital energy. This is how the JIITVAPAUNKA
(protoplasm) evolves out of material particles.The concept of
deoxyribonucleic acid (DNA) and ribonucleic acid (RNA) of cytology is
nothing but the chemical explanation of the conversion of energy into
vital energy, the method by which the process by which Saincara comes
to an end and the process of Prati-saincara sets in. Had the chemical
factors been the only condition for the creation of life, the
scientists of the 20th Century would not have difficulty in creating
life in the laboratory. The chemical change in the inorganic structure
is antecedent to the congenial environment and balanced proportion of
the 5 Fundamental Factors. What we call vital energy or Life in English
is PRA'N-A'H in this su'tra. The word Pra'n'ah is used in plural
number. It indicates
an important metaphysical theory. When a center-seeking resulting
force, created from the clash and cohesion between interial and exterial
progress, then Pra'n'a'h is created. It is not essential that the
creation of Pra'n'a'h can bring the expression of life in a structure.
For this very purpose, a congenial atmosphere and the balanced
proportion of the bhu'tas is essential. For this reason, M.G. has
written in His book Idea and Ideology: "It may be concluded that for
the further evolution of the physical unit structure, an environment is
essentially required where the 5 Fundamental Factors are available in
requisite quantity. Life can get expression only under such conditions.
For the manifestation of life, therefore, congenial atmosphere is the
fundamental neccessity. Hence it may be concluded that the resultant
interial force expressing itself into life under a congenial
environment is what is known as Pra'n'a'h.
In Indian philosophies, there is no such reference to the scientific
and logical conception of the creation of Life. Something about the
creation of Life has been said in VRHADA'RAN'YAKA UPANISADA in slokas 6
and 7 of Chapter One. In CA'RVA'K philosophy, life has been explained
as a quality of Consciousness. The European philosophers are also
silent about it. Perhaps they have rejected the question of the
creation of Life as a non-essential factor of philosophy.
1/12 TIIVRA SAN GHARSE'N'A CU'RN'IIBHUTA'NI JAD'A'NI
CITTA'N'U MA'NASADHA'TU VA.
Word Meaning:
TIIVRA- In tremendous speed
SAN GHARSE'N'A-(3rd case ending) By the clash between interial and
exterial forces.
CU'RN'II BHUTA'NI (plural form) Powdered down factors.
JAD'A'NI • Material factors.
CITTA'N'U - (CITTA + A'NU) The minute particles of mental stuff,
also known as ectoplasm.
VA - or (CITTA'N'U and MA'NASADHA'TU are synonyms)

EXPLANATION:
After the creation of vital energy in the protoplasmic structure, the
intensity of clash between interial and exterial forces does not
decrease, rather it persists in being inherently opposing in nature. A
nucleus is found only when the interial force wins over the exterial
force.
¤The primary protoplasmic structure maintains its structural solidarity
by the help of sentient force, as the result of these clash, the
rigidity of static principle is strengthened and citta'n'u is powdered
down.¤

{tt I'tttr.illf.'&uG force, .... result of these clash, the rigidity of

static principle tenssend and c.s.{;. ,-••••••..>. -.*'.' 3'-} is
powderd down. '>'''•".t----------------------------------

1/13 VYAS'T'IDEHE CITTA'N'U SAMAVA'YENA CITTABODHAH

Word Meaning:
VYAS'T'I - ( VI- ASH - KTIN) A part of a whole
DEHE - In organic structure
CITTA'N'U - Ectoplasmic particles. TRASAREN'U is sometimes used
to denote subtler expressions
SAMAVA'YEN A- By compound structure
CITTABODHAH- The feeling of Citta, expression of the property of
Citta

Explanation:
The different ectoplasmic particles take a collective shape under the
influence of clash and cohesion, and as its result, there arises a
feeling of objectivated "I", The bio-organic activities and expressions
are now being controlled by Citta. In the resultant force, as a result
of this clash, the rigidity of the static-principle lessens as a
portion of the structure is powdered down. When the powdered down
portion in the protoplasm arouses the subtle texture of the 5
Fundamental Factors, then the property of Cosmic Citta arises. The 5
Fundamental Factors, being the crude expression of Cosmic Citta,
contain the property of it. Cosmic Citta is the 'efficient cause' of
matter. As such, it can be logically concluded that in the natural
process of evolution, the Citta can come back in the material
structure. When the crude texture of matter is converted into subtle
texture, it is the result of tremendous clash. It is stated in Idea and
Ideology, "Wherever and whenever as a result of the clash between the
interial and exterial forces, portion or portions of the physical body
get powdered down ie., get transformed into subtler factors- subtler
than all the 5 Fundamental Factors, the effect is known as unit mind,
and microcosm within unit structure mind is a chemical reaction of
physical clash."
When Citta, or mental stuff or ectoplasm, is created in protoplasm,
then the structural solidarity of the protoplasm along with the vital
energy is being controlled by the ectoplasm. Ectoplasm controls vital
energy according to set mechanical law. The constant repetition of
these mechanical laws creates volition in ectoplasm. These volitions
are known as VRTTI in Sam'skrta. PRAVRTTI, or instinct, is inspired by
citta. The instinctive actions of underdeveloped living beings can
easily be explained through mechanical law. For example, we know the
reaction of a living being when it comes in contact with fire or
another painful experience. Instinct is the property of Citta, and it
is stored up through constant repetition in the form of experiences.
Experiences, grown in the process of repetition of the same experience,
helps bring about the first expression of mind, and the crude memory of
these experiences is Pravrtti, or instinct. The number of Pravrtti vary
from structure to structure. These Pravrtti constitute our basic
psychology of living beings namely:
1) AHARA - food.
2) NIDRA - sleep
3) BHA'YA - fear
4) MAETHUNA- procreation
Living beings are always conscious and alert to maintain their
structural solidarity. These tendencies are found universally, both in
inorganic and organic structures. The experiences which the living
being gather in its efforts to maintain structural solidarity is known
as the instinct of Hunger. Through the theories of Pavlov's "Trial and
Error" method, this can be explained very well. Here it is to be noted
carefully that the validity and acceptability of the "Trial and Error"
method is limited to the field of lower mind, and not in the case of
higher, evolved mind.
The instinct of Sleep is an accumulated experience in the
underdeveloped ectoplasm out of excessive physical labor exhaustion.
All actions are systaltic. Vital energy and its expression are also
systaltic. The pause period of vital energy is the instinct of sleep.
That which hampers the same smooth expression of vital energy causes a
particular type of instinct in the living being, and that is the Fear
complexion. In inorganic structure, as there is no property of
procreation, it has to depend on Prakrti, but in living protoplasmic
structure, the sex instinct is a novel expression. Underdeveloped
protoplasm can multiply by dividing its own body. There are many under-
developed beings which can give birth to progeny without the aid of
opposite sex. In the process of evolution, when there occurs sex
distinction, the sex instinct becomes a dominant volition. The
evolution of the living being is being maintained by this instinct.
According to A.M. philosophy, mind is created from crude matter. The
materialists also believe in this theory, although they have not
advanced any scientific proof in support of their theory. Leading
philosophers like Marx, Darwin, and Spencer have supported this idea,
but none of these philosophers have explained how mind evolved out of
matter, Darwin, in his book: Origin of Species has stressed four
reasons for gradual evolution of the organisms. According to the
British scientist Huxley, the father of agnosticism, "We cannot know
the essence of material world or mental realm. We cant satisfactorily
explain how the mind arose from the body, and yet, from/for practical
purposes, we assure the dependence of the mind upon the material
environment. Herbert Spencer has also made some important observations
about mind and its evolution. In his book, The First Principle, he has
observed, "We cannot reduce mental phenomena to their material
constituency. He also mentions about two qualities of mind, namely 1)
instinct and 2) intelligence. To him, mind is just like matter, is
phenomenal.
The noted German philosopher Immanuel Kant added many theories to the
Science of Mind, but he began to work on the Science of Mind thinking
it to be a postulate. He did not try to explain the origin and genesis
of mind,' In his Critique of Pure Reason he dealt at length on such
questions as:
1) What can I know?
2))What should I do?
3) What may I hope for?
But he was silent about the very nature of mind, and how we know with
the help of mind. Hegel, another German philosopher mentions about
Absolute Mind, but he was silent about Unit Mind. With the help, of his
Theory of
Dialectics, Hegel wanted to prove the descent of Absolute mind in man
and human society, but he never touched natural growth or genesis of
Unit Mind. Perhaps this is the reason why Bertrand Russell describes
Hegel as most unintelligible in metaphysics* The modern psychologists
have long been conducting studies about the function of Mind, but
strangely enough, they all maintain an apathetic attitude towards the
genesis and growth of Unit Mind. In conclusion, it is found that the
material particles are converted into protoplasm in the course of
evolution. In the further process of evolution, the protoplasm is
converted into ectoplasm through a chemical change in the unit organic
structure. Ectoplasm is the primary expression of Mind. It has already
been explained that the seed of experiences is stored in the
ectoplasmic cell. In Yoga philosophy, it is said,
"Yogashcittavrttinirodan! That is- Yoga is the process by which one can
control the vrtti of the citta. In the process of bio-physical
evolution, complexities of the ectoplasm increase in equal proportion
to the complexities in the physical body. The instinctive disposition
of the citta controls the nerve fibers and nerve cells of the body, and
thus there occurs evolution of different sensory and motor organs, and
finally helps to maintain physico-psychic parallelism. This very
physico-psychic parallelism is known as Life.

1/14 CITTA'T GUN'AVAKS'AYE RAJOGUN'A PRABALYE AHAM.

Word Meaning:
CITTA'T - from Citta
GUN'AVARS'AYE (GUN'A + AVARS'AYE) ln the process of erosion of the
gun'as.
RAJOGUN'A PRABALYE + When mutative principle become dominant AHAM - the
feeling of ego

Explanation:
In the preceding su'tra, we have explained how the intensity of clash
increases in the unit ectoplasm. Along with the decrease of the static
• principle, the influence of mutative principle increases in the Unit
Mind. Thus, Ahamtattva is formed within the unit ectoplasm. Three
factors are responsible for the creation of Ahamtattva:
1) when the influence of static principle decreases in unit Citta
2) the influence of mutative principle icreases proportionately
3) Attraction of the Purus'ottama
In absence of one of these three factors, there cannot be the emergence
of Aham'tattva. Here it is to be carefully noted that the decrease of
the influence of the static principle on Citta does not mean that the
entire Gitta is being transformed into Aham, nor does it mean the
evolution of Citta. -Because the localized influence of static
principle on Citta is not uniform everywhere. Change occurs only when
the influence of the binding prirciples is localized and not diverged.
In the preceding su'tra we have explained that the physical clash ie
mainly responsible for the further, evolution of Citta. As a result the
crude texture of Citta breaks down and a change is perceived
consequently. Dilation of Citta occurs due to the physical struggle.
In Saincara, the aham is the effort of the influence of mutative
principle on Mahat, Cosmic Ego is the product of mutative principle.
The feelings like "I do, 'I see", of mind ars the function of Aham. But
in the process of Prati-saincara, these feelings of ego evolve out of
Citta in the process of ascent. The possibility of Aham is always
hidden in Citta. So long as Citta remaines hidden under the influence
of static principle Ahamtattva . remains in a state of hibernation and
along with the shedding of static principle, the Ahamtattva is
gradually expressed.
In this very stage of "evolution two major psychic functions are
observed:
1. Samkalpa'tnaka: determination and,
2. Vikalpa'tmaka: translation into action. In Samkalpa'tmaka stage the
living being creates the psychic imagery of an action and this is being
performed by Ahamtattva. In the Vikalpa'tmaka stage that very psychic
imagination is translated into action with the help of Citta and
sensory and motor organs. The process of Prati-saincara in the case of
evolved beings is being accelerated in Samkalpa'tmaka and Vikalpa'tmaka
actions. The available researches in psychology approve of this theory.
Distinct evidences of developed mind is found in rats, rabbits, tigers,
elephants, and apes. Many human psychic faculties are also found in
lower animals. In succeeding sutra we shall explain at length tiger,
having developed Aham being attacked, will retaliate or run away. But
if fire is brought near an earth-worm, it will definitely contract,
this is pre-determined, Free thinking and freedom in the psychic sphere
are the product of Ahamtattva. This is the very reason why, the psychic
expression of living beings having developed Aham' cannot be always
explained in terms of mechanical law. We should be cautious while
dealing at length in experimental psychology about its applicability in
higher beings.

1/15. SUKS'MA' BHIMUKHINIIGATIRUDAYE AHAM' TATTVA' NMAHAT

Word Meaning:
SUS'MA + ABHIMUKHINII - SU'KS'MA means subtle. Here it means .
consciousness. ABHIMUKHINII - towards (used in. feminine gender)
GATIRUDAYE -(GATIH + UDAYE) - Gati means constantly to move ahead.
Udaye (used in 7th case: ending) to come out of the cover.
AHAM'TATTVA'NMAHAT - (AHAM'TAT TVAT + MAHAT) - from Ahamtattva to
Mahattattva'

Explanation:
When the movement of unit Aham is to subtlety, that is consciousness
then the rigidity of mutative principle lessens owing to the influence
of Consciousness and thus Mahattattva is created. In the process of
Saincara 'I AM feeling is created in 'Pure I' feeling of Consciousness,
due to the influence of sentient principle and thus the Cosmic Mahat is
created. From Mahattattva originates the subjective portion of mind
that is 'I AM' feeling.
In microcosmic structure no action can be performed without the feeling
of 'I AM so much so the very feeling of Ego is jeopardised in its
absence. The feeling of 'I AM DOING: SAYING etc', comes after the
feeling of 'I AM'. In fact Mahattattva is the base, of Ahamtattva,
since Ahamtattva performs the ' feeling of ego being based on Citta.
Similarly, without the support of Mahattattva the function of,
Ahamtattva is not substantiated. Here objections maybe raised- How in
such living being 'Where there is no Mahattattva, Ahamtattva performs
actions? In its answer, I shall say that the property of Mahattattva is
always hidden in Ahamtattva, as such Ahamtattva can function in its
absence. Secondly, in absence of Mahattattva the living being is not
aware of its Ahamtattva.
Citta evolves out of matter in the process of friction and clash in
ideas helps the evolution of Ahamtattva. But these two conditions are
not directly responsible for the creation of Mahat, because intense
psychic clash can by far make a living being more intelligent. Intense
desire for subtlety is an essential condition of the growth of Mahat.
This very desire results in qualitative change in the psychic structure
and as its result the influence of sentient principle becomes dominant
over mutative. The influence of mutative principle had been taken to be
a contributing factor for the growth of Ahamtattva but in the case of
Mahattattva the influence of sentient principle has not been held to be
a contributing factor. But this does not mean the sentient principle
plays no role in its growth. In order to stress the vital role of the
desire for the great, the role played by the sentient principle has not
been mentioned.
The combined name of Cittatattva, Ahamtattva and Mahattattva is unit
mind. It contains all the properties of Cosmic Mind, there is only
titular difference between Cosmic Citta and unit citta, Cosmic Aham and
unit Aham, Cosmic Mahat and unit Mahat, From the standpoint of the
process of Prati-saincara, Cosmic Mind is the collective name of the
innumerable unit minds.
Shri Aurobindo wanted to prove the existence of Cosmic Mind in almost
identical way in his book 'Divine Life'. He has described Prati-
saincara as the 'ascend stage'. According to him the mind which is
created in the ascend stage is not a faculty of knowledge, nor
instrument of omniscient* It is the faculty for the seeking of
knowledge for expressing as much as it can gained of it, is a certain
form of relative thought and using it to -wards certain capacity of
actions'. This means that Shri Aurobindo wanted to segregate the
knowledge which mind gains or seeks after from mind itself According to
Vaeshes'ika philosophy, mind is one of the none substances* Mind is the
internal sense for the perception of the individual soul like pleasure
and pain. It is atomic and therefore could not be perceived. Its
existence is inferred only. Elsewhere in Indian philosophy there is
little referance to mind.
The psychological division of mind into conscious, sub-consoious and
unconscious is not accepted in A.M. philosophy. The very functional
divisional mind is crude, subtle and causal* Some of the Indian
philosophers consider mind to be imperishable. This has also not been
accepted in A.M. philosophy. When we talk about unit mind we have to
accept that it is perishable, since in the stage of permanent sama'dhi,
the unit mind is absorbed in Cosmic flow. But it is to be noted that
Cosmic Mind is imperishable. Dissolution of Cosmic Mind means the
withdrawal of creation and this has not been accepted.

1/16 - CITTA'DAHAM' PRA'BALYE BUDDHIH

Word meaning:
CITTA'D:- from Citta AHAM' PRA'BALYE:- Aham being dominant
BUDDHIH;- intellect. The very faculty of mind by which it receives
objective knowledge.
Citta is guided by the instinctive dispostion or stored up experiences
but the quality of Ahamtattva is Buddhih or intellect. Aham controls
Citta with the help of Buddhih and citta controls the body according to
the impulse of Aham. Along with the periphery of Aham, the intensity of
intellect also increases. Clash among Ideas powders down the rigidity
of Aham as its result the periphery of Aham becomes greater than that
of Citta.

Citta is guided by instincts as such in instinctive action we get no

trace of intellect. Citta controls the limbs of the body with the help
of mechanical law but with the advent of Aham, in instinctive actions
the trace of intellect is found. More the Aham develops more is the
imprint of intellect in actions. Sometimes man is simply surprised to
see the intellectual action of some lower animals.
To be more clear, along with the growth of ego in the living beings,
the intensity of intellect grows. Intellect is the psychic faculty to
gain control over external objects under the command of ego. The
external objects follow their own law, and the living beings apply
psychic powers to bring those external objects nearer to their ego or
feeling of ownership. This very mode of gaining control of external
objects is known as Intellect. In sub-human beings, the feeling of
ownership remains in hibernation, as such, the expression of the
intellect is also very less as, for example, to an animal, its body,
food, and its house belong to its feeling of ownership. But in case of
man, it is not so. The extensity of human ego can spread throughout the
universe.
In common parlance, it is an accepted fact that the intellectual
capacity of a Chief Minister of a province is far more excellent than
that of an ordinary man, whose feeling of ego extends to a small
family, because the extensity of the ego of the Chief Minister covers a
great area more complex problems. While dealing with many men and
various types of problems, the intensity of intellect grows. So it can
be said that intellect is the controller of mind over objects.
But the psychologists give a different explanation of intellect. To
them, ability to learn is intellect, although they never explain the
very basis of ability. The very inability of the, psychologist to
explain intellect owes to the influence of materialism. If intellect is
taken to be the ability to learn, then many complex problems remain
unanswered. Two men grow in the same environment and born from the same
mother and father have a different ability to learn. The ability to
learn is more concerned with the bare necessities of life. General
apathy to learn something which falls within the general interests of
man hinders the ability to learn. When man learns something to earn
bread and butter, he learns with more dexterity. Then does it not prove
that the very ability to learn or the dexterity to learn directly
depends on the Reeling of interest? The very ability to learn is based
upon the interest to learn. When learning is linked with interest the
process is quickened. This proves that ego is an essential condition
for learning. In conclusion, we have to say that the psychological
explanation of intellect is inadequate and the explanation of AM
philosophy is acceptable.

1/17 AHAM'TATTVA'T MAHADPRA'BALYE BODHIH

Word meaning:
AHAM'TATTVA'T; Prom Ahamtattva MAHADPKA'BALYE; Mahat being dominant .
BOPHIH; Consummate expression of JINA'NA

Explanation:
With the advents of Mahatattva, "I am" feeling is fully manifested, and
when this feeling of existence is surplus over the feeling of ego, then
Bodhi is awakened. Although there is Mahatattva in some subhuman
beings, Bodhi works only in human beings. As the Ahamtattva controls
Citta, and the related instinctive dispositions with the help of Buddhi
(intellect) similarly, Mahatattva controls Ahamtattva and Citta with
the help of Bodhi. In common parlance, the feeling of "I am" over ego
is Bodhi. Generally, the feeling of "I am" is overshadowed by the unit
ego, since the very feeling of existence is expressed through some
objective action. This is why the faculty of Bodhi is seldom expressed
in the common man. The feeling of "I am" is purely a psychic feeling
unrelated with objective sentiments. In this case, the feelings of
"Where am I?", or "What is my temporal existence?" do not arise at all,
since in this stage, one belongs to the periphery of time, space, and
person. When the mind works within these relative catago-ries, the
expression of Bodhi is obstructed because of the objectivated strata of
the mind. The pure sense of existence beyond the bounds of relative
category is known as MUKTI (Liberation), and to reach this state, a
psychic power is applied. This very power is the Bodhi. As Buddhi helps
a man to exert influence over external objects, similarly with the help
of Bodhi, one's very existence is set above the three relative
catagories. The pervasiveness of the "I am" feeling extends to the
silver lining of distinction between Microcosm and Macrocosm. The rare
divine qualities like VIVEKA (conscience) and VAERAGYA (non-
attatchment) arise. These two are the attributes of Bodhi. In
psychology, Bodhi has been described as psychological insight, but
according to AM philosophy, what the psychologist describes as
"psychological insight is not at all Bodhi but the intensity of
intellect only. There are such psychological instances where the
insight in scanning of objective analysis works with tremendous speed.
This, though, is not the case with Bodhi. Sometimes foretelling has
been held to be the attribute of Bodhi. Actually speaking, the faculty
of foretelling comes within the scope of matured intellect.
There may be some objection if "intuition" is used as the English
synonym for Bodhi, since intuition has a preset conotation about
telling a thing regarding future or past. In fact, this is the
attribute of what we may call "Fine Intellect". It was already
discussed in the foregoing sutra that for the emergence of Mahat, the
very bi-organic momentum should be directed toward su'ks'ma (subtle).
The attribute of Mahat is to elevate the human being towards su'ks'ma.
As such, the proper conation on Bodhi is that faculty which goads the
mind towards su'ks'ma.
In the Upanisad the term su'ks'ma has been defined as Brahma. To quote
Upanisad, lfSuks'ma' ti Su'ks'nuyn' kalilasya madhyovlshvasyai Bras' t'
a'neka rupam. "He is subtler than the subtlest entity and His subtle
expression is innumerable. Now it is proved that Su'ks'ma is Brahma and
that Bodhi is that attribute of mind which takes the mind away from
object and elevates it to the state of consciousness.
In Indian philosophies, diversities of opinion is more than the
anonimity regarding the exact conotation of Bodhi and Buddhi. The
entire superstructure of Buddha philosophy is based on Bodhi. In it
Bodhi has been described as a state which is unassasiled by the pain
and reactive momenta of karma. It is the highest achievement of life.
Mrs. Rhys David in her book "Buddhist Psychology" has quoted "Bodhi as
a function of body and not a seperate entity or attribute of mind.
According to the Buddhist philosophy there are five Skandha of
consciousness, namely - Rupa,. Vijina'na, Vedona, Sam'ga and Sam'skara.
The separate existence of mind has not been accepted at all. Intellect
is the direct attribute of consciousness and the psychic feelings are
align with objects. For sensation, perception there is no need of mind
according to them.
In Jain philosophy the term ARHAT is used instead of Bodhi. The
existence of mind has not been accepted here. According to the Jain
philosophers there are infinite Intellect and infinite powers in living
beings. The infinite intellect is obscure after coming in contact with
the objective world. A noted Jain philosopher, Sun'aratna has accepted
the fact that living being can achieve Kaevala Jina' (Pure Knowledge)
when the screen of obscurity is removed. According to Vaesheshika
philosophy the unit consciousness is attached to a mind through which
it receives sensation etc., directly. As if mind is a catalystic and
inoperative agent. But this very definition of mind can never be
accepted, since it would mean that A'tma would be directly responsible
for all actions, this postulate would jeopardise the concept of
imperishability and pervasiveness of unit consciousness.
In Sam'khya philosophy a new concept of mind has been forwarded.
According to this philosophy, "The functions which we described as
mental are really mechanical actions, physical organs, which assume a
psychic character only when illumined by spirit. The psychic apparatus
as a whole mediates between the Purus'a and the outside world, thereby
securing the former experiences of our life, or if the time is ripe,
finally freedom through right knowledge." The concept of mind in
Sam'khya philosophy does not defer from Vaesheshika. The concept of
Bodhi of A.M.phlisophy corresponds to the idea of Viveka of Sam'khya
philosophy.
It is important to note- here that according to A.M. philosophy Bodhi
inspires a being to move towards Brahma but whether it can bestowe the
Supreme knowledge or not has not been asserted. Attainment of Supreme
knowledge is not possible with the help of mind. Since mind functions
behind the attainment of knowledge. Bodhi being the attribute of Mahat
cannot be directly helpful for the attainment of Brahma. But it is true
that Supreme knowledge is attainable with the help of Bodhi.
In the conclusion let us see how one can attain Bodhi. Bodhi is the
attribute of Mahat. The term Mahat means that which is great. When the
unit ego goes above, the bondage of narrow feelings and selfishness and
becomes pervasive one can attain Bodhi. Unless Brahma is the object of
mind, mind cannot become pervasive. That is why it is said that Bodhi
is the means to attain Brahma. It does not amount to mean that Bodhi is
to be taken as the only pole-star of spiritual life as has been done by
Buddhist philosophy. When the mind merges into Cosmic Flow the very
existence of Bodhi also dissolves along with the dissolution of mind.
As such it can be said that Buddhi is the attribute of objective mind
and Bodhi is the attribute of subjective mind.

1-18 MAHADAHAM'VARJITE ANAGRASARE JIIVADEHE LATA'GULME

KEVALAM'CITTAM
Word meaning
MAHADAHAM'VARJITE: In such a state when Aham and Mahat are not
expressed.
ANAGRASARE; In underdeveloped stage. JIIVADEHE; Living being.
LATA'GULME; In creepers and shrubs.
KEVALAM;- Only GITTAM: Gitta

Explanation:
An identity of opinion is found in the theory of evolution advanced by
the physical scientists and A.M. philosophy. The leading thinkers like
Darwin, Wallace & Mendle are well-known for their discoveries of life
and natural evolution. Biologists of today think that DNA is a "stamp
material" behind the creation of life and also is responsible for the
creation of genetic character in living being. The primary life is
unicellular in character grows in two ways - genetic cells and somatic
cells. The genetic cell carries the property of the parent cell in
total but somatic cell brings about a qualitative change. Darwin had
much stress on material selection in his synthetic theory of evolution.
According to Mendle in underdeveloped life, one cell controls the
living characteristics. This unicellular organism moved to helpin the
process of evolution in two ways - plant life and animal life. In
underdeveloped life, the living characters like digestion, excretion,
circulation and procreation are being controlled by one or more cells.
In them nerve-fibres does not develop. Living beings with nerve-fibres
and ganglion are classified as developed beings. In absence of
ganglion, nerve-cells and primal spinal cord act as a base of Citta.
Prior to the modernisation of Botany, scientists used to think that the
plant world is life-less, but now it is proved that all the bi-chemical
characteristics of living beings are present in plants as well. As such
it is generally believed that in plant world, organic functions like
digestion, etc. are explicitly present. The animal and plant world are
controlled by the same natural law like mutation, recombination,
natural selection, segregation and independent assortment. So much so
the same environmental law control both the worlds. When there is bi-
physical oneness in the plant and animal world there is no reason why
the psychological law will not be extended to plants as well. The ecto-
plasmic character present in Animal life is also present in plant world.
Unfortunately, psychologists of present time do not consider that mind
is present in plant world. According to A.M. philosophy, the entire
process of prati-saincara can be classified in three stages - 1)
Undeveloped organism plants and shrubs where there is presence of Citta
only. 2) Underdeveloped plants and animals where there is expression of
Ego, 3) Developed beings where there is expression of the feeling of
existence. This classification is based on the mental development but
this does not mean that the present biological division are being
denied. If the lower organisms and plants are not brought under the
purview of metaphysics the very concept of human development becomes
baseless because human being has evolved out of lower organisms. All
the biological and psychic charaters of lower animals and plants are
also present in man. Therefore leaving aside the plant and and animal
world the metaphysical base of human evolution becomes meaningless.

1/19 MAHADVARJITE ANAGRASARE JIIVADEHE LATA'GULME CITTA

YUKTA'HAM
1/20 PRA'GRASARE JIIVE LATA'GULME MA'NUS'E MAHADAHAM'
CITTANI
Word meaning:
CITTA YUKTA'HAM; (CITTA+YUKTA+AHAM)- Citta supported by Aham.
PRA'GRASARE; In well advanced stage.
MA'NUS'E : In man.
MAHADAHAM' CITTANI : CMAHAD +AHAM + CITTANl) : Mahad, Aham and
Citta.

Explanation:
In the following sutra we have examined the process of evolution of
Citta, Aham and Mahat. With the advent of Aham, nerve-fibre and
ganglion evolved. Since for the expression of complex ego, a
complicated structure equipped with spinal cord, nerve-fibre and
ganglion is essential. The bi-physical function in such cases are
controlled by either spinal cord or ganglion and not by cell-ganglion.
This is how the unicellular body is converted into multicells. Nerve-
fibres correlate the activities of cells. The existence of ego in plant
world is expressive of the complicated actions which are beyond the
instintive dispositions. The strange behaviour of the plant world is
not an infrequent incident.* Sometimes plants and trees behave in a way
that developed beings are supposed to do. All these observations prove
the existence-of super-mind in plant world.
Aham is indicative of intellectual actions, it is the psychic control
over the the mechanical actions. With the growth of Mahat, the
periphery of mind- increases and as its result physical change takes
place and diversities are expressed in biological behaviour. It is not
true that man alone is a developed being by virtue of his Mahat. Mahat
is present in some forms of sub-human beings and in plant world. Such
sub-human beings and plants can be no more termed as under-developed.
There are far more advanced in the process of Prati-saincara. Some
animals like Elephants, dogs and apes worked with the help of developed
memory. Dogs are known to dream but man alone can utilise Mahat in
intuitive actions.
Western philosophers have dealt at length with intuitive knowledge and
higher faculty of mind. Bergson, a noted philosopher, wrote in his book
Empiricism and Rationalism that the prevalent theories of mind are
inadequate. To him, "our inner life cannot be described merely
according to psychological laws. To define it analytically would be to
limit it. We can speak of it only by the use of intuition. A static
intellectual view of things is utterly superficial. The great invention
in the Science of Metaphysics have been due to intuition. The
scientists who speak of the trial-and error method, have a very stable
view of the possibility of the human mind. Intuition is the source of
all real science, all real art, and all real philosophy... Intuition is
not a mysterious capacity. Everyone has had experience with it... by
using the method of intuition , we can expand our realm of
understanding and provide a basis for human progress. Intuition gives
us a direct apprehension of reality, and replaces analysis by direct
insight." The existentialists also lay equal stress on the importance
of intuition. Jean Paul Satre has advocated the importance of intuition
in search of existence above the bondage of intellect and consciousness.
A noted philosopher- Whitehead and George Santayana, the exponent of
logical positivism have altogether denied the view of empiricism of
mind. They are not ready to accept mind as "tabular-rasa" (the black
tablet) and the role of experience on mind. Whitehead, in his Essays in
Science and Phil-osophy, has written, "No one should remain blankly
content with mere knowledge, twice thrice is six- approval for all
suggestions and relevant activities." He could find out a "rational
order" in the whole creation. Spinoza, another noted philosopher, has
equally undermined the importance of reason and experience and has laid
stress on Intuition in which, according to him, "There can be no error
since it is spontaneous and completely adequate , and a very rare type
of knowledge."
Shrii Aurobindo has used the term "overmind" in place of Mahat. In his
opinion, mind can possess the infinite, and "overmind" serves the
purpose as connecting link between "super mind" and unit mind. He has
further opened that intuition is the attribute of "overmind" and in its
journey towards "supermind", we come across Intuition. Intuition, in
his words," brings man those brilliant messages from the unknown which
are the beginning of his higher knowledge. It is the projection of the
characteristic actions of this Higher Grace into the mind of
ignorance". To him, intuition is the direct perception, but it is
always obscured by " rapid imitative mental movement" before it has a
chance of manifesting itself.
In A.M. philosophy, intuition is the attribute of Mahattattva. As such,
it is not some rare psychic quality which is always beyond reach. The
very feeling of "I am" is ordinarily explicit in man, and this very
feeling originates from intuition. The explanation of Bodhi is so
complex in Aurobindo's philosophy that one is always scared about its
non-availability. By virtue of birth, each man is born with the
attribute, of Bodhi.

1/21 BHU'MAVYA'PTE MAHATI AHAM'CITTAYORPRAN'A'SHE SAGUN'A'

STHITIH SAVIKALPA SAMA'DHIH VA"
Word Meaning:
BHU'MA- the 1st case ending of BHU'MAN. Macrocosm
VYA'PTE- 7th case. In being seperated
MAHATI- In Mahattattva
AH AM'GITTAYOR- of Aham and Citta; 6th case, dual number
PRAN'A'SHA- Utter dissolution of the effect in the cause
SAGUN'ASTHITIH- the stage where the qualifying principles are
still there
SAVIKALPA- that stage where there is still distinction between
knower and known
SAMA'DHIH- state of absorption, to come to that point from
where the journey commences

Explanation:
Sagun'a sthitih and Savikalpa sama'dhih are synonyms. In the state of
Savikalpa Samadhih, the discrimination between knower and known still
persists. When Citta is the knower, then external physicalities is the
known, when Ahamtattva is the knower, then Citta is the known. When
Mahat tattva is the knower, then Ahamtattva and Citta are the known.
The very existence of Mahatattva depends upon the Supreme omni-
telepathic knower i.e., Consciousness.
That very state of mind is known as determinate absorption, where there
remains no third existence other than Mahatattva and Qualified
Consciousness.
We have already explained that mind functions through two major ways-in
one stage mind forms the psychic imagery of the action, in the next
stage, the very idea is translated into action. In the first stage, the
object of mind is mind itself, and not the external physicality. But
logically speaking, there is no such pure state of mind. The object of
mind may either be external physicality or Macrocosm. In case of
external physicality being the object of mental concentration, it may
result in Jada' Sama'dhih (Crude Absorption). But when the object of
mind is pure Consciousness, then it results in Bhava Sama'dthih. In
case of Bhava Sama'dhih, mind does not become objectless- its existence
is being maintained due to the Macrocosmic Thought. When the intensty
of Cosmic thought inun-dates mind, there still remains an
"alternative"(vikalpa.). So the name of this Sama'dhih is "Savikalpa".
The very meaning, of 'the word' "Bhuma Vyap-te" is that state of mind
when the Macro-cosmic thought permeates all the stages of mind, and
there is a psycho-spiritual parallelism.
Now let us explain the term-"Pranashe" (utter dissolution). The words
"Vinasha" and "pran'a'sha" connote destruction, but of different types.
When the cause is transformed into effect, there occurs "Vina'sha"
(destruction). This view is supported in the Theory of Parin'a'm Vadda
of Samkhya Philosphy. The Western philosophy also supports this view.
But the conception of "Pran'a'sha" is completely new. When the effect
goes back to the original causal form,, then there also occurs
destruction of effect. This destruction is known as "Pran'a'sha". In
the state of determinate absorption, the unit Citta dissolves in the
unit Aham, and the unit Aham dissolves into unit Mahat. The very
existence of Citta and Aham is at jeapordy. In the state of determinate
absorption, where the very sense of duality is shed down, requires more
explanation, Generally, Ahamtattva enjoys the physicality through Citta
and the five sensory organs. This is the extroversal expression of Ego
since the object of Ego is the external world. But the ego becomes
introvert when it is constantly engaged in Cosmic thought. In this
introversal movement of mind, the object of Citta become to attain in
its causal factor. The characteristic of Citta is to take the form of
the object of ideation. Citta, while taking the ideation of Aham,
merges into it. There remains no impediment in the dissolution of Citta
into Aham, since they are both inspired, by Macra-cosmic thought.
The object-oriented base of Ahamtattva is bound to shatter down in the
absence of Citta. In this stage, Aham takes Mahat as its object. The
subtle distinction between Aham and Mahat also shatters down, owing to,
the Macro-cosmic thought. In this way, Citta and Aham dissolve into
Mahat. In this stage, there remains no third entity, other than unit
consciousness and Mahat. Mind does not lose its subjective portion.
Only the objective portion is shed down. Mahattattva maintains its
characteristic. When the base of "I am" feeling of unit mind is fid
more an object but the Macro-cosmic thought, then it goes above the
relative, categories. This very "I am" feeling is" not bound by any
nomenclature or title. This unit "I" is established into Cosmic "I"
feeling. This stage is known as Savikalpa Samadhih,
SIX STAGES OF SAVIKALPA SAMADHII.
There are five preceding Sama'dhis before Savikalpa Sama'dhi and these
are: 1)Sa'lokya 2) Sa'mipya. 3) Sa'yujya 4) Sa'rupya 5) Sa'rs't'hii.
Spiritual aspirants experience these five Samadhis on the way to
Savikalpa Samadhi.
There are six plexuses, or cakras in the human trunk- Muladhara,
Svadhisthana, ' Manipura, Anahata, Vishuddha, and Ajina'. Except the
Ajina' Cakra, these cakras are situated in the spinal cord. Mind
controls the different portions of the body, remaining in different
cakras at different times of the day. These cakras maintain a liason
between mind and body. In order to withdraw the mind from external
physicality to its seat in Ajina Cakra, one has to withdraw his mind in
different cakras. This is the secret lying behind Savikalpa 'Samadhi.
Due to Concentration of mind, when it pierces through the 'Muladhara'
Cakra, then one attains Sa'lokya Sama'dhi. The aspirant feels that he
and his Lord belong to the same sphere, and the feeling of seperation
does not persist anymore. In this samddhi, one hears the cricket sound
in his internal ear, which is the primary expression of the unassailed
Cosmic sound. When the mind goes further and pierces through the
Svadhistana cakra then the aspirant attains Samiipya samadhi. In this
state he constantly feels the nearness of the Lord. And he hears the,
dancing-girl-bell sound(Nupura). In this way, when his mind goes
further ahead, then he pierces the, Manipura cakra, then he gets
Sa'yujya samadhi. The temporal distinction between devotee and God
snatters down and one. hears the, sweet flute sound. Thus when the,
mind pierces through the Anahata cakra one gets Sarupiya samadhi. In
this stage devotee is overflowed with the Divine Bliss. Devotee see the
same qualitative expression in him and his Lord and he hears, the
church-bell sound. When the Vishuddha-cakra is pierced through then one
attains the Sarasthi Samadhi - the spatio-temporal-personal difference
between devotee and the Lord shed down and the sadhaka gets the
feeling. "I am He" and he hears the roaring sound of ocean, and
sometimes conch-shell sound and sometimes the thunder sound. Finally,
when the mind reaches the, Ajina cakra one is established, in Savikalpa
Sama'dhi. One feels that from me (cosmic I) everything is everything,
in me everything is established, in me everything is dissolved, I am
that Macrocosmic Entity.
In A.M. philosophy Savikalpa samadhi is known as Mukti. When the
aspirant becomes one with the Macarocosm, he goes above the triple
relative factors but strictly speaking the unit mind does not become
one with theCosmic Entity.
In yoga philosophy, there is reference of Samprajinata samadhi. Four
kinds of Samprajinata samddhi are distinguished. According to the
different object of comtemplation. It is called Savitarka when the mind
is concentrated on any gross physical-object of the physical world. Had
he realised the nature of this object, one concentrates on subtle
objects like tanma'tras. This concentration is called Savicdra. The
next step is to take more subtler objects like the senses and
concentrate the mind on them until their real nature, becomes
manifested. It is known as Sa'nananda samadhi. The last kind of Samadhi
is Sa'mita'. In as much as the object of concentration herein his ego
with which the self is ordinarily identified. By these 4 processes
there is a check to all mental modification and the mind becomes
transparent like a crystal. This leads to the oneness of Self, ego and
external objects. This state is known as Sa'ma'patti.
According to Vedanta, samadhi comes after Shravana (hearing), Manana
(Comtemplating), Nididdhydsana (internal concentration). According to
Vedantic custom, the disciple is to sit near the Guru and hear the
speeches. Then one has to extract the essence, of the scriptures by
proper logic and reasoning and ultimately through internal
concentration he reaches the stage of Buttha'na. In this stage, the
influence on Ma'ya' cannot bind him anymore and one, becomes Jiivan
Mukta (liberated in life). Butthana Vedanta is equivalent to the
concept of samadhi.

1/22 ATMANI MAHADPRAN'A'SHE NIRGUN'ASTHITIH NIRVIKALPA

SAMA'DHIH VA'.
Word meaning:
A'TMANI; In A'tman
MAHADPRAH'A'SHE; In destruction of Mahat
NIRGUN'A: No Gunas - nonqualified
STHITIH; State
NIRVIKALPASAMA'DHIH; State of total absorbtion in consciousness-
VA': Or

Explanation:
In Savikalpa sama'dhi the unit mind merges into the Cosmic mind. As
such in Savikalpa sama'dhi, Cosmic mind is the Vikalpa(alternative) to
the Cosmic Consciousness, but in Nirvikalpa sama'dhi the unit mind
merges into the Cosmic Consciousness and the distinction between mind
andconsciousness sheds down, and consequently there, remains no
Vikalpa. This stage is also known as Moksa. Mind is the object of
consciousness, the very existence of mind is dependent on the omni-
telepathic witnessing Entity. As such when the mind merges in the
Consciousness, there remains only the Cosmic flow. This is why this
stage is known as Nirvikalpa.
Citi Shakti (Consciousness) if above the triple, binding principles.
Nirguna Brahma is beyond, the scope of binding principles. Prakrti is
unexpressed, here (Anucchunna), Saguna Brahma being Gunadiisha controls
the expression of the binding principles without being influenced by
them. Saguna Brahma is not independent of the gunas, but in the non-
qualified state of consciousness this question does not arise. When
mind merges into Consciousness, one is consequently" established in the
non-qualified state: Nirgun'asthitih.
Now let us examine as to what is the primary necessity for the
attainment of Nirvikalpa sama'dhi - to take the mind, above the
attribute of Prakrti or the dissolution of mind in consciousness.
According to the Doctrine of Negation (Neti) of Vedanta the first
condition has been accepted as the primary need. In Vedanta and Jain
philosophy this very processive is Karma-Sannyasa, but the view of A.M.
philosophy regarding this is quite a different. Pointed intellect
(Agrya-buddhi) is one of the essential condition to take the mind
above, the influence of Prakrti. For pointed intellect withdrawal of
mind from the external senses and concentration of Self is a must.
Consciousness being one and indivisible, mind becomes concentrated.
Mind becomes multi-pointed when one is engaged in gross-thinking out in
Spiritual practice, mind becomes pin-pointed.
The very existence of mind is dependent on thinking. When the mind is
withdrawn from the external thinking the existence of Citta and Aham is
dissolved. But still the existence of Mahat remains. Since Mahat is
quite independent of external objects. But in absence of Citta and
Aham, Mahat cannot maintain its unit integrity for a long time of
period, in case the unit Mahat merges into the Cosmic Mahat then it is
called Savikalpa sama'dhi, but this is not complete merger, of the unit
mind into Macrocosm and for this complete merger one has to take the
aspiration for Nirvikalpa sama'dhi.
The objectless state of unit Mahat is called Jiiven Mukta or
Bhuttha'na. But when the pure "I am"-feeling of Mahat becomes one with
consciousness - dissolves in pure "I" feeling. When the temporal
bondage of the unit sheds down, this is how there occurs the Pran'a'sha
(utter dissolution of Mahat), Consciousness is the causal, factor of
Mahat. As such when Mahat dissolves into consciousness it is known as
utter dissolution of effect" into causal factor.
When Mahat dissolves in consciousness then one maintains the non-
qualified state (nirgun'a'ethitih). It means that the three binding
principles of Prakrti do not remain exprssive directly or indirectly.
There is another explanation of the term "Nirgun'a'sthitih". The object
of unit consciousness as unit Mahat, Aham, Citta, organs and external
physicalities. Now when Mahat dissolves into consciousness then
consciousness becomes objectless and there remains consequently a state
of non-duality or Nirgun'a'sthitih.
There is a subtle difference between Mukti and Moks'a. In the stage of
Mukti one goes above the three dimensional relative categories - time,
space and person - but it does not mean complete merger. But in the
state of Moks'a one completely merges in consciousness. In Buddhist
philosophy this state is kwown as Nirva'n'a. In Indian philosophies the
concept of Moks'a had been explained in different ways with different
nomenclatures. The concept of liberation in monastic Vedanta differs
from that of Buddha and Pu'rva Miimam'sa. In Vaeshi-seka philosophy,
the concept of Moks'a is the absence of union between body and Self
after constant meditation on nature of Self. This concept is opposed to
the doctrine of Negation of Vedanta, as such it is nearest to the
concept of AM philosophy. The doctrine of Negation, i.e., Brahma is not
this, Brahma is not that, and so on, can never illumine the truth.
In Pu'rva Miimam'sa' there is a concept of Apu'rva as synonym to
Moks'a. The perfect pursuant of Vedic injunctions helps one to
establish in A'pu'rva or heaven. In heaven there is no pain or agony.
One is established into supernatural realm and is free from the cycle
of bondage of Karma. But this concept is not tenable on the logical
plane. The latter philosophers of Vedanta and Upanisad schools have
outrightly rejected the concept of heaven. According to Sankara'charya
the religious rites such as Yajina' (sacrifice), Da'na (benediction),
Tapasya (austerity), Vedapat'ha (reading of scriptures) cannot be the
cause of liberation unless one is established in pure knowledge. Lord
Krs'n'a was also equally critical about the so-called religious
performances non-supported by self-knowledge.
There is a reference of Nirviija Sama'dhi in Yoga Su'tra. According to
the Yoga aphorism, Nirviija Sama'dhi is that state in which new
reactive momentum does not originate from past actions and there is
total modification of psychic propensities. According to another
aphorism of Yoga philosophy Sama'dhi is a stage when the Citta is
completely devoid of any objective thought. Mental concentration can
come only when there is a total modification of psychic propensities.
INTEGRAL VIEW AND NIRVIKALPA SAMA'DHI
Integral view (abhedajina'na) is an essential condition for the
attainment of Nirvikalpa sama'dhi. When all the dualistic attitudes are
dispelled then one attains integral view. In this state of mind the
distinctions between knower and known, seer and seen, creator and
creation are washed away. To him no one is inferior or superior or
untouchable or despicable. Lord Krs'n'a has been quoted in the Giita:
"If a stark sinner takes my refuge leaving aside his everything, I
liberate him from worldly bondages." To Caetanya Mahaprabhu even a so-
called low born man is superior even to high caste man if he has
infringeable faith and unshakable devotion in Hari. Those who create
artificial wall of distinction between man and man, indulge in
narrowism and discriminate man from man, cannot attain the highest
perfection. According to Shankara'charya: "One can be established in
that monistic truth when one repeats 'I am Brahma,' that I am that non-
dual Entity.
In Vaes'n'va philosophy this stage of indeterminate absorption has been
described as Maha Bha'va in which an aspirant becomes one with the
source of Bliss. Before Mahabha'va one passes through 8 types of dasha'
and bha'va. In this 8-fold dasha' the aspirant can understand the Bliss
around him but does not know its source. There occur' many physical
expressions of the bliss, sometimes jumping, sometimes dancing, crying,
rolling on the ground, yawning, etc. In the stage of bha'va the
aspirant can locate the source of bliss but fails to become one with
the source.
In yogic practise one attains Savikalpa Sama'dhi when kund'alinii
reaches the Ajinacakra, the seat of mind, and when due to the
spontaneous Grace of Guru, the kund'alinii reaches the center of
Sahasrara Cakra then one attains Nirvikalpa Sama'dhi or the highest
rank. This stage is also known as Para-magati (highest attainment).
The concept of Nirvikalpa Sama'dhi is a new concept in AM philosophy,
M.G. in Su'bhasita Sam'graha third part has given a vivid description
of the state of Nirvikalpa Sama'dhi. In His language: "In Nirvikalpa
Sama'dhi or the indeterminate contemplative concentration the causal
mind is destroyed due to stupefaction of Avidya or Ma'ya' and that is
why, that state is super sensible, i.e., beyond the comprehension of
the senses. Following that state, is after the break of that Sama'dhi
or total suspension, when the faculty of senses and understanding
returns, then alone it realises that some unknown current of
exhilaration of some unknown region has flooded its whole entity - is
drifting it away to some ultra-sensual, life-pulsative realm of
celestial bliss*. Hence it is said that in a state of Nirvikalpa
Sama'dhi understand whether he is in the Nirvikalpa Sama'dhi nor can he
say afterwards that he felt such and such things, for that state was a
super-sensual, ego-less one."
"Tasya sthiti ama'nasikes'u"
"After the break of that self-lost, ego-less abstraction, when the
Sa'dhaka feels the return of his hazy ego, drifting away in the current
of exuberant joy, he then realises that his preceding state must have
been a state of the loftiest ectasy, which is called Nirvikalpa
Sama'dhi. This post-Sama'dhi condition is reminiscent of the state
following a deep slumber. In a state of slumber a man does not feel
that he is sleeping. After waking up, his Kamamaya Kos'a or the crude
mind getting active, he realises, as he thinks of his preceding state
of void or "insensibility. 'I was so long asleep. As much as a man has
been able to vindicate his manliness after nullifying the Serpent-noose
of Avidya' (Extroversive Force), he is considered to have appropriated
as his own as much A'nanda-svaru'pa or Supreme Exultation - become as
much A'nandasvaru'pa Himself -become as much the A'nandamu'rti or the
very Image of A'nanda or Bliss."

1/23. TASYA STHITIH AMA'NASIKES'U.

Word Meaning:
TASYA: Of Him. The root word TAD stands for Brahma in neuter gender.
The pronoun "SA" stands for Purus'a and "SA"1 stands for
Prakrti.
STHITIH; State of existence.
AMA'NASIKES'U; MA'NASIKES'U means in or beyond mind used in 7th case-
ending of the root word MA'NAS. The prefix "A" is used to denote
negation. Hence AMA'NASIKES'U means in the state where mind does not
exist.

Jiiva cannot apprehend Brahma with his ego since the very flow of
consciousness exists above unit Mahattattva. Unit Consciousness being
the omni-telepathic entity, mind can maintain its separate existence.
If unit consciousness is taken to be the knower, the Mahattattva is the
known. Metaphysically speaking, unit consciousness is the final subject
and mind is always its object. The existence of unit consciousness is
not dependent on mind whereas the vice versa is a logical sequence. As
such the mind cannot know the unit consciousness. Whatever the mind
wants to know must be its object. Unit consciousness not being an
antecedent to mind cannot be known by mind. Both in the process of
Saincara and Prati-saincara consciousness is above the Cosmic and unit
mind.
When unit ego things about consciousness the rigidity of binding
principles gradually lessens and finally when the influence of these
attributes completely washes away, there remains no seperate existence
of mind. In the non-qualified state there is no mind at all to grasp
the flow of Divine Bliss. The distinction between knower and known is
removed. The mind becomes consciousness when it wants to understand it.
In this stage the mind with its organs not function at all.
Upanisads say:
I do think that I have understood Brahma fully in as much as I also do
not think that I do know Him well, and equally it is also told that I
cannot assimilate Him fully in as much as I cannot assimilate Him
fully".
This is why the Vedanta philosophy says that He is beyond the scope of
speech, mind, and sight. Scripture for there says we can see the sun
because of its light, but how the sun can see that Sun from where it
gets its light? In Him, the sun, moon, and lightning cannot illumine
anything. For His effulgence everything is illuminated and who will
illumine Him?
In Tantra it is said, He is the controller of all the controllers and
superior to the most superior. Mind controls the body and He controls
the mind, then how the mind can know Him? In Sam'khya philosophy,
Purus'a is described as companionless. Mind does not co-exist with Him.
In Bodhian philosophy, Brahma has always been described as beyond the
mind. Ananda Marga philosophy also shares the same view. Had it not
been so, there would have been a disastrous effect on Monistic
Ontology. If mind could have apprehended Brahma then Brahma would have
been reduced to the state of objective metaphysics. As such as it has
been rightly held that the stage of Supreme Consciousness is above mind.

1/24. ABHA'VOTTARA'NANM PRATYAYA'LAMBANIIRVRTTIH TASYA

PRAMA'N'AM.
Word Meaning:
ABHA'VA: 1) absence of something, 2) a state beyond mind- the very " I
am" feeling is lost.
UTTARA; a stage after the passing away of the previous state.
A'UANDA: the feeling of pleasure is subjective and extreme.
PRATYAYA'; a process by which something is inferred or determined,
A'LAMVANIIH; shelter.
VRTTIH; mental propensity. TASYA; of non-qualified state of
Consciousness
PRAMA'N'AM; proof.

Explanation:
Whenever a new theory is given in metaphysics there is a system to
establish the postulate on the ground of sound logic and in its absence
the credibility of the new theory loses its validity. There are three
accepted logical means commonly used to prove the acceptability of a
new theory: direct, indirect, and inference. In Indian logics, there is
much discussion on the different syllogisms of reasoning. In Pu'rva
Mima'm'sa there is reference to inference, comparison, testimony,
postulation, and non-perception. In Nya'ya philosophy there is
reference to sixteen syllogisms of reasoning. The Yoga philosophy has
accepted Nidra; the state of drowsiness as a categoty of syllogism and
in Ananda Marga philosophy, ABHA'VA (absence of "I am" feeling) has
been accepted as a category of syllogism.
One of the Yoga aphorisms is: "Abha'va pratyaya'lamvaniih vrttih nidra".
This aphorism can be compared with this su'tra. In Yoga philosophy,
ABHA'VA is used to explain morphic state. But in A.M. philosophy the
very syllogism ABHA'VA is used as proof of the non-qualified state.
There are three functional divisions of mind, namely crude, subtle, and
causal. With the help of crude mind, the bi-physical functions are
performed. In the subtle mind functions like memory, contemplating,
reasoning, etc., are performed. Causal mind is the controller of crude
and subtle mind. In it there is past memory, sam'skara, etc. When crude
mind is active then subtle and causal mind are inoperative. This stage
is known as wakeful state (Jagrata' Vastha'). In this stage, unit
consciousness
"subsists on apprehending tanma'tras (sensible and supersensible
Inferences) from the crude world, desiring things relating to them ,
materializing these desires and making them explicit or extrovertive.
In this stage the crude mind is expressive and the subtle and causal
remains in animated suspension".
Then comes the dreamful state (Svapna Vastha'). Here soul is wholly
dependent on psychic body for its sustenance and the objects of
enjoyment and endurance are limited to the domain of thought. The
sensory and motor organs do not receive anything from the external
world. At such time the soul does not accept any sustenance from the
crude world. Wakeful, Morph and Turiiya remain inherent in Somnial
state . The thought state is known is known as Sus'upti or morphetic
state. In Yoga philosophy this is known as Nidra (sleep). In this stage
neither the crude or the subtle mind acts. The Ka'mamaya kos'a and
Manomaya kos'a do not function. The wave of desires does not arise in
the receptacles of the soul nor appears in dreams. The soul enjoys the
causal mind i.e., Atimanasa, Vijinanamaya and Hiran'yamaya Kos'a.
Causal mind is omni-scient but is beyond the scope of memory and mental
apprehension. This morphetic state is the beginning of the state of
vacuity (Abha'va) then comes turiiya or a state of non-duality. Here
there is no difference between knowledge", knower and knowable, the
sense of existence of all other entities does not exist. There remains
only one entity. And that is why soul cannot know any object nor can it
control anything. Turiiya is the witnessing consciousness. In this
stage the seed of reactive momenta is consumed and the mind cannot
maintain its existence. But if the seed of reactive momenta is not
completely burnt then one comes back to the morphetic dream and wakeful
state again. In the stage of non-duality even the feeling of I am is
absent. The absence of "I am" feeling is known as the state of Abha'va
when mind cannot function as knower.
The state of non-duality is the first phase of sama'dhi. As such the
feeling of sama'dhi cannot be described by the crude mind. We take the
help of memory to describe a happening of the past. But the feeling of
sama'dhi is not reflected on mental plates. That is why no vibration
affects the cerebrum. The feeling of the state of non-duality cannot
come flown to dream or wakeful state. So, the state of non-duality is
beyond the mind.
Wow let us see how we can prove the feeling of the state of non-
duality.
The road to sama'dhi and nidra is same but the cause is different.
A man falls asleep due to nervous and physical Disabilities and enters
into dream state. Long and continuance of sleep state is not possible.
As such the subtle mind merges into causal mind. This is how the
morphetic state comes. We remain unaware of the period of time, when we
go to sleep and again come back to wakeful state. But in Sadhana', the
aspirant modifies his crude mind and enters into a dream and morphetic
state by application of a technique. His will force cooperates with his
efforts. But in dream the will force is cooperative.
In ordinary sleep one cannot go above the Turiiya state in absence of
will force. But in Sa'dhana' will force playing the important role, one
enters into the state of non-duality although in this stage the will
force also becomes inoperative.
Sama'dhi may "be of 2 types - Sa'viija and Nirviija. When the seed of
reactive momenta is completely burnt then one attains Nirviija
Sama'dhi. Sama'dhi. This is the reason why in Sa'viija Sama'dhi one
comes back from the state of non-duality to the state of morphetic,
dream and wakeful. While entering into the realm of dream state, the
will force of the aspirant infers that he was merged in the infinite
ocean of bliss before this stage. This is how the immense feeling of
bliss is established in morphetic and non-dual state.
We can take an example to clarify the above statement. After the break
of dream in the morning one observed that the soil is wet and there is
water accumulated here and there, and there are parts of clouds in the
sky. From these precedents one can infer that it rained in the night
while he was asleep. He could not know it because his cognitive feeling
was absent during that period. Similarly, in the non-dual state the
cognitive I is absent and when this cognitive I is awakened one feels
intense joy. This is how the immense ocean of bliss was present in the
state of non-duality is proved.
In support of this su'tra an aphorism of Vaesheaika philosophy can be
used. According to Vaeshesika philosophy inference can substantiate the
existence of something with the help of something we know.

1/25 BHA'VAH BHA' VA' TIITAYOH SETUH TA'RAKABKAHMA.

Word Meaning:
BHA'VAH: In A.M. philosophy it carries special significance, "When the
psychic wave has attained a parallelism with spiritual wave or A'tman
then this psycho-spiritual parallelism is known as Bha'va (Ideaa)." It
means psycho-spiritual sphere. This expressed universe being the
psychic projection of Cosmic Mind is also included in Bha'va.
BHA'VA'TIITAYOH: (BHA'VA + ATIITA + TAYOH). A pure spiritual sphere
beyond the psychic sphere i.e., the unqualified state of
consciousness. TAYOH means of the two. To denote non-qualified state
the word "ABHA'VA" has not been used. Had it been so, it would mean
something else.
TAYOH: 6th Case ending, dual number in 6th case ending of TAD SETUH:
(SHII + TUM) Tangential point, bridge connecting two sides.
TA'HAKA: (M + NIC + NVUL): TR means to cross. Then the word meant; that
which helps to cross across the boundary.

EXPLANATION:
There is reference of Sagun'a Brahma and Nirgun'a Brahma in ontology
but except in Tantra we do not find the concept of Ta'raka Brahma. M.G.
in this su'tra has explained altogether a new ontological concept of
Ta'raka Brahma. The theory of incarnation has more or less been
accepted in all the religious schools but the reference to Mahasambhuti
and Ta'raka Brahma is nowhere found. While explaining the su'tra M.G.
Himself has written, "When Ta'raka Brahma takes the help of the five
fundamental factors (Sambhu'ti) He appears or is looked upon as Sagun'a
Brahma." The explanation of the su'tra can be divided into two main
parts:- 1) Maha-sambhu'ti and Ta'raka Brahma 2) What is Ta'raka Brahma?
While explaining the concept of Ta'raka Brahma in Idea and Ideology,
M.G. has Himself warned, "Ta'raka Brahma is Himself not a figure of
philosophy, it is a creation of devotional sentiment." In the same
book, He has further mentioned, "One whose goal is Purus'ottama merges
in the Sagun'a Brahma and one who aims at Nirgun'a Brahma gets himself
surrendered into the Objectless Entity. It is only in Tantra that the
Sadhana' of Ta'raka Brahma has been specially defined distinct from the
Sa'dhana' of Nir-gun'a and Sagun'a and has its own peculiarity.
Theoretically speaking Sagun'a Brahma has infinite Sam'skaras and so
for an infinite time to come Sagun'a Brahma will continue to enjoy the
fruits of its own past actions. Nirgun'a is the objectless Entity with
no action or derivation, but Ta'raka Brahma is the middle point and can
fulfill the function of both. He guides, loves and favours His
affectionate sons and daughters. His children say that He cannot live
without loving them and address Him, "Oh, our great Father, our
affectionate Mother, our All we remember Thee, we adore Thee, Oh, the
Witnessing Entity, we offer our homage to Thee, Thou art the only
rescue in this crude worldly ocean, so to Thee we surrender ourselves."
This complete surrender is the summum bonum of all spiritual Sa'dhana
which only can lead to Him, from where the decline is not even
imaginable."

FIRST CHAPTER COMPLETED!

CHAPTER II

2/1 ANUKU'LAVEDANIIYAM' SUKHAM

Word Meaning:
ANUKU'LA - That equilibrium condition essential for the maintenance of
life and paves the way for the smooth expression of ideality.
VEDANIIYAM - That sentimental feeling after coming in contact with an
object. This is a sentiment of the yogic heart in the a'nahata cakra.
SUKHAM - The psychic feeling which one gets when the nerve cells and
nerve fibers, having been contracted, owing to the influence of an
unnatural environment, again come back to normalcy. The English
equivalent would be happiness or pleasure.
2/2 SUKHA'NURAKTIH PARAMA' JAEVIIVRTTIH
Word Meaning:
SUKHA - Happiness or pleasure
ANURAKTIH - (ANU + RAINJ + AKTIN) The change in one's psychic color due
to the influence of a color emitting from the tanma'tra (generic
essence, waves produced or reflected by an object permitting its
sensory perception) of an object for which the mind aspires with
intense desire.
PARAMA' - Supreme (in feminine gender)
JAEVIIVRTTIH - essential characteristic expressions of a living being.

2/3 SUKHAM' ANTANTAM A'NANDAM

Word Meaning:
SUKHAM - Happiness or pleasure
ANANTAM - Endless and without periphery (Note: There is a difference
between endless and infinite. Endless has a beginning but no end;
infinite has neither beginning nor end.)
A'NANDAM - Bliss (A + NAND + GAINA) "Nand" means to make others
cheerful.

EXPLANATION:
There are two principal views regarding life and the creation. One is
optimism, the other is pessimism. Most of the Western philosophies are
based on optimism. This optimism in Western logic is known as Hedonism.
But pessimism is a common feature of the different schools of Indian
philosophy. Rather, we can say that the different schools of Indian
philosophy have grown up around pessimistic attitudes towards life and
creation. The pessimists have interpreted that, pain and suffering are
the principal features of human life. As they haven't found out the
means to escape from pain in this mortal world, they turn to
spiritualism as the only way out. To him, "mukti"(mental-psychic
liberation) and "moks'a( merger with the trancendental consciousness)
are the two means to get rid of pain. Buddhist, Jain and six orthodox
schools have accepted this definition of rnukti and moks'a. According
to Western Hedonists, mundane and supramun-dane pleasure is the summum
bonum of life. 1) Veda'nta 2) Mima'm'sa' 3) Nya'ya 4) Vaes'esika 5)
Sa'm'khya 6) Yoga
However, A'nanda Ma'rga Philosophy has accepted neither the Hedonism of
the West nor the pessimism of the East as the ultimate conclusion.
Rather it has accepted optimism instead of Hedonism and pessimism. In
A.M. philosophy,
pleasure is the beginning and not the end. Without pleasure, a living
being cannot maintain its life, but life culminates in the attainment
of A'nanda(Bliss). Here lies the excellence of A.M. philosophy over
other philosophies.
Now let us see where Sukham and A'nandam differ. It is said in Su'tra
2/3 that endless Sukham is A'nandam. But Sukham is object-oriented;
i.e., intensity and extensity differ from man to man. Because of this,
we cannot say that the intensity and extensity of pleasure is endless,
rather, it is momantary(not the momentariness of Buddhism), but still,
pleasure stays only for a little while.
Why so? As mind is object-oriented, the feeling of pleasure ends with a
change in the object. Mind can extract pleasure from an object if the
psychic feeling conforms with its sam'ska'ras (reactive momenta from
past physical and mental actions), but whenever the sam'ska'ra is
quenched, the mind runs after another object. Why so? Because the
previous object cannot create a congenial atmosphere for the expression
of new sam'ska'ras. The mind Seeks new objects and environment for the
satisfaction of succeeding sam'ska'ras. So, in the gap between two
pleasure a living being tries to create a congenial atmosphere for the
expression of his vital energy.
Mundane and supra-mundane pleasures are not unmixed. Also, one has to
accept the concomitant relationship between pleasure and pain. It is
very important to note here that the absence of pleasure is not pain -
that pleasure and pain are not the positive and negative sides of the
same psychic feeling. Rather, pleasure and pain are two independent
states of mind.
Pleasure is representative in character, that is, the object which will
be pleasurable to a man is predecided in his psychic stratum. We cannot
get pleasure from such an object about which we have no previous
knowledge of feeling. There are three psychic stages in the feeling of
pleasure: (1) Projection(linking the object and organ), (2)
Response(psychic reaction to
that object) and (3) Coordination (linking mental reaction with the
object),
Now let us see in which psychic stage pleasure occurs. When the
projection
and the mental response being correlated produce a synthetic psychic
SUKHAM. However, ANANDAM is not representative in character, since in
the feeling of A'NANDAM, there is no difference between the subject and
the object in A'nandam, the existence of the subjective mind and the
external object are absent (but in the logical analysis, Aham and Mahat
function to a little degree in the feeling of A'nandam). The psychic
process responsible for the psychic feeling of pleasure is totally
absent in the feeling of Anandam. When an object is reflected upon the
Citta, then the Aham enjoys the ectoplasmic object. This is the psychic
process behind the feeling of pleasure, but in the feeling of A'nandam,
the Aham enjoys the bliss flowing from the Mahatattva. The source of
bliss is not the Mahat, but the Atman that is, these beams of bliss
pass through the Mahat. When the spiritual wave innundates the
sam'skaras of a man and through Mahatattva is reflected upon the Aham,
then the man feels A'nandam. As the A'tman is infinite,
the wave of A'nandam will be infinite. The enjoyer of A'nandam goes
above his sam'skaras while enjoying A'nandam. That is why the feeling
of A'nandam can be perennial, with the mind never becoming tired or
saturated with the experience. When the mind enjoys a physical object,
it becomes tired after some time. This tiredness of the mind originates
from its samskaras. When the expression of a particular sam'skara is
exhausted, the mind does not want to enjoy that object any longer. This
condition is called saturation. In the case of bliss, as long as the
Aham goes on experiencing bliss, it is converted into Mahat. The
difference between A'tman and Mahat is theoretical. That is why Mahat
cannot enjoy A'tman for a long period, because while doing so, Mahat is
converted into A'tman. Another reason is that the seeds of samskaras
are hidden in Aham'tattva and not in Mahat. Mahat never tries of
enjoying A'tman.
Now let us see why pleasures differ from man to man. There is nothing
like universal pleasure. The object which is pleasurable to one man may
be painful to another. Is this disparity object oriented or object-
based-mind oriented? There are innumerable seeds of samskaras in the
human mind. These seeds are gradually being nourished into action. As
the fruit of a tree become edible as it ripens, similarly, the fruit of
a sam'skara, when it is ripe, appears good or bad to a man, some fruits
are pleasurable and some are painful.
A congenial environment is essential for the expression of the seed of
a sam'skara as a sprout and later as a developed tree. The physical and
psychic structures of a man conform to the congenial expression of
sam'skaras.
We thus have to say that the bio-organic function of man is fully
controlled and conditioned by samskaras. Man creates such an external
environment as may be conducive to the expression of his sam'skaras.
Man will never accept an environment as is obstructive to the
expression of the same.
Herbert Spencer, in his book, Data of Ethics, has clearly explained
that each and every man is searching for such an environment as is
conducive to his organic functions. According to Spencer, this is known
as adaptation. In his Language, "All conduct tends either to promote or
hinder such adaptations. So far as it tends to promote, it is good and
produces pleasure. When it tends to hinder, it is bad and produces
pain." A.M. holds the same view. According to A.M. philosophy, the
living being runs after pleasure because the endeavour to achieve
pleasure is helpful to the smooth development "of his bio-organic
functions and his adaptation to the environment as well.
Now let us see what the Indian philosophers say about this, lishvara
Krs'n'a, in his Sam'khya Karika, has clearly warned that man is
incessantly oppressed by the trifarious bondages. The liberation from
these bondages is difficult though not unattainable. Mahars'i Kapila in
his first su'tra of Sam'khya philosophy has mentioned, "A'TMA TRIVIDHA
DUKHA'TYANTA NIVRTTIR YATANTA PURUSA'TMA, which gives a clear hint
about the means to get rid of pain. Lord Buddha told, "SARVAM DUKHAM".
According to these two philosophers the elixir of all worldly feelings
is pain. To them pleasure is also a type of pain, because during the
feeling of pleasure one is constantly in fear of loosing it and this
fear causes pain. Mahars'i Vashis't'ha in his famous book "Yoga
Vashis't'ha" has written, "Just as all flames end in smoke, all hopes
of happiness end in pain and gloom, being has non-being at its head,
beauty has ugliness and pleasure has pain. On which shall I
rely?....All prosperity is misery, all happiness brings about
suffering, life is but for death. How deep is our delusion? This world
is regarded by the wise as full of pain and suffering. How can one be
happy as long as one is merged in the world?"
Some of the western philosophers have also accepted pessimism.
Schophenhaur in his "World as Will and Idea" wrote, "Everything in
life, sorts that earthly happiness is destined to be frustrated and
recognised as an illusion. Life presents itself as continuous deception
in small and great things". English philosopher Bertrand Russel has
also raised the same pessimistic view, "Origin, doubts, hopes, fears
and beliefs is nothing but the outcome of accidental collocations of
atoms and that no fire, no heroism, no intensity of thought and feeling
can preserve the individual life beyond the grave. All the labours of
the ages, all the inspirations, all the noonday brightness of human
genius are destined to extinction, in the vast debris of the solar
system, the temple of man's acchievement must be inevitably buried
beneath the debris of the universe in ruins." Mysticism and Logic".
Sigmund Freud in his book Civilization and its Discontents has echoed
there pessimistic attitudes according to him, man aspires for pleasure
but the environment and the society is so curious and unintelligible
that his aspirations are shattered at every step. In his words, "It is
simply the pleasure principle which draws off the problem of life's
purpose. Yet its program is in conflict with the whole world. One may
say that the intensity of man's desire for happiness and its fulfilment
is not included in the stream of creation."
But there is no room for pessimism in A.M. philosophy, because
pessimism tends to present the dark image as an ideal of life and, as
its result, the biophysical development of man is retarded. But the
optimism actually seems to be conducive to Biophysical development. In
this respect the A.M. philosophy is nearer to the Western Hedonism, but
the A.M. philosophy begins where they leave off. Hedonists say that the
achievement of Hedon is the summum bonum of life, but in A.M.
philosophy pleasure is a preliminary requisite for life and its end is
A'nandam.
Bentham and Mill exposed the psychological aspects of pleasure.
According to Bentham, "Nature has placed mankind under the governance
of two sovereign masters - pleasure and pain. It is for man alone to
determine what to do." Mill was almost of the same opinion, he said,
"Desiring a thing and finding it pleasant and aversion of it and
thinking of it as painful are phenomena which are entirely inseparable,
rather two parts of the same phenomenon. Think of an object as
desirable, think of an object as pleasant". So, Mill says, a feeling of
pleasure or pain is purely a product of our mind and never a product of
the object. He has advised man to go above the periphery of pain and
pleasure to escape from its grip.
Sizwick in his Rational Utilization Theory has maintained, "It is an
intuition of conscience or practical reason that pleasure or happiness
is the highest good. To him - prudence, benevolence and justice are the
requisite qualities to achieve pleasure. Eudaomonists (Eudaomon means
pleasure) have advised men to bridle desire in order to achieve
pleasure. To them instincts and desires had to be properly channeled in
order to enable man to reach the highest ecstasy. The Endaomonists
could discern a point of distinction between pleasure and happiness
although' other Western philosophers could hardly do so. There is much
nearness between the happiness of the Endaomonists and the Anandam of
A.M. philosophy. According to the Western philosophers object oriented
pleasure is pleasure whereas independent of object is happiness, but in
A.M. philosphy there is little difference between pleasure and
happiness. Happiness is a hypothetical psychic condition. A'nandam is a
state above pleasure and happiness. It is independent of mind whereas
pleasure and happiness are not. A feeling of pleasure comes out of the
contact of mind with an object, whereas the feeling of A'nandam comes
from psycho-spiritual parallelism. A'nandam is not a quality of
A'tman(soul), A'tman and A'nandam are inseparable but pleasure and
object are two different entities. A particular man may or may not find
pleasure in an object but he will always find A'nandam in A'tman.
Pleasure can be classified according to intensity and duration into
Anuku'lavedaniiyam, pratiku'laysdaniiyam, avedaniiya, nirapeksa,
avedaniiyam, aplutavedaniyam, but there is no such classification of
A'nandam, it is absolute, one and unchangeable. Now, let us see why
infinite pleasure is called A'nandam. Pleasure is a state if psychic
satisfaction. When a man aspires intensely for an object, his nerve
cells and nerve fibres are agitated. This is not a normal state and
this abnormality intensifies unless the man gets the desired object.
But, once his desires are fulfilled, the agitated nerve cells and
fibres return to normalcy. This coming back to normalcy is known as
pleasure. In the case of the achievement of A'nandam the body and mind
do not undergo such agitation but, on the contrary, the psychic
momentum flows from subtle to subtler states. How adverse effect is
felt in the body or mind even though the psychic speed is accelerated
to the optimum limit. The closer the mind gets to A'tman, the more the
mind feels pleasure. The depth of the feeling of pleasure depends on
the degree of psycho-spiritual parallelism. The spiritual wave being
infinite the feeling of pleasure will also be infinite, but this
feeling does not last long because the mind becomes one with A'tman.
Where there is no mind, there is no feeling, there is none to
discriminate, no difference between enjoyer and enjoyed.
In this state, the guru is dumb and the disciple is deaf.
In conclusion, we have to say that the pivot point of A'nanda Marga
Philosophy is not pessimism but optimism. The Indian philosophers have
upheld pessimistic attitudes without considering their social impact.
They have taught people to reject the world as poison. As its
inevitable result, the material prosperity of the people has been
jeopardized. Social conditions grow worse and worse before apathetic
eyes. Man has become aware of the meaninglessness of pessimism in this
age of scientific and technological development. They feel that
pessimism has so far deprived them of their rightful share of material
prosperity. This is one of the main reasons why modern man has turned
violently towards materialism.
For this reason, the word pessimism has not found any place in A.M.
philosophy. Consequently in A'nanda Ma'rga philosophy there is no
reference to the way for the cessation of suffering, rather, a clear
path is shown towards the attainment of infinite pleasure or A'nandam.

2/4.- A'NANDAM' BRAHMA ITYA'HUH

Word Meanings:
A'NANDAM': Bliss,
BRAHMA:Supreme Consciousness ITYA'HUH; is said like thus.

Explanation:
A'nandam' and Brahma are synonymous, these two words represent the same
being. They are one and the same. The state of Bliss is not only above
pleasure and pain, but mind and Prakrti as well. In fact, we do not
achieve Bliss nor do we obtain it, rather our being is converted into
bliss. In the state of bliss the distinction between subject and object
is washed away. No second entity remains there to witness this state.
Nothing regains but the Supreme Being, The Supreme One permeates
everything. In the Taettirjjya Upanis'ad it is said:
YATO VACO NI VARIANTS APRA'PYA MAN ASA'SAHA A'NANDAM' BHAHMAN'OVIDVA'N
NA VIBHETI KADA'CANA
One is not subjected to fear at anytime if one knows the bliss that is
Brahma, failing to reach which; the words along with the mind turn back.
Man becomes fearless when he can realize that Brahma is bliss. The
underlying
meaning of this sutra is reflected in this sloka. In the same Upanis'ad
it is again said:
A'NANM'DHAVE KHALVI MA'NIBHU'TA'NI JA'YANTE
A'NANDEVA JA' TA'NI JIIVANTI
A ' NANDAM' PriATYANTAVI SAM' VISHANTI
"From bliss indeed all beings are originated, having been born in bliss
they are sustained in bliss".
This means, that which is infinite alone is happiness, there is no
happiness in anything finite. The infinite alone is happiness, but one
must desire to understand the infinite. The infinite is that state
where man hears nothing, sees nothing, understands nothing, because all
dualities are converted into cosmic singularity. In the state of bliss,
the limitations of dualism break down and merge into Oneness.
Ks'i Va'dara'yan'a in his Brahma Sutra stated: "A'NANDA MAHA BHA'SA'T",
Brahma is that being which is the perennial source of bliss. In the
Brahma Sutra Brahma and bliss have been held to be one and the same.
Rs'i has further said, "SUKHA! VISHIH'T'A BHIDHYA'MA'DA EVA CA", which
means, in his thought man gets pleasure. If Brahma were not the
embodiment of Bliss, man could not have achieved pleasure in his
meditation. In conclusion the Rs'i has further asserted: "ATA'EVA SA CA
BRA'HMA", "This pleasure alone is Brahma".
The Brahma Vijina'na (intuitional science) of A.M. philosophy and that
of the Brahma Sutra are almost the same but there are certain
terminological differences. In Brahma Sutra the word "sukham" is used
whereas in A.M, philosophy the word A'nandam is used in its place. In
the Brahma Sutra,it has not been explained whether there is any
distinction between mundane and supramundane pleasures. So, in the
ultimate analysis, the word SUKHAM of Brahma Sutra will be discarded
because the psychic process responsible for the Achievement of sukham
is totally absent in the case of A'nandam. This is the reason why in
A'nanda Ma'rga philosophy the words Sukham and A'nandam have been used
to connote mundane and spiritual pleasure respectively. Mahars'i Kapil
in his Samkhya Sutra has used both Sukha and Ananda. The definition of
sukha is the same in both philosophies. Mahars'i has explained sukha-
"PAINCA' VAYA VAYOGAT SUKHA SAMVRTTIH" in Samkhya Su'tra 5/27. This
means- the feeling of pleasure occurs when the five organs are well
connected with the mind. But the sukha referred to in Samkhya
philosophy has no philosophical value. As its proof, the Rs'i has
written in 5/70 Su'tra, NANDA BHIVYAKTIR MUKTIR NIDHARMATTVlT", which
means, one cannot get mukti! (liberation) by realizing A'nandam in
A'tman. This cannot be accepted, a man does get liberation by realizing
bliss in A'tman. A'tman being the Consciousness, its quality cannot be
A'nandam. Sam'khya philosophy has also accepted this explanation, but
in Sam'khya philosophy, A'nandam has also been used sometimes as a
quality. This cannot be accepted for we can become A'nanda but we
cannot get A'nanda. A unit mind can get pleasure when it is under the
influence of Prakrti, but without the bondage of Prakrti, mind can't
enjoy bliss. One is converted into A'nandan when the bondages of
Prakrti are completely removed from his mind, Mahars'i Kapila has saved
his philosophy from self-contradiction by not accrediting the separate
existence of Sukha and A'nandam, because in the maiden su'tra of the
Sam'khya Philosophy the influence of pain and suffering has been held
to be the most dominant factor. Then how could Mahars'i Kapil accept
the seperate existence of Sukha and A'nandam? Secondly, it has been
accepted in Sam'khya Philosophy that everyone aspires to get rid of
pain, but it is not explained why man aspires for the cessation of
suffering. It is not true that Mahars'i Kapil could not have explained
it, but knowingly he avoided doing so. Otherwise the entire Sam'khya
Philosophy would have been self-contradictory. This very psychological
lapse has not only weakened the basis of Sam'khya Philosophy, but has
made spiritual aspirants adverse to reality. Lord Buddha was initiated
by a Sam'khya philosopher named Mahars'i Sanjeeva. That is one reason
why Lord Buddha has perfectly inherited the pessimista of Sam'khya
philosophy. This pessimism has penetrated deep into the social life of
India, in its literature, art, and history.
Vedanta philosophy has used three syllables- SAT CIT A'NANDA to explain
Brahma. It means Brahma is the unchangable one, full of Consciousness
and bilss. The Upanishads have accepted this definition. The story of
Yajina'valka, Maeteyii, and Ka'tyanii of the Brhad-anan'vaka Upanis'ad
can be set as an example. Maetreyii refused to accept the material
prosperity, because this prosperity could not bestow the highest bliss;
"YENA'HAM NAM'RTASYAM KIMAHAM TENA KUEYA'M " which means-"I hath should
I do with these things which will not make me immortal?" This Upanis'ad
has clearly rejected pessimism. According to this Upanisad," This earth
is like honey to all the beings, and all the beings are like honey to
this earth."

2/5 TASMINUPALABDHE PARAMA TRSNANIVRTTIH

Word Meaning:
TASMIN + UPALABDEE (7th case ending in bhava) When one realizes
oneself in Him
PARAMA- Supreme (feninine gender)
TRS'N'A- Desire to achieve something, thirst for something
NIVRTTIH- End of the desire

2/6 BRHADES'ANA'PRAN'IDHA'NAM' CA DHARMAH

Word Meaning :
BRHAD- The Great (Brhad has not been used as an adjective of es'an'a,
so the meaning is not "the great desire", rather it is "the desire for
the Great*) ES'AN'A- The search for the fulfilment of a desire. The
meaning of the word es'an'a is not only the wish, but also the
endeavour accompanying it.
PRANIDHA'NAM'- (PRA+ NI + DHA' + ANA) To run after a contemplated
object, CA- and DHARMAH (DR + MAN) The pivot upon which the existence
of something depends, that which catches hold of the entire existence
and the absence of which imperils the very existence of that object.
The essential nature, property, or characteristic of an object.

2/7 TASMA'DDHARMAH SAD A' KA'RYAH

Word Meaning:
TASMA'DDHARMAH - (TASMA'T + DHARMAH) That from which Dharma originates.
SADA'- Always
KA'-RYAH -Should be done

Explanation:
In the Vedas and the Upanis'ads, the word "tad" has been used as the
pronoun for Brahma, "sa" is the pronoun for Iisvara and "sa1" is the
pronoun for the immanant principle (Prakrti). It is to be noted that,
in Sam'skrta, the word Brahma is used in neuter gender, because Brahma
is the combined name of Consciousness and Operative Principle. In
Su'tra 2/5, the word "tad" has been used to denote Brahma, so the
meaning of the su'tra is, "When one realizes oneself in Brahma (not
realizing Brahma within you) then: the human thirst is quenched". In
reply to the question, "What is this thirst?", it is said in Su'tra
2/6,"Brhades'an'a", or the intense desire for the Great. There is no
greater desire in man than the desire for the Great-in the preceding
su'tra we have explained, "NALPE SUKHAM ASTI BHU'MAEVA SUKHAM". That
is- there is no bliss in littleness, but bliss is the Great. Human
desire is limitless. Whenever man's desire or thirst for a finite
object is satisfied, he aspires for something new and something more.
The 1 limit to something new and something more is not known to human
beings. In Sam'skrta, the word Brahma means, "BRHATVA'D BRAHMA
BRM'HAN'ATVAD BRAHMA"- hex who is greater than the greatest, and who
makes others as great as He is," Sometimes the word Vis'nu means-"who
nourishes everything'. and has been used in the place of Brahma. In
Tantra, the word MAHADEVA has been used in place of either Brahma or
Vis'nu. Mahadeva means He who is the Deva of all Devattas, in whom
everything comes back. Thus, Brahma, Vis'nu, and Mahadeva refer to the
same entity.
Therefore, Brhades'an'a means the intense desire to achieve Brahma,
Marga Guru has not used the terms trs'n'a or iccha', because there is
no implication of effort to get the desired objects behind these words.
In the case of any endeavor there nay be an absence of concentrated
effort, but es'an'a not only means intense desire, but also
concentrated effort So the first part of Dharma sadhana1 is mental
concentration to achieve Brahma. Without the intense desire, Brahma
does not come. Concentric effort must be consonant with the desire. The
second part is Pran'idha'na. The root word "dha"1 means to run after
something in order to achieve it. So in the word pran'idha'na, both the
object and the sincere desire to achieve it are imbedded. Continued
meditation without any definite purpose is meaningless. Equally
fruitless is the undertaking in which one knows the goal but there is
no sincere effort and the proper method is not known. So in Dharma
Sadhana' the purpose, sincere effort, and correct technique are
important.
The word Dharma has been used in different ways by different
philosophies and there is unanimity as to its connotation. In Sam'khya
philosophy it has been said, "Man can go upward with the help of
Dharma". It is also said, "Dharma is the function of Mahattattva'. Here
Dharma means Viveka( discrimination), jinana (wisdom), and vaeragya
(non-attachment to worldly things). In Vaeshes'ika and Yoga philosophy,
the word Dharma has been explained as nature, which has little to do
with spirituality, Mahars'i Patanjali has referred to dharma
parin'a"ma, which means the normal condition of the citta. Mahars'i has
stated, "Dharma is the means by man may achieve mortal as well as the
highest of achievements. In Dharma orignates qualities, object, action,
specific difference, generic difference, sombination, sadharma,
baedharma, and jin'anam, in their achievement, man gets higher than the
highest". So it is understood that in Vaeshes'ika Philosophy, Dharma
has been explained as a psycho-spiritual condition by which man gets
proper knowledge. The Rs'i has said that Dharma is the substance of the
A'tma. Regarding the external behavior of Dharma, the Rs'i has listed
these as " respect, non-injury, truthfulness, non-stealing, purity of
mind, ablution, constant vigilance, fasting, etc.
In Baoddha jahilosophy there is frequent reference to the term Dharma.
Baoddhist philosophers have mentioned Dharmakaya, Sambhogakaya and
Nirma'nakaya as the Buddhist doctrine of trinity in the book Sad-Dharma
Pun'd'arika.W.N. McGovern in his An Introduction to Mahajan Buddhism
has explained Dharmakaya, The idea of Dharmakaya probably originated in
the fact that shortly before his death, Shakyamuni is supposed to have
told his disciples, that though deceased, no longer personally would he
be with then, yet he, like all other Buddhas, would continue to exist
in the Law of Dharma (Dhamma Cakra). Dr. D.T. Suzuki, an exponent of
Zen Buddhism, has also interpreted the word Dharma from a different
angle. To him, "Dharma is a very pregnant word and covers a wide range
of meaning. It comes from the root Dhri which means to hold} to carry
to bear, and the primitive sense of Dharma is that which carries,
supports or bears. Then it comes to signify that which forms the norm
or regulates the codes of things in law, institution, rule doctrine,
essential quality, substance etc."
Then the real import of the word Dharmakaya is code of discipline and
related regulations which Lord Buddha laid down for his disciples. The
word Dharma Cakra (Dhamma Cakra) is frequently used in Buddhist
philosophy. whatever it may mean in A.M. philosophy, in Buddhist
philosophy we
don't find any unanimity of explanation.
M.G. has Himself explained the tern Dharma in His book A'nanda "The
word Dharma signifies property, the English word for it is nature,
characteristic or property. The nature of fire is to burn or to produce
heat. The Dharma or nature of the human being is to seek for Brahma or
the Supreme Blessedness," While explaining Dharma,. M.G. has further
said that no living being wants a painstaking life. It is the human
nature to search for happiness. In his quest for enjoyment human being
is first attracted towards earthly enjoyments, but the things of this
world, earthly enjoyments, does not quench a human being thirst for
happiness. Now let us see what is that eternal being which can quench
man's thirst for uninterrupted pleasure and by which he can get
ineffable bliss. The Cosmic Being alone is infinite and in His
realization human thirst is quenched forever. Behind man's thirst for
enjoyment the hidden desire for the Cosmic Entity is constantly working
and, the attainment of Supreme Consciousness is the only Dharma or
nature of human beings.
M.G. while explaining Dharma has clearly differentiated between the
Dharma of human beings and non-human beings because the desire for
pleasure is equally present in all living beings, human or not. There
is no qualitative difference in the quest for pleasure in man and sub-
human beings, they differ only in quantity. The Dharma in sub-human
beings is known as Svabha'vika Dharma. whereas the Dharma of human
beings is known as Bhagavat Dharma. While explaining Bhagavat Dharma
M.G. has shown many points of distinction between Svabha'vika Dharna
and Bhagavat Dharma.

BHAGAVAT DHARMA.
There is no difference between man and animal so far as Svabha'vika
Dharma is concerned. They differ only in Bhagavat Dharma. Svabha'vika
Dharma is quadrupled- ahara (eating), nidra (sleeping), bhaya (fear)
and naethuna (sex) In animal we also get these four qualities of
Svabhavik Dharma but he is not satisfied with these four since man is
constantly searching after the Cosmic Being. So Bhagavat Dharma is the
only Dharma.
In Tantra it has been said,
"A'HA'RANIDRA'BHAYAMAETHUNAINCA
SAMA' NYAKLSTAD PASHUBHINARA'N A'MA
DHARMOHITES'AM A'DHIKO VISHES'A
DHARMENAHIINA'H PASHUBHIH SAMA'HA'AH,
meaning, Dharma differentiates man from animal, otherwise there is no
difference between man and animal. The principle spirit of Dharma lies
in the chiseling and channelizing of man's animal propensities.
Elevation of the vrttis (mental propensities) towards the Cosmic Being
is the main object. Although in A'nanda' Marga philosophy it has been
accepted that man should control his animal instincts, it is not wise
to remind a man again and again that he is an animal. That is why
A'nanda Marga has accented the positive explanation of Dharma in Tantra.
Bhagavat Dharma is also quadrupled; Vistara (expansion of mind), Rasa
(entitative rhythm), Seva (selfless service), and Brahma. Vistara means
expansion of mind. When mind thinks about the Great, it traverses
beyond the scope of the "little I" and enters into the periphery of the
Cosmic I and consequently, from the unit mind all dualisms and
narrowisms are removed. Universal humanism is the outward expression of
Vistara. One cannot perform Dharma Sadhana while encouraging
heterogenity in human society and those who support heterogenity are
not Dharmika (religious minded).
In Bhagavata it is said,
VISTA'RA SARVABHUTASYA VISN'ORVISHVAMIDAM' JAGET, DRAS'T' AVYAM'
A'TMAVAT TASMA' DABHEDENA, VICAKS'AN'AEH". which means, "In the course
of expansion, every bhuta becomes Vis'n'u, the universe is enveloped by
Him. The wise man looks upon whatever he sees as the expression of His
Self and therefore does not discriminate". So where there is the so one
of heterogenity Bhagavat Dharma does not flourish. The second foot of
Bhagavat Dharma is Rasa or flow. We get the reference to Ra'saliila' in
Vaes'nava philosophy. Ra'saliila' Krs'n'a is well known to the Indian
populace. There are two types of Rasa or flow svarasa (individual flow)
and paramarasa (Cosmic flow). The meaning of Rasa Sa'dhana* is to
channelize the unit flow toward the Cosmic flow to dance around the
Cosmic flow. The final, work in Rasa Sa'dhana' lies in the fact that
when one directs his entire unit flow toward the cosmic flow or will,
he loses his own individuality in the cosmic flow or will.
In Shveta'shvetara Upanisad it is said:
"SARVA'JIIVjS SARVVA'SAM'STHEBRHANTE TASMIN MAM'SO BHRA'MYATE
BRAHMACAKRA
PKTHAGA'TMA'NAM' PRERITA'RAINCAMATVA'
JUS'T'AST'ATASTENA'NRTATVAMERI."
Each and every jiiva, each and every structure has its, own orbit
around the Purus'ottama. It goes on moving in this orbit and this
movement will continue as long as one thinks oneself separate from
Purus'ottama and when one feel nearness to Purus'ottama the radial
distance of the orbit diminishes until one day he becomes one with the
nucleus of the universe.
In the Vedas we get the referdnce Rasabaesah which means Brahma is the
flow of bliss and one who cnows "him "is called "Rasika".
In Caetanya Carita'mrta it is said,
"KASIKA RASIKA KAHAYE SAKALE RASIKA KEHAI NAYA BHA'VIYA' SHUNIYA
GUNIYA' DEKHILE KOT'JITE GUT'IKA HAYA"
The number of Kasikas is very few. We also get the mention of the term
Rasa and Rasika in Baoddha Garypad and Va' yul Songs of Bengal. In
Vaeshnava philosophy the importance of love and Rasa has been equally
stressed. In medieval evotional literature we get innumerable
references to love and Rasa featuring Krs'n'a and Ra'dha'. In Srimad
Bha'gavada, Rasa has been said to be the only means to monistic
realization.
In Bha'gavaaa it is said,
"PREMA'DVAYO RASIKAYORAPI DIIPAREKA, HU'DBES'MA BHA'SAYAT'I NISHCAMBS'A
BHA'TI".
In Santa Sa'hita (Santa literature) it is also said,
"CA'KHA' CA'HE PREMARASA, CA'KHA' CA'HE MA'NA. EKA MYA'NA DO KHAD'AGA
DEKHE SHUNE NA KA'NA".
In the sadhana of love and Rasa, ego is completely washed away. This is
the only way to attain the Supreme Bliss.
The third foot of Bhagavada Dharma is Seva, service. In Bhagavad Gita
Lord Krs'n'a has indicated,
"TADVIDDHI PRAN'IPA'TENA PARIPRASHNENA SEVAYA'".
MAHA'MANO YENA GATAH SA PANTHA'H?
In his answer Yudhist'hira said, "There is no unanimity in the
explanation of the tern Dharma. I have not found two sages who hold the
sane opinion about Dharma because the real import of Dharma is the very
"I" feeling. So, the way through which the great people have achieved
success is Dhar-na." In the Mahabharata itself there are many types of
explanations and opinions about Dharma. We do not find any unanimity
between the views of Krs'n'a, Bhiisna, Vid'ura still, there is a comnon
stream linking their views. According to Krs'n'a,
"SHREYA'N SVADHARMMO VIGUN'AH PARADHARMMA'T ANUST'HITA'T SVADHARMME
NIBHANAM' SHREYAH PARADHARMMO BHAYA'BAHAH."
Here svadharmma means the code if conduct laid down for the different
classes of people. Sometimes Lord Krs'n'a interpreted the tern Dharma
as noble conduct and pious behaviour. Once he advised Arjuna:
SAHVADHAMM'N PARITYAJYA MA'MEKAM' SHARAN'AM'VRAJA
AMAM' TVAM' SARVVAPA'PEBHYO' MOKS'AYIS'YA'MI MA' SHUCAH."
Here Krs'n'a means ritualistic behaviour like sacrifice, ablution etc.
In Karn'aparva of Mahabharata Lord Krs'n'a while refering to the story
of Ba'laka' and Kaoshika told:
YAT SVA'DDHARAN'A SAM'YUKTAM' "AADHARMA ITI NISCHAYAH AHIM'SA'YA
BHUTA'NA'M1 DHARMA PRAVACANA'KRTAM. DHA'RAN'A'DDHARMAMITYA'HUH DHARMO
DHA'RAYATE PRAJXH YAT SYA'DDHARA'N'A SAM'YUKTAM' SA DHARMA ITI
FISCHAYAH'
The action in which there is a total abstinence from him'sa(injury to a
harmless being) is surely Dharma. Dharma has been laid down for the
non-injury of living beings. Dharma is the protector of the subjects.
He who is the protector of everything is surely Brahma.
According to Mahars'i Manu, Dharma is that just application of state
power for the upbringing of all subjects, irrespective of friend or
foe. The proper ascertainment of such righteousness is alone Dharma.
Gandharii, mother of the Kauravas, said as her sons were going into
battle against ijord Krs'n'a,:
"YATAH KRS'N'A STATO DHARMA1, YATO DHARMA STATOH JAYAH."
(tfhere there is Krs'n'a, there is Dharma and where there is Dharma,
there is victory.)
In Mahanirva'n'a Tantra, we get a novel interpretation of the term
Dharma. There is a reference to "Kula-Dharma" in the fourth chapter,
where Shiva tells Parvatii:
"KAOLADHARMA'T PARODHARMA' NA'STI JINA'NE TU MA'MAKE YASYA'HUCT'HA'NA
MA'TREH'A BRAHMAJINA'NII NARO BHAVET. SATYAM' BRAVIIMITE DEVII HUD
KRTVA'DHA'RAYA SABA DHARMOTTAMA'T KAOLAM' PARO DHARMO SA .VIDYATE."
"Kula Dharma is superior to all other Dharmas. Those who abide by the
principles of Kula Dharma are known as Kula'ca'rii, or Kaola. The main
object of Kula Dharma is to arouse the sleeping divinity in man and
elevate it to the state of Supreme Consciousness."
The wise says that to realize Supreme Bliss, three factors are
essential: Pran'ipata kcomlete surrender), Pariprashn'a (counter
querry), and jjeva'ya (service). In Vaeshna philosophy there is the
concept of service as a servant (da'sya bhava). In medieval Santa
literature da'sya bhava has also been given prine. importance. The word
"seva" has been derived from the root "sev". In seva, there are two
persons, one who is being served and one who is serving. Through seva,
one who is serving gets the opportunity to come closer to the one who
is served. This closeness leads to closeness of devotee and deity. One
question is still unresolved in the scripture- who is greater, devotee
or God? The devotee says God is greater than him but God says that the
devotee is greater than Him. That is why in devotional literature love
and Rasa are not superior to seva.
In the different schools of Indian philosophy, there is no reference to
seva. The Indian philosophers perhaps ignored the philosophical
implications of seva. Although in the Bhagavad Gita there is frequent
reference to the importance of seva. Rs'i Narada in his Bhaktisutra
number 66 has said,
"THIRU'PABHAUNGAPU'RBAKAM' NITYADA'SA NITYAKA'NT'ABHAJANA'TMAKAM1 VA'
PREMAEVA PREMAEVA KA'RYAM."
Through da'sya bhava, before a devotee the four thresholds to
liberation are opened (salokya, sarupya, samipya, sayuja). In Bhagavad
pada seva (offering oneself at the feet of the Lord), it is said to be
one of the main means to liberation.
"SHRAVAN'AM' KIIRTANAM' VIS'N'OH SMARAN'AM' PA DASEVANAM ARCCANAM'
BANDANAM' DA'SYAM' SAKHYAMA'TMANIVENAM'."
According to Marga Guru, seva' is of two types, internal and external.
External seva means to consider the served as the living symbol of
Shiva and the service is classified into four categories Shudrocita
seva (physical labour), Ksattriyacita seva (giving protection as
warrior), Vipra-cita. seva (intellectual service), and Vaeshyacita seva
(giving material contributions, financial aid, etc.) This external seva
is always onesided. One has the right to serve but not the right to be
served, if there is any expectancy of some return, it is no longer seva
but business. So, in seva there is no expectation of return. Internal
service means complete oneness with the Supreme Entity through
spontaneous and continuous meditation. Its aim is to please the Supreme
Entity. The best internal service is that type of action in which one
wants to please the Supreme Entity, and in His pleasure, one is pleased.
The fourth foot of Bhagavat Dharma is Brahma. He is the goal of Dharma
Sa'dhana'. We get references to Catervarga (the four stages of human
life), Dharma (spiritual endeavour), Artha (material wealth), Ka'ma
(physical pleasure) and Moks'a (liberation) in different Indian
philosophies. According to some sages, man achieves Caturvarga through
Dharma Sa'dhana', but according to A.M. philosophy the object of Dharma
Sa'dhana' is the achievement of Supreme Bliss.
Yudhist'hira in the Maha'bha'rnta became confused trying to understand
the real connotation of the word Dharma. In utter defection he
explained in reply to the query of Dharma baka (dharma in the form of a
crane),
VEDA' VIBHIMA'H SMRTAYo VIBHIMA'H NA'SAO MUNIRYASAYA MATAM'HA
VIBHINNAM. DHARMASYA TATTVAM' NIHITAM' GUHA' YA'YA',
Sometimes in Tantra, truthfulness has been given equal footing with
Dharma,
According to Shiva:
"KRTE DHARMASHCATUS'PA'DAH TRETA' YA'M'PA'DAHIINAKAM' DVIPA'DO DVAPARE
DEVII PA'DAM'TRAM' KALAOYUGE TATRA'PI SATYAM1 'VALAVAT TAP AH
KHAINCHAHDAYA'PI SATYAPA'DE KRTE LOPADHARMAH LOPEH PREJA'YATE."
(In Safya Yuga(the primitive age), Dharma was quadruped, in Treta' Yuga
tripled, in Dvapara Yuga biped, and in Kali Yuga(the present age) one
footed, and that one foot is truth. What is the Truth? Let us see what
Krs'n'a has explained in the Maha'bharata:
"SATASYA VACANAM' SA'DHUNA SATYA'DVIDYATE PARAM' TATTVMAEVA
SUDURJINEYAM' PASHYASATYAMNA S'T'HITAM BHAVET SATYAM VAKTAVYAM' NETAM'
BHAVET YATRA'NRTAM BHAVET SATYAM SATYAINCAPYANRTAM' BHAVET,"
(To apeak the truth is the right Dharma, and there is no Dharma higher
than Truth, but it is very difficult to ascertain what is true and what
is false. Where falsification seems to be beneficial as truth is, and
truth seems to be as malignant as falsification is, then to speak the
truth is to be avoided, and falsification should be adopted.)
Lord Shiva, in Maha'nirva'na' Tantra, has also upheld the importance of
truth in the sloka:
"KALIKA'LE PRAVRDDHETU SATYAM' SATYAM' MAYOCHATTO NA STHA'SYANTI
VINA'KAOLAM PASHABO MA'NAVA1 BHUVI."
(In the modern age, there will remain only one Dharma, and that is Kula
Dharma. All other Dharmas will be forsaken by man.)
It may be added hare that Kaola refers to one who knows the technique
of arousing Kundalinii.

2/8 VIS'AYE PUHUS'A' VABHA'SHAH JIIVA'IMA'

"The unit Consciousness, or soul, is the reflection of Purus'a
(witnessing entity) on the object body (unit Mahat))
Word Meaning
VIS'AYE- (7th case ending) in the object of consciousness- when
consciousness is subject, then mind is object, when mint! is subject
quinquelemental world becomes object.
PURUS'A'VABHA'SHAH (Purus'a + Avabha'shah + ghain)- The qualitative
reflection of the original reflector on a reflector plate, unlike
reflection on a mirror. JIIVA'TMA' +Unit soul or unit consciousness.

Explanation:
The nature and origin of unit consciousness has been explained in this
su'tra. Frequent use of the term Parama'atma and jiivatma is round in
A.M. Philosophy. The a'tman is a subject of prolonged discussion among
philosophers of different periods. AT-Manam gives rise to the word
A'tman, The verb root "at" means to test. So atman means that entity
which tests everything.
Caetanya is the other name of Consciousness. Purus'a is also another
synonym best used in application of philosophy. These three words have
been used to connote different stages of consciousness. When a'tman is
the exponent of Nirgun'a Brahma, then Caetanya, or "Jina'na satta"1 has
been used. When Brahma remains as a passive witness behind the
creation, then the word Purus'a has been used, and the word a'tman has
been used to connote the common relationship between microcosm and
macrocosm. That is why in this su'tra, the use of the word jiiva'tma'
is meaningful. A'nu' Gaetanya has not been used.
In A.M. Philosophy, Atman and pure "I" are synonomous. The pure "I"
feeling indicates the existence of A'tman. I am doing, hearing and
feeling originate from Aham'tattva, But Aham'tattva cant function
unless it is supported by the "I am0 feeling, which originates from
Unit Mahatattva. The feeling of "I am" is conditional to the unit mind.
In the absence of mind, although the "I am" feeling is endangered, the
pure "I" feeling remains unaffected. This pure I feeling remains beyond
the reach of mind, and this feeling alone is a'tman. This pure "I"
feeling under tab influence of the operative principle is distorted
from the original state and takes the shape of "I am", "I do", and "I
have done" feelings. This pure 'I' feeling is omnipresent behind all
actions of the jiiva, so the pure 'I' feeling is the omniscient
witnessing entity behind all actions.
When Atman is omni-telepathic and witnessing the expressed creation,
then He is known as Parama'tman the collective expression of
innumerable unit consciousnesses. Now a question may arise, is
jiiva'tma' innumerable in number? Is it true, that the number of
jiiva'tma is equal to the number of jiivas? In reply to these
questions, Sam'khya philosophy says:
"JANMA'DIVYA VASTHA'TAH PURUS 'AVAHUTAM."
Atman is not one but many. In support of this view, Maharis'i Kapila
says, "When the birth of one man does not cause the birth of another
man and the death of one man is not the cause of death of another, the
plurality of self is proved beyond doubt."
lishvara Krs'n'a in His Sa'm'khya-rika has supported the plurality of
self:
"JANA NA MAEAN'A KA'RAN'A'M1 PRATINI'YAMA'DAYUGAPADA
PRAVRTTESHCA PURUS'AVAHUTAM' SIDDHIM' TRAEGUN'YAVIPARYA'YACCAEVA
The incidence of birth and daath and the action of the indriyas being
different for different living individuals, all men not having the same
inclinations at the same time, the thoughts arising out of the action
of the gunas being different for different men- it follows that Purus'a
are many.
But in AM philosophy, the plurality of jiiva'tma' has not been
accepted. Apparently, jiiva'tma' may appear to be many, but in ultimate
analysis jiiva'tma' is one and a Uniform, singular entity. In support
of this view, this sutra has been referred to. Jiiva'tma* is the
reflection of the Supreme Consciousness upon the microcosmic mental
plate. As one singular sun appears to be many because of the existence
of multiple reflecting plates, it does not support the plurality of the
sun. Similarly, the reflection of one atman on innumerable reflecting
mental plates is not proof of the plurality of atman. On the contrary,
it is proved that the reflective consciousness (jiiva'tma1) is
conditional to the existence of the reflecting plate. Along with the
utter destruction of the unit mind, there remains no difference between
jiiva'tma' and Parana'tma'. There remains only one atman. In the
Upanis'ada it is said:
"TAYORVIRODHA' YAM' UPA' DHI KALPITAH NA VA'STAVA KASHCIDUPA'DHIRESHA'H
IISHA'DYAMA'YA' MAHADA'DI KA'RAN'AM' JIIVASYS KARYAM' SKRN'
UPAINCAKOS'AM'."
The cause of Seperation between Jiiva'tman and Parama'tman is
attributional-
between the attribution "jiiva" and "parama". Being subdued by Maya,
one and singular a'tman appears to be many Jiiva'tman. In the
Upanishads, a very fitting simile has been used to explain the
attritbutional difference between jiiva'tman and Parama'tma'. When a
man named Narendra sits on the throne, he is known as king, and when
the same man leaves the throne and. takes up a club, he is known as
gymnast. But when both the throne and club are taken away from the two
Narendras, then how can one, distinguish between Narendra the king and
Narendra the gymnast? Similarly, when the attribute jiivaand Parama
drops down due to the utter destruction of the mind, how can one
distinguish between Parama'tman and Jiiva'tman?
Tantra also supports the singularity of A'tman. The Tantra says*
"SADA SARVVAGATO' PYA'TMA' NA SARWATRA'VABHA'SATE,
BUDDHA' VEVA'VABHA'SATE SACCHES'U PRATIVIMVAVAT"
(As the sun is reflected only on, a substance with a glossy surface and
not on a substance with a dull or rough surface, similarly, the a'tman,
though omnipresent is not expressed everywhere because excepting
buddhi, all other objects are incapable of clearly reflecting the
a'tman because, of their pollution by Avidya.) So the "YISAYA" of this
sutra means the Buddhitattva or Mahatattva of the jiiva.
The use of the term Purus'a is also meaningful. Jiiva'tma' cannot be
the knower, since he is not the object of the mind, rather mind is His
object. A'tman is situated in such a level from where he can see
everything but none can see Him.
Next question may arise, With the dissolution of mind, will jiiva'tma'
also cease to exist? Is He mortal? Is His existence conditional to
mind? Once we accept that Jiiva'tman is the reflected Consciousness,
all these questions will arise. It is already discussed that there are
dual roles of a'tman within the scope of attribute- jiiva'tma1 and
Parama'tma'. This duality originates from the unit mind. When there is
no existence of unit mind, the attributes of "jiiva" and "Parama" also
cease to exist. So, along with the utter destruction of the mind
(pran'a'she) of mind, a'tman becomes free from attribute. This does not
mean the destruction of jiiva'tma". Mind projects the attribute of
Jiiva in A'tman, and with its utter destruction, the attribute is also
removed. As the feeling of Jiivabhava is closely attached to the mind,
the mental quality of jiiva is also reflected on a'tman. With the utter
destruction of mind, Jiivabhava ceases to exist, not the a'tman. So,
jiiva'tma' is not conditional to mind.
In this connection, M.G. has written in Subha's'ita Sam'graha III:
"Behind the sense of ego, "I am", "I know I am" that exists is what we
call Purus'a or A'tman (soul), and the "one I know", ie. the sense of
"I am"- what we call Buddhitattva or Mahatattva (the fundamental
intellect) which is the object of Purus'a, is the trick played on
Purun'n. by Prakrti herself. So long as "I" exists in conjunction with
the sense of ego or the fundamental intellect, events like "I see". "I
hear" etc. take place. As a consequence of these actions, the
discriminative world also exists. But where I's sense of ego does not
exist, how can action or object have the chance to exist? In other
words, the heterogeneous world exists as long as the avidya created
sense of ego. So when the influence of Prakrti passes away, the
objective Buddhitattva also loses its independent existence. Then it
merges in the a'tman."
The example of a Banyan three and Banyan seed as cited in
Brhada'ra'khya. Upanis'ada is well applicable to explain the a'tman.
Thousands of Banyan trees grow out of a very small seed, and still all
the trees bear the characteristics of a Banyan tree. In the previous
stage and later stage of a Banyan tree's there was a Banyan tree in it.
Similarly from the Consciousness, innumerable reflected consciousnesses
or Jilvas originate",'
M.G. has cited another masterpiece simile of two birds from the Upanis-
ada in Subhas'ita Sam'graha I to explain it. In His languages
"Two pretty birds of identical nature are dwelling on a single tree.
One of them tastes the delicious fruits of the tree, and the other
witnesses it".
The bird tasting the fruit is alluded to as the jiiva'tman and the bird
which is only witnessing is alluded to as the Parama'tman. The unit
soul is the entity which enjoys all the fruits, and Parama'tman is the
witnessing entity to all the actions and reactions in the world,
Jiiva'tman is assailed due to the reactions of good and bad action, but
the Consciousness is not the doer but the witnessing entity. In spite
of it, it so appears that unit consciousness is entangled in the
bondage of karma. In reality, there is nothing like sin or virtue, good
or bad tendency of a'tman. A'tman is complimented as pious, great, or
evil because of His associated mental tendency.
In this regard, M.G. has further added, "It is equally meaningful for a
sadhaka to realize the pure a'tman, because along with the unit mind,
the reflected consciousness on mind returns back to original
consciousness,' and becomes one with Purus'ottama tampering the
temporal gap. In other words, a sadhaka, upon realizing the a'tma-
tattva, understands that a'tma-tattva and Brahmatattva are one and the
same. When the dirt of the mind is removed, the. separate existence of
these entities no more remains."
In Shrimadbha'gavatagiita', Lord Krs'n'a has described the a'tman as
something very peculiar and intelligible. Weapons cannot cut it, fire
cannot burn it, dirt cannot make it filthy, air cannot make it dry.
A'tman is Nityah (eternal), Sarwagatah (all-pervading), Stha'nu
(unchangeable), Acalae (unwavering), and Sana'tana (older than the
oldest).

2/9 A'TMANI SATTA'SAM'STHITIH.

"The existence of an object is dependent on consciousness (unit)."
Word Meaning:
A'TMANI- In a'tman, in consciousness
SATTA'- (Sata - Tal + Ta'ra')- Objectivated feeling in ownership
SAM'STHITIH- (Sam + Stha' + Ktin)- To.'coexist with proper correlation,
mutually' dependent existence.

Explanation:
This sutra can be explained in both "Anuloma" (descending) and
"Pratiloma" (ascending) order. In descending order A'tman being
attached with the attributes of "Parama", becomes the prime base of the
creation and linked with innumerable created objects in the nexus of
cause and effect. In ascending order it means that- the a'tman with the
attribute of jiiva' is the base of I am, I am doing, seeing, and I am
done" feelings. Pure "I is the prime factor on which the microcosmic
existence depends.
In the descending order, Cosmic Mind is created from the Cosmic
Consciousness under the localised influence of the Operative Principle.
The quinquelemental universe is the "macrocosmic connation." The
manifested universe, which is an objective reality to us, is within the
thought-projection of the Cosmic Mind. Nothing is outside the Cosmic
Mind. Cosmic Consciousness is the base of Cosmic mind, and in cosmic
thought projection, everything is contained. All the moments,
expression, vibration and color desends from Cosmic Consciousness. That
is why it is said in Upanis'ada:
"DYOIATE KRIID'AITE YASMA'DUDYATE DYOTATE DIVIH TASMfiJDEVA ITI PROKTAH
S'TU'TYATE SARVA DEVATAEH"
(Brahma is the source of infinite energy. Whatever is happening, has
happened, or will happen in the future, is imbedded in Him.' All
expression and vibrations prostrate before Him. In pratisaincara,
jiivabha'va, unit mind and unit soul pervasively maintain harmony with
Cosmic body (five quinquelemental factors) oosmic mind and cosmic
consciousness.
M.G. has given a new interpretation, to the term "Satta" in Subha'
s'ita Sam'graha VI, In His words: "The satta' (attribute) of an object
is determined by certain symptoms. When one or more symptoms are
expressed, the perception of an object, or satta1, is reflected in the
unit mind,J In .this way we understand that it is fire, water, it is
diarrhea, it is night it is kindness, it is experience." To determine a
satta', attribute is essential. In absense of"attribute, no expression
can take place, consequently no symptom is manifested. A satta' with
this attribute, or under the localised influence of Prakrti is known as
"baddhasatta'" (fettered object) or "baddha-purus'a" (microcosm under
bondage). This Universe is infested with many such microcosms. So
finally, by satta1 we understand consciousness under bondages of
Prakrti, Prakrti is responsible for this bondage; under Her localised,
consciousness comes under the periphery of sense organs is converted
into "baddhasatta'. Everything save the pure consciousness can be
called satta'.
In ascending order, this su'tra can be explained from an altogether
different angle. Prom psychological point of view, unit mind is the
subjective counterpart of the external objects. The spacio-temporal-
personal diversities are being reflected on citta through the five
sensory organs. The ectop'lasmic stuff of the citta takes the shape of
the reflected object with the help of the sense data. Thus the citta
makes the external objects perceivable for the unit mind. The
Aham'tattva of mind perceives the reflected picture of external objects
on the citta and utilizes the motor organs when necessary. But the
Aham'tattva of the mind is conditional to the Mahat-tattva, or "I am"
feeling. In absence of the "I am" feeling, the aham', citta, and
external objects are meaningless and lie in the state of utter
abeyance. A dead man does not react to external stimuli. To an
unconscious man, external stimuli are non-existent. It is because in
the dead man there is no "I am" feeling, even if his sense and motor
organs have not decompose. During a state of hallucination, the
illusory sense data confuses a man to such an extent, notwithstanding
the existence of "I am" and "doer I" feelings, the reality is
misrepresented.
The feeling of "Iam" -is based on the feeling of "I know I am". In
absence of "I know" feeling, "I am" feeling will also become
meaningless. Ultimately, the feeling that "I am seeing", "I am
feeling", "I am doing" etc. is based on the feeling "I know". This "I
know" originates from A'tman or unit self. Consciousness is inalienably
associated with microcosm as "I know" feeling. Microcosm can work, see,
taste, smell, etc, due to the omnipresence of "I know" feeling, and
thus the objectivated knowledge of space, time, and person arises in it.

2/10 OTAH PROTAH YOGA'BHTA'M' SAM'YUKTAH PURUS'OTTAMAH

Purus'ottamah, the nucleus of the Universe, is pervasively associated
with the Universe through individual as well as collective links.
Word meaning:
OTAH- Different objects belonging to the same species chained
together in a common sense
PROTAH- "PRA" prefix has altered the meaning and the feeling
of oneness is added to OTAH
YOGA'BHYA'M'- the thread which links together
SAM1YUKTAH- pervasively connected
PURUS'OTTAMAH- Nucleus Consciousness

Explanation:
When sagun'a Brahma is controller of the Cosmos, He is known as
Purus'ottamah. We have already explained in detail about Purus'ottamah,
In this su'tra we shall discuss how He is connected with the
innumerable microcosms and controlling them. The entire creation is
manifestation of Consciousness and is held in Consciousness.
Purus'ottamah is the nucleus of the Universe. Here we have to keep in
mind that, as a nucleus, He is not stationed in any order of the
Universe, He is not the nucleus of a geometric circle. The nucleus of
an elliptical shaped figure is everywhere within the figure. The
nucleus of the Universe is not stationary force, but a most dynamic
one. The Universe is known as Brahma'nda in Sanskrit because of its
oval shape. Purus 'ottamah is the controller of this egg shaped
universe.
Now another question may arise, "Does Purusottamah control the Cosmic
Mind as well? In answer, we can say that the Universe is sustained in
the thought projection of the Cosmic Mind. The Universe is the crude
manifestation of the Cosmic Citta. Purus'ottamah or Paramashiva is
situated in the center of gun'ayantra (causal matrix). Cosmic Mind has
evolved out of this Causal matrix. Thus Purusottamah is also
controlling the Cosmic Mind. Purus'ottamah is also called Iishvara"
-"Yusgate Ta sa lisvara" (who is controlling everything). How is He
controlling? He is controlling collectively and individually. In
collective control, He is known as lisvara. He is also known as the
real Magician, empowered with many innsurmountable occult powers -
bhu'ta vidya, devii vidya, paeshacii vidya, gandharva vidya, Brahma
vidya. With these occult powers, He has successfully hypnotised the
whole Universe. His collective control is Divine Play. This collective
control of pervasive nature is known as Protah Yoga.
Is this pervasive control His only Divine Play? Is He controlling
everything with His infallible magic word? Wo, He is persomally and
very intimately connected with each and every atom, creature, sinful or
pious man. He takes care of everything as a loving father. He is
nourishing His own creation. He is nourishing everything as Vis'nu,
destroying as Eudra, and bestowing spontaneous benediction as
Maha'deva. To Him, none are small or great.
"SAMAPLUS'INA' SAMANA'GENA SAMANASHAKEHA SAMAEBHISTRIBHIH LOKAEH."
The devotee sometimes calls Him father, sometimes mother or friend.
Devotees say He is their heart's heart, the only desideratum of their
love and life, When the sadhaka can understand the otah yoga of
Purus'ottamah, then only he can love Him, Jiiva is also known as
su'tra'tma' and Purus'ottamah is known as Sutreshvara. The relation
between the two is just like the kite and spool. The kite flies above
the sky far away from the spool. Still the kite is not free. It is tied
through a subtle thread to the spool, Similarly, the unit expression,
living or non-living, is likked with Purus'ottamah through a thread. A
devottee alone can feel the tie. M.G-in Subha's'ita Sam'graha V has
explained, "The controller of Brahmacakra is known as Purusottamah.'
The consciousness is not only present as Paramashiva. He is also the
omni-telepathic entity of all the microcosms, supreme subject of all
the subjectivities and objectivities as base of all expressions of
Prakrti. As macrocosm, He is associated with the whole universe as
witnessing entity. This is His ota bha'va. In this way Purus'ottama is
hidden in each and every microcosm in otah and protah association."
We have already discussed that the concept of Purus'ottama and its
philosophical implication in A.M. philosophy is completely new. The
cosmic Consciousness is the supreme witnessing entity of the entire
creation as well as He is witnessing the microcosms. As witnessing
entity, He is akarta (non-doer). So the question may arise, When
consciousness is akarta then is Prakrti responsible for the creation?"
In reply to this question M.G. in Subhas'ita Sam'igraha, 6th part, has
written, The Puru-sottama is permeating the whole creation as the
nucleus-He has covered up everything. If Ha would have been the nucleus
alone and not pervasive-associated in Otah and Protah Yoga, then His
witnesship would have become impossible, His controllership would have
become ineffective, The inertia of the microcosm would have become
impossible. That Is why it would be improper to depict Purus'ottama as
mere witnessing entity. He is the singular source of all inspirations.
So He maintains pervasive association with all the microcosms.
M.G. further explaining Purus'ottama in "Idea and Ideology" has said,
"As witnessing entity Purus'ottama connects Himself to His mental
object with the help of His Avidya'ma'ya' and reflects Himself on the
object as citi-shakti. This reflection is not like the reflection in a
mirror but a reflection involving association like the rays of the sun,
Association of Purus'ottama with the Cosmic Mind whereby He funtions as
the witnessing entity is called Prota Yoga: association of Purus'ottama
with the unit mind is called otah yoga. His association with the unit
minds collectively is also termed as prota yoga. Thus, in saincara,
there is only prota yoga but in pratisaincara both the prota yoga and
ota yogas are there."

2/11 MA'NSA'TIIE ANAVASTHA'YA'M JAGADBIIJAM

The seed of the creation is situated above the mind which is a state of
non-existence.
Word Meaning:
MA'HASA'TIIT (MA'NASA1 plus ATTIT) - Beyond mind, here Macrocosmic
mind
ANAVASTHA'YA'M' (AN plus AVASTHA') - In 7th case ending, here AVASTHA
means irrigidity of the binding principle on object body. As a
result the spatiotempero and personal relation is solidified, and
ANAVASTHA' means that which falls beyond the four categories, namely
space, time person and mutual relative association,
JAGADBIIJAM (JAGAT plus BBIIJAMA') - The seed of creation: GAM plus
KVIP is JAGATA - which is always moving on.

Explanation:
We take the help of cause and effect relationship in order to know the
reality about some object, In Indian philosophies this cause and effect
relationship has been explained in many ways, and widely accepted are
the doctrines of SATKA'RYA'BA'DA and VIVAKTABA'D. According to
lishvara' Krs'n'a, the Satka'ryaba' da means the or cause remains
unaffected in effect form. Effect is the transformed state of cause. In
Nya'ya darshans the doctrine of Satka'ryaba'da has not been accepted.
Nya'ya Su'tra discards this doctrine "ABEA' VA'DA BHA'
VOTPATTIPJTA'NUPAMIDYA PEA'DUL'BHA'VA1 TA." When the seed sprouts, the
seed is lost. In saplings there is no seed. We cannot think of seed and
sprout at the same time- Hence, the sprout is absent in the seed and
the seed is absent in the sprout. So from absence of something,
something positive cannot come out.
In Veda'nta philosophy this doctrine of Asatka' ryaba'da of Nya'ya
darshana has been rejected. According to Brahma Su'tra, "NA'SATO'DRBS'T'
it not CAETANYAHI JAGADBIIJAM - the Consciousness alone is the seed of
creation? One may raise objection: Ma'rga Guru has discriminated seed
of creation from the Consciousness. So He has not stated that
consciousness alone is the seed of creation.
In reply to this objection, I would like to reply at the very beginning
that Marga Guru has said that any discussion in this regard is
irrelevant. Still, I would like to nullify the objection- taking the
whole course of the discussion to that limit up to which the mind is
capable of comprehending. If the possibility of creation would have not
been in consciousness 'in latent shape, then it would have meant that
the. seed of creation is an element which is other than consciousness.
AM philosophy is based upon the concept of absolute monism so we cannot
accept this type of conclusion. The second alternative is that
everything of the manifested universe is dormant in consciousness. The
authenticity of "JAGADBIIJA" is thus established. Another tricky
philosophical question may arise here: Is the seed of the universe pure
consciousness? Then why has the. quinquel-emental universe hot been
called consciousness? Does this mean'that AM philosophy supports the
VIVARTTABA'D'doctrine of Shri Sham'kara'ca'rya?
The answer is negative. The pure consciousness takes the form of the
seed of creation under the localized influence of the operative,
principle. This happens when the three principles of Prakrti form a
triangle which is known as gun'ayantra. In creation, the operative
principle (subordinate efficient cause) plays the principle and
dominant role. That is why in Sam'khya philosophy Prakrti is called
PRADHA'NA (principle factor). It is quite evident that there is a
difference between pure consciousness and consciousness under the
localized influence of the operative principle. None the less, this
entire sutra would have become self-contradictory. It is important to
note here that AM philosophy has. neither discarded the reality of
creation as illusory as has been done by Shri Sham'kara'ca'rya, nor has
it accredited the theory of Miima'ni'sa' darshana that the creation is
infinite and absolute reality, In conclusion, Marga Guru has clearly
said,
"In common parlance, this creation may appear as crude matter, but in
fact, can you dispute the creation as matter? If you do so, you are
under the cover of ignorance. Is not the creation the macro-psychic
conation? What we say as a relative reality is nothing but the spatio-
temporal and personal manifestation of the cosmic consciousness.
Subha's'ita Sam'graha Volume V

2/12 SAGUN'AT SRS'T'IRUTPATTIH

Creation is originating from the Sag'im'a stage.
Word Meaning:
SAGUN'AT.- ( 5th case ending) from the qualifijd state of Brahma
SRS'T'IH :' Whatever has emerged out of the Cosmic Consciousness,
including the Cosmic Mind UTPATTIH": manifestation from the seed form

Explanation:
In the Upanis'ads and the Giita1, the creation has been compared to the
Kalpaturo Tree. The root of the tree is in the vast firmament of the
Cosmos, and its branches, leaves, and fruit are hanging upside down
under the blue sky. This tree is just the opposite of ordinary trees.
Through the simile, the scriptures mean that the root of the tree of
creation is embedded in Cosmic Consciousness, which is always beyond
our sight, but it has visible fruits and branches downside. This simile
from the Upanis'ads and Giita1 enhance the meaning of this su'tra.
In the scriptures, a disciple put some questions to his preceptor -"How
can one realize Brahma?" How are these creatures created?" Who is their
shelter? And how do we feel pain and pleasure?" The realized preceptor
has given a very convincing answer to these questiona. The Rs'i says
that man thinks time is the cause of creation but in fact it is not so,
since time is not an absolute factor. It is the mental measurement of
motivity of action, when there is no mind, there is no existence of
time. Hence, time cannot be the absolute factor behind the Creation.
The Es'i states further that SVABHA'VA (nature) is also held by some to
be the absolute factor. But it isn't so since nature means certain
laws, certain procedures^ but not the creative force. Nature cannot be
accepted as the Supreme authority. Nature determines the property of an
object. Nature is the style of expression of the object. So nature is
conditional to the objects. It cannot be the absolute factor.
In further elaboration, the Rs'i explains that some say that NIYATI
(fate) is the absolute factor, but the Rs'i categorically denies this.
The word NIYATI derives from NI + YAM + KTIN. YAM means to control.
Once the effect of a preceding action controls the cause of a
subsequent action then that is known as NIYATI. That is why, while
undergoing the consequencer of reaction, one cannot exercise control
over it. Therefore, Niyati cannot be said to be the controller of
independent actions. Then it cant possibly be the controller of the
entire creation. There is nothing accidental in t the Creation, he may
think that something is accidental, when we have failed to trace out
the reason behind it. In fact, everything of the Universe is incidental
collocation, related to cause and effect theory - KA'RAN'A' BHA'VA'T
KA'RYABHA'VAH,
If accident is not the root cause of the creation, then what is matter?
Is matter the efficient and material cause of the Universe? The Rs'i
replies in the negative. The five fundamental factors are not capable
of maintaining independent existence. They are constantly being guided
and saved by the operative principle. Even the Human brain can control
the five fundamental factors. Is it not proved that there is absence of
subjective feeling (doership) in matter? Matter is always held in
objectivity. Then how can matter be the fundamental cause?
Jiiva'tma' (unit consciousness) is not the fundamental principle
either. Jiiva'tma' is the knower but not the final doer. As witnessing
entity,, jiiva'tma' can know everything, but it is not capable of
controlling actions directly. Then, is it the combination of time,
nature, fate, accident, matter, and Jiiva'tma' which is the ultimate
factor? The Rs'i denies this, since all these factors are not
independent, they are being controlled. The seers have realized that
the fundamental factor of all the factors, the root of all knowledge,
controller of all controllers, subject of all subjectivities is the
great Purus'a.
Purus'a is both within and beyond the bondage of Prakrti. In His
nonqualified state, Purus'a is independent of Prakrti. The consciences
is creating the Universe with the help of His own Operative Principle.
In fact, the creation would not have been possible in absence of the
Operative Principle. The consciousness as qualified (Sagun'a) under the
localized influence of the Operative Principle. This great Purus'a with
His Shakti is the fundamental factor of the Universe. Time, nature,
fate, accident, etc. are bound in Him. He is the great Creator and the
safest shelter of all.

2/13 PURUS'ADEHE JAGADA'BHA'SAH

The Universe is a reflection on the body of Consciousness.
Word Meaning:
PURUS'ADEHE- (7th case ending) In the body of Purus'a
JAGAT - quinquelemental universe
A'BHA'SAH - symptomatic reflection involving the attributes of
the original object,
Explanation:
The use of the term DEHA is significant. Deha means that structure
which has no growth or decay. The structure which decays is known as
SHARIIRA, and that which grows is known as TANU, From a philosophical
point of view, Brahma does not require any crude physical body, since
this quinquelemental world is His psychic body. This Universe which we
call crude physicality is His crude psychic projection. A body or base
is needed for a limited or small object. Whenever there is a question
of container, the question of contained and the object pf container
will arise. A container contains a limited expression. A smaller
container is contained in a bigger container. But in the case of
Brahma, this question does not arise since He is the container of
everything, the shelter of all expression. So this Universe cannot .be
His Deha (body).
In which sense has Purus'adeha been used? In the previous su'tra, we
have seen that a line of demarcation has been drawn between Sagun'a
Brahma and His creation, although this distinction does not remain in
the ultimate analysis. Creation is not Brahma, but Brahma appears to be
the Creation. When pure Consciousness and the creation are not the same
entity, then is the creation beyond Brahma? In reply to this question,
M.G. has written in His explanation of the su'tra, "All that is
manifest and unmanifest in the world is embodied in the cosmic body.
None or nothing is outside Brahma. The name of outside is a misnomer -
a non-entity." The Universe has not been called as the body of Brahma,
When the macrocosmic mind under the localised influence of the static
principle is transformed into objectivity, the pure consciousness is
dissolved in the objective form. We traced out consciousness in the
objectivity through some symbols or symptoms. The consciousness with
the attribute of the operative principle is known as the Universe.
In the Cosmic Citta, both saincara and Prati-saincara processes are
held. The combined form of Saincama and Prati-saincara is the Universe.
It is discussed in Su'tra 2/10 that consciousness is pervasively
associated with saincara and prati-saincara. This associatiob is not
like the reflection of a flower on a mirror, but like the reflection of
the sun in a mirror, In the latter case, the association of the
original reflector with the reflected object is important. The
reflection of consciousness on the cosmic citta is known as ABHA'SA
(semblance). And this Abha'sa is known as Universe.
It is to be noted here that the Universe is not an abha'sa. If it bad
boen so, then ADHYA'SAVA'DA (false attribution) of Shri Shankaracarya
would have been accepted. A.M. philosophy does not say that the
Universe is an illusory perception. We see the Universe as a crude
physical Universe. But in fact this Universe is a semblance or
reflection of the consciousness.
Here two questions may arise: 1) Does. A.M. philosophy hold the
Universe as a mere semblance? 2) Is not the Universe unchanging
Reality? The answer to both these questions is given in the following
su'tra:

2/14 BRAHMA SAT YAM JAGADAPI SATYAMA'PBKS'IKAM

Brahma is absolute Truth, the Universe is also Truth, bat relative
Truth.
Word Meaning:
SATYA (SAT + YAT) - The word SAT is derived from ASHATR, that
entity which never undergoes any metamorphoses
JASADAPI (JAGAT + API) The Universe also
SATYAMA'PEKS'IKAM(SATYAM + A'PEKS'IKAM) Relative Truth

Explanantion:
This su'tra has solved one of the baffling philosophical questions so
far faced by occidental and oriental philosophy. Philosophers are
divided into two "broad schools in reference to the question about the
nature of the external Universe- Idealism and Realism. The Indian
philosophers have not aligned themselves with any extreme view} still
there is no unanimity regarding the nature and reality of the external
Universe.
When Marga Guru says in this su'tra, "Brahma Satyam" (Brahma is
immutable), then none except the Realists will raise any objection.
Especially the Indian philosophers would accept it unanimously. But
when, in the second half of the su'tra, M.G. says, "JAGADAPI
SATYAMA'PEKS'IKAM", then many objections will arise. The first
objection will be- if SATYA is always monistic, then how is the idea of
a relative Satya tenable? Is it not self-contradictory, like a golden
stine bowl? The second objection may be-so far the Universe has been
described as either non-existent or absolute; factor, but how is the
attribute of the relative Satya applicable in the case of the Universe?
I shall answer these objections with a reference to a brief allusion of
History of Philosophy. But first, let us prove that Brahma is Satya."
In Indian philosophy, Brahma and Satya are two synonomous words having
the same connotation. These two words are one and inseperable, Vedanta
says that Brahma is Sat (immutable), Chit (consciousness), A'nanda
(bliss). He is immutable and infinite, Brahma Su'tra states,
"ASANBHA'VA STU'SATO'NUPAPATTEH" (Brahma is SAT. His origination is:
impossible since He is the efficient and material cause of all
origination). There fore, Brahma is SATYA and none else.
Now the question may arise, if Satya is alone one and singular, then
how can the Universe be relative Satya? If Satya is monistic in
character, then it is logically untenable to see any demarcation
between Brahma and the Universe. Apparently it is acceptable, since in
the preceding su'tra, we have explained that the Universe is a'bhasa
(semblance) of Purus'a. Consequently, the Satyabha'va (immutability) of
Consciousness will also be applicable in the case of the Universe. In
Su'tra 2/13, a subtle line of demarcation has been conceived between
Consciousness and Universe, otherwise a logical fallacy would arise.
When the attribute Satya has been used in the case of the Universe, the
Satyabha'va of Brahma is not disturbed, nor there remains any scope of
inadvertancy.
Now let us explain the second half of the su'tra- SATYAMA'PEKS'IKAM. It
means that Satya is surrounded by four relative categories- time,
space, person, and their mutual relationship. It does not mean a
relative Satya. To accept the relative Satya means to accept the
duality, which is untenable and unacceptable
what is meant by A'PEKS'IKAM (relative)? It means a consequence which
takes place under the influence of the four above-mentioned categories.
Along with the external Universe, the microcosmic Mind is also under
the bondage of these relative categories. Therefore, whatever the
microcosmic mind thinks, contemplates, and perceives is bound within
the periphery of relativity. The relative association among these four
factors is important in the theory of relativity. This association may
be heterogenous or homogenous.
Let us explain more clearly. Milk and yoghurt or poison may have an
associative relationship in a positive or negative way, but not with
iron or stone. One who is running at the speed of 40 km./hour can be
relatively compared with a man running at the speed of 30 km/hour or 50
km/hour in the opposite direction. To stand still or to run in the
opposite direction is a heterogenous relative relationship and the 50
or 30 km/hour in the same direction is a homogenous one. This
relationship is analogous and comparative.
Now let us see if the relationship between Brahma and the Universe is
heterogenous or homogenous. To be relatively associated, either of the
two should be applicable, Brahma is pervasively associated with the
Universe, hence the analogy may be homogenous, but the fallacy creeps
in from the other side, It is said that there is no second to Brahma.
He cant be compared to any other being. If the Universe is homogenous
to Brahma, then an analogy can be drawn, but to do so means to land in
logical fallacy.
Therefore we have to accept the other alternative - the heterogenous
relationship. If pure consciousness is held to be the positive aspect
of Brahma, then crude physicality is the negative one. This view has
been shown in Su'tra 4/8. Hence the Universe can be considered to be
the fundamental negativity of Consciousness, Brahma and the Universe
are associated in a heterogenous relationship. So the attribute SATYA
of Brahma cannot be attributed to "the Universe, just the opposite will
hold true. The opposite of Satya is not falsehood or illusion. Relative
Truth is the opposite of Absolute Truth. Satya is immutable, having no
successive consequences. That which has succeeding consequences and is
within the scope of mutation will be the opposite of Satya. In illusion
or falsehood, the succeeding consequences have also been denied. The
Universe has been rightly held to be Relative Truth, and not illusion
or falsehood.
Is relativity itself eternal and unborn? According to modern
mathematics, relativity with the body is wholly relative to the motion
of the observers and the measuring systems they employ space and time
as forms of the raind if the perceiver". The modern Theory of
relativity has nullified the validity of the Newtonian concept of time
and space. Newton held that time and space are eternal, eternally and
immutably the same". But the scientists of the 20th century have
rejected this concept. In the words of Einstein, "Time and space have
no existence apart from, each other. They are two sides of the same
reality motion. The ultimate units of the world are not points of space
or instants of time, but event's or point-instants". So the Universe'
appears to be relative because of the shortcomings of the observer.
Most of the Indian philosophies have shown a distinction between
Universe and "Brahma. But in A.M. philosophy, although a distinetion
has been shown to facillitate philosophical discussion, these
distinctions have been held to be no absolute. According to M.G., the
Universe is the crude mental body of Brahma. As a man consists of head,
hands, feet, mind, and soul, similarly Cosmic Consciousness, Cosmic
Mind, and the Universe are the different limits of Brahma. So the
Universe is within Brahma. Consequently, the immutability of Brahma is
also present in the Universe. From an integral point of view, Brahma
and the Universe are one and the same, but to the unit mind, this
universe is relative- having different consequences.
DIFFERENT PHILOSOPHICAL OPINIONS ABOUT THE UNIVERSE
Now we shall establish the superiority of AM philosophy over other
philosophies from the perspective of philosophical historians. Let us
examine one by one the important philosophical schools and their
opinions about the universe.
1. JAINISM: The concept held of the universe by the Jaenists is based
on SYA'TVA DA (Reality as Extremely Indeterminate in Nature). The Jaen
philosophers have always refrained from asserting that the universe is
either Satya or false. They have resorted to the doctrine of MAYBE
while explaining the nature of the universe. They have forwarded a 7-
fold formula in order to consolidate their opinion.
According to the Jaenist, to side with an extreme view of the universe
will lead one into the fallacy of exclusive prediction. As such they
have taken a due course. In the universe, there are two contradictory
attributes- Gun'a (essential character) and PARIYA'YA (accidental
character). This gun'a is held to be eternal and pariya'ya is at the
same time perishable.
2. BUDDHISM: The Buddhist philosophers have forwarded the doctrine of
Universal Change and Impermanence, although Lord Buddha was silent
about it. Lord Buddha held that the universe is changeable, but in
later periods Buddhist philosophers gave birth to these doctrines of
impermanence. The Buddha SHU'NYAVA'DA is based on this doctrine.
According to them, the universe is totally devoid of a reality; that
everything is SHUNYA or void. They did not find validity in a single
existing thing in this universe. For this extreme view, they are also
known as SARVAVENA'SHIKAVA'DA (nihilism).
The Baoddha Yoga'ca'riis believe in subjective idealism. To them, the
external world is merely the psychic projection of the unit mind. The
psychic ideas are truth and the external projection is non-existent.
They are also known as VIJINA'NA-VA'DII. To them, "There is one kind of
reality which is of the nature of consciousness (vijina'na) and objects
which appear to be material or external to consciousness are really
ideas or states of consciousness.
The Baoddha SAOTRA'NTRIKAVA'DIIS like the Jaen philosophers, have
accepted the validity of both ideas and their external projections.
Their opinion regarding the universe is known as the Theory of
Inferability of External Objects VA'JHYA'NUMEYAVA'DA).
3. MIIMA'M'SA' PHILOSOPHY: The Miimam' sites are realists. To them, the
diversities of the universe are a reality. They do not accept the
Baoddha view nor the view of Sham'kara'ca'rya. According to them, both
the soul and the universe are indestructable and infinite. The universe
is being guided by karma. They have divided the universe into three
stages: (l) BHOGA YA'TANA' - In this stage, a soul undergoes the
consequences of past actions under the influence of bondage. (2) BHOGA
SA'DHANA' - In this stage, the external universe is the source of pain
and pleasure. (3) BHOGA VIS'AYA - In this stage, the requittal of past
actions takes place. Thus the Miiiaam1 sites are both pluralists and
realists.
4. ADVAETA VEDA'NTA: In ;his interpretation of Brahma Su'tra, Shri
Sham'kara'ca'rya has said, "BRAHMA SATYA JAGANMITHYA": Brahma is
reality and the universe is unreal, illusory. In a book written by the
acarya thing-in-itself is beyond the concept of mind and feeling. We
can understand only the apparent qualities, not the thing-in-itself.
This, he has discovered the phenomenal existence and nouraenal
existence in the world. Phenomenal existence can be known but noumenal
existence of the world can never, be known and it will always remain
unknown.
THE NATURE OP UNIVERSE A comparative Study
According to the Jaenisin and Miima'am'sa, the truth can never be
realised. Jainism says that the universe is both real and unreal.
Although the doctrine of "may be" and the sevenfold Nya'ya of the
Jaenism has logica^ validity, it can never be applied to draw an
epistemological conclusion, since the epistenology is based on
assertion, not on hesitancy. Hence the Jain view of the universe can
never be accepted. But the seven fold Nya'ya and the doctrine of "may
be" reveals some portion of truth -the same object nay appear to one
observer in different ways. A straight stick with one and submerged in
water and one end outside water appears bent. The Phenomenology of the
West is based on this dualism, although this view has been condemned as
scepticism. The Jain philosophers are always afraid of extreme
assertion, since according to them it is the fallacy of Eka'ntavada.
Dualism of Mina'm'sa' is also not tenable. They say that both
consciousness and matter are infinite and indestructable. How can we
accept this, dualism? How can infinity be dual - it is absolutely
monistic. Hence the Mina'm'sa dualism' is not acceptable even to naive
logic.
The Advaeta Veda'ntists and the Ma'dhyamika School of Buddhism share
unanimous opinion about the perish ability of the universe although
they differ in some fundamental points. Advaeta Veda'nta has saved the
very root of its meta-physics from a possible fallacy of self-
contradiction by accepting Brahma as the ultimate reality, whereas the
Ma'dhyamika have landed in the fallacy of denying their own existence
by accepting SHU'NYA (void) as the ultimate truth. The logic which
fails to assert the reality of Shu'nya will also fail to assert the
reality of the universe. How can the ghost be removed when it is in the
mustard seed? Ma'ya'va'da' of Shrii Shan'karaca'rya is also, suffering,
from the same fallacy. A man may die, all men die, but does it mean
that there, will be no men in the universe? How can we deny the
existence of mankind based on only perishableness of a particular man
*? To do so means to commit the fallacy of illicit generalisation.
The doctrine of ADHYA'SA (false attribution) of Shrii Shan'kara1ca1 rya
is based on this slokar
MUDTICA'NA'M' PRATIVINVA'DAO BA1LA'BA'MIVA DRSHYATE SA! DRSHAM1 V1DYATE
BUDDHA' VA' TMANO' DHYA' SAKA' RAN 'AM
As the child mistakes a shadow for reality, the ignorant man sees the
semblance of Atman in Ana'tman by false attribution (ADHYA'SA). In
order to prove that the universe is MA'YA or false, the A'carya has
resorted to the f following argument:
"There are two major forces of Avidya1 - VIKS'EPA (deflection) and
A'VARAN'II (ignorance)'. By these forces A'tman is falsely attributed.
One may be wise, a knower of Veda, sagacious and conscientious, but
fail, to see A'tman due to the influence, of these two forces." He has
explained ADHYA'SA (false attribution):
ADHYA'SA NA'MA KHALVES'A VASTUNO YO'NYA' G-RAHAH SVA'BHA'VIKA
BHRA'NTIMU'LAM SAM'MRTBRA1 DI KA'RAN'AM.
entitled SARVAVEDA'NTASIDDHA'NTASA'RASAM'GRAHA, he has said, "BRAHMAEVE
NITYAMAN'YATTU YAMI TYAMITH VEDANM" -(Brahma alone is imperishable and
all else are perishable). In the sane book, he has further mentioned,
"TATHAEVAETAJJAGAT SARVANITYAM1 BRAHMAKA'RYYATAH TAT KA'RANA'M' PARAM
BRAHMA BHAVENNITYAM' MRDA'DIVAT."
(The universe originated from Brahma is perishable because its prime
cause Brahma is imperishable). To the acarya, the universe is the
product of karma, hence, KARMA SA SA'UHTAM -TVANITYAM1 EI BRAHMA
NITYAM' SANA'TA-NAM. (The universe being the product of karma is
perishable, but Brahma not being the product of karma is imperishable
and elernal). He has laid down the doctrine of MA'YA'-VIVARTTAVA'DA and
ADHYA'SA in order to prove the perish ability of the universe.
According to him, even as one sees a rope for a snake, silver in a
conch shell, and the like, by delusions, we see the universe as an
illusion in Brahma* We do not see the reality of Brahma because of the
illusory effect of ma'ya'. Brahma appearing to be JAGAT is known as
VIVARTTAVA'DA'K Once this delusion dissolves away, we see the reality
of Brahma.
REALISM AND THE UNIVERSE
To the realists external universe is cent per cent real. To prove it
existence they do not feel to borrow any observer (mind). Descartes and
Locke were the pioneers of realism. Their realism is also known as
Repressentationalism. According to Locke there are certain prime
qualities in the external universe which are independent of any
observer mind. These primary qualities give rise to secondary
qualities. The secondary qualities are perishable and changeable, but
the primary ones are imperishable and unchangeable. We cannot
understand the substance of primary qualities but we can perceive the
secondary qualities.
PHENOMENOLOGY AND THE UNIVERSE
The phenomenology's added a new chapter to epistemological dualism
based on the philosophical view of Descartian Law. To them the dual
role of primary quality and secondary quality is no problem at all
since dualism is the basic character of the world. They say we cannot
see, neither do we see the external world but who can see its sense-
data. This sense-data makes the external world appreciable to our mind.
They have cited an example of a star situated millions of light years
away from earth. When the light of the star falls oil our eyeball, by
then, maybe that star is destroyed. THUS, they try to prove the sense-
data of the external world is reality. We never see the external world,
nor is it possible to do so,
SUBJECTIVE IDEALISM AND THE UNIVERSE
The pioneers of subjective idealism are Barkeley and David Huo. The
famous saying of Barkeley is "Esse Est Percipi", meaning - to exist is
to be perceived or known. To them the external world has no independent
ex-istence without subject, object has no reality. In the words of
Barkeley, "All these bodies which compose the mighty frame of the world
have not any substance without mind, that their being is to be
perceived or known. Here the mind need not necessarily be mine or
yours, it may be the mind of God. David Hume went to the extent of
saying "I and my thoughts are the only reality and beyond that there is
no universe."
KANT AND THE UNIVERSE
According to Kant there are two qualities in the external object: (l)
Thing-in-itself and (2) Thing-as-it-appears. According to him the
The false attribution of one object or other is the main reason of the
creation.
How let us examine whether the falsehood of the universe can be proved
by ADHYASA or not. In ADHYA'SA the existence of one observer, object
and the attributed object is to be presupposed. Another essential
condition of ADHYA'SA is previous knowledge about both object and
falsely attributed object. As for example - snake and rope. When the
snake is falsely attributed on the rope, it means that during that time
of hallucination the idea of snake was the object of mind and the
observer had no doubt of the snakehood in idea form. When the observer
was seeing snake in rope, the idea of rope was in subconscious mind and
not in conscious mind, since at the same time the memory of snake and
rope cannot arise in mind. Now, how can we say that the perception of
snake in rope is false? When the perception was compared with the rope,
the observer could know that the previous idea of snake was false and
that the idea was falsely attributed in rope. Secondly, the A'carya has
ascribed the attribution of snakehood in rope as Adhya'sa, but he did
not say anything about the possitsibility of false attribution of rope
in rope or snake in snake. It nay happen so that when one sees a real
snake, it is also false perception, To see a snake in rope may be
called Adjpya'sa, but the. rope in rope is not Adhya'sa. Here it is
proved that Adhya'savada is not tenable in the ultimate conclusion.
A'nanda Marga philosophy also cannot support the theory of Kant that
the "thing-in-itself" is unknown and unknowable. According to Kant,
what we see is the sense-datum (tanma'tra) and the object. Therefore,
there is validity behind the ill-conceived difference between the
object and its sense-datum. Bertrand Russell did not support the
concept of Kant. Russell wrote:
"If there, was no reality in- the' physical, world, but only a number
of dreams dreamed by different people, we would hot expect to find Out
any law connecting the dream of one man with the dream of another. It
is the close connection between the perceptions of another that make us
believe in a common external origin of the different related
perceptions". " ABC of Relativity
Modern physical science has also not challenged the reality of the
external world, rather the reality of the external world has been
accepted. But the scientists have not agreed to accept cent per cent of
the Universe as external reality. Einstein' in his "Theory of Tensors",
has stated that, "What we have hitherto regarded as the spatial and
temporal properties of physical occurrences are found to be in large
part dependent upon the observer's only a residue can be attributed to
the occurrences in themselves, and only this residue can be involved in
the for" nation of any physical law which is to have an 'a priori1
chance of being true."
In absence of an observer mind (unit mind), there remains no
discrimination between unit and Cosmic Consciousness, consequently, the
question of imperishablness of the Universe does not arise. When the
external Universe does not appear as an observer, how can it appear as
false? Due to blindness, if one does not see the sun, it does not mean
that he would see night, since the very sight is lost. If the observer
does not see the Universe as imperishable, he cannot see it\ as unreal
as well* Since here the very capacity to see is questioned, one who
does not see can never discriminate between real and unreal.
But the unit mind, in fact, observes the Universe with a mind which
works within the bounds of fundamental relative categories. If the unit
mind would have judged Brahma from within the bounds of relativity, he
would have seen Him as relative or perishable. Unless these relative
categories are removed from the mind, one cannot get the Integral View
Non-integral View is the root of duality, delusion, and false
ascription.
Let us conclude with the view of Rs'i Kapil:
"JAGATATS ATYATVAMADUS 'TAKA'RANA JANYATVA'D VA'DHAKA1 BHA'VAD."
-Sam'khya Su'tra 6/52
(This Universe has originated from Sat, hence the attribute of Sat is
also present in it. As the Satbha'va of Brahma is present in the
Universe, it is rightly held that the Universe is a relative truth."

2/15 PURUS'AHARARTA'PHALASA'KS'IIBHU' TAH

BHA'VAKENDRASTITAH GUN' AYANTRAKASHCA
Purus'a, the witnessing entity, is not the doer, but is
witnessing the fruits', situated in the center of Gun'a
Yantra- (causal Matrix) which is state of Bha'va (psycho-spiritual
flow).

Word Meaning:
AKARTA'- Karta means one who dictates or does an action by
oneself. AKARTA1 means one who is Karta1 but not doing the
work directly.
PHALA- result of an action
SAKS'II(SAHA + AKS- INI) to see an action from close proximity
in order to stand for the proof after the completion of the action, to
witness
BHU'TAH- to become
BHA' VAKENDRA- central point of omni-telepathic entity, controller of
"Pure I" feeling
GUN'AYANTRA- GUN' A" is three principles of
Yantra is to control a manifestation in order to liberate.

Explanation:
The meaning and explanation of Gun'ayantra is to be understood first.
M.G. has given a new interpretation of Yantra. In spiritual science,
especially in Tantra, the word Yantra has been frequently used, as in
SHRIIYANTRA, BHAERAVIIYANTRA, TATTVAJINA'NAYANTRA etc. Its English
equivalent is "machine". A special technique is to be evolved for
getting a desired production. In order to produce electricity, the
technique of production is to be set so as it may produce electricity.
The process and technique of production should be kept under constant
vigilance one control. The word "Yantra" consists of two root verbs-
YAM (control over the technique of production) and TRA (to channelise
the manifestation of production to the desired direction).
Then why has the word GUN'AYANTRA been used? Prakrti is the composite
name of the three gun'as (binding principles). According to A.M.
philosophy, Purus'a is the 'efficient cause' and 'material cause' of
creation, and Prakrti determines the technique of creation- she is the
subordinate efficient cause. Creation is the production, Purus'a is the
raw material of creation, and Prakrti is the machine. She is
controlling the creation with the help of her three gun' as. In order
to perform the act of controlling and giving the resultant force a
channel, Prakrti has taken the shape of a triangle in which the three
gun1 as can exert respective influences on Purus'a one after another.
Prakrti in the triangular form could bring Purus'a under its binding
principles. So this triangular shape of Prakrti has been called
"Gun'ayantra".
Now let us examine the meaning of BHA'VAKENDRA. M.G. has explained in
S.S. 3rd Part, "Bhava has no independent existence, it is the
manifestation of consciousness under the influence of the operative
principle Around the nucleus of macro-cosmic citta (Purus1ottana),
Bha'va is moving and as its result, immense energy is being created.
The rotation of these innumerable whims is somewhere manifested as
Shakti, somewhere is the ceaseless play of Prakrti, somewhere as Bha'va
and somewhere as so-called matter. The Bha'va cakra originated from the
Purus'ottama is known as Brahma'n1da. "
So Bha'vaken'dra means Purus'ottama.
Now the question may arise. How is Purus'ottama controlling this
Bhavakendra? We have already discussed in Su'tra no. 1/4 that
Purusottama does not directly control the Pua'vacakra. He controls the
gun'as of Prakrti and there is a s'loka which will clearly clarify
exactly as to, how: the Purus'ottama is controlling the creation,
EKO DEVAH SARVABHU'TES'U GUD'HA SARVAVYA'PII SARVA
BHU'TA'NTARA'TMA', KARMA'DHYAKS'AH SABVAEHU'TA'DHIVA' SAH SA'KS'IICETA
KEVALONIKGUN'ASHCA.
"That singular supreme entity permeates all the psychic reflecting
plates
- and thus He has enveloped everything created or uncreated, thinkable
and unthinkable. The fundamental base of unit consciousness is cosmic
consciousness. Though He is not the doer of an action, He has the
Supreme authority oven all actions: because, all other entities, doers,
subjects are being enlivened by His shakti, they become subject with
the help of His subjectivity." Purus'ottama being AICARTA', the
indirect doer, has the singular authority over all actions.
So it is shown that Pusus'a is not the, direct authority of an action,
He does not do anything by Himself. As in the macrocosmic sphere,
Purusa is AKARTA, similarly the unit consciousness is riot the doer of
actions, since jiiva'tma' is the knower and pure "I know" feeling. But
in absence of jiiva'tma1 performance of an action is not possible. He
is witnessing entity, and He can be realised. The actions which are
being performed centering in this unit consciousness, cannot influence,
He being the witnessing entity does not undergo the censequences of
actions as well. The actions are being performed under the influence of
gun'as of prakrti. The unit consciousness is above the gun'as. So he is
not connected with action or its fruits.
Another pertinent question nay arise - Is not witnessing an action? If
witnesship means to witness an action then in: case of performing as
"witness" there remains a distinction between seer and seen, subject
and object. In its reply - in witnesship there is no karma bha'va,
feeling of object, hence there will be absence of kartta'bha'va,
subjective feeling. The subjective feeling is condition to the feeling
of object, Consciousness does not see anything since there is nothing
outside Him. All actions originate from. His thought projection and
dissolve in that. Behind .all these projections His "awareness" is
perpetually present. So we can say that He knows the Beginning and end;
of an action, He also knows the process of requittal of reactions but
He is not affected by these actions or its requittal nor is He assailed
by these. The witnesship of unit consciousness in relation to the
action of jiiva differse from that of cosmic consciousness, Unit
consciousness is the "I know" feeling in the unit consciousness and it
is attached to unit mind and body. The close proximity of unit
consciousness in one hand and mind and body is inseparable. Hence it
appears that the jiivatma is almost assailed by the fruit of action. In
the language of Marga Guru, "The jiiva'tma1 is affected by the
auspicious and inauspicious actions of the; jiiva because of jiiva'tmas
proximity with unit mind. Apparently it appears that jiiva1tma' is
undergoing the consequences, bent down under the burden of grief. His
feeling of independent consciousness affects the jiiva with pain. But
in fact consciousness is not the doer, He is Simply a witnessing
entity. Still it appears that He is entangled in the bondage of karma."
- Subha's'ita Sam'graha 5th chapter."
JHVA'ThA' IN INDIAN PHILOSOPHY
In Indian philosophies sometimes the jiiva1tna1 has been described as
KARTA1. In Jaina philosophy jirva1tma' has been shown as enjoyer and
doer. Gun'aratma, the famous interpreter of Jaina philosophy, has said,
that jiiva1tma performs actions directly and is affected by karma as
well. Atna is pure and infinite but coming in touch with the matter His
attributes are lost. According to VAESHES'IKA DARSHANA jiiva1tma1 has
attributes and it is jina'na. Desire and endeavour make the a'tma'
direct doer of action. According to Miima'msa' philosophy jiiva'tma' is
reborn because of its association with good and bad actions.
Advata Veda'nta and Sam'khya philosophy support the view of A.M.
philosophy. According to Shri Sam'kara'cirya
A'TMANAH SA'KS'IMA' TRATVAR' HA KARTTRTVAK' NA BHAKTRTA', RAVTVAT
PRA'N'IBHIHLOKE KHIYA'MA'NES'U KARMAS'U.
AS we start work when the sun rises, but the sun does not do any
action, similarly, with the help of A'tman we perform all actions but
He does not do any action. According to Mahars'i -Capila, "AHAM'^A1 RAH
KARTTA' NA PURUS'A" su'tra no. 6/54 means Aham'tattva is the doer, not
consciousness.

2/16 AKARTII VIS'AYA SAM1YUKTA BUDDHIH MAHAPVA1

Buddhih, or Mahat, is not the doer, but is connected with the objects.
Word Meaning:
AKARTRII- feminine gender of akarta; non- doer (adjective of buddhih
VIS' AYASAM' YU1CTA- connected with object (feminine gender) BUDDHIH
MAHADVA- Buddhih or ivlahat (these words are synonomous) Buddhih means
that which accomplishes assimilation of objective knowledge in the
right way

Explanation:
Mahatattva, or Buddhih does not perform an action, but it cannot remain
unaffected when the objective portion of mind enjoys the external
world. Unit mind is the combination of Mahatattva, Aham'tattva, and
Citta. Buddhihtattva is another name of Mahatattva. The root verb
"budha" means proper knowledge. Its English synonym is not intellect.
Buddhih here means that which accomplishes the assimilation of
knowledge of objectivity in the ptoper way. So mahatattva is known as
Buddhihtattva.
In the process of prati-saincara, Mahatattva is created fron
Aham'-tattva. v/hen the feeling of "I am" increases in the unit mental
plate, then Mahatattva is created. The "I am doing" and "I am seeing"
feelings are based on the "I am " feeling. So, from a psychological
point of view, the feeling of "I an" is associated with the feeling of
"I so doing" and "I am seeing" etc. The feeling of pure ego is the base
of all karma, but it does not perform any action by itself, and in its
absence, performance of action is impossible.
The imitative principle of Prakrti is responsible for the performance
of action, the sentient principle is the source of action. The unit
Mahatattva is a product of sentient force, Hence the performance of
action is not possible by Mahatattva or Buddhihtattva.( it seem Mahat
means unit Mahat).
In San'khya philosophy, we get reference to Mahat, but it is Cosmic
Mahat, not unit Mahat. In Su'tra 1/36 of Sam'khya philosophy, it is
said, "MAHADA'KHYA'MA'DYA'M' KA'RYAM' TANMANAH." According to the
Vidhyodaya interpretation of this su'tra, the work of Mahat als
adjustment, assertion and assiduity. Dharma, jina'na, vaeragya, and
aeshvarya are the attributes of Mahat, Marga Guru, in Ananda Marga has
written, "Buddhitattva is created by the influence of sentient force on
Consciousness, so Buddhitattva or pure ego is conditional to the crude
physical body. As the crude ego is spread throughout the entire body,
the feeling of "I"- is present in each limb of the body. This pure ego
is the Buddhi~ tattva of man. In fact, this ego gives man the feeling
of existence, but the feeling of existence cannot pervade any action.
The cruder expression of Buddhihtattva is Ahamtattva, it performs
actions and enjoys its fruits, The Buddhitattva or pure ego does not
perform any action, hence it does not enjoy joy the fruits of action.
In the absence of this pure "I", Aham1tattva does not get any
expression of action, it activates Aham'tattva into action. So it
should be said that although Buddhitattva does not perform any action
directly, but it is associated indirectly with all actions and the
fruits.

2/17 AHAM KARTA PRATYAKS A PHALABHOKTA'

Aham is the doer, and direct enjoyer of the fruits of original action.
Word Meaning:-
AHAM- Ahamtattva which, is the product of mutative principle
KARTA- One who does karma
PRATYAKSA- direct
PHALABOKTA1 - enjoying the fruit of original action good or bad

Explanation:
Aham1 tattva of A.M. philosophy and Aham'ka'ra of Sam'khya philosophy
are not the same Attributes of Aham'ka'ra are applicable in the
Buddhitattva.
Professor S.0. Chatterjee, in his "Introduction to Indian Philosophy"
has written, "It is on account of Aham'ka'ra that the self considers
itself (wrongly) to be an agent or cause of action, a desirer strives
for aims, and owner of proerties." Iisvara Krs'n'a'has referred
to 11 Indriyas and 5 Tanma'tras as the product of Aham'ka'ra.
But in A.M. philosophy, Ahamtattva is the cruder expression of
Mahatattva under the influence of the mutative force. With the help of
this ego, the jiiva receives the tanma'tra through the sensory organs
and reacts to it with the help of the motor organs. The complicated
psychic functions like willing, feeling, volition, memory,
recollection, learning, and perception are also being performed by
Aham'tattva. In victory, Aham'tattva feels "I am" victorious, and in
defeat it feels dejection. This Aham' induces man in karma, so it-
enjoys the fruits of those actions, Jiiva'tma and Mahatattva do not
undergo the consequences of action.
The complicated psychic functions like analysis, determination, and
will to action are also performed by Aham1tattva. That is why prior to
an action, doubt; hesitation- belief, discrimination between auspicious
and inauspicious happen in Aham1. The Aham' is surrounded by As't'a
Pa'sha and Sad'a Ripu, It is Aham1 which aspires for salvation since it
is under the influence of Avidya'ma'ya1. Man performs sadhana with the
help of Aham1, and the progress of sadhana is realized by Aham'. So,
when Aham' become detached from the external world with the help of the
process of withdrawal, jiiva achieves salvation.
In Saia'khya philosophy, there is reference to Sa'ttvika Aham'ka'ra,
Rajasika aham'ka'ra, and Ta'masika Aham'ka'ra. Sa'ttvika Aham'ka'ra is
also known as VAEKA'RIKA, which is the origin of 11 Indriyas* The five
tanma'tras are the product of Ta'masika Aham'ka'ra, and Ra'jasika
Aham'ka'ra activate them both, But this theory has not been accepted by
A.M. philosophy Aham'tattva is the product of mutative principle^ and
whenever it comes under the influencr of sentient principle, it is
converted into Mahatattva, and takes the form of Citta under the
influence of Static Principle. Secondly, the "piitna" (controlling
station) of these indriyas is not situated in the Aham'tattva. Citta is
the seat of the Indriyas. Thirdly, it cannot be accepted that all the
indriyas are activated by the sentient principle. Organs responsible
for smell and taste are dominated by the static force, the indriya
responsible for form is dominated by the imitative principle. Touch and
sound are sentient.

2/18 KARMAPHALAM GITTAM'

Citta is assuming the form of desired action.
Word Meaning:
KARMAPHALAM'- Aham'tattva assuming the form of desired action, not in
the sense of fruit of action)
CITTAM'- The crudest manifestation of mind under the influence of
static principle.

Explanation:
In most of the Indian philosophies, citta has meant mind. Citta and
mind have been shown as synonoiaous. In Yoga philosophy, we get the
reference of controlling the citta, restlessness of the citta, etc. But
in A.M. philosophy, the citta is not the whole mind. It is the crudest
objective portion of the mind. Citta takes the objective form of
whatever Aham1 thinks about and desires for. Its opposite also happens.
Citta transmits the tanma1trie vibrations of the external world to the
Mahatattva. Aham'tattva does not come in direct contact with the
external objects, it requires the medium of citta to do so. Citta
assumes the form of external objects, and Aham1 enjoys the form. That
is why, in the dream state, one can enjoy the external world, although
in this state, there is absence of real external objects. The
ectoplasmic stuff of citta takes the form of that object which is
desired by Aham'. While enjoying the ectoplasmic form of the object,
Aham' never feels that it is not reality. The theories invented by
Freud and McDougal concerning do dreams are the proof. Not only in
dream state, but in wakeful state, Aham is so deeply screened . by
citta that sometimes Aham1 fails to get in touch with the external
reality, as happens in the case of hallucination. So, citta is the
objective form of the fruit of action to be enjoyed by Aham'.
The word "citta dhdtu" (ectoplasmic stuff) is used for the first time
in AM philosophy. The word dha'tu (metal) is used to denote an object
consisting of five-sense data. Then is citta a metal like iron, silver,
or gold? No, it does not mean that exactly, but the attribute of citta
I is present in citta. Citta is psycho-physical in character} it is a
strange combination of five fundamental factors in one hand and the
characteristics of mental stuff on the other. The metal consistency of
the five fundamental factors in the Cosmic Citta is set by Prakrti.
Unit citta also assumes shape under the influence of binding principle.
But the ectoplasmic shape is fragile and elastic whereas the shape
assumed by physical metals is not. The ectoplasmic stuff can
consecutively take the shape of objects quite contradictory in
character whereas the physical metals cannot do so. As the
characteristics of physical metal are found in citta, so it has been
called dha'tu.
According to the science of sadhana, citta is the controlling seat of
the five sensory organs, the five motor organs, and the five sense-
data. So the reflection of all the knowledge transmtted by the sensory
organs, the reaction in potential form, and the tanma'trik vibrations
directly influence the citta. Thus, the original shape of citta is
continuously distorted. Continues subtle and great thinking propels a
man towards consciousness and brings about subtle transformations in
his mind stuff. Otherwise he becomes crude by the continues influence
of animal instincts and degenerates due to the process of negative
prati-saincara.

2/19 VIKRTACITTASYA PU'RVA'VASTHAI PEA'PTIRPHALABHOGAH.

The attainment of the previous state of the altered citta is the
enjoyment and enduring of the results of actions.

Word Meaning:
VIKRTAH - (VI-KR-KTA) Deviation from natural condition under the
influence of some internal force,,
GITTASYA - of the Citta.
PU'RVA' VASTHA - (PU'EVA'AVASTKA) Previous stage.
PRA'PTHI - (PEATA'PKTIN) To get back.
PHALABHOGAH - Undergoing the consequences of actions.

Explanation:
Each action has reaction, and the extensity and intensity of the re-"
action is determined by the original action. The reaction of an action
flows in the opposite stream of the original action. The doer of an
action is held responsible for the action and he alone will undergo the
consequences.
let us first explain - "Previous stage of Citta." It can be explained
in two ways (l) The balanced stage of Citta just before commencing a
work, (2) The tranquility of Citta above the feeling of pleasure and
pain. No, 1 explanation does not appear to be acceptable, since unit
Citta is the product of action. When citta is to go back previous stage
after the completion of a particular action, there must be a stage
where there was no action. It is self-contradictory. That is why Wo. 2
explanation is to be accepted. M.G. while explaining SANTOS'A, has
said, "Man does not want peace nor pleasure, he desire for composure
and, as he does not know the means to achieve it, he runs after
pleasure." While explaining composure He has written, "When the
subconscious mind being guided by instinct does not assail the causal
mind and does not compel and does not agitated the conscious mind to
run after crude physicalty, That balanced state of mind is known as
composure, and its external expression is known as Pa'rasha'nti," Hence
the previous stage of Citta means getting back the composure, when the
mind is not agitated by the feeling of pain and pleasure. This stage of
mind is also known as equilibrium". But whenever man performs an action
the wave of the reaction agitates the Citta and the composure is lost.
And as the living being cannot withstand the state of disequilibrium he
is compelled to come back to the state of equilibrium.
Now let us see why karma brings about "VIKRTI" in the equilibrium state
of Citta. All the bio-organic actions are the product of instinct and
desire, which is the mother of karma. So the indomitable desire for
fruit of an action makes the mind restless. This is what is meant by
the word "VIKETI". In the previous sutra we have explained that Citta
takes' the form of the desire of Aham'. That desire of Aham1 gets an
objectivities shape in the Citta. That is how the equilibrium of Citta
is constantly lost. A constant conflict of desires for getting and not
getting the fruit of action creates commotion. This commotion makes a
man more unstable. He faces a similar condition as a monkey would face
in the drunken state and bitten by a scorpion. Thus comes the
aberration.
Now we shall explain how the equilibrium is again restored by reaction.
The original action brings about a aberration and the reaction restores
the mind to normalcy.
Is it true that reaction of an action is fixed or that it can be
listed? Is it like that, that if David cut the hand of All, as reaction
the hand of David would be cut by someone else, what would be cut? In
reply to " this querry M.G, has written in A'NANDA MARGA, "One has to
undergo mental affliction of that intensity as was inflicted by the
original action." The reaction of an action is not fixed. It is not
true that if someone steals as a reaction one will be robbed of
property of equal value. So it is to be judged that by an action how
much anguish or comfort is being caused. The intensity of reaction will
follow the same way.
Another important question remains unanswered. Is it a fact that one
has to undergo the fruits of action in this very life? No, there is no
such hard an fast rule, While performing the original action, if
someone dies, he has to take rebirth in order to consume the fruits of
action. M.G, has written in A'NANDA MA'RGA, "After death in absence of
brain, the mind, becomes unactive. That is why the mind with the
potentiality of reaction remains in the stage of animated suspension
for time being. DUG to the inactiveness of mind the expression of
sam'skaras stopped. So unless a new body is created the departed mind
remains attached to the unit consciousness. For the proper expression
of latent sam'ska'ras of mind the unit consciousness takes rebirth."
Another question remains unanswered of all types of actions bring
distortions in mind? Does an animal undergo consequences of action?
-There are two (2) types of Karma, 1) PRATYAYA'MU'LAKA and 2)
SAM'SKA'RA MU'LAKA. In Pratyaya mu'laka karma the jiivas enjoy freedom,
but, in Sam'ska'ra mu'laka karma the jiiva is guided by the mutative
force like a machine so as to create a congenial atmosphere to consume
the fruit of action. The jiiva has to undergo the reaction in case of
Pratyaya mu'lalsa karma whereas it is not. so in the case of Sam'ska'ra
mulaka karma. In reply to the next question M.C. has written in A'NANDA
MA'RGA, "Except man no other animals have the freedom of karma.
Whenever someone goes against the natural law and performs action with
independent mind, one is punished by nature. Man alone can perform
karma independently whereas the animals are completely guided by
natural law. Those who do not go against nature are not punished." Prom
this point of view it can be said that except man none is supposed to
undergo the fruit of reaction.

2/20 NA SYARGO'NA RASATALAH.

There is no-heaven; no hell,
Word meaning:
SVARGA - SVARITAM1 GIIYATE, means where one can always hear
sweet-music. •
RASA'TALAH - An imaginary place far below the earth.

Explanation:
Svarga (heaven) means such a place where there is no affliction, pain
and anguish of the mortal world, where the devatas dwell, the dwellers
are not touched by desease, old age, and death and where there no
anxiety in life. In describing heaven an epic can be written, In the
concept of
Naraka, hell is just its opposite. Its dwellers are seen that they are
suffering from unspeakable pain and pleasure. It believes that those
who follow the religious dictum in latter and performs golden religious
actions are placed in heaven. And those who do not do so, breaks the
religious code, goes against the social system are thrown into the fire
of Naraka (hell). The language of many romantic Poets has further made
heaven a spot of attraction for the common man and the description of
hell creates fear in man.
The mention of hell and heaven is found in Almost all religions and
more intersting in the fact that the description of hell and heaven is
almost the same in all religions. The psychologist and the
anthropologist while explaining the origin of religion has also
mentioned the psychological aspect behind the concept of hell and
heaven. The concept of" hell and heaven owes its origin to ignorance ,
imagination and fear complexity. It is interesting that more of the
philosophers has mentioned about hell and heaven. In Indian
philosophies there is reference of hell and heaven in Miimam'sa1
Darshana. In Western philosophies there is no such reference even. What
is the reason?
In religion there is no scope of logic and reasoning and freedom of
mind. One has to accept whatever has been written in the scribture,
without any logic and reasoning. This very weakness has paved for an
uninterrupted exploitation by the priest. The priests can easily
satisfy their selfish aims by creating a fear complexity in man or by
easy allurment or by temptation. We can hardly get any logical base in
the concept of hell and heaven. Metaphysics should always be based on
experimental truth and valid logic. Because of this reason most of the
philosophers have avoided any discussion about hell and heaven.
In fact the concept of hell and heaven is an anthropomorphic notion of
God fearing men. The food which a man likes is offered to God. The life
which man thinks to be the percennial source of happiness is believed
to be divine. The religious teachers tried to inspire the common man in
the path of religion by showing some consequences of hell and heaven.
It is generally believed that heaven is just above our head in the
upper region of the sky and hell is just in the opposite side. That is
why another name of hell is EASA'TALAH, We have gathered many
interesting knowledges from geo-physics and astronomy. We could know
that there is no such absolute point just above or below the earth. The
planets- which comes just above the earth in a particular time goes
beyond the zodiac in the next moment. We have also found there is not a
single drop of water in the moon nor there is any congenial environment
for human habitation. Then how the moon can be the storehouse of
nectar? If there be; any such a nectar in the moon it is not made for
mortal living beings.
There is another psychological reason behind the concept of hell and
heaven. It is often found that a man in spite of following the
religious dictum properly suffers throughout the life- and on the
contrary a wicked and cunning and infidle enjoy all the weals and
prosperity. This very fact has lead the common man to believe in hell
and heaven. Man thinks that after death the former type man will bodily
enter into the region of heaven to enjoy eternal bliss and the latter
will bodily be thrown in the blaze and inferno after death. But this
concept, too, does not appear to be logical. After death the previous
physical body is perished and after rebirth one gets a new physical
body.. The departed souls remains detached from body and brain after
death. That is why there cannot be a feeling of pain and pleasure after
death, hence the idea of entering bodily into heaven or hell is not
tenable. The poet says, "Where is heaven and where is hell, is it far
from man ? In man there is hell and heaven. In man there is God and
Satan."
After death for the fulfilment of sam'ska'ra, one has to take body from
the spermatozoa of father and has to be nourished in the womb of mother
and to be reborn in the lap of the mother earth.

2/21 BHU'MA'OIITE SAINGARADHA'RA' YA' M' JAD'A'BHA'SAH.'

Matter is a semblance in the Cosmic Citta, in the flow of Saincara.
Word meaning:
BHU'MA'CITTE - In the Macrocosmic Citta.
SAINGARADHA'RA' YA' M' - (7th case ending) In the' process of Saincara.
JAP'A'EM'S AH - (JAD'A A'BHAJ'aAH) - The manifestation of quinquele
mental universe.

Explanation:
In ordinary parlance this physical world appears to tee crude but in
fact there is no reason behind the concept of world matter. The
material cause behind this crude universe is the cosmic ectoplasmic
stuff. The ectoplasmic stuff assumes a particular shape and size, when
the psychic vibration permits. Hence it is said that universe is the
macro-psychic conation. Under the influence of the static principle the
pure consciousness is crudified and as its result the different
tanma'tras are created. The whole universe rests in the macro-cosmic
mind. The many-fold expression of the universe are nothing but the
different waves in Cosmic Citta* Wave comes, after wave, forms comet,
after forms, ideas come after ideas.
According to A.M. philosophy matter has no independent existence, it is
the cruder expression of Shakti (Operative Principle) - matter is
bottled-up energy. That is why lord Bulfour has described the matter,
"We know too much about matter to be any longer materialists." The old
and medieval concept of matter has been reputiated by scientists of the
2oth century . The eleothronic theory of matter has reputiated atomic
theory of John Dalton. Scientists like Rutherford, Plank, Bohr, Mullkan
and Einstein has described matter as ever-flowing electrical energy,
the electrical atoms of election. According to physics of the 20th
century the electrons of different metals vary in every little
different from each "Another, they differ only in number and mass. The
change in the number of there electrons and mass may consequently
change the, external behaviour of that object - and atom is
constellation of electrons and the chemical quality of the atoms
depends on not only the number of electrons that composes it, but also
upon the pattern in which the electrons are arranged. The pattern is
dynamic, constantly changing in definite rhythmical way. These
electrons are the expression of energy, hence if particle and its wave
can well be taken as two (2) aspects of same activity or energy which
is matter.
The crude manifestation of consciousness at the zenith point of the
process of saincara is known as so-called matter. That is why the
physical structure may apparently appear as matter but it would be
metre accurate if we call then as a semblance of matter.

2/22 BHU'TALAKS' AS'A'TMAKAM' BHUTABA'HITAM BHU'TASAM'GHAR

S'A-SPANDANM' TAKMA'TRAM.

2/23 BHU'TAM' T'ANMA'TRECT1 A PARICIIYATE

2/22 Tanma'tra (minutest fraction) created by the vibration from the

78

clash within the fundamental factors, and carried by the bhu'tas, is

composed of the characteristics of those fundamental factors.

2/23 The fundamental factors are known by the tanma'tras.

Word meaning:
BHU'TALAKS'AN'A'TMAKAM* - The form which did not exist previously but
is coming to be in the process of evolution.
LAKS'AN'A - Attribute or sensible or super-sensible inferences.
BHU'TABA'HITAM' - Carried over by the Bhu'tas.
SAM'GHARS'A - (SAM'+GHIS'-GAUN) his means to be pressed
within two bhu'tas.
SPANDNAN - (SPANDA-LYUTA') Vibration in a same rhythm
TANMA'TRAM - (TAT + MATRAM) Tat means that and Ma'tram means minute
fraction. Here that means particular bhuta, generic essence sensible
or supersensible inferences or sense data.
PARICIIYATE - The segregation of one object from another on the basis
of certain characteristics.

Explanation:
The expansion of both the su'tras have been given to the level be-cause
the theory of tanma'tras has been discussed here. It has been explained
in these two sutras - what is tanma'tra and how these are related with
the five fundamental elements. It is said in philosophy that sound is
the manifestation of Brahma Shabda, logos. Is the sound sonic,
supersonic or vetrosonic? No this sound does not come under the
periphery of audition. It is ana'hata dhvani (unassailed), it is also
mown as Nad'a. Sound is generally produced from the clash of two
elements but nad'a does not originate from any clash, that is why it is
ana'hatadhvani. In Cosmic Citta this nad'a remains in pure form but
under the influence of static principle, this anahata sound becomes
assailed and crude. This nad'a is converted into Shabda. Shabda is the
collection of endless sound particles. These sound particles are
pregnant with the characteristic of sound. When all these sound
particles are consolidated under the influence of operative principle
then A'KA'SHA TATTVA is created. In A'ka'shatattva sound particle bears
the characteristic of A'ka1shatattva. That is why the word
loks'an'a'tmakam' hap been used to denote the presence of the
characteristics of a factor in its minute particles.
In support to this theory the opinion of M.S. is being quoted from
Subha'sita Sam'graha, 3rd Part, "The vibration of the vast Cosmic Citta
that has been going on through eternity is called AUK'KA'RA. Aum'ka'ra
is the unified form of all sounds? It alone is the sperm of all. I have
already said that every action is vibrating and so every sensation of
Cosmic Citta is vibrational. Among the vibrational tanma'tras the first
and subtlest is the sonic tanma'tra. That is why the sonic tanma'tra is
the first stage of crudification of the subtle obstructional sphere
leading to this crude world. Aum'ka'ra is the initial manifestation of
the first supersonic expression of the Cosmic Citta. That is why it .is
called Shabda Brahma of sonic consciousness."
According to V'edo,'nta this sonic consciousness is "SYA'.TCCHEKASYA
BRAHMA SHABDAVAT" (Veda'nta Su'tra 2/2/5). The localized influence of
static principle on the akasha bhuta brings about attributional
differences thus paved way for further crudification. In this way
va'yutattva is created. The sonic particles are converted into aerial
particles and successively under the same process the luminous
particles, liquid particles and solid particles are created thereby
taejasa tattva tattva, apatattva and kr'ittittattva are greatest
respectivivly.
All these particles - sonic, aerial, luminous, etc. are in constant
electronic flow. As its result these particles are not static. They are
centering around the nucleus in tremendous speed. This is what we say
as atomic structure, From each atomic structure inexhaustible energy is
radiating. This radiation creates vibration which has been said
SPANDANA in this su'tra. In this context M.G. has said that the
relative transposition of objects is what we called action. And this is
why every action has Vibration due to its movement. Every action has
its own vibration. There is nothing stationary in this universe. Eyery
thing is vibrative. Whenever an action takes place it is followed by
wave, vibration, sound, form, and colour. Every created object is
constantly changing, its position due to the influence, of operative
principle; and in this transposition wave, vibration, sound, form and
colour are created. The electronic vibration of a particle gets
expression along with this wave and vibration. As these vibrations
carries the minute particle of the concerning bhu'ta we can understand
that bhuta form this vibration. Each wave has the stage of notion and
station, so as such station are not perpetual. Inter and intra atomic
clash is constantly going on because of the fluctuations and station
and motion. This clash creates stir in the object bodies and as its
result the minute particles of that tattva get expression along with
the vibration. This is known as Bhutaba'hitam'.
Regarding tanma'tra M.G. has written in "Idea & Ideology" - "Tanma'tra
means "minutest quality", microscopic fraction of that Bhu'ta. This
objectivity (bhu'ta) is nothing but a: wave motion within the body of
the cosmos... Every bhu'tas, from the ethereal to the solid is an
eternal flow. The very existence of bhu'tatattva is just a pattern of
waves, a microscopic fraction carried through waves is called
Tanma'tra. Hence tanma'tras are nothing but the waves produced by the
objects concerned as a result of the reflection of the subtler bhu'tas
on the crude one," Tanna'tras are five in number - Shabda (sound),
Sparsha touch), Rupa (form), Rasa (taste) and Gandha (smell). In cosmic
Citta the consolidation of tanma'tras is known as ethereal factor,
consolidation of sound and touch tanma'tras is known as aerial factor,
consolidation of sound touch and form tanma'tras is known as luminous
factor, consolidation of sound, touch, form and taste tanma'tras is
known as liquid factor, and in addition of smell tanma'tra solid factor
is created. One should bear in mind that these tanma'tric differences
are true to unit mind only. Unit mind does not receive the five
fundamental factors in one way all though the psychic process is same.
There are five sensory organs to receive the five tanma'tras. In
absence of the unit mind and five generic essences the diversity of the
universe would have become meaningless.
The tanma'tras are not only present in the external bhu'tas but its
seed is also present in the human mind as well. In unit mental plate
there are five controlling seats responsible for the perception of five
tanma'tras through five sensory organs* Otherwise it would have become
difficult on our part to understand generic diversities. As for example
it is very difficult to distinguish a blue cow from an ordinary cow
(blue cow is a type of big deer) who has not seen a blue cow
previously. But if there is previous knowledge of both the cows one can
easily distinguish. The seed of a tomato and chili appear almost
identical to our naked eye. Papaya seed and black pepper seed appear
almost identical to us. In order to distinguish one object from another
the previous knowledge about its generic characteristics is a must.
In comparatively crude objects tanma'tra of subtle bhu'tas are formed
but not vice verse. In solid factor the sound, touch, form, taste and
smell tanma'tras are present." In aerial factor sound and touch
tanma'tras are present. In ethereal factor there is only sound
tanma'tra. More is the number of tanma'tra cruder will be the bhu'ta,
lesser the number of tan-ma'tra'subtler will be the bhu'tas.
Some of the Western philosophers have cone almost nearer- the tanma'tra
tattva. Descartes and Locke among the Western philosophers mention
first about primary and secondary ^quality. According to then the size,
density feasibility and momentum are primary qualities and colour smell
and touch are secondary qualities. Secondary qualities may appear to be
different to different observers but in primary quality no change
occurs. According to Locke the knowledge of Object come from the
secondary quality because the secondary qualities are perceived by the
sensory organise Emmanuel Kant divided object into phenomenon and
noumenon. To him noumenon is thing-in-itself and phenomenon is thing-
as-it-appear, Thing-in-itself is unknown and unknowable but
phenomenonis perceived by the sensory organs.
The phenonenologists have come almost near the tanma1tratattva. They
have divided object into content and object to then, content is known
as sense-datum and object is the source of sense-datum, They say, "We
cannot perceive physical object directly for whatever is directly
perceived is a sense-datum." They have mentioned about five types of
sense-datum but they have shown an ill conscience distinction between
sense-datum and object. To quote, "visual -sense data are coloured but
the physical object is colourless. Yet physical objects must be
postulated in order to account for the remarkable regularity in
sucsession of sense data of different observers" - History of Western
Philosophy.
TANMA'TRA & BHU'TATATTVA IN INDIAN PHILOSOPHIES
There is reference of nine elements and 24 attributes in Vaeshika
Darshana. The nine elements are - solid factor, liquid factor, luminous
factor, aerial factor, ethereal factor, temporal factor, 10 directions,
a'tman and mind and 24 attributes are rupa, rasa, gandha,
sparsha,shabda, sam'khya, parinama, duhka, iccha', dvesa, prayatma,
gun'a, dravyatvaj sneha, sam'skara, dharma and adharma.The bhu'tas and
tanma'tras of A.M. philosophy resembles the Dravya and Gun'a in
Vaeshika philosophy respectively. There is reference of four additional
dravy as in Vaeshika since tin(c) and space of the observer mind. and
of the creation, these have no independent existence apart from mindo
Mind and a'tman are two subjects and they are never object so it would
not be appropriate to sail these four an bhu'tas.
In Sam'khya Darshana there is reference of five tanma'tras -'EKADASNA
PAlNGATANIMSTAM' TAT KARYAM Sam'khya su'tra No, 2/14 -here tat means
"AHAUNKARA" - from Ahaunlcaka, five tanma'tras and eleven organs have
been created, lishvara Krs'n'a has mentioned in his Sam'khya Karika No.
25; "SA1TTVIKA EKA'DASHAKAH PRAVARTATEVAEKRTA1 DAHAMKA'RA'T
BHU'TADESTANMA'TRA SATAMASAH TAEJASA'DUVNAYAM'! - Under the influence
of sentient principle Vaekrta aham: is created, from it eleven
indriyas, object! vated ahaunkara and five tanma'tras are created. And
mutative principle maintains a balance between these two.
We get the reference of five tanma'tras and five elements in the
Doctrine
of Painciikaran'a & Advaet Vedanta, while explaining Painciikaran'a
Shrii Shamkara'arya has mentioned, "PARAMA'TMA' under the influence of
static principle has become AKASHA. Prom Akasha, vayu, agni, Jala and
pratii are created respectively. When the crude prakrti is expressed
through prakrti then raaya becomes static. The attributes of effect
start from cause. These five subtle tanma'tra are also known as bhu'ta
tanma'tra.
According to A'carya each object consists of five tanma'tras. In akasha
the proportion of shabda tanna'tras 1/2 and the rest four tanma'tra
1/8. In Ks'ititanma'tra the smell is 1/2 and the rest four tanma'tras
1/8. This expansion of Painciikaran'a as was given by the A'carya does
not seen to be sound, since if in the akashatatt'yla the tanma'tras
other than sound would have been present, then the akashatattva would
have cone within the scope of our perception, Thus visibility of pear
could jeopardize our sight. The crude tanma'trac con be carried other
by the comparatively subtler bhu'tas since the subtle bhuta is the base
of crude tanma'tra but not vice versa. The subtle tanma'tras obstruct
the flow of crude tanma'tras
but not the vice versa, Its reason is in subtle tanma'tras the crude
tanna'tras are present in rsead form, but the crude tanina'tras can not
remain in manifest form in subtle tanma'tras. So in conclusion it can
be said that the Doctrine of Painciikaran'a is not tenable, hence is
not acceptable.

2/24 DVA'RAH NA'D'IIRASAH PIIT'HA'TMAKA'NI INDRIYA'NI.

The organs are composed of the gate, the nerves, the nerve fluid, and
the actual seat of the organ in the Citta.

Word meaning:
DVA'RAH (DR-N'-VIC) - Entrance, gateway.
NA'D'IIRASAH (NAD'-N'IC-IN) - The nerve structure and the fluid
within the nerve structure,
PIIT'HA'TMAKA'NI(PIIT'HA+A'TMKA'NI) - The fundamental base or
controlling point, the word, a'tmaka'ni indicates inseperable relation.
INDRIYANI - Organs, five motor and five sensory organs.
"SHROTRAM1 TYAK CAKS'HS'JIIVIIHA' NA'SIKA' GAEVA PAINCAMII PA'
YUPASATHAM' HASTAPA'DAM VA1 KA CAVAE DASHAMII SMRTA"'
- MANU

Explanation:
The theory of organs has been discussed in the gu1tra. We have already
already explained that. the unit mind does not enjoy external objects
directly,
it enjoys the tanna'tric vibrations. NOW let us see how these firve.
tanma'tras arrived at the pschic level.
Man is equipped with five sensory organs to catch five tanma'tyaa. For
shabda he has. shrotra, for sparsha he has tvak, for rupa he has
oaks'uh,
for rasa he has. jiihva and for gsndha he has na'sika'. Human mind gets
the knowledge of oxternal objects through these five tprgans, so these
organs are called sensory organs or SAM'JINA' NA'D'II. NOW let us see
how we perceive the external objec. Sensory organs are divided into
three major parts - dva'ra (gateway), na'd'iirasa (fluid in the nerves)
and piit'ha (the altar where the controlling station is located).
Dva'ra is the external 'organs such as ear, skin, eyes,tongue and nose.
The tamaa'tras
coming from external objects hits the respective gateway of the organ.
The sensory nerves are connected with the gateway of the external
organs and end in the cerebrum. These sensory nerves are very subtle,
and are stuffed with highly sensitive fluid. The fluid is know? a.s
na'd'iirasa.
The particular cerebral cell controls a particular function of the
body. The unit citta (ectoplasmib stuff) is connected with cerebrum. In
the subtlest sphere of the cerebrum the controlling point of the organ
is situated.
Now let us see how do-we receive external stimulus. The tanma'tras
contain the properties of the respective bhu'tas. Its vibration hits
the external organ - for example, the eye. The light waves falls on the
external eye.
In the optical fluid a sympathetic vibration is created by the original
light vibration. The original 1ibration of external object (stimulus)
is not carried by the optical fluid. Rather a similar sympathetic
vibration arrives at the controlling station or piit'ha in the subtlear
portion of the cemebrum. This sympathetic vibration carried by the
optical fluid craates similar vibration in the piit'ha and the
ectoplasmic stuff takes the shape of the vibration. This vibrational
reflection is perceived by the aham'tattva, This inward flow of the
external stimulus is knowm as sensation.
This sensation is converted into perception when there is a perfect
assimilation between the external stimulus and the past memory stored
im the aham'tattva. This is knovm as cognition. Cognition is real
perception,
Does aham'tattva stop functioning here - No, When I see a tiger the
aham'tattva will command either to run away or to kill. To carry out
this command of the aham'tattva sensoryorgans are incapable, The motor
organs carry out the commands of the aham'tatt'va. The motor Organs are
also five types' - pa'yu (anus), pa'da (feet), va'ka (speech), pa'ni
(hand) and upa'stha (genitive organ). These motor organs perform five
different types of actions such as excretion, movement. speech, act and
reproduction,
These organs like sensory ones are also divided into three parts
controlling piit'ha, nerve structure and the external organ,
So we get ten types of organs. But according to Jaina, Sam'khya, Nya'
ya and Advaeta Vedanta philosophies we get the reference of eleven
organs In Vedanta antah karan'a has been called the eleventh indriya, I
A.M. philosophy the existence of an eleventh indriya has also been
accepted. But it is neither mind nor antah karan'a but the PRA'HENDRIYA
is the eleventh indriya. In Jaina and Sya'ya philosophy scul has been
shown as direct doer and enjoyerc So they have accepted mind as an
organ. But according to A.M. philooophy soul is not the doer nor
enjoyer. That is why mind cannot be as an organ, rather -
"IITDRIYA'NA'M MA'NONA'THA" - Mind is the husband of all indriyas - the
ten organs are activated by the mind,
According to Shrii Shan'kara'carya - "TADANTAKKARAN' AM' VRTTIVEDENA
SYA' CCATURVVIDHAM, MANOBUDDHIRHAM'KA'RASH CITTACINETI TADUCYATE,"
Antah karan'a is divided in four - mind, intellect, ego and citta, When
mind becomes the object of enjoyment for a'tman then it can be called
as organ. But Shri A'carya hae described a'tman as pure, immutable,
tranquil and non-attached. Then how can he say that a'tman is the
enjoyer and mind is the organ? Is it not a self-contradictory statement.
Now let us explain what is PRA'N'ENTDRIYA. According to M.G.
Pra'n'endriya is not an organ in the strict sense. but it is BODHA
VIVIKTI. The word BODHENDRIYA has been used as synonymous of pra'n'
endriya. In "Idea & Ideology" He has explained Pra'n'endriya. The
cooperative activity of the ten va'yua (Pra'n'a'h) - five internal and
five exterial (Pra'n'a, apa'na, sama'na, uda'na and vya'na and Na'ga,
Ku'rma, Krkara, Devadatta and Dhanainjaya) is known as Pra'n'a'h." The
seat of Pra'n'endriya is the yogic heart (ana'hata cakra). It does not
come under the category of physical organ as the other ten organs. It
discharges functions as an organ but it, cannot be divided into three
parts as is alone in the case of the other organs. AS pra'n'endriya is
the resultant expression of Va'yutattva and its seat is on the
va'yutattva so it has been difined as an organ, "Pra'n' endriya is more
ar less a correlated activity of the analysed sub-factors of the
va'yutattva.
Pra'n'endriya plays the most vital part in physico and psycho-physical
level.
Every activity of the pra'n'endriya is pulsative - contracting and
expanding. It is during the state of pause and potentiality that the
citta is able to receive the tanma'tras and take the form or shapes
represented by those tanma'tras. Unless citta takes the form of
incoming tanma'tras no perception is possible, because the ego can work
only when the citta adopts a form. This fact becomes evident by
analysing a very common experience. Even if the tanma'tra-discharging
objects be present and the afferent nerves working quite all-right,
there may not be any perception if the citta does not receive the
tanna'tras. Similarly while walking or running if one eats something,
one is not able to enjoy the taste fully. This is due citta not being
able to receive the tanma'-tras under such a circumstance. One is not
able to receive and under- ' stand a Bha'va (idea) simultaneously with
some other physical or mental activity. The secret is with the
Pra'n'endriya. Pra'n'endriya has got the capacity to let all the nerves
flow in the pattern in which itself is flowing. This means that if
Pra'n'endriya is in expansive state and not in the contracting one,
every nerve along with the citta itself, is in the expansive stage
flowing in the same wavelenght. The result is that incoming tanma'tras
face hindrance and cannot activate the citta. Thus there is either
difficulty in perception or there is no perception. Therefore, even if
all the other factors responsible for perception are working quite
satisfactorily; the Pra'n'endriya in its expansive stage will, cause
the citta and nerves to vibrate sympathetically and thereby hamper the
movement of the incoming tanma' tras. But if the Pra'n' endriya bo in
the controlling position or at pause, it creates such a calmness
throughout the psycho-physical structure that the correct perception is
possible. So, really speaking Pra'n'endriya plays a vital part in
helping the organs indirectly to receive the tanma'tras and assist the
citta also to perceive them correctly and thus let the ego have a
cognition in that direction."
Secondly, we can understand the experiences of soft and hard, melodious
and harsh by our pra'n'endriya. Thise experiences do not come within
the scope of five fundamental perceptions of hearing, touch, vision t
etc. The subtler experiences, not coming within the jurisdiction of
crude fundamentalty are felt by the Pra'n'endriya. It also works as an
auxilliary force in some of the internal mental activities, and with
the help of this pra'n'endriya one feels that a particular person is
very kind and affectionate or a particular person is unkind or
apathetic.
Mahars'i Vasis'ta' in Yoga Vasis't'a has written: "EKA
TATTVAGHANA'BHYA'SAH PRA'N'ANAM' VILAYASTATHA' MANOVINEGRAHASA+
TI YOGASHAVDA'RTHA SAM'GRAHAH. EKASMINNEVA SAM'SIDDHE SAMSIDHYANTI
PARASPARAM' EKA'RTHABHYA'SA NA PRA'N'ARODHCHETAH PARIKS'AYA'H."
Along with the control over the pra'n'endriya mind also cones under
control. The ten indriyas have limited capacity to receive the.
tanma'tras and subsequent expression of mind. The indriyas cannot catch
very subtle waves or waves of greater intensity. Similarly our motor
organs cannot' express all the emotions and feelings of our mind. But
with the help of pran'endriya we can assimilate very subtle as well as
great waves and express such emotions and sentiments as cannot be
manifested,ARE MOTOR ORGANS INDEPENDENT ORGANS
This is very interesting question. If legs, are called as organ because
with these we walk and hands for the purpose of work then why the
shoulder or back cannot be called organs because it performs the
function of carrying and pushing respectively ? None will raise
objection when eyes and ears are called organs since no other limbs of
our body can perform their respective functions. But can we walk
without leg? Do we not discharge through the pores of our body hair ?
Can we not talk in gesture?
The noted logicians Jayanta Bhat'ta and Vidya' Nandina in their logic
have refused to accept the ordinary motor organs as an independent
organ,
But according to me, these two noted logicians drew such conclusions
based on narrow inferences and illicit definition. It is said in the
definition of motor organ; that anus is that through which we excrete.
The physical anus is merely a gateway. It is not the complete motor
organ. The entire work of excretion is known as the motor organ. The
act of speaking is an organ, whether we speak through mouth or gesture
it matters little. The act of carrying is not an exclusive and
independent action, as speaking is. In the act of carrying, both hand
and feet act together. If the act of carrying could get the status of
an organ, then each and every action would become an organ.
THE THEORY OF ORGAN IN INDIAN PHILOSOPHIES
According to Professor B. IT, Seal, the doctrin of organs was first
invented by the indigenous Tantrik cult, According to their
terminology, there are MANOVANA'NA'D'II (sensory organ) and their
respective member was five. The noted ancient surgeons of India like
Caraka and Sushruti laid down the psychology on the basis of intensive
research in Tantrik cult, We get a detailed description of our motor
and sensory organs in their writings. The ancient Baoddha holds niind
to be the sixth organ, and accordingly they believe in six types of
external objects and six types of sense data. Their physiological
expansion of the organs is almost scientific. The gateway of the organ
is GALOKA (end organ), and each Galoka has A'SHRAYA (base). According
to them, some indriyas are PRA'SAKA'RII and some are APRA'PYAKA'RII.
The former cannot receive external stimulus from a distance, contact
with an object is neccessary- such as skin and tongue. The other three
organs are apra'pyaka'rii- they can catch external stimulus from a
distance.
In Jaena philosophy, the organs are divided into DRAVYENDRIYA and
BHA'VENDRIYA. Dravendriyas receive the senses-datum of physical object
and bha'vendriya is they unforseen power of a'tman. Uma'sva'mii., a
noted Jaena philosopher said that a!tman is directly controlling the
organs because it enjoys physical objects through the organs. In Sam'~
khya philosophy, the number of indriyas is thirteen- namely 5 budd-
hendriyas, 5 karmendriyas, mind, aham'ka'ra, and buddhi. According to
Vijina'na Bkmiks'u, "An indriya is an instrument of the Lord, of the
body, of the soul," The essential nature of a sense organ coincides in
its instrumentality and in being effect of aham'ka'ra,'IS OBJECTIVE
KNOWLEDGE POSSIBLE THROUGH ORGAN?
The organs work with limited capacity. Within this limited capacity,
indriyas can catch that much of external stimuli as a sympathetic
vibration of the original stimulus. So it is rightly said that our
empirical knowledge is "shadow knowledge". Whatever we see or feel
through the sensory organs is not the original object, but its shadow
only. There are many vibrations in this vast cosmos which never come
within the threshold of our organs* Our aham'tattva can catch that
which is reflected on the controlling piit'ha of citta. But there are
many external
stimuli which are refracted to the ectoplasmic cells, as such, the
aham' can't catch these. We may take the help of physical science to
augment the capacity of aham', but such endeavours almost run in
fiasco. If spiritual science would not have come as an aid to human
endeavor to know the external world, most of the external realities
would have remained unknown and unraveled.
SECOND CHAPTER COMPLETED!

CHAPTER THREE

3/1 PAINCAKOS'A'TMIKA' JAEVISATTA' KADALIIPUS'PAVAT

The living being is composed of five layers (of mind) just like the
banana flower.

Word Meaning:
PAINCAKOS'A- Five sheaths
A'TMIKA'-- composed of
JAEVIISATTA'- It nay me am all the living beings, but here it
means man
KADALIIPUS'PAVAT- like a plantain flower

Explanation:
The human expression has been explained with the help of a simile, A
human personality is expressed in and through five stages. Prom- the
highest and subtlest expression to the lowest and crudest expression,
there are five kos'as of a living being, They are ka'mamaya kos'a,
manomaya kos'a, atimanas kos'a, vijina'namaya kos'a, and hiran'yamaya
kos'a. The succeeding subtle kos'a is based on the preceding crude
kos'a, and the subtle kos'as become perceptible when the cover of the
cruder kos'a is removed.
These kos'as are arranged like a plantain flower. As the bananas are
covered, by the petals of the plantain flower, similarly, the "I"
feeling, or a'tma'bha'va, is covered by five stages of petals. The
outer bananas are green and well developed, when the first petal of the
flower is removed, comparatively smallish bananas with reddish tinge,
are found. When the innermost petal is removed, very subtler threadlike
substances are found. Human "I" feeling (a'tma'bha'va) is similarly
covered by five sheaths arranged one upon the other. The outer covering
of "I" feeling is perceptible by physical organs, the unit "I" feeling
is crudest here. The object of unit "I" is the external crude world,
The cardinal substance of unit "I" in this stage is Ahara, Nidra1,
Bhaya, and maethuna. Here tamogun'a is dominant, rajogun'a is
insignificant, and sattvagun'a is intermediate. Another name for this
is annamaya kos'a. This kos'a is made of physico-chemical substances
derived from crude foods Kamamaya kos'a and annamaya kos'a work
consecutively, although the latter controls the former. Kamamaya kos'a
is also known as crude mind. Annamaya kos'a, not being an independent
psychic expression, has not been accredited .with the status of an
independent kos'a in A.M. philosophy. Those who cannot go beyond the
level of this kos'a, suffer from the inability of judgement and
thinking. To them, the crude world appears to be the summum bonum of
life. Shri Shankara'ca'rya
has mentioned about this kos'a in his Veda'nta philosophy:
"VYAS'T'IRES'A'YA VISHVASYA BHAVATI STHU'LA VIGRHAH, UCYATE
MAVIKA'RATVA'T KOSHO'HNAMAYA ITYAYAM."
(The crude body is the result of crude food and is known as annanaya
Kos'a.) In Veda1nta there is no reference of ka'mamaya kos'a. According
AM philosophy the seat of ka'mamaya kos'a is MU'LA'DHA'RA"CAKRA and
represents solid factor. This kos'a is nourished with the help of
a1Sana, mudra', bandha, vedha and yama and niyama of As'taungika yoga.
With the help of the above mentioned processes one can come out of the
fetters of ka'mamaya kos'a and elevate himself in the succeding subtle
kos'a.
The second stage is manomaya kos'a. Its seat is sva'dhis't'ha'na cakra
and represents liquid factor. Here rajogun'a is dominant, tamogun'a
is ordinary and sattvagun'a is insignificant. The complicated and
higher psychic functions, feeling of pleasure and pain are performed in
86

this stage. Generally this kos'a is the fountain of different

metaphysics, religions and idolatry. This kos'a is nourished by
PRA'fAYA'MA. There are different kinds of pra'n'a'ya'ma such as recaka,
pu'raka and - kumbhaka. Kumbhaka is further subdivided into
SU'RYASHEDII, UJJA'RII, SHIITAKA'RII, SHIITALII, BHRASTRIKA',
BHRA'MARII, MD'RCCHA', and PLA'-VANII. All these pra'n'a'ya'ma nay
beanirgarbha and sagarbha. With the help of pra'n'a'ya'ma one can cone
out of the fetter of this kos'a. Different scientific and metaphysical
inventions are performed in this higher region of this kos'a. This
kos'a is known as the subtle mind.

The Atima'nasa Kos'a is just above the manamaya kos'a. Its seat is
manipura cakra and represents luminous factor. Here rajah is dominant,
sattvah is ordinary and tamah is insignificant. One enjoys the fruit of
reactions in this kos'a. The inspiration of soul is received here.
Sattvagun'a being dominant one can get the flash of past and future in
this stage. This kos'a pushes a nan towards spirituality and the right
path Sometimes with the help of devotional music and austerity one can
reach this stage. The PRATYA'HA'RA YOGA nourishes this kos'a.

"VIKS'AYEBHYA INDRIYA'RTHEBHYO MANONI RODHAMAM'

PRATYA'HA'RAH-BRAHMANOPANIS'ADA SVAVIS'AYA'SAMPRAYOGE CITTASYA
SVARU'PA'NUKA'RA
EVENDRIYA'N'AM' PRATYA'HA'RAH-YOGASU'TRA."
(Withdrawal of the external flow of the organs into citta is
pratya'-ha'ra) Pratya'ha'ra is also known as LAYA YOGA. VARN'AGHYADA'NA
is the :best form of withdrawal. Bhu'ta suddhi and a'sana suddhi are
also withdrawal. Almost all the yogic sa'dhana's contain withdrawal. It
is. the beginning of causal mind.
Vijina'namaya kos'a is just above the atima'nasa kos'a. Its seat is
ana'hata cakra and represents the aerial factor. Here sattvagun'a is
dominant, tamogun'a is ordinary and rajogun'a is insignificant. The
attributes like true knowledge, wisdom, renunciation dominate this
sphere. The following divine attributes are expressed in this sphere:
KRPA' (mercy) MRDUTA' (gentleness), DHARYA (patience), SUSTHIRA
(serenity), VAERA'GYA (passionlessness), DHRTI (steadiness), SAMPAT
(success), HASYA (cheerfulness), ROMA'INCA (spiritual ecstacy), VINAYA
(humility), DHYA'NA (concentration of mind), GA'MBHIIRYA (graveness),
UDHAM (enthusiasm), AKS'OBHA (unperturbed), AODA'RYA (magnanimity), and
EKAGRATA (undisturbed attention). Dha'ran'a' nourishes this kos'a.
While explaining dha'ran'a' it is mentioned in Yoga Su'tra - "DESHA
BANDHASHCITTASYA DHA'RAN'A'" - (to fix the mind in a place.) Here desha
means.a particular cakra.

In the Laya Yoga Sam'hita', dha'ran'a' means:

"JYOTIS'AM1 MANTRANA'DA'BHYA'M' S1AT'ACAKRAN'AM' HI BHEDA'NAMDHARAN'A'."
(To search after sonic consciousness and pierce through the six
cakras). In the process of piercing through the six cakras one listens
to different types of cosmic sounds. While listening to these sounds
one passes through the following stages: A'RAMBHA, GHATA'H, PARICARYA1
and NIS'PITTI. This kos'a is also knoun as VIJINA'NAMAYA NA'DA.

Shrii Shankara'carya has mentioned:

"NA'DA'NUSANDHA'NA NAMOSTtTBHYAM TVAM' MANOMAHE MANYATAMAM' LAYA'NA'M'."
Marga Guru in Subha's'ita Sam'graha, 5th Chapter, has mentioned about
the sonic consciousness:
"The vibration which originates from kamamaya kos'a resembles NUPUR-the
cosmic vibration. When it vibrates the manomaya kos'a, the sound
resembles "flute" music. The vaes'n'avas call it the flute-sound of
Lord Krs'n'a. The vibration of the cosmic thought projection
reverberates
87

like a long curfew sound. In vijina'namaya kos'a this sound resembles a

buzz or roaring sound of the sea. In hiranmaya kos'a one listens to
feeble onm'sound."
Above the Vijina'narnaya kos'a there is the Hiran'niaya kos'a. Its seed
is Vishuddha cakra and represents etherial factor. Here Sattvah is
dominant,
rajah is ordinary and tarnah is insignificant. As the radiating
effulgence of this kos'a is golden so it is known as Hiran'naya. It is
also known as Hiran'maya piit'ha. Here knowledge is in unmanifested
state and sure even the ego of the "I" feeling is not clearly
manifest1, but it exists in latent state. The subtlest manifestation of
mind that is mahatattva is dormant here. The pan-pervasive existence in
this kos'a is known as determinate absorption (Savikalpa Sana'dhi).
This koe'a is nourished by Dhya'na. Dhya'na is of three types: sthu'la,
su'ks'na and jyotih. The lessons of this dhya'na are taught by one who
knows it and is so authorised. When one can come out of this kos'a
after achieving full attainment of chya'na can be established in
sama'dhi. Atima'nas Kos'a, vijana'nanaya kos'a and hiran'maya kos'a are
together known as causal mind.
As't'a'ungik Yoga sa'dhana' hinges on the sa'dhana' of these five
kos'as. The beginning and end of sa'dhana' is the purity and sanctity
of the base. Without this purity one cannot progress in Dharma
Sa'dhana'. Base alone is responsible for the privations and afflictions
of man'.

If the base is formed, privations are not privations and afflictions

are not afflictions. The above mentioned five kos'as are the base of
unit "I". Every living being carves out for its existence a distinct
base from the Universal Cosmic Self according to its sam'ska'ras.
Maharsi Vasis't'a has mentioned about subtle world: "Like the folds of
a plaintainastem, worlds within worlds exist ad infinitum, and are
being creaded even within an atom, Even within a millionth part of a
portion of an atom there are thousands of worlds experienced quite as
real as ours."

Every living being needs a base. In absence of base they merge into the
ocean of the cosmos. Suppose there is a cup of water in a pond. So long
as the cup exists the water in the cup also exists. But if the cup is
removed the water contained in the cup will verge with that of the
pond. Similarly the soul also merges into Brahma when there is no base
to embody it.

The crude, base of a jiiva is ka'na'maya kos'a - when this cover is

removed manomaya kos'a is expressed. Thus the other three kos'as get
expression when the cover of the preceding kos'a is removed and
ultimately there remains the undifferentiated consciousness.

HIRAN'MAYE PARE'KOS'E VIRA'JAM' BRAHMA NIS'KALAM' TACCHUEHRAM'

"JYOTIS'A'M' JYOTISHTAD YADA'TMA'VIDOVIDUH."
(in the supreme, bright sheath is Brahma, free from stain and without
parts. It is pure, and is light of lights. It is that which the knower
of the self realizes."

CONVERSION OF ENERGY AND KOS'A

The theory of gravitation is not only applicable in celestial bodies
but also holds good in man. Mutual attraction is natural law of humans
society. Attraction may sometimes be negative-detraction. We are
attraoted
towards a man seeing his extraordinary courage, beauty and natural
scenery attract us, sex-appealing pictures Create craziness in
thousandss The speech of a good. orator overwhelms us. Why it happens
like that?
We convert our vital energy into kinetic energy and we walk, into
speech then we talk. In our ordinary life easily convert our vital
energy
88

into many other energies. But there are certain spheres of life in
which the conversion of vital energy requires an especial maneuver.
When we convert our vital energy with the help of our ka'mamaya kos'a
then we can easily influence others in a way one likes. This is known
as physioal
attraction. When the same vital energy is used to overwhelm others
through the medium of manomaya kos'a then it is known as hypnotism.
When vital energy flows from atimanasa kos'a of one and overpowers the
mano- maya kosa of another then it is known as Paesha'cii Vidya'. When
the vijina'namaya kos'a of one attracts the atimanasa kos'a of other
then it is known as gandharva vidya'. When ones hiran'maya kosta
attracts the vijina'namaya kos'a of other then it is known as Daevii
Vidya'. And when one's hiran'naya kos'a attracts anothers hiran'maya
kos'a then it is known as Brahma Vidya'.

3/2 SAPTALOKA'TMAKAM' -BRAHMAMANAH.

The mind of Brahma is composed of seven layers.
Word meaning:
LOKA (LOK+GHAIN) - Which is visible, BRAHMAMANAH - Macrocosmic mind.

Explanation:
The macrocosmic mind is the combination of seven lokas. The word loka
means that which conee under objectivity, In the process of saincara
the supreme subjectivity is gradually transformed into objectivity. The
cosmic witnessing entity along with the role of subject also becomes
object to Himself. He is seer and seen at the same time. The conscious-
ness which is being seen by the consciousness as supreme witnessing
entity is called loka.

In the process of saincara the pure consciousness passes through three

stages of transformation - SHUDDHA'TATTVA, SHUDDHA'SUDDHA' and
ASHUDDHA'TATTVA. This transformation takes place in gradual process and
each stage differs from the other in vibration, form and colour. Thus
the very subtle vibration becomes crude step by step. The consciousness
remains as witnessing entity behind all the stages of transformations
and He is always AKARTA'. This very stage stage transformatian is known
as loka.

The first objective expression of macrocosmic mind is known as Satya-'

loka. Here the Prakrti remains in almost unexpressed state. Therefore
Purus'a is dominant here. Here the three gun'as of Prakrti are present
but they are dormant.

Taparloka: - Here sattvagun'a is almost conspicuous, rajogun'a is less

conspicuous and tamogun'a is least conspicuous. Here knowledge is in
unmanifest state and 6Ven the ego of the "I"-feeling is not clearly
manifest, but it remains in latent state.

The witnessing Purus'a behind this loka is known as VIRA'T'A or

VABSHVA'KARA.

Janarlokas - It is known as subliminal stratum. It is also called

Vijina'namaya loka. Here sattvagun'a is most conspicuos, tamogun'a is
less and rajogun'a is insignificant. In RK VEDA this loka is known as
SVAYAMBHU' MAN'D'ALA.

Maharloka: - It is also known as atima'nasa loka or' supraraental

state. Here rajogun'a is conspicuos, sattvagun'a is less conspicuos,
and tamogun'a is insignificant. In this very stratum the sam'ska'ras
pulsate
first of all. In RK VEDA this loka is also known as PARAMAS'T'HII
MAN'D'ALA. It is said in the veda that this loka is situated twenty-
four crores miles away from svayambhu' man'd'ala. There is inference
89

of this loka in SA'MAVEDA. It is said that Paranes't'hii nan'd'ala is

like a deep-blue ocean of the sona and it is as brilliant as ten
million suns. When the a'tman enters into this region then twenty-four
kinds of lightnings are created as a result of clash. The beans of
these lightnings while descending below has created uncountable number
of suns.

Svarloka: It is also known as nanomaya world. Here rajogun'a is

principal, tamogun'a is ordinary and sattvagun'a exists in minor
degree. It is also known as svarga or heaven since man experiences
pleasure or pain in this stratum. This is the subtle cosmic mind. The
witnessing Purus'a is known as Hiranya'garbha or taejasa. In Mandukya
Upanis'ada Hiranya'garbha has been described having seven limbs and
nineteen mouths.

Bhu'varloka: -- In this;loka rajogun'a is principal, tamah is ordinary

and
sattvah is insignificant. It is that stratum of the mind which is
engaged in the working of the physical body. All the tendencies like
apetite, avarice, sleep, indolence are related to the physical body.
The vibrations or pulsations of these propensities as a whole take
place in bhu'varloka. It is from this stratum that the crudest aspect
of the human mind is created and this is called as KA'MA DEHA or
ka'maraaya kos'a. As Brahma has no crude body He enjoys this Bhu'rloka
internally, This is the crude macrocosmic mind. The witnessing Purus'a
is known as 'IISHVARA. In Yajur Veda this loka is also called CAH'DRA
MAN'D'ALA or AMBHAS. Its another name is Pitrloka. According to Yajur
Veda when A'tman descends in Can'dra nan'd'ala then the five
fundamental factors are created.

Bhu'rloka: - Here the influence of tamogun'a ig strongest, rajah is

ordinary, sattvah is recessive. We can enjoy this loka in crude form
since in this stratum exists five tanma'tras. The visible creation is
Bhu'rloka, Here there is no expression of mind. It is also said to be
the crude mental body of Brahma. In the Yajur Veda it is known as
PRTHIVII.

3/3 KA'RAN' MAHASI DIISGHAHIDEA' MABAN'AM.

Long sleep in the causal mind is death.
Word Meaning:
KA'RAN'AMANASI - In causal mind, DIIRGAINIDRA1 - Long sleep. MARAN'AM -
Death,

Explanation:
Three theories namely causal mind, sleep and death have been discussdd
in this su'tra. So far we. have discussed that mind constitutes
mahatattva, aham' and citta. Unit mind manifests itself through these
constituents. But so gar' the function of mind is concerned there are
three cardinal stages - namely, crude, subtle and causal, When the unit
"I" is attached with annamaya and ka'mamaya kos'a the mind is known as
crude mind. In this stage the crude mind receives the external
tanma'tras through, sensory organs and directly stimulates the motor
organs. The unit "I" in this stage enjoys crude tanma'tras. Subtle mind
is expression of mano-maya kos'a. In this subtle stage unit "I" enjoys
the tanma'tras independent of the object. But in fact the enjoyment
centers round the object concerned. When the mind is struck to the
atima'nasa, Vijina'namaya and hiran'maya kos'a then it is known as
causal mind. It is not possible to assert as to the nature of enjoyment
and nature of enjoyment of the unit mind in this stage, since the
memory does not function here. These three stages of mind has been
explained through JA'GRATA (wakeful state), • SVAPNA (dream state) and
SUS'UPTI (sleep state).
90

In wakeful state the mind which is active is crude mind. Here the
jiiva'tma' is STHU'LABHUK (enjoyer of the gross), and surrounded by
gross things and desire. Iniearbage the crude state of mind is
conspicuous but the subtle, causal and morphic states are dormant. In
Mandukya Upanis'ada this state has been called as quadruped of a'tma'.
A'tma1 is having seven limbs and nineteen mouths. Those limbs are five
factors, aham1 and mahat and nineteen moutha are ten indriyas, five
analysed sub actors of va'yu, citta, aham', mahat and mu'la Prakrti.
In dream state the crude mind becomes inactive and the unit self enjoys
the mental body and it is limited to psychic" objects. In dream state
the psychic world is independent of corresponding gross objects. Here
a'tman is enjoyer of subtle objects.

According to the psychologists, in wakeful state the gross brain and

nerve fibres are flooded with immense energy secreted from instinctive
dispositions. And thus the motor organs are enlivened. But synopsis
dispositions in neur?. and neural system of our body renders
drowsiness. And neuron systems are dissociated from the brain. This
dissociation causes dream state since the energy from instinctive
dispositions can no longer flood the cerebrum*' The effect of synoptic
resistence gradually decreases in rest condition and the connection
between cerebrum and neural system is established. Thus again we came
back t& the wakeful state.

We generally enter into sleep state from dream* As ka'mamaya and

manomaya
kos'a become inactive the crude and subtle mind also become dormant.
The wave of desire does not affect the unit "I" so one does not see any
dream. In this state atima'nasa, vijina'nanaya and hiran'maya kos'a
remains active. In this state there remains no sense of discrimination
so one cannot discriminate something from other. It is undifferentiated
stage. There remains no thread of duality. As one cannot understand the
surrounding objects when too dense darkness (darkness takes away the
sense of discrimination) similarly in sleep state the observe. unit "I"
although enjoys object but cannot understand their diversities when to
the deep darkness of sleep. So there remains no trail of memory.
The crude and subtle mind are cerebral in nature. But causal mind is
extra-cerebral. That is why the causal mind can easily work even when
the brain is in a state of suspension. This what exactly happens in the
sleep state.

Now let us explain long sleep or death. According to the famous

psychologist McDoughal the causes of sleep are, l) paucity of blood
circulation in brain, 2) inactiveness of sensory organs. 3; slackness
of muscles, 4) exhaustion, 5) composure of mind and 6) will to sleep.
In the language of famous psychologist Prof. Claprede, "Sleep proceeds
exhaustion, as in many cases exhaustion produces insomnia, we infer
that sleep is a function of defence, and instincts which have for its
goal to forbid it, to arrive it at the stage of exhaustion, it is not
because we are intoxicated or exhausted that we sleep, but we sleep in
order to avoid becoming intoxicated or exhausted."

According to M.G., "a parallelism is always maintained between physical

and psychic wave. A man becomes sick whenever this parallelism is
disturbed. This disturbance causes expressive exhaustion to brain. Then
the crude and the subtle mind stops functioning because of the synoptic
resistance. During sickness this stage is known as coma or
senselessness and in normal conditions it is known as sleep." While
explaining death M.G. has explained in "Idea and Ideology", "While
maintaining unit structure of any object in the animated phase of
evolution, proper adjustment
between mental waves, physical waves and with Pra'n'ah is am
91

3/4 SAM'SKA'RAH (SAM' -KR+GHAIN) - The result of past action in

potential form
Explanation;
The doctrine of sam'ska'ra is a subject of prolonged discussion in
heterogeno'us and homogeneous school of philosophies. The doctrine of
sam'ska'ra is interwoven with the science of karma (see expansion of
su'tra 2/19). Both auspicious and inauspicious actions are followed by
reactions of equal intensity. Many may think that the reaction of
inauspicious action as consumed through auspicious action. But this is
not tenable. One cannot reduce the intensity of reactions resulting
from inauspicious actions by construeting temples and inns. The
reaction of inauspiciuos action is not negated by an auspicious action.
The reaction in potentiality is known as sam'ska'ra.

We have already explained in su'tra 2/19 that the performance of an

action distorts the mindand deviates it from normal state and
composure. The balanced mental state in between the two opposite poles
of pleasure and pain is known as normal psychic condition. This
normalcy is disturbed by action. The loss of psychic composure is known
as manovikrti. Another cause of manovikrti is pratikarma or reaction.
Logically speaking, each notioii has its equal and opposite reaction.
The seed of reaction one sows through gross or subtle actions sprouts
through a reaction. The expres-sion of reaction is known as PRA'RABDHA.
When the pra'rabdha is in animated suspension and.is not expressed then
the seed of expression of there - action is-icnown as sam'ska'ra. When
the pra'rabdha is expressed then it is no more sam'ska'ra. It' is known
as phalabhoga.

In A.M, philosophy sam'ska'ra is of three types: 1) SAHAJA'TA (inborn),

2), A'ROTITA (imposed) and 3). PRATYAMU'LA'KA (acquired). The
sam'ska'ra which one acquire from past life is known as sahaja'ta.
According to M.G. one does not have independence in action when he is
undergoing the reactions of previous actions. He is guided like a
machine. The sa'dhaka does not blame God for reaction rather he
tolerates the reactions steadily and unagitatively. This is known as
TITIKS'A' (patience). One acquires the a'ropita sam'ska'ra from the
environment, it is imbibed from others. The society, parents, friends
and teachers impose the types of ideas casteism, religion, belief in
ghost and apparition, etc. are the best examples of a'ropita
sam'ska'ra. One acquires the pratyamu'la'ka sam'ska'ra through
independent line or action.

A pertinent question is often asked - when each karma has its reaction
and on'e has to undergo the reaction," is it advieable to forsake karma
in order to achieve liberation? The Veda'ntists advise people to leave
discharging all types of karma and thus they encourage the retreatment
from karma. They even go to the extent of advising people to forsake
all sorts of social contact and take refuge to extreme seclusion. But
the Lord of Karma Yoga Shri Krs'n'a has categorically refuted the view
of the Veda'ntists in the Giita', He has advised Arpuna,
KA ME PA'RTHA'STI KARTTAYAM' TRIS'U LOKES'U KIINGANA
NA'NAVA'PTAMAVA'PTAVYAM' VARTTA EVA CA KARMAWM."

0 Pa'rtha there is not in the three worlds that has been done by me,
nor anything unattained that might be attained still I engage myself in
action. He has further advised Arjuna, "Without karma one cannot attain
jina'na, and without renunciation of karma one cannot attain spiritual
achievements. Non can remain stable for a single moment without action,
since everybody is bound by the gun'as of Prakrti." Lord has therefore
advised Arjuna, "Engage yourself obligatory in work, for action is
superior to inaction and if inactive, even the mere maintenance of your
93

body could not be possible." It is indeed true that an action not

offered
to please God may cause bondage.
M.G. has suggested three means to get rid of the bondages of action
namely:
1) relinquishment of the desire for fruit of action.
2) abandoning the vanity of performance of an act and
3) surrendering all actions unto Brahma. In this context IISHO
UPAPANIS'ADA has said, "By doing karma, indeed should one wish to live
here for a hundred years. For a man who wants to live thus, there is no
other way than this, whereby karma may not cling to you?"

Karma is pervasively associated with our life. But the bondages can not
stand in the way of spiritual progress, if one surrenders all actions
unto, Brahma and thus is never attached. These karmas are not
instrumental
for rebirth. Otherwise prolonged life becomes the cause of further
complication and affliction. This is known as MADHUVIDYA1 in A.M.
philosophy.
Ono gets rid of all sam'ska'ras when he properly pursues jina'na,
karma,
and bhakti. One can burn the very seed of sam'ska'ras through intense
penance instead of pursuing the" long way of Jina'na and karma;' Thus
one becomes DAGHA BIIJA.
In the bodiless mind, there is no doership, one feeling of pleasure nor
pain.

3/5 VIDEHIIMA NASE NA KARTRTVAM NASUKHA NI NA DUKHA NI.

In the bodiless mind, there is no doership, one feeling of pleasure nor
pain.
Word Meaning:
VIDEHII - Dissociated from gross body (7th case) MANA'SE - In mind
NA KARTRTVAM' - Absence of the feeling I am doing, seeing etc." NA
SUKHA'NI NA DUKHA'NI - Absence of the feeling of pleasure and pain.

Explanation:
The mind after dissociation from gross body after death until the
rebirth is known as Videhiimanase. The theory of videhiima'nasa and
rebirth has been discussed in this sutra. Human body is conditional to
mind but not vice versa. So the theory of videhiima'nasa is- supported
by logic, hence acceptable. In the process of sa'incara the macrocosmic
mind is based on macro-cosmic conscioueness. And the gross universe is
based on macro-cosmic mind. Although in the process of prati-saincara
the unit mind manifests itself in and through a gross body but it would
De a mistake to take it as it only base. But it is there that the unit
Blind cannot function in absence of a gross body.
The periphery of unit mind is puffed up in contact with countless
number of super-sensible vibrations and gross body. After death the
crude and subtle mind dissolve in causal one Causal mind being extra-
cereberal (see su'tra no. 3/3) can function even during sleep state
based on atima'nasa, vijina'namaya and hiran1maya kos1a. But after
death the causal mind takes the shelter of unit consciousness.

M.G. has mentioned in His book Ananda Marga, It is in mind only that
one gets the feeling of "I" and as long as mind exists the feeling of
"I" will also be there, Since unit consciousness is immortal and the
mind which is linked with it will also not die and with mind the
feeling of "I" will also be there. It would thus be seen that the
feeling of "I" also permeates the physical body, when unit
consciousness takes shelter in a human body. At the tine of unit
cansciousness leaving the body, Prakrti which is an inseparable
counterpart of unit consciousness also leaves the body. Mind which. is
an creation of Prakrti will natually leave the body with her. This
results in the death of physical human body. Thus death does not mean
the death of unit consciousness and mind.

It only means the death of the physical body,"

The causal mind after leaving the body contracts like a rubber ball, M.
G. has cited an example to explain this process of contraction, "The
example of a rubber ball taken as mind will explain this process
clearly. An inch deep depression may be caused in the rubber ball which
is like mind due to its action right after the moment of death. This
depression creates a deformity in the rubber ball. The rubber ball
should, according to the law of Prakrti, want to regain its normal
form. Similar is the case with the mind, but due, to death this is not
possible, as no action can be performed after death." The dissociated
mind takes the form of a sheath after death. The unconsumed pra'rabdha
is latent in the sheath.

We encounter various types of superstitious centering round the

dissociated mind - mention worthy, of these are performance of last
rite, offering of obsequies cake for the deceased, ghosts and
apparition and conversation with the dead. In Christianity and Islam
there is a belief of doomsday and roj-keyamat. According to this belief
the departed mind after final judgement is allowed to either enjoy
eternal bliss or suffer endless affliction. There is no belief of
rebirth in these two religions. All these types of superstitions and
misgivings may be dispelled after proper scrutiny of the fact about
dissociated mind.
The crude and subtle mind take the help of gross brain for expression.
The mutual relationship between mind and gross brain is so close as one
cannot function in absence of other. That is why, after death the gross
brain becomes inactive. Hence, the idea of hell and heaven, undergoing
the consequences of good and bad action after death are all untenable.

The mere trail of "I" feeling remains with the causal mind, as such it
cannot discharge the functions of aham and citta, AS aham is
instrumental for the feeling of gross ego - the feeling like this is
mine, this is my friend, and foe -- does not exist. So the dissociated
mind cannot do any harm or benefit to anybody, For the feeling of
pleasure and pain citta and aham1 are two prerequisites. As in
dissociated mind there is absence of citta and aham' there cannot be
the requital of reaction. Therefore offering funeral cake in memory of
the deceased cannot satisfy him.

Now let us see how the rebirth takes place. It is already explained a
gross body and brain are prerequisites for unit mind. The dissociated
mind has to wait till the time a similar body is created. This period
of expectation maybe a second or a million years. As soon as an
appropriate body is created in any corner of this universe the
dissociated mind will immediately take its shelter. There is no such a
hard and fast rule that a man of this earth will not be reborn in other
planets.

The spermatozoa in the paternity is merely a seed of potential human

body. As congenial atmosphere, soil and manure are essential factors'
for the germination of a seed, similarly the spermatozoa can get the
shape of a full pledged human body only when it gets the shelter of an
ova in the female uterus. Immediately after this process the mutative
force transplants a similar dissociated mind in that foetus. M,G. while
explaining
this theory in "Idea and Ideology", has written, "In the uterus
the basic physical structure is formed. This structure has potential
energy and emanates a wave-length. It receives the potentiality from
the momentum of the spermatozoa. Spermatozoa gets its motion from the
vital potentiality of the male body. Since the physical structure
starts from the spermatozoa, which has a positive motion, and therefore
a wave-length, (in potential form) and a momentum which has to be
expressed. The dis-
95

sociated mind needs physical parallelism for proper expression,

therefore , the cosmic mutative force causes the dissociated mind from
eternal space to enter the adjustable physical structure assuming a
form in the mothers womb,"
The rebirth of dissociated mind does not necessarily mean the rebirth
of unit consciousness. The rebirth takes place of a mind associated
with pra'rabdha. Therefore, there is no rebirth of unit consciousness,
since it does not dissolved after death nor is it body, intellect or
mind - it is mere witnessing entity, The feeling of pleasure and pain
is basement unit mind but it appears that the unit consciousness is
assailed and encircled by bondages of karma because of the reflection
of original karma. The sam'ska'ra is embedded in dissociated mind not
in unit consciousness. The aham'tattva of microcosmic mind creates
conducive atmosphere for the manifestation of the seed. The primary
momentum which works behind the process of rebirth is "positive
determination." The fundamental cause of rebitth is a determination, I
shall be manifested In this creation, I shall manifest myself as a
creation." The jiiva is forced to take the shelter of a crude body for
the idea, "I shall remain on this earth." In philosophy, this
determination is known as BHAVA.

In Nyaya philosophy, Mahars'i Gautama has mentioned, "PURVA KRTA

PIIALA'MUBANDHMA'TTDUTAPATTINI" 3/2/64. The jiiva is reborn due to his
is pious and impious actions of previous life, because the requittal of
reaction starts right from the moment of birth. The phalabhoga cannot
ret in without a valid reason for it. The Rs'i has further explained to
the question, is it possible that the combination of spermatazoa and
menstrual flux be the cause of life as random combination of soil,
stone, and metal can create an object? In reply, the Rs'i has written.

"SHARIIROTPATTI NIMITTAVAT SAM'YOGA'TPATTI NIMITTAM1 KARMA"

(3/2/70- Nyaya Su'tra) The body which is formed from the father and
mother is dependent on previous karma. Mahars'i Kapil, in his Sam'khya
Su'tra has accepted this doctrine with equal emphasis. According to
him, CAKRA BRAHMANAVA'D BHRTA SHARIIRAJI" -3/32 As the wheel of a
potter roves in inertia, the gross body is guided by the impetus of
pra'rabda. according to Mahars'i Kapil, sam'ska'ra is the efficient
cause of rebirth-
"SAM'SKA'RA LESHATAH TADSIDDHIH" - 3/83 Sam'khya Su'tra The cause of
rebirth is Sam'skara.

3/6 ABHIBHA'VANA'T CITTA'N'USRS'T'A PRETAX)ARSHANAM'

Ghosts are ceated by ectoplasmic stuff (citta) under concentrated
mental thought,
Word Meaning:
ABHIBHA'VANA'T - Prom abhibha'vana. Abhibha'vana means when a wicked
thought is subdued or bypassed or suppressed by a stronger thought
CITTA'N'U - Ectoplasmic atoms
SRS'T'A (SRJ + KTA)- Created
PRETA (PRA + I + KTA) -Intense desire to something which one
likes to see, apparition, ghost
DARSHAMAM' - The act of seeing

Explanation:
BHUA'NTI DARSHAMA (hallucination) is the subject matter of this su'tra.
One sees apparition due to hallucination. Those who say they have seen
ghosts actually do not lie, although there is no empirical existence of
ghosts of apparitions. One sees ghosts due to Bhra'nti darshana. That is
96

why at the beginning, we shall discuss how one sees apparitions, and
secondly, the reasons of Bhra'nti Darshana.

M.G., in introduction of His book "Strange Experiences" said, "I do not

believe in the existence of ghosts, apparitions, hell, or heaven
because I do not find out any reason behind theses ideas. I know it,
for certain that the idea of ghost and' apparitions are nothing but the
play of mind with the mark of supernaturalism. These aforesaid ideas
arise in different ko's' as under the influence of various physical and
psychic environments." The word PRETA in wider sense means any kind of
hallucination, and in a narrow sense, it means ghost or apparition. The
ectoplasomic stuff of our minds takes the gross shape of an. idea about
which we crave for. If that craze is supplemented by more concentrated
effort, then there occurs Bhra'riti darshana, and we can see what we
desire.

Why do we see ghost or apparition? M.G. has mentioned the following

psychological reasons in His. book, "Strange Experiences":
1.PRATiSA'M'VEDANIKA AVESHA
2. SAM'SICA'RAK'SVAPNA
3. PRATISA'M'VEDANIK TATHYA'NUBHU'TI SVAPNA
4. JINA'NAJA SVAPNA
5. PRATISA'M'VEDANTK BHRA'NTI DARSHANA
6, SAM' SKA' RAKA AVESHA.
7. DHANA'TMAKA BHRA'NTI and CITTA'NVIKA SRS'T'I 8. DHANA'TMAKA
ABHIBHA'VAHA
9. BHAYA SRS'T'I CITTA'NVIKA SHAKTI SAMPA'TA
The idea of ghost or apparition mixed with fear is implanted in the
tender mind. It remain's as a stronger memory in the subtle sphere of
the mind. Being surrounded by fear-invoking darkness, when the crude
mind is astounded, then the stronger memory of ghost is revived. This
is known as ABHIBHA'VANA'- - the stronger idea astounding the- entire
conscious mind. As soon as the crude mind is stupefied, whatever the
subtle mind observes appears to be true, as in the case of a dream. The
idea of ghost being stronger in the subtle mind, the citta takes the
form of a ghost. This stage being the stage of stupefaction, the idea
of subtle mind appears to be true. Along with it, the mental
concentration that is accentuated abnormally due to fear complex,
thereby the entire mind is preoccupied, and haunted by the fearful
appearance of a ghost. At this stage, the idea of "ghost" is projected
outside. This is known as PRATISA'M'VEDAWZKA A'VESHA. Sometimes this
absorption is followed by BHAYA SRS'T'I CITTA'M'AVIKA SHAKTI SAMPA'TA,
(projection of ectoplasmic inertia out of fear). For these projection
of inertia, the ghost, appears to be laughing and jumping, can catch
hold of the observer's neck, and it may sometimes actually lead to
trangulation. This is how the recalled ghost moves and strangulates a
man.

Sometimes, the ectoplasmic ghost, instead of being projected outside,

remains within the mind and overpowers the whole personality. His
behavior, talk, and movement start resembling the preoccupied, idea of
a ghost, This one talks like a ghost, behaves like a ghost. This is
known as DHANA'TMA'KA ABHIBHA'VAMA,' Sometimes a tall object aspirers
to be a ghost in the shade of darkness, .As the tall object resembles
the idea of a ghost, one is landed in the false perception of a ghost,-
This is called PRATISA'M'VEDANIKA BHRA'NTI DARSHAEA (positive
hallucination of distorted perception).

Hallucination is not only limited within the periphery of ghost and

apparition. Talking to the deceased, getting benedictions from Gods,
getting trace of lost objects through dead man etc. are also included
in it. It is already explained in the beginning that behind every
hallucination, the very desire to see an object or talk to a man Is
hidden in the subtle mind. In absense of this hidden desire, there
cannot be any hallucination. This desire sometimes remains in the very
subtle sphere of mind as sam'ska'ra, and in the moment of absorption (a
stage between waking and dream) that desire is reflected on citta. Now,
citta takes the shape of the desire (size, color, figure of leased
man). It brings the stage of absorption, one fails to understand that
he is dreaming. He talks to the deceased in a dream, and thinks it to
be a reality. This is known as SAM'SKA'RAKA SVAPKA (dream due to
concentrated mind).

It is often found that one is observing fasting and physical pennance.

in front of a temple in expectation of divine grace. The desire for
divine grace brings in him a type of concentration of mind. Further,
his mind is purified by the observance of pennance. As a result, he may
come in touch with the causal mind. Causal mind, being omniscient, one
can get the desired result. But the common man fails to understand the
psychological factor. Sometimes one can keep trace of lost object with
the help of causal mind. Causal mind, being omniscient can solve a
problem when one is elevated to the sphere of causal mind for a second.
When the answer or solution comes, it is symbolised in the pattern of
supressed desire. The modern Abnormal Psychology has been able to
explain all these uncommon problems to some, extent. According to Freud
and McDougal, all our dreams are the symbols of our supressed desire.
Many old desires, even the 'desires of past life influence our subtle
and crude mind sometimes directly, and sometimes through crude symbols.

According to McDougal, the respected haunting of a suppressed desire

over the crude mind leads to BHRAMA'RTI (delusion). Morbid delusion
causes schizophrenia. In the stage of schizophrenia, sometimes a
patient can use his ectoplasmic stuff and power for unnatural
activities as an avidya'" or upavidya1 Tantrika does. The patient can
throw bone or stone with the help of his ectoplasmic hand. Sometimes he
can shake the tree, and furniture in this way. Common man takes it to
be spectral happenings* But in fact, the patient does all these
activities unknowingly, and he is lying unconscious in the state of
morbid delusion. This morbid delusion is sometimes converted into a
state of paranoia.

The common man is not aware of the supernatural power of ectoplasm, so

they easily mistake it to be spectral. It is found that some exorcists
exploit the people's ignorance to earn money. It is advisable that all
such types of cases should not be mistaken as spectral or supernatural,
In all such cases, urgent consultation with psycho-analysts is
preferable.

Now we shall discuss the causes of BHRA'NTI DAHSHAHA. In English, it is

known as. "Illusion" or "Hallucination". Illusion means the distorted
perception of an external object, and hallucination is seeing an object
created by ectoplasmic stuff in absense of the external existence of
the object, The noted Indian logician, Jayantha Bhatta, in his book
"Nya'ya Mainchurii" has mentioned six reasons for Bhra'nti darshana.
According to him, Bhra'nti darshana is, "recollection of objects,
distant in time and space owing to the revival of subconscious
impressions.

He has mentioned the following causes of Bhra'nti darshana:

1. Similar cognition- similarity of attributes between two objects
2. Strong passion - being overwhelmed, by passion or grief, one may
misperceive.
3. Habitual perception to mistake a man to be known observing from a
distance his style of working
4. Drowsiness - under the hypnosis of drowsiness, many times we are
landed into false perception or hallucination.
5. Perversity of bodily humours - a deformity or disease in the vital
organs may be the cause of hallucination
6. ADRS'TA - the desire of past life or distant past about which we are
not consciously aware may lead to hallucination
98

Jayantha Bhatta has differentiated illusion from hallucination.

According to him, illusion is Conditional to the existence of external
objects, whereas hallucination is independent of external object.

He has mentioned three reasons leading to illusion:

1. Defect in the object - to mistake a conch shell to be a piece of
silver
2. Defect in the organ - bitter taste of mollasses
3. Defect in the mind - to see a lady love in front of eyes in her
absence.

According, to another noted logician, Shaunkara Mishraj there are 2

reasons for illusion:
1. ANUBHU'YOMA'NA'PADOS'A -
on an object present before
2. SMARYAMA'ROPA VIVARYAICA
distort our perception
to ascribe the attribute of another object
the organ, such as bitter mollasses.
- due to revival of wrong memory, we

According to Nya'ya Vaesheshika Darshana, in illusion or distortion,

the psychic deformities are not important, but the distortion of
external, objects lead to it. In NAVYA NYA'YA, this, is known as
ALAOKIKA SMHIKARS' A (extraordinary intercourse). According to this
theory, when we misperceive a conch shell to be -a piece of silver, we
actually perceive a piece of silver, but the memory of silver leads us
to hallucination.

The Advaeta-Veda'nta is based on the Doctrine of Illusion. According to

Shrii SHaunkara'ca'rya the cause of illusion is avidya', but it is
modified by:
1. VIS'AYA CAETAHYA (awareness of objective reality)
2. VRTTI CAETANYA' (awareness of mind)
3. PRAMA'TRI CAETAWYA (awareness about verification)
ADHYA'SA (wrong attribution) is the main cause of illusion.

The noted philosopher Prabha'candra has mentioned six causes of

illusion in his book Prameyakamalama'rttan'd'a:
1. Apprehension of subjective cognition into external world. This type
of hallucination is independent of external object, and the illusion
does not take any definite shape.
2. Apprehension of non-existent object. This is the theory advanced by
Madhyamika Buddhism. They say the object of hallucination, not the
hallucination itself, can be held as really existent.
3. Apprehension of subjective cognition into external world, This is
the view of Baoddha Yogaca'riis. The past memory hidden in the subtle
sphere of mind leads to this type of hallucination.
4. Apprehension of an undefinable object. This is the view of Advaeta
Veda'nta. The object of hallucination is neither true nor false, nor
true and false. Its nature is undefinable. The illusion is reflective
in nature, and is never empirical in nature;
5. Apprehension of an object as otherwise. In this type of illusion,
the nature of the external object is changed to that of other object
6. Obscuration of memory, apprehension of discrimination: This type of
hallucination occurs when the sense of discrimination is jeapordised
due to major defect of memory.
7. SATKHYA'TI- Acarya Ra'ma'naja is of the opinion that during
hallucination,
the object appears to us as SAT, otherwise there can be no
hallucination. Due to hallucination, the conchshell may appear to be
silver, but never does it look like water or a pot. As such, it is to
be taken to for granted that qualities of silver are present in the
shell.

3/7 HITAES'ANA' PRES'ITO' PAVARGAH

The requital of action is guided by the Divine Wish of welfare.
Word Meaning:
HITA - sincere wish for welfare in physical, psychic, and spiritual
spheres
ES'ANA - sincere desire.
PRES'ITO' (PRA + IS + KTA) - to come forward in order to fulfil a
particular desire
A-PAVARGAH (AP + VRE* + GHAINA) - completion of a work, including
reaction

Explanation:
In this su'tra, the nature of APAVARGA and how one attains it has boon
explained. In A.M., philosophy, apavarga means completion of an action
inclusive inclusive, of its reactions and the stage of relinquishtent
which succeeds the completion of action. We have already explained that
the bondage of karma becomes detri mental to the progress of a sadhaka,
if one does not practice. Madhuvidya. And as its result, one has to
revolve around the cycle of death and rebirth, until eternity, one
cannot attain the Supreme Rank or Supreme Beatitude unless the prababha
is completely consumed. This is the stage of DAGDA BIIJA, After the
attainment of apavargah one is not entangled any further in the bon-
flage of karma. So apavargah may be partial or complete. As the seeds
of reactions of all karmas are not completely burned in partial
apavargah there is every possibility that one would be tied in the
bondage again. In partial apavargah one gets rid of the reaction of a
particular action. But one can attain complete apavarga if the seed of
all desires can be is burned through penance and intense sa'dhana. Then
one gets the stage of jiivan mukti (detachment from worldly affairs).
This stage is known as SAMAJA'VASTHA'.

How let us see wather apavargah follows the blind mechanical rule or
behind it the cosmic desire works? Man would have been reverted to
brick, wood and stone if there would have been no process of requittal
of reactions and the question of liberation would have remained a
phantacy to bin. But the desire of the Lord of the universe Is not so
He cannot afford to waste valueable human life, under the crushing
pressure of bondages of action. This cosmic desire is known as HI
TABS'AN'A'. It is His desire that all creatures should attain progress
in physical, psychic, and spiritual spheres and they should come near
to Him,
While explaining apavargah Mahars'i Gautama in Nya'ya philosophy has
mentioned - "BIT' AKLESHAPEAVRTTYAHUBANDHA'DAPAVARGA' BHA'VAH", 1/1/59.
One cannot attain apavargah unless one is not liberated from the
bodages of liability, afflictions and psychic dispositions. Here it
clearly implies
liberation. The Rs'i in this context .has further added - "SUS'-UPTASYA
SVAPNA'DARSHANE KLESHA'BHA'VA'DA'PAVARGAH. 4/1/63. One who does not
dream is not agonized by affliction then it is to be understood, has
attained apavargah. Dreamlessness means absense of supressed desires,
and non-afflicted ness means absense of pra'rabdha. In 'Nya'ya su'tra
it is further said
"PU'RVAKBTAPHALA'NUBANDHA'TTADUTPATTIH." Apavargah originates
from the requittal of past reactions. In Nya'ya philosophy apavargah
means liberation but in A.M. philosophy apavargah in the first citadel
of liberation. In Jaena Darshana the word" "ANANTA CATUS'T'AYA
(fourfold perfection)
has been used instead of apavargah. According to Jaena philosophers
a'tma' attains infinite knowledge, infinite faith, infinite power and
Infinite bliss when it becomes free to the bondages of matter. In
Mimam'sa' philosophy the word "APU'RVA" has been used. According to
Mina'm'sa', if one performs oblations, hymns and performs actions
according to the Vedic injunction then a force is created in the a'tman
which
100

leads him to the attainment of APU'EVA (heaven).

3/8 MUKTYA' KA'UNKS'AYA1 SADGURUPRAPTIH

By the intense desire for liberation the perfect master is achieved,
3/9 BRAHMAEVA GURUEKAH NA'PARAH
The guru is one, He is Brahma Only, no other.

Word meaning:
MUKTIH+A'KA'UNKS'AYA,' _ Prom the intensive desire for salvation,'
profound desire to become one with Paraaa Purus'a. SAI+G-URU+PRAPTIH -
attainment of Sadguru.
BHAHJVLi+EVA - Brahma alone. GURU+EKAH - One guru.
NA+APARAH - Apara nieans an entity other than Parama Purus'a and para
means an entity beyond which there is nothing.

Explanation:
The word MUKTI has mostly been used in Indian philosophies as a means
to get rid of the worldly afflictions and agonies. The concept of
NIRVA'N'A
of the Buddhists, AEAVARGAH of the Nya'ya Vaoshes'ika, PURUS'A'RTHA of
Sam'khya, KAEVALYA of Yoga,' IvDKS'A of VedA'nta and APU'RVA of
Miima'm'sa is almost analogous* By Nirva'n'a the Buddhists mean
liberation iron trifarious bondages* Apa#argah of Nya'ya hints at
unfettering oneself from death, agony and psychic desires, the
Purus'a'rtha of Sa'm'khya, means salvation from physical, metaphysical
and spiritual bondages. Its is interesting to note here that the
negative aspect of liberation appeared to be most important among"
Indian philosophers.
In A.M. philosophy the bright aspect of liberation has been opened.
Although the word mukti has been derived from the root-ward MUG
(getting rid of). It has not been interpreted in negative sense. The
attainment of highest bliss or highest rank is the positive aspect of
mukti. So the word mukti means to know Brahma or to become one with
Hint. One has to come out of the narrow stagnant and self-centered life
in order to attain highest bliss. It is not proper to think that one
cannot attain the Great unless one dissociates oneself from the small.
Rather in his enda-vour to attain the Great the small boundaries are
left behind.

The word MUKTYA'KA'UNKS'AYA means the intense desire to attain Brahma-

hood, What should be the nature: of intensity of this desire? When
someone is forced to be drown in water he wants to come out of it to
the best of his ability, it is just like the crying of a child for the
mother. In Vis'n'u Parama the nature of eagerness has been explained
through a simile - "The utmost eagerness of an ignorant man for gross
enjoyment may descent in God for you alone." When the desire of the
jiiva intensifies to that extent as he can feel the existence of Parama
Purus'a inside and outside then one gets Sadguru.

Whom should we say SADGURU? SAT means having no consequences,

immutable, and beyond the scope of mortality. SAT is one and monistic
in nature. Brahma alone is Sat and the rest are changeable, mortal and
hence asat. The word GURU means one who takes someone from darkness to
effulgence, escorts one from the fetter of ignorence to the thresold of
the citadel of consciousness, as one blind cannot guide another blind,
similarly, the secrecy of divine knowledge cannot be imparted by anyone
else than Brahma. He alone can teach man and non else, Shri Sham'kara1-
ca'rya in this context has mentioned in His Veda'nta philosophy

"AVIDIA1 HRDAYA GRANTI BANDHAMOKS'A BHAVET YAT TAMEVA GORURITYA'HUH

GURUSHABDHA' RTHAVEDIN AH"
He alone is guru who helps us to get liberation from the dark sage of
Ignorance of heart plexus and the mortal world.

In GURU GIITA' while offering homage to the Guru. It has been mentioned,
"AKHAJT'D'A MAN'DALA1 KAHRAM' VYA'PTAM' YEN A CARA'CARAM' TATPADAM'
DARSHITAM1 YEN A TASMAE SHRII GURAVENAMAH."

I salute that Guru who is as vast as the cosmos and permeates the
entire universe and shows the Supreme Rank.
"AJINA'NA TIMIRA'NDASTA JINA'HA' JINA'NA SHALAKAYA' CAKS'URUNMILITAM'"
YENA TASMAE SHRII GURAVENAMAH. "
Guru alone is to be adored as Supreme Brahma. He is the Supreme
Creator,' Operator, and Destroyer.

In the scriptures, there is a system to judge a Guru, and to ascertain

the reliability of the Guru. But how far is this system tenable? Can
one get Sadguru by his own efforts? No, one cannot come across the
Sadguru, even if he runs hither and thither even for thousands of
years. So the question of weighing the acceptability of the furu is
sheer madness. A man can judge another man as good, mediocre, and bad.
But has he the audacity to judge Brahma? Then how can one come across
Sadguru by the sense of discrimination? When a man is a teacher, one
can judge how good or bad he teaches. There is nothing wrong in it. To
on(c) who has become crazy after listening to the call from within, and
loses all external senses, then before him, Saguna Brahma appears in
the form of Sadguru. The crude physical body through which Sagun'a
Brahma shows the path to liberation is Sadguru. Is it not insolent on
our part to judge the Sadguru as modest, temperate, belonging to high
caste, dressed in costly costumes?
The great social reformer Ra'in Mohan Roy became almost frustrated when
he could not derive any practical meaning from the thousands of
acriptures which he discovered in Tibet. An ordinary village person
whom he never knew asked him to count a mantra which he wrote on a leaf
and handed to Ra'm Mohan Roy. Soon, Ra'm Mohan Roy became the knower of
Divine knowledge with its help. Shrii Aurobindo learned complicated
processes of Yoga from a so-called madman. Who does not know the hair-
stirring story of Ba'ba'ji who showed the path to Shya'ma' oaran'
La'hiri? Mahars'i Sam'jaya saved the life of Lord Buddha, about to
commit suicide in the river Nirainjana' in Bihar province. The only was
to come across ^adguru is to intensify the desire for salvation. One
can get Sadguru only by his single-minded eagerness and concentration.
The devotee poet Tulsi-das said, "Before whom should I bow down, Guru
or Govinda? Thanks to the Guru who has shown me Govinda." Shrii
Shaunkara-ca'rya has mentioned that a Guru should be independent of
everything, auspicious in desire, dextrous in actions, and ocean of
mercy. One can achieve this type of Guru after a lot of tests, and Guru
of such category should be worshipped with all care and devotion. In
Maha' Nirva'na Tantra the sane view has been supported. It is said in
the fifth chapter that, I salute that Guru who bestows devotion.,
liberation, and takes away the fetters of bondage by giving insight.
Guru reveals the secrecy of knowledge about KULA, and his physical form
is the full expression of the macrocosm."

In the su'tra, it is said EKAH GURUH- Guru is one and not two.
Therefore, how can the question of best, mediocre, and worst type of
Guru arise? Those who impart spiritual lessons are A'ca'rya, not Guru.
The system of categorizing the A'ca'ryas into best, mediocre, and worst
can be accepted. One can accept a new A'ca'rya, leaving aside the old
one, but the question of forsaking a Guru does not arise at all. To
forsake a Guru means to disassociate oneself from Brahma. When we do
not achieve our Guru by our own sweet will, one cant forsake him by
oneself. In A.M. philosophy, such system has not been accepted since It
would mean contradiction, and be fatal to the very concept of unanimity
in Guru and Brahma.

Guru is NA'PARAH. This means that, no other being can be called Guru.
In Subha's'ita Sam'gratia 5, M.G. has written," When the mind receives
the inspiration of Sa'dhana' by the grace of the Brahma in the form of
Guru, then his days of affliction and agony have come to an end. The
jiiva who has been enjoying the gross objects in different forms and
different ways and different places is thus blessed with the supreme
benediction. Thus Guru is 6ne, and He is Brahma, the Guru of the
Universe."

M.G. has referred to a sloka in S.S. .6 in context of PARABHAKTI-The

Brahma Vidya1 should be exposed to those people who have unflinching
devotion. This devotion should be present equally in Guru and Brahma.
One has always to keep in mind that Guru is One. The physical form is
not Guru, but the entity behind the physical form is the Guru.
Therefore, Brahma alone is Guru."
In Tantra, the physical form of Guru is known as Maha'kaula (see Su'tra
4/7). Maha'kaula, by His ectoplasmic power, helps the sadhaka to pierce
the six cakras and elevate himself into the flow of Consciousness. The
hibernating kun'd'alinii is instantly awakened by the striking of
mantra given by Maha'kaula, the gateway to liberation becomes wider for
him, he gets Supreme knowledge, he can listen to the dictation of
Maha'vakhya Viveka the seed of desires is completely burned, and
finally one gets devotion. Otherwise, reading of the scriptures,
offering oblations and offerings, visiting holy places^ listening to
the speeches of great men and their company become fruitless. Shrii
Shaunka'ra'ca'rya has described in a sloka.

"TATHA'PI SHAKYATE NAEVA SHEIIGUEOH KARUH'A'M1 VINA' APAROKS'AYITUM1

LOKAEH MU'DHAEH PAN'DITAMA'HIBHIH."
Without the Grace of the Guru, the reading of scriptures and all the
various activities become meaningless, and those who have the false ego
of knowledge can never attain BrahmaJina'na.

In- the beginning, it has been explained that MUKTI means getting rid
of bondages which are trifarious- physical, meta-physical, and
spiritual. Hence, the endeavor to get rid of those bondages should be
trifarious as well. Individual liberation is possible, but the entire
human race cant get liberation at the same time. To then, spiritual
salvation is a mere reverie. When the physical bondages appear to be
almost insurmountable, when the whole human race is facing the problem
of physical bondages, groaning under the steam-roller of exploitation,
oppresion by the stronger, when the state machinery joins hands with
the exploiters, morality and righteosness become meek, then arises the
question of collective liberation. Everyone intensely prays for the
appearance of such a force as can save the society from exploitation,
oppresion and can bring peace and prosperity. The physical form which
Brahma selects in order to bestow the collective liberation is known as
Maha1sambhu'ti. Maha'sambhuT'ti does not only show, the ways and means
of spiritual liberation, but He lays down the cornerstone of a new
human society after destroying the old one. The most interesting fact
is that each and every man is forced to accept His administration and
leadership. He influences all the ages, and His philosophy becomes the
source of inspiration to the human civilization.
103

In His book, A'nanda Marga. M.G. has mentioned in this context, He who
by dint of his sa'dhana' has attained the Supreme Rank and comes back
to human form and bondages for a particular period with the vow of
collective welfare alone is worthy of the status of Guru. So long as he
is in physical form, He is under the bondages of Prakrti, but when He
leaves the physical form, He becomes One with the Cosmic Consciousness.
Brahma alone is liberated, so He alone is Guru. There is no difference
between Guru and Brahma, It is a fact that one comes across 'liberated
souls or Guru by chance. Still it is no need to search after Him in the
caves, forests, or mountains, because Sagun'a Brahma is duty bound to
appear, before one who is desirous of salvation, since it is His
fundamental determination to liberate each and every unit.

3/10 BA'DHA' SA'YUS'AMA'N' A'H SHAKTI SEVYAM' STHA'PAYATI

LAKS'YE
An obstacle is "that helping force which serves to establish one in the
target,
Word Meaning:

BA'DHA' - The afflictions, pain, harm which impede progress

YUS'AMA'N'A' - One who takes care with love
SEVYAM* (S'IV + YATA) One who is being served or who should be served
STHA'PAYATI- To place on the goal
LAKS'YE- End of the goal.

Explanation:
Hindrances are like unfailing friends in 'the path of spirituality,'
One should develop an attitude of affection and love for hindrances,
since they help him directly to be established in the Supreme Rank. The
relationship between spiritual aspirants and hindrances is not like
cats and dogs. Bather, to the spiritualist, the hindrances are like
mother. As a mother is always careful about her child, similarly
hindrances take care of spiritual aspirants. Generally we overlook the
bright aspects of hindrances, our attention is drawn to the dangerous
and fear-evoking aspects. That is why sometimes one becomes nervous and
confounded.

BA'DHA' has been described as a shakti. Shakti means Prakrti. She is

also known as Ma'ya1. The operative principle, with the help of
avidya1, is maintaining the process of Saincara, and with the help of
Vidya1 shakti is elevating the units to the state of Consciousness,
when the unit performs spiritual practices, then She helps the unit as
YOGAMA'YA".

and every force gives rise to an equal and opposite force. If the
original force is known as thesis, then its reaction is anti-thesis.
According to scientific law, not everything of force is progress.
Progress is the synthesis between force and its reaction. The
reactionary force is hidden in the original force, and it is expressed
along with the expression of the original force. Then, how is there
progress? When the force is one in number, then the opposing force will
also be one, since the opposing force succeeds the original force.
That, means that when the original force is 1 1/2, then the opposing
force will be 1. That is why the original force can vanquish the
opposing force. Otherwise, the momentum of the original force will come
to a dead halt. The original force is constantly to be increased in
order to encounter the opposing force.

The above-mentioned law also governs the field of spirituality. One

begins spiritual practices with the help of Vidya' shakti, Avidya1
shakti
104

is just the opposite of vidya'. As such, Avidya' will stand in the way
of progress. Along with the added strength in Vidya1 shakti, the
influence of Avidya' disappears* In this way, one is established in
Vidya'shakti after continued fight, and finally attains the Supreme
Rank. In the words of M.G., "Every spiritual aspirant is a soldier. The
thorns are a sign of progress," Fight against Avidya' occupies a
prominent place in A.M. Philosophy, M.G, in
His messages, discources, and advice has always encouraged spiritual
aspirants to fight against Avidya'.
This fight has been classified into 3 A'CA'RA (rites) in Tantra:
1. VA'MA'CA'RA
2. DAKS'IN'A'CA'RA
3. MADHYAMA'CA'RA
In the Va'ma'ca'rite, the fight becomes the principal object of life,
thus one may become very powerful and attain occult powers. The powers
may cause concern in his path of progress, leading to utter failure.
The Daks'in'a'ca'riis prefer a compromise formula with Avidya'.

As such, their progress is comparatively slow. The Madhyama'ca'rii

resorts to a middle course between the above-mentioned extremes. They
do not want to compromise with Avidya', but continue on the way to
their goal. Fight is not the be all of their life, though. They have
accepted the Supreme Rank as the summum bonum of life. Lord Buddha also
introduced the middle path (Madhyananika'ya), avoiding the two extremes.

YATAMA'NA, VYA'TIREICA, EKENDEIYA AND VASHIKA'RA

YATAMA'NA- A spiritual aspirant, in the beginning of his spiritual

path, is generally engaged in external and internal fight. In this
context, M.G. wrote in S,S. 6," A spiritual aspirant is often more
disturbed than a common man by Avidya'. He faces the problem of family
and social strife, sometimes he gets immense money and prestige,
sometimes he faces starvation and loss of prestige. In fact, the
aspirant should take all these as tests and face the challenge with
courage, He must not admit defeat. If he does so, the Prakrti will stab
him from the back. Thus, one is gradually established in mental and
physical power." In this stage, one's attention is focused on
withdrawal of the mind from the external senses to the citta. As a
result of constant fight, one gets control over one's citta.

VYA'TIREKA - This is the second stage. The internal and external fight
reduces gradually, but the internal fight still persists. One gets much
control over one's instincts, and gets concentration to some extent.
One can concentrate over one's aham'tattva.

EKENDRIYA- This is the third stage. Continuous fight brings about a lot
of change in the aspirant. One's instincts are tamed, although there is
no perceptible improvement in fight. Sometimes it is found that, due to
adequate restraint over a principal instinct, one gets tremendous
occult power, which may lead to one's downfall. As far as the mental
concentration is concerned, one gets control over one's Aham'tattva at
this stage and can reach Maha'tattva.
VASHIIK'RA- This is the final stage. At this stage, one gets
comfortable control over all one's instincts and becomes fully
introvert. One sets full concentration, and is established in Supreme
Bliss.

As conclusion of this su'tra, I cite a quotation from M.G.'s book,

A'nanda Ma'rga Spiritual practice is a fight against Prakrti, to
vanquish her in order to get rid of her influence. Prakrti is a very
105

strong force which controls, everything, including the natural

diversities. So the real purpose behind spiritual practices is to get
control over; this Prakrti, to bring her under one's fold. The Prakrti
who controls, the Purus'a before the fight sets, in, is subdued under
Purus'a, as a result of fight. Thus Purus'a gets back His previous
sovereign status as a result of apiritual practice."

3/11 PRA'RTHANA'RCANA'MA'TRAEVA BHRAHAMU'LAM

Prayer and physical worship is the root of confusion.

Word Meaning:
PRA'RTHAMA'R (PRA + ARTHA + LYUTA) -Prayer in order to fulfill some
desire
ARCANA' (ARC-+ LYUT)- To worship with adoration
MATRAEVA (MATRA + SVA)- Certainly, only
BHRAMAMULAM-Root of confusion, such Mistake which is like a
potter's wheel ie. coming back to where it started

Explanation :
Prayer and adoration are not only not helpful for the achievement of
Supreme Consciousness, There is, no progress in begging. Prayer means
to beg for the pity and compassion of the Almighty. One who prays to
the Almighty believes that, he can get rid of all his pain and
affliction if the Almighty is satisfied with him. So, behind prayer,
one tries to reach: the: Almighty and remind Him about his pain and
suffering. Behind prayer, what is prominent is that one is accusing the
Almighty, about His partiality. The prayer men as the Almighty has put
one in difficulties, and is not helping him in the days of agonies.
Thus, prayer is nothing but ignorance.

Man prays for such things from the Almighty as one cant attain by his
own efforts, such as immense money, prestige, long life, and victory.
One does not pray for sustenance, as one can easily get this by one's
efforts.
When* one does not get 'the result of his desires, it means that there
must be some reason behind it. Maybe it is the reaction of his past
life or
the pra'rabdha. This is the Cosmic Desire, natural law that one has to
undergo the consequences of his past actions. So when one does not get
a desire, it means he is invoking the almighty to go against His
natural law by his prayer. In fact, the Almighty will never break His
own law, and &e cannot do so. Therefore, prayer, aenas to spend the
time without any meaning in expectation of his desire to be fulfilled.
And to go on accusing the Almighty behind such non-assistance in the
fulfillment of desires lands one in such inadvertance as it goes on
repeating the starting point again and again, Rabindranath Tagore wrote,
"AMI, YAHM'CA'TTA'HA' BHULAKARECA! YA'HA'PHA'I TA'HA!CA'I NA"
What I aspire for leads me to mistake and misfortune, but I never
aspire for what is readily available to me.

Now let us see whether there is any relation behind adoration and idol
worship. Adoration has an important role to play. When one worships and
adores before the symbol of the Almighty, one tries to decorate it
with, different colors, and worships with pomp and pleasure. So the
Almighty Himself becomes secondary, and the external soul occupies the
primary position. Thus, behind idol worship with adoration is hidden
the desire of prayer. It is sometimes found that one prays first and
does adoration to cover up his past misdeeds.
106
On the pretext of prayer and adoration one forgets the Almighty and
appires for the divine attributes since the jiiva knows it well that
the Almighty is having innumerable divine attributes and supremacies
and He is powerful and omnipotent. If by prayer and adoration He is
pleased then there will be a final end to all his agonies. In
SHRIIMADBHA'GABAT prayer and adoration has been condemned as rajasika,
"One who worships me with the desire of wealth, fame and divine
attributes are of rajasika quality. A real devotee of the Almighty will
never pray for anything. If at all he prays, then he says, "Oh
Benefactor if Though bless me with any propitious then please give such
boon as in my mind no desire for worldly pleasure will sprout ever!"
Mahars'i As't'vakya has described the worldly desire as "SAM'SA'R" and
gettimg rid of such desire as renunciation
in ASTAVAKHYA' SAM'GIITA the mahars'i has said, "Desire is the real
"SAM'SA'R" and it is the root cause of ones coming back into the
bondages of life and death. One should get rid of ephemeral desires •'
Once ONE can do so one can get rid of "SAM'SA'R" and by actually doing,
so one can live anywhere and everywhere he likes." For birth behind
prayer and adoration the worldly desires gets prominence and thus it
becomes instrumental for worldly bondage. Mahars'i As't'a'vakhya has
said, "YATRA YATRA BHAVET TRS'N'A' SAM'SHARADVITITVATRAEVA." Wherever
and whenever that the desire for worldly objects will arise in the
human mind one will get himself entangled in the gross bondages. In
KATHO UPANIS'ADA it has been advised in clear language, "One cannot
attain salvation unless the worldly desires which are sheltered in
human mind are completely burned."

3/12 BHAKTIRBHAGAVADBHA'VANA' NA STUTIRNA'RCANA'.

Devotion is ideation on Lord, not praise or physical worship.

Word meaning:
BHAKTIRBHAGAVADBHA'VANA' (BHAKTI+BHAGAVATA+BHI'VANA'). Constant
uninterrupted ideation of the Almighty. STUTIRNA'RGANA'
(STUTIR+NA+A'RCANA') - Neither flattery nor Adoration.

Explanation:
Devotion means to take the ideation of the Almighty with pointed mind.
Devotion has no relation with flattery and adoration. It means the,
constant ideation of the Almighty with all the desire of Might. There
is only one path to merge in the Cosmic Consciousness and that is to
absorb oneself in the thought of the Almighty while uttering His name.
It is the natural law of human mind that it is converted into the
object of which it is constantly thinking. That human mind will one day
be transformed into consciousness while taking constant ideation about
the Almighty. V/hen the mind and the heart of a devotee is saturated
with the feeling of "I am that" then he becomes one with Him. This
devotion or the attraction for the Cosmic Consciousness helps one to
get established in the Supreme Rank.

STUTI is nothing but to sing in praise of the Almighty, It is a type of

flattery no doubt. It is sometimes found that someone is praising a man
in power in order to get his wish fulfilled. Sometimes man also praises
the Almighty with a hidden idea that his desire will be fulfilled by
the Omnipotent. So behind STUTI his desire to get his wish fulfilled is
always prominent. STUTI is derived from the sam'skrta word STU which
means flattery and eulogy. Flattery and eulogy can never be helpful on
the path of devotion, Shri Sham'kara'ca'rya has also condemned the
ideas of eulogy, prayer and adoration. In his words,
"VA'K VAEKHARII SHAVDAJARII SHA'STRA VYA'KHYANKAOSHALAM, VAEDUS'YAM'
VIDUS'AM' TADVAT BHUKTAYE NATU MUKTAYE."
107

means (speech the art to explain, the scripture, intellect are all the
cause of bondage, thus cannot liberate man,) Mahars'i Sha'n'd'ilya has
explained devotion as "SA'PARANURAKTIHIISHVAHA'- devotion means the.
single-minded attraction for the Almighty. The attraction for worldly
objects is KA'MA and the attraction for the Almighty is devotion.

The word RAKTI is derived from the :root-word RAIN'JA which means to
be coloured, when one is coloured with the colour of the Almighty.
Mahars'i Na'radha has said in this content, "SA1 KASMAE PARAMAPREMA'
RUPA'." PREMA means PRIYASYABHA'VA, to think about one whom one loves.'
Here KA means the AKS*ARA BRAHMA. So devotion means to think about KA
or Almighty who is the cause of creation* In Veda'nta devotion has been
explained as A'TMA'MUSA'RIN'II BUDDHIH BHAKTIRTA VIDYATE, Devotion is
that intellect by which one can get established in the flow of
consciousness.

In BHAGAVA'TA this has been further said, "Devotion is that stage where
all the instincts of mind flows towards the Almighty whenever one
thinks about His attributes, divine fame and divine, grace* The great
devotee -CAETANYA MAHA'PRABHU, has repeated almost the same idea, "Oh,
Lord, You are so graceful that you have derived the name with all
divine potency and you have not fixed anytime for the repetition of
name. One can take the ideation of Your name at any moment but still I
am so unfortunate that I have no desire to repeat such simple name.

After discussing the opinions of great devotees we have come to the

conclusion that the theory of devotion as inculcated in the su'tra by
M.G. is supported by the great devotees. We have to remember one
important point, that there is no direct mention of jina'na and karma
in Aananda Marga whereas the last two su'tras of third chapter have
been reported to explain the concept of devotion of A.M. philosophy. It
clearly explains that M.G. has given devotion a prominent position in
spirititualism. Here Jina'na and karma means that the customary and
traditional accepted. Jina'na means lifeless and spiritual knowledge as
is supported by the Veda'ntists, and karma does not mean the observance
of the vedic rituals as supported by Miima'm' sa'ites. In A.M.
philosophy bhakti is not independent of Jina'na and karma, rather it is
the subtraction of the latter. In view of M,G. - "Karma - Jina'ha
bhakti. Karma is always based on jina'na, otherwise it is misdeed
Jina'na and karma help an aspirant in his advancement, but bhakti helps
him to become one with the flow of "consciousness.' According to
Mahars'i Na'radha - "YALLABDHAH PUMA'NA SIDDHO BHAVATI AMRTO BHAVATI
TRPTO BHAVATI" - is real devotion - in attainment of which one is suc-
scssfjil to get cherished desire, immortality and final satisfaction.'
Through jina'na, aspirant can understand the objective reality of the
almighty with they, help of intellectual scanning, can attain
conscience of discrimination" between mortality and immortality. But
there are two major defects in Jina'na-ego and idleness. If jina'na is
not saturated with bhakti, aspirant develops egotism and becomes averse
to karma. In karma one can serve others, it keeps one in expansion, but
is not free from defect. It lands one in ego and bondage.

But devotion is flawless, unblenished pure Bhakti is:

"BHAKTIRBHAGAVATO SEVA'BHAKTIRPREMASVARUPINII
BHAKTIRA'NANDA HUPAOACA BHAKTIRBHAKTASYA JIIVANAM."
Bhakti is the very life of devotee, if devotion is snatched away from
the devotee, he can not survive, bhakti is service *o the Almighty, it
is love, it is bliss. When the aspirant is saturated in the flow of b
bhakti, his condition becomes, "YATPRA'PYA NA KINCIDDICCHATI, NA
SHAOCATI, NA DVES'T'I, NA RAMATE, NOTS'HII BHAVATI" he does not aspire
for anything else than the Almighty, does not think about anything
else, does not envy, does not feel pleasure fory anything else then the
Almighty, and does not show interest in gross action. He becomes -
"MATTO BHAVATII,
108

STAVDHO BHAVATI, A'THA'RA'MO BHAVATI" - intoxicated in bliss, calm, and

quiet, and loses himself in self-realization.
Bhakti is classified into eight categories-two types of Tamasika
bhakti,
two types of ra'jasika bhakti, two types of sa'ttviki bhakti and
kevala1bhakti. Mahars'i Na'rada has divided bhakti in eleven categories.

1. GUN'AMA'HA'TMYA'SAKTI:- Attachment to song in praise of the

Almighty
2. RUPA'SAKTI:- Attachment for the grace and divine attributes of the
Almighty
3. SMRAU'A'SAKTI:- Attachment to repeat the name of the Almighty
4. PU'JA'SAKTI:- Attachment for the adoration and worship of the
Almighty,
5. DA'SYA'SAKTI:- staving for the service to the Almighty
6. SAHYA' SAKTI: - The longing to get Almighty as an unfailing friend
like Lord Krs'n'a and Arjuna
7. KA'NTA'SAKTI:- The desire to get the Almighty as one's husband
8. VA'TS'ALYA'SAKTI- To get the Almighty as one's son
9. A'TMAHIVEDAN'A'SAKTI'- The desire to dedicate the all to His Lotus
Feet.
10. TANMAYAISAKTI;- The desire to merge in the thought of the
Almighty.
11. SHARAN'AVIRAHA'SAKTI- -A feeling that one will if. He is separated.

The use of the word A'SAKTI (attachment) has been used by Mahars'i with
a definite' purpose. Perhaps the Rs'i wanted to hit at the fact that
attachment for the Almighty should be such as one may have for gross
objects. "Devotion is not related to chanting of hymns, or ritualistic
Worship with different paraphernalia." A devotee may however perform
these, but they are not an indispensable part of devotional sa'dhana.
This is the remark of M.G. in course of explaining this su'tra. In
philosophy Na'ma Kiirtana has been accredited with a special
importance. One may chant Na'ma Kiirtana before spiritual sadhana? But
the kiirtana, PA'LAI KlIRTAM, RASA KIIRTANA, etc. come under the
category of eulogy. It is to be noted eulogy does not take one to the
main flow of devotion.

Shrii Shankara'ca'rya, a noted scholar of Veda'nta, has-admitted the

supremacy of devotion with these words.: "MOICS'A KARAN'A
SAT.'iAGRA'N'A BIIAKTtRJiVA 0ARIIYASII. Devotion is the best part for
the achievement of Woks'a*" A wise man always'accepts the best. So an
aspirant for devotion will always prefer a single-minded devotion as
the highest wealth and greatest achievement. One can bind the Almighty
only with the help of devotion.

According to M.G. a best devotee says that the Almighty, is my Cosmic

property and He belongs to me alone. And I do not know whether He
belongs to anybody else or not. As mediocre devotee thinks as the
Almighty is mine, similarly He belongs to all, but He belongs to me
first, then to others and the worst devotee says that as the Almighty
belongs to all so He belongs to me as well. M.G. on several occasions
has said one has to approach a practical man to learn the technique of
devotion and this practical man is a "MAHA'JANA". Once devotion arises,
in the life of a devotee he loses his own identity. Devotion washes
away sin of a devotee. The Almighty steals the sins of the devotee so
another name for Him is HARI, i.e., why Lord Krs'n'a wrote in the
Giita: -
"APICET SUDU'RA'CA'RII BHAJATE MAMANANYABHA'K, SA'DHU'REVA SA MANTAVYAH
SAMYAGVYAVASITO HI SA."

THIRD CHAPTER COMPLETED!

109

CHAPTER FOUR

4/1: TRIGUN'A'TMIKA' SRS'T'IMA' TRIKA' ASHES'A

TRIKON'ADHA'RA'
"The Bother of creation is composed of the three gun 'as, in an endless
flow in the triangle of forces."

Word Meanings:
TBIGUNATMIKA - Consisting of three gun'a's, i.e., sentient,
mutative and stative.
SRS'T'IMA'TRIKA' - Causal matrix, mother of creation.
ASHSATRIKONAADHARA - Endless flow of force in the form of a
triangle.

Explanation:
In the non-qualified state of Brahma, Prakrti is known as "Anucchunna".
"Anucchunna" Prakrti cannot create anything, but Her three-principles -
sentient, imitative and static - have indomitable tendency to bind
Purus'a, In Sam'kya philosophy this very tendency has been called
"Darshana'rtham"1 (desire to captivate). Three principles of Prakrti is
said to be belligerent to one another. There is no harmony in their
tendency, these are belligerent. This is why Prakrti even in the state
of "Anucchunna'" (unexpressed) is endless in motion as well. Her
momentum cannot be measured.

The Science of Motion advocates that when two or more than two
belligerent forces are working together for expression, these result in
the formation of a triangle. "Anucchunna1" Prakrti takes the form of
multilateral as well as endless geometrical shapes in the infinite
ocean of Consciousness. These geometrical shapes are sometimes
hectagonal, septagonal, etc. But. these shapes cannot bring Purus'a
under localised influence of Prakrti, because Prakrti has to take a
specific chape for that. Septagonal and octagonal shapes of Prakrti can
be termed as "Yantra" (machine) no doubt, but in these shapes the
influence of Prakrti, not being localised, cannot bring Purus'a under
gun'a (bondage). Moreover, these multilateral shapes are. transient,
that is why the localised influence of Prakrti on Purus'a is never
dense. M.G. in this conctext has mentioned in "Idea and Ideology, "by
their (sentient, mutative and static) nature these forces are belli-*
gorent... Their direction is haphazard forming infinite figures with
innumerable sides."

On account of Svarupa-Parin'a'ma (homorphic evolution) these

innumorable
sided figures are converted into triangles. This traingle is known as
"Gun'ayantra" (See A.S. 2/15). Gun'ayantra is the mother of creation.
In Gun'ayantra Prakrti can exert Her localised influence on Purus'a and
this Purus'a comes within the scope of binding Principle.

Still we cannot say here Purus'a is "gun'a'dhiina" (under the influence

of binding principles), but He is no more "gun'atiita"1 \ (above the
binding principles). In the words of M.G.: "When He (Pur-us'a) gets
encircled by the traingle of forces (sentient, mutative and static)
though no resultant force has formed, there ie a theoretical difference
between the Purus'a-bha'va in the first stage. When Prakrti was
"Anucchunna", Purus'a-bha'va in the second stage of Prakrti has shaped
Herself into a triangle of forces. In the latter stage Purus'a is under
the theoretical bondage of the three Principles." (l&l)
The above mentioned Gun'ayantra' is known as causal matrix, the mother
of creation. The entire universe has evolved out of the causal - matrix
and She is marching, merged in her creation. It is important to note
here that the "Gun'ayantra'" has been termed as mother, not father. It
can be compared with the birth of a living being. As a living being
gathers body and life from the father and is nourished in the mother's
womb, similarly, the seed of creation is imbedded in Purus'a and
nourished
110

in the womb of Prkati. Purus'a is both material and efficient cause of

creation. Here AM Philosophy differs from that of Sam'khya. But the
seed of creation would have remained in inception had not the three
principles of Prakrti been expressed.

Multilateral Prakrti is gradually converted into the shape- of a

triangle and the number of such triangles is beyond innumeration. The
mid-point of these triangles is connected by a common nexus, and as
well, those triangles are inter and intra-connected. Ultimately, these
innumerable, triangles result in one triangle.

4/2: TRIBHU'JE SA' SVARU'FAPARIN'AMA'TIUKA'

"In the triangle of forces, she is composed of the mutual
transformation of the three forces."
Word Meanings:
TRIBHU'JE - In the triangle
SAL - She (Prakrti)
SVABU'PA / PARIN'AMA / A'TMIKA - Homomorphic evotion of the
three principles of Prakrti, mutual transformation of the gunas.

Explanation:
"Svaru'paparin'a'ma" is referred to in Sa'm'khya philosophy. But the
Svaru'paparin'a1ma. of AM Philosophy differs from that of Sa'm'khya. In
Sa'm'khya^Svaru1paparin'a'ma has been depicted as the cause of die-
solution (Pralaya), but in AM Philosophy it is the cause of creation.
In Sa'm'khya, it ia also sometimes termed as "Svaja1tiiya-Parin'a'ma".
Professor M. Hiriyanna in his book "Outlines of Indian Philosophy; has
used this term. In his words, "When all the modes of Prakrti are latent
we have the state of dissolution (Pralaya)} at other times, evolution
(Sarga). Even in the .state of dissolution Prakrti 'is supposed to
maintain .its dynamic character; only then, instead of producing unlike
forms, it produces itself (Svaja'tiiya Parina'ma).

But Professor4 S.G. Chatterjee in his book Introduction to Indian

Philosophy; has referred; to both "Svaru'paparin'a'ma and Virupa
Parina'na. Virupa-parin'a'ma of Sa'm'khya and Svaru'pa-parin'a'ma of AM
are identical. Svarupa-parin'a'ma of A.M. is equivalent to the combined
form of of Virupa and Svaru1pa-parin'a'ma of Sa'm'khya. The idea of
dissolution (Pralaya) has no place in AM Philosophy. In the case of a
unit, temporary dissolution is possible, but the entire universe will
never face consummate dissolution.

The three principles, of prakrti are infinite and their momentum (Vega)
is also 'endless. In English this "Vega" is known as tendency, a and
not "inertia", since inertia is the result of momentum. So we cannot
say that Prakrti is immobile (Stha'n'u). When a momentum is speedier
than that of the speed of light, then it could be termed as infinite.
As the "Vega" (tendency) of the three Principles of Prakrti is
infinite, it can be rightly termed as "Agati" (beyond the measurement
of mobility and immobility). The Principles of Prakrti are traversing
with infinite speed-and as its result multi-conical figures are
converted into a triangle. In the words of M.G., "If more than two
forces are acting in one place the figure of forces tends to become
triangular,"
when Prakrti takes the shape of a triangle, then the sentient, muta-
tive and static principles appear to be different from one another and
belligerent as well. In the "Anuechunna" stage, the difference in basic
characteristic of these principles is not expressed, but remains in
latent form. In the language of M.G.: "In the previous stage (in the
stage of "Anuechunna") the forces had no clear identity, they were
flowing without feeling. But this state (triangular) differs from the
previous not only in the fact that a triangular force has been formed,
but
111

also in the fact that the 'sentient, the mutative and the static forces
are clearly distinguishable." It is important to note here that
although, the innate, characteristics of the three principles is split,
the endless momentum (Vega) of Prakrti is not distorted, because
sentient principle is converted into' autative and mutative into
static. Due to this mutual conversion the three principles take the
shape of a triangle.

In Sa'mkhya philosophy, "this is known as "Virupa-parin'a'ma".

Let me explain it through the triangle No.' 1. ABO is a triangle. In
this triangle AB is sentient, BC is mutative and OA is static. In
Virupa Parin'a'ma AB is converted into mutative principle in B, BC is
converted into static-principle in C. Here it is to be carefully noted
that AC is not converted into
CB, because the process of transformation reaches the climax of static
principle in A. As mutative principle is in the preceeding stage of
static, that is why CA dos not traverse the opposite direction of AC.
Then the next, pha'se of triangle takes the form of triangle No, 2. the
Virupa-Parin'a'ma of triangle NO, 2 CA is converted into Svarupa
Parin'a'ma (homomorphic evolution) that is in triangle AC B.' AC is
mutative principle. CA that is static principle is converted into AC
i.e.g, nutative principle. AC2 is-converted into c2B, i.e., sentient in
C2. Triangle No. 2 can also be shown as triangle No. 31' Now, the
question may arise - Why OA of triangle No. 2 is not converted intd
AB ? In other words. Why static isnot converted into sentient principle
? The reason is this - in "Anucchunna1" Prakrti (unexpressed) sentient,
mutative and static are arranged sucsessively and in homomorphio
evolution the principles change their mutual character in -this order -
that is why static principle, instead of being going back to sentient
is reconverted into mutative. If static principle would have been
converted into sentient, there would have been disruption in Svarupa-
Parin'a'ma.
Triangle No. 1 and No. 2. have been shown in triangle No. 3. This
triangle is the symbol of Svarupa-Parin'a'ma ^homomorphic evolution).
In this symbol triangle ABC is having its apex downward, in it the
mutual transformation of principles if from sentient to mutative,
mutative to static. But as the monentum of Prakrti (Vega) is endless,
static again goes back to mutative and mutative goes back to sentient.
This trans-formation has been shown in the triangle No. 3 through
triangle c2, B2, A2, i This second triangle is having apex upward.
Triangle ABC is cause of creation of Cosmic Mind. and quinquellemental
universe. This triangle ends in C, i.e. in the zenith point of
crudification, to be more explicit C is the crudest-expression in the
flow of Saincara.
The downward vertex triangle starts from A2 In the downward triangle A
is the end of static and at the same time beginning of sentient.' In
the upward triangle, that the opposite holds good, A2 is the beginning
of static principle and the final point of sentient. As A is the end of
Saincara, so is A2 the beginning, of, prati-saincara.' That is why we
see that in prati-sainoara static", mutative and sentient are expressed
one after another. This triangle is the right expression o f Prati-
saincara.
112

As in the triangle with downward vertex A is the beginning of subtle

and the end of crude, it is held to be symbol of Saincara and the
triangle with vertex upward A2 is the end of crude and beginning of
subtle, is the symbol of pratisaincara.

If after the first phase of Svarupa-Parina'ma, i.e. in the stage of

Virupa-parin'a'ma, the mutual process of transformation had stopped the
entire, creation would have become motionless; or would have splitted
in utter destruction -through Jad'asphota. The creation could laugh at
the creator with its lifeless sands of desert. Svarupa-Parin'a'ma
-offers newer and newer flowers of innumerable colours, smells and
kinds at the feet of the Creator, it makes it possible for man to
realise the greatness of the Creator. It is the source of all speed,
motion, wave and rhythm.

4/3 PRATHAMA' AVYAKTE SA SHIVA'NII KEWDRE CA PAEAMASHIVAH.

In the first unexpressed stage, she is called Shiva'nii and Purus'a in
the nucleus is Paramashivah.

Word meaning:
PRATHAMA. - (Object of Shiva'nii) in the first expression of Prakrti.
AVYAKIE - That stage where Prakrti cannot bind the Purus'a (unexpressed
stage}.
KENDRE - The centre point of the triangle, (this triangle is imaginery
or theoretical)," PARAMASHIVAH - Name of the Purusa.

Explanation:
The number of triangular causal matrices is endless. The balance among
the principles are not maintained, in these triangles due to
hondmorphic evolution." So long as the balance among the principle are
maintained, the creation remains in an unexpressed stage. Even in the
stage of homomorphic evolution, the balance is not lost. Although
Prakrti cannot influence Purus'a, She encireles Him.' Then Purus'a is
no more non-qualified, but the master or controller of Gun1as (see
Gu'tra 4/1 for detail). Controller Purus'a is Paramashivah or
Purusottama. He is the controller of the gun'as - not witnessing
entity. That is why prakrti cannot act wantonly.

In the unexpressed stage innumerable triangles are formed. As their

number is beyond numneration, it has bean said that these are endless."
Each of these triangular matrices has a central point, which share
strongly a common thread. The collective form of all these central,
points composed as one is known as Paramshivah or Purus'ottama. M.G.
has mentioned in Idea and Ideology', "The mid-point of this triangle
from whose vertex the bursting occured is Purus1ottama. Midpoint of
triangles of forces having bursting vertices coincide, and hence Purusa
is a singular entity."

In this stage Prakrti is no more "Anucchunna"', but has encircled

purus'a by the triangular matrix. In this triangular shape the name of
Prakrti is "Shiva'nii" or Kaos'ikii. In the language of M.G. "In the
later stage Purus'a is not only in theoretical-bondage1of the three,
principles, but also there is chance of getting expression." Purus'a
has not yet metamorphosed due to equilibrium of the triangle of forces,
but the chance of metamorphosis is imminent, so in spite of the fact
that purus'a here is unaffected there is a theoretical speciality in
Purus'a at this stage. This Purus'abha'va is called Shiva and Prakrti
is called
"Shiva'nii" or "Kaos'ikii". Prakrti is called "Kaos'ikii" because she
is the origin of different kosas.
113

she is the origin of different kos'as, which are forned later on in the
process of evolution." (idea and Ideology).
In "Shaeva-Tantra" this stage is termed as "Shiva-Shaktitattva". In
this stage the Purus'abha'va is "Praka'sha-matra" (theoretical
expression), He is not being bound by the Prakrti. That is why this
stage is known as the unexpressed stage. Althoagh the possibility of
expression is dormant here. This is the first stage of Prakrti in her
process of expression. So the adjective "Prathama"' (first) has been
used with Prakrti.

In this stage, the innumerable causal matrices are purely subjective,

these have no objective counterpart. As the central points are composed
in one stream by a common thread, similarly, all these matrices are
tied to one another throughout homorphic evolution. See figure 4, which
is also known in Tantra as "Vaejayantii-mala". Although in Fig. No. 4,
the number of interlinked triangles is endless, but at the time of
bursting of the resultant, the endless vertices coincide and one
triangle is formed, i.e. Pig. No.5.

4/4: DVITIIYA1 SAKALE PRATHAHODGAME BHAERAYII BHAERAVA'

SHRITA'.
In the second stage, sheltered within Bhaerava (Purus'a) Bhaeravii
(Prakrti) creates curvature in the first expression.
Word Meaning:
DVITIIYA' - In the second phase of expression.
SAKALE - (KALENA SAHA VAKTAMA'NA) 7th case ending, Kala means
sprout, this is also known as Na'da.
PRATHAMA - UDGAMA (UT-GAMA+AL) In the first expression or
first coming out.
BHAERAVII - Name of Prakrti in the second phase of expression.
BHAERAVA+A'SHRITA' - Sheltered in Bhaerava (BHIIRU+AN'): that
which creates fear is known as Bhaerava, the name of Purus'a
in the second stage of expression.

Explanation:
In the second phase of expression Prakrti Is known as Bhaeravii and the
controller Purus'a is known as Bhaerava. In Tantra this stage is known
as "Smuddha'-Shuddhatattva". In Maha'nirva'n1a Tantra ii is known as
"Na'da" and in AM Philosophy this stage is known as "kala" or sprout.

in the causal matrix "Shivan'nii" fails to bind Shiva properly,

although She is partially successful in Her attempt. In this phase
extremely agitated whirlwinds of the gun'as create waves in homomorphic
evolution, and the resultant force of the agitated waves dashes against
the three sides of the causal matrix and comes back to the original
identity of the gun'as. Again the gun'as are agitated due to
homomorphic evolution, their waves dash against the sides and come back
to their original identities, The causal matrix cannot endure incessant
show of high intensity and ultimately the resultant force bursts out
and comes out of the triangle through any one of three vertices. As the
vertex is dominated by static principle, instead of the midpoint of the
three sides, the resultant comes out of the vertex. In figure No. 5,
this has been explained. This triangle is the symbol of the causal
matrix and the second phase of Pig. No. 1.
In Fig. No. 5, angle A, Angle B and angle C are static dominated. Angle
A is the beginning of sentient and end of static. So by a logical point
of view in angle A there is a point where there is total absence of
both sentient and mutative and the, absence of these two principles
means the presence of static, since static means absence of all other
guna
114

Theoretically, angle A means A1 and A2. between A and A2, angle A is a

conmon point which has existence but no shape or dimension. Likewise,
in between B1 and B2, angle B and c1 and C2, angle C are common points*
Angle -B is the end of sentient and beginning of nutative, angle C is
the end of mutative and beginning of static.

"Anucchunna" Prakrti is also known as "AKS'OBHA1 Prakrti" in Tan-tra,

because in this stage there is no manifestation of the gun'as. But
owing to hotiomorphic evolution Prakrti (Shiva'nii) bedomes agitated.
So this stage is known as "Ks'ova" in Tantra. Agitated Prakrti is known
as Bhaeravii and the controller Purus'a is known as Bhaerava.

Agitated Prakrti pierces through angle A or angle B or angle C and

comes out of the triangle. The point through which the resultant force
bursts out is dominated by static principle. But its expression is
dominated by sentient principle. The sentient principle exerts
influence on Purus'a* Because of the influence of sentient principle,
the first expression is linear. In Pig. No. 5, A-D represents 'this'
expression. The sapling which comes out of the seed is known as "Kala"
in Sam'skrt.

So it is said that -in A-D, i.e., in the stage of first expression

Prakrti is "Sakal" -present with sprout.
In. Tantra "Kala" is known as Na'da. Expression of the Na'da is also
known as "AIM". AUM is the combination of three syllables; A,U,M and
which respectively stand for sentient, mutatiVe and static principles
and the non-qualified Brahma.

In Sa'rdda1 Tilak Tantra Lord Shiva has said:

"SACCHIDA'NANDAVIBHAVA'T SAKALA'T PARAMESHVRA'T A'SIICCHAKTISTATO
NA'DA' NA'DA'DVIINDU SAMUDBHAVAH PARSHAKTIMAYO SA'KS'YA'T TRDHA'SAO
BHIDYATE PUNAH VINDARNA'DO BIIJAMITI TASYABH3DA1 SAMIIRATA VlNDUH
SHIVA'TMAKAM' BIIJAH SHAKTIRNA'DOS TAYORMITHAH SAMAVA'YAH SAMAKIIYA'TAH
SARVA1 GAMAVISHA'RDAEH."
It means: "From Sacchidananda and A1dya'shakti, Na'da has been created
and from that Na'da, Vindu is created. This powerful vindu is of three
types: sentient, mutative and static. Sentient vindu is vindu,
-mutative vindu is Na'da and static vindu is biija." It is needless to
mention that this explanation of Tantra cannot be accepted in totality.
As most of Tantrikas are firm believers in Sa'n'khya philosophy, so
they try to think that Prakrti plays an important (the leading or
prime) role in creation, that She is principal in all directions and in
the root of creation, not Brahma.

In Maha'nirva'n1a Tantra it is said that Na'da is created under the

incluence of mutative principle but in fact, Na'da and the beginning of
Kala1 is under the influence of sentient principle. Cosmic mind is
created in this stage. In Tantra Biija and vindu have been shown
separately, but in AM Philosophy this has not been accepted. In fact
vindu is created by static principle. In Fig. No, 5 in between A1 and
A2, A is the stage of vindu. This vindu is the seat of ka'ma biija or
the Seed of desire.

In Krya'sa'ra Tantra it has been said,:

"VINDU SHIVA'TMAKASTATRA BIIJAM' SHASTA1TMAKAM1 SMHTAM' TAYORYOGE
BHAVENNA'DASTEBHYO JA1TA1STRISHAKTAYAH".
"Vindu is the expression of Shiva, biija is the expression of ,shakti
alone and Na'da is a combination of both shiva and shakti." From this
vindu, biija and Na'da, three main forces have been created: jina'na-
shakti, iccha'shakti and kriya'shakti. Ka'makala1 (expression of
desire) is created out of these three, "Ka'makala1"is another name of
guna-yantra, but this term has not been used in AM philosophy because
of some inherent philosophical lapse.
The origin of Sonic Brahma (Logos) is na'da. Vibration and na'da are
115

almost concurrent. Whenever there is vibration, there shall be sound,

shape, and color. Na'da has adapted the generic essence of ethereal
factor, aerial factor, and go on. In Tantra, 50 such" acoustical sounds
have been referred to as the source of innumerable sonic expressions.'
There are' A to AH 16 vowels, and ka to ks'a 34 consonants. The first
vowel is A and the last consonants is Ma. YA-KS'A are not consonants in
the strict sense. The sonic dot is the symbol of the un expressed
Brahma - a transcendental point between Sagun'a and Nirgun'a. So, "AM"
is, called pure Na'da.

In Shruti, it is said:
"SARVE VEDA1 YA'DPADAMA'MANANTI TAPA'MSI SA'RVANI GA YADVADANTI
YADICHANTO BRAHMACARAM' CARANTI TATTEPADAM' SAM'GRAHENA BRVIIMYO-
MITYETAD."
(The rank which is ref irrod 1 by all the Scriptures, talked about by
the ascetic, adhered to by the Brahmanariis, in short, let me say, it is
AUH.)
As Na'da is dominated by the sentient principle, its expression is
linear. But as it: off-shoots from ka'ma-biija, which is static in cha-
rochter, its later expression becomes curved in course of line. D-E in
Fig. 5 is the curvature expression of Na'da.

4/5 SADRSHAPARIN'AMENA BHAVA'NII SA1 BHAVADA'RA'

In the vibrational world there is a sequence of similarity of
curvatures; there Prakrti is Bhava'nii :and Purus'a, Bhava.
Word Meaning:
SADRSHAPARIN'A'MEHA- The Parinama (homogenetic transformation) which
appears to be identical, or cause and effect theory BHAVA'NII-. Name of
Prakrti in third phase
BHAVADA'RA' --Bhava is the name oitt Purus'a, and DA'RA' means wife
(from root verb Dr)

Explanation:
In Tantra, four types -of evolutionary theories have been mentioned. In
"Sarada'tillak Tantra", it is said,
"SRS'T'ISHCATURVIDHA' DEVII PRAKRTYA1 MANU VARTATE, ADRS'T'A'JJA'YATE
SRS'T'IH PRATHAMETU VARA'N'ANE. VIVARTT ABHA'VE SAM'PRA'PTE MA' NASH
SRS'TRUCYATE TRTIIYE VIKRTAM1 PRAPTE PARIN'A'MA1TMIKA' TATHA1 A'RANUHA
SRS'T'ISHCATASHCATURTHE YAOGIKII PHIYE."
Prakrti performs her act of creation in 'four major manners. The first
is "ADRS'T1 A-SRS'T'I" (fatalism).' When jiiva undergoes the reactions
of his actions, and there is requittal of sam'ska'ras, then Prakrti
creates a favorable environment to consume the fruits of actions.
Second is "VIVARTA - SRS'T'I" or "VIVARTA - VA'DA" (doctrine of
illusory change). This is also known as "LANASII SRS'T'I". 'When the
cause renains unaffected in the effect, although the cause is
transmuted into effect'. This is "PARIN'A'MA SRS'T'I" or "PAHIN1 A1 MA
VA'DA ( hoiuoiaorphic evolution) and SADRSHA PARIN'A'MA" (homogenesis).
The fourth type of doctrine of evolution is known as "YAOGIKII SRS'T'I"
or "A'RANBHA VA'D/i" When innumerable units give birth to a new effect
through random permutation, and combination,' this is known as
"YAOGIKII SRS'T'I".
In this su'tra, Sadrsha Barin'ama has been explained as one of the
cardinal doctrines governing the creation. In the doctrine of homomor-
phic and homogenetic evolution, A'ranbhavada and Vivarttatfa'da are
included. In homogenetic evolution, the cause remains almost unaltered
in
116

the effect fora. This is the vivartta (evolutionary) form of Prakrti,

But in Svarupa-Parin'ama the absence of catise and effect relationship
is conspicuous, although, mutual transformation of gun'as is going on.
There is no, identical relationship amongst these gun'as. Sadrsha-Par-
in'a'ma-Vada conforms to...the cause and effect relation. The cause can
be traced out in the effect. This is the basic difference between
Svarupa-Parin'a'iaa and Sadrsha-Parin'a'ma, change occurs in Prakrti
whereas Purus'a remains unaffected. But in Sadrsha-Parin1 a'ma, change
takes place in the cause-form,i.e., in Purus'abha'va'. Purus'a is both
the efficient and the material cause of creation. As efficient cause
Purus'a is the mainstream of transformation of cause into effect and as
material cause, He is both cause and effect and then again cause.
Innumerable waves of different intensities are being created in Purus'a
by SadKsha-Parin'a'ma.. These waves being saturated with different
tanma'tras (generic essences) give rise to different types of "Kala'".
The word "Kala"' in Sam'skrt is the feminine form of "Kala"'.J "Kala"
means sprout of a seed when it germinates. The seed of greation or
Ka'maviija is imbedded in Purus a and Prakrti in the form of Bhaeravii
gives birth to the quinquelemental universe when the seed of creation
is set in her womb.
IN waves creation has been divided into sixteen "Kala's" - mula
prakrti (unexpressed prakrti), with Her three gun'as- mahat, aham,
citta, five tanma'tras and five mahabhu'tas. "Kala"' means any wavy
expression. In Sadrsha-Parin'a'ma, the preceeding wave is transformed
into the later wave, the preceeding "Kala'" is the causal form and the
suoseeding one is the effect. lt is named Sadrsha-Parin'a'ma because
there is similarity between the cause and effect formsj the cause can
be traced out in the- effect form, although inbetween cause and effect
there are svagata, svaja'tiija and vija'tiija differences.'
When Sadrsha-Parin'a'ma creates svagata distinction between cause and
effect then disparity arises in different limbs or parts of the same
body or structure. Svajatiija-veda creates dissimilarity amongst the
different species of the same genus, and vija'tiija-veda brings
hetrogenity in character of nature and creates an altogether different
genus. Svagata-veda is the first outcome of Sadrsha-Parin1a'ma, in this
stage the dissimilarity between the two "Kala's" is so imperceptible
that it remains unnoticed. The follows svaja'tiija-veda.' The effect
form, in this stage, has deviated a lot from the original cause, still,
a link can be established between the effect and the remote cause as
far as nature is conoerned.
Now, let us see why difference occur between different crests (kala13).
Prakrti is the combined name of three gun'as in both expressed and
unexpressed
stage. In expressed stage the equilibrium of the three gun'as is lost,
and as aresult of this one gun'a tends to supersede the remaining
two gun'as. This does not mean that the superseedad gun'as have become
inoperative. In this stage of homomorphic evolution the gun'as loose
their own characteristics and are converted into another. One crest
(kala'3) created by the influence of one gun 'a is transformed into
another kala1 because of the mutual transformation of the gun1 as. In
this way , innumerable kala's crests, are being ceated continuously
and, though there is similarity between two preceding and succeeding
kala's, there is no identity. The supreme operative principle thus
brings about change in the causal form of the consciousness, the subtle
kala's (crests) are converted into cruder ones." When the intensity and
extensity of the kala's being charged with generic essences
(tanma'tras) come within the periphery of sense datum, then we can see,
feel, taste, hear and smell these kala's and when these kala's fall
beyond the periphery of organs then are known in physical science as
infra or ultra.
117

Vital energy is created in the matter when due to the influens of

homomorphic evolution, that is to say, when Prakrti switches from
figure one to figure two, life is created in natter. In the gradual
process of evolution vital energy is substantiated with the advent of
mind, thus the Prati-saincara starte fron figure No. two. The doctrine
of homogenetic evolution is equally, applicable in. prati-sainoara and
saincara. That is why we get banyan tree fron banyan-seed, monkey from
monkey and nan from man. The modern genetic science has further sub-
stantated the doctrine of homogenetic evolution.
In the expansion of su'tras No, 1-18,19 and 20 we have seen that the
progeny inherits the genetic charaoteristics of the parents. Professor
Mendel has explain the reason by two lawsj namely* l) Law of
segregation and 2) Law of independent assortment. According to Prof.
Mendel the interconnection of 44 genes fron father and from mother is
mainly responsible for the similarity between the progeny and the
parents, This similarity is known as genetic character. But in the
progeny some new characteristics are fouaed out which are found in the
parents and grand and great grandparents. This is known as somatic
characteristics. In the plant and animal world somatic characteristics
are prevalent.
How if the percentage of thesonatic characteristics exceeds the genetic
ones then the new progeny faces terrible clash with the environment. In
this clash sometimes the environment rejects the new species and this
rejection may sometimes cause the extinction of a garticular
species. But in most cases the society in the long run is forced to
make room for the new species. This is the reason why the great
personalities
of the world who came with many ideas have had to face terrible
opposition from the existing society."
Behind homogenetic evolution the operative principle which is working
is known as Bhava'nii and the consciousness is known as Bhava, Bhava
means "to be" - if the subjective consciousness takes the form of
objective consciousness.' Although Bhavainii is controlling the
honogen-etic evolution She enjoys little freedom. She has to work under
the -strict supervision and guidance of Bhava. The operative principle
Bhavanii
has been compared to a Hindu wife who has taken the wow of serving the
husband, and who is extremely devoted to the husband.
We have to bear in mind that although Marga Guru has shown that the
operative principle plays the dominant role in the process of creation
in the su'tras 4/2 + 4/5, He is not in total agreement with the view of
Tantra and Sa'm'khya, In Tantra and Sa'm'khya philosophies the
operative principle has been held to be supreme in the process of
creation,' That is why' operative principle is known as Mu1la'-Prakrti.
But M.G. has explained through the above mentioned su'tras that
operative principle in the form of Shiva'nii, Bhaeravii and Bhava'nii
is under complete control of consciousness and sheltered in
consciousnessoas well, She is the subordinate efficient cajisc of
creation.

4/6 SHMBHU'LIUNGA'T TASYA VYAKTIH.

It's (Purus'as) expression is from Shambhu'liuga1t.
Word meaning:
SHAMBHU' - (SHAM-BHU'+DA) - To assume a form in order to make
others flourishing and propitious*
LIUHGATAH - According to Painoakos'a Tantra, the indestructible
fundamental body of a perceptible and mortal and crude form -
"LIUNGATE GAMYATE YASMAD TALLIUNGAM"
TASYA - (6th' case-nding), the pronoun form of Bhavada'ra.. The
word Da'ra* is used in masculine gender in San'skrt, - of
118

VYAKTIH - Expression, visibility."

Explanation:
In Veda and Tantra, the pronoun SA stands for operative principle. In
this su'tra the pronoun TASYA (6th case-ending) of pronoun SA has been
used to denote the word Da'ra' (wife) has always been used in the
masculine' gender. In Figure Ho. 4, A-D, stands for Nada. The Purus'a
bhava responsible for the expression of consciousness at a vertex of
the caucal matrix is known as Shanbhu'. But as the Purus'abhava is
still beyond objectivated expression, a symbol has been used to denote
Shambhu'. But in Na'da state unexpressed Purtts'a gets expression. For
this very act of objectivated expression the Purus'a takes the shape of
a symbol and that symbol is known as liunga.
In Tantra there is reference to phantasmal (liunga shariira), Liunga
shariira neans a point (vindu) between the causal and the crude body.
Shambhu' liunga neans that symbolio expression of Purus'a which makes
the Prakrti proliferate the: innumerable shapes,' sizes and colours of
creation. Through this liunga the unexpressed Purus'a gets expression
and the virgin prakrti is impregnant with the seed of creation which
develops in Her womb into full-fledged creation.
The seed of creation or ka'mabiija is just the backside, of Shambhu'
liunga* This point is also known as fundamental positiyity. The ka'ma-
biija or the seed of creation is created for the homomorphic evolution
in the immanent principle.' The forefront of the shambhu'liunga* is
consciousness and its back is dominated by the static principle.'
Creation is the positive determination of Purus'a, the solemn resolve
of Purus'-ottama, and sprouts through the ka'mabiija. That is why
shambhu'liunga has been called as the fundamental cause of all
positivities.
The system of phallus worship originated from the concept of Shambhu'
liunga. As it is the force-manifestative symbol ofconsciousness, the
tantriks of the later period philosophied phallus worship with this,
concept. Here liunga means manifestative expression of the
consciousness but in. the later period the phallus worshipper switched
over to the sexual idea of phallus worship.' It is to'be noted
carefully that the phallus is set on a triangular altar which is
nothing but a symbol of the causal matrix or gun'ayantra. It is useless
to hint at any other explanation which would mean perversion from the
mainstream of Tantrik philosophy. Some others try to link the idea of
phallus worship with sexual intercourse. But it has been clearly warned
in Kaela'sa Tantra!
"MAETHUNASYA PARAM1 TATTVAM SRS'T'ISTHITYA'NANTAKA'RAN'AM'
MAETHUMAM'JA'YATE SIDDHIRBRAHMAJINA'NAM1 SUD'URBABHAM"
Meaning: Maethuna' is the only cause of creation and its sustenance and
unless one gets achievement in methuna sa'dhana he cannot get Brahma
jina'na.
The hidden secrecy of maethuna sa'dhana', liunga sa'dhana' can only be
taught by Maha'kaola. Otherwise there is every chance of being
misinterpreted.
Max Muller in his "Secret Books of the East" tried to explain the
phallusism from historical point of view. According to him, the ancient
aboriginals of India introduced the system of phallusism as a ritual
which would ensure the maximum number- of children because they were in
constant conflict with the non Indian Aryans. M.'G. in His article
"Tantra and the Indo-Aryan Civilization" has partially accepted the
doctrine of phallusism forwarded by Max Muller. In His language, "There
is a social history behind the introduction and popularity of
phallusism. The non-aryans of India used to face constant conflict with
the Aryans and it led them to think about having the maximum number of
119

sons. They started the phallus worship as a symbol to increase the

number of children;' But in the later period under the influence of
Tantra civilization phallusism was interpreted in terns of subtle
spiritual science."
4/7 STHU'LIIBHAVANE NIDRITA' SA' KUN'D'ALINII.
'Prakrti in the form of kun'd'alinii (coiled serpentine) is sleeping in
the crude ex-ression in the human body.'

4/8 KUN'D'ALINII SA' MU'LIIBHU' TA' RN'A'TMIKA1

• . '
Kun'd'linii is the force of fundamental negativity'.
Word meaning:
STHU'LIIBHAVANE - Which was not crude, in the begiing but has
been forced to takea crude form.
NIDRITA' - Sleeping' hybernation as in the case of reptiles
in winter.
SA - The opsrative principle
KUN'D'LINII. - The coiled operative principle.
MU'LIIBHU'TA' - Origin of all sources.'
RN'A'TMIKA' -- (R+KTA = EN 'A) - Negativity.

Explanation:
In these two su'tras the secret science of kun'd'linii has been
revealed, so far as its philosophical aspect is concerned. The first
su'tra of A'nan da Su'tram reveals the oneness of Shiva and Shakti
which constitutes the fundamentals of spiritual silence. Through the 67
su'tras
of Ananda Su'tram? M.G-. has explained the different stages of creation
and the subsequent involvement of Purus'a and Pralcrti. In the
concluding two su'tras the ultimate sequel of immanent principle has
been explained.'
In Tantra kun'd'alinii has been depicted as am enigmatical power. The
exponent of the doctrine of kun'd'alinii is Sadashiva* The
kun'd'alinii. science was a subject of continuous deliberation of
Indian philosophies.' In spite of this its secrecy was never completely
exposed to the people because the kun'd'linii science can only be
taught by a Maha'kaola. We may get among ourselves a realized
personality every now and then, but the advent of Maha'kaola is rare.
In Maha'sambhu1ti, Ta'raka Brahma appears as Maha'kaola. Regarding
Maha'kaola, M.G. has written in Hie book, "The Opinion", - "Those who
can move the collective ectoplasm through the medium of their
ectoplasmic rhythm, they can make the new power Shabdha through their
own ectoplasmio stamina. Those who can perform
such tough task are called "Maha'kaola". They alone are worthy of the
status of Guru,"
The kun'd'alinii is also known as kula kun'd'alinii. She has many other
synonyms such as para'shakti, kun'dalii, bhujam'gli, kut'ilam'gli,
iishvarii, hla'dinii.' In Vaes'n'ava philosophy She is known as Ra'dha-
shakti or jiivashakti. She looks like a coiled serpent.' Her length is
three and a half (31/2) finger of the right palm index-finger, middle-
finger
and ring-finger and half of the small finger. She has ahood and a tail
like a snake at the two ends of Her body. She is as subtle as one
hundred thousandth of the breadth of a hair. Her glamour is justlike
the spark of lightning and colour is like melted gold. The last point
of human spine is known as KULA. It is also known as ka'mapiitha' (seat
of desire). The centre of ka'mapiitha' is known as ka'mabiija.' The
sus' umnana'd'ii had little pushed forward from the centre of this
ka'mapiitha'. This point is known as svaybhu1 liunga. There is a very
subtle
120

cavity in the svayambhuliunga, and its name is Brahmarandha, Its color

is a little reddish. The tail of the kun'd'alinii is in the cavity of
svayambhu'liunga, It is clinging to the svayanbhu'liunga from right to
left in three and a half (31/2) coils. Her hood and tail are inside the
cavity and the tail is in her mouth. In Tantra she has been described:
"DHYA'YET KUN'D'ALINIIM' SU'KS'MA'M MU'LADHA'RA NIVA-'SINIIM' TVANIS'TA
DEVATARUPA'M' SRADDHATRIVALAYA'NVITAM'
KOTISAODA'MINII BHA'SAM1 SVAYAMDHU'LIUMGA VES'T!ITAM"
Meaning, Kun'd'alinii is very subtle and dwells in the mu'la'dha'ra'
She is the is't'a and deity incarnate and of 31/2 coil shape. Her
effulgence is equal to ten millions lightning and she is clinging to
the Svayanbhu 'liunga. In S'at'acakra-Nirupan'a Tantra the following
descriptions of the kun'd'alinii has been given: "The ka'mapittha' is
known as tripura trikan'a yantra. The Mahadeva in the forn of phallus
is dwelling with its head downwards. Its colour is like burnt gold. It
is as bright as autumn moonlight. Within this phallus dwells yery
subtle
jaganahinii". She has blocked the pore of Brahmadra'ra. TO desciebe her
beauty the following sain'skrta adjectives have been used: "shaunkha*
varttanibha'" (the effulgence of a very white conch shell),
"naviinacapala'ma'la1" (bestowing propserity), "supta1" (dormant) and
"sarpasama1 " (like a snake").
"SHVA'SOCCHVA'SE V1VATTANE JAGATA'M' JIIVO YATMA' DHA'RYATE,
SA1MU'LA'MBUJA1 GAHAVARE VILASATI PRA'DDA'MADIIPTA'VALII."
It means: In her breathing the life of all the jiivas are being
maintained. She is within the lotus of mu'ladhara and is shining
bright. Through kun'dalinii a very subtle kala' is flowing, like
electricity and thi's kala1 is the root of supreme jina'na. The whole
universe becomes bright for the unblemished brightness of kun'dalinii.
In Ji'na'na'rva Tantra kun'd'alinii. has been described, as:
MU'LADHAREMU'LAVIDYA'M' VIDYUTA KOT'I SAMAPEABHA'M1,
SU'RYAKOT'IPRATIIKA'BA'M' CANDHAKOT' IDRABA'M1 PRIYE,
VISATANTTASVARU'PA'M1 TA'MINU TRIVALAYA1 PKIYE.
The meaning is that kun'd'alinii is as bright as 10 million suns and
her beam of effulgence is as soothing as 10 million noons. She is like
a snake in three and a half coils.
In Ghiran't'a Sam'hita' it is said about kun'd'alinii':
"MU'LA'DHAHE A1TMASHAKTIH KUN'D1ALINII PARADEVJITA', SHA'YITA'
BUJAGA'KA'RA'SA'RDDHA'TRIVALAYA'NIVITA'. YA'VAT SA' NIDHI'M' DEHE
TA1VAJJIIVAH1 PASHURYATHA', JINA'NAM1 NA JA'YATE TA'VAT KOT'IYOGAM'
SAMABHYASET."
The meaning is: Kun'd1alinii is consciousness and supreme deity. She is
sleeping like a snake of 31/2 coils. While she is sleeping the jiiva.
behaves like an animal and one cannot get jina'na even with the help of
10 million yoga sa'dhana".
Lord Sada'shiva has Himself said in Ya'mala Tantra:
MULA PADME'KUND'ALINII YA'VANNIDRA'TA' PRABHO,
TA'VAT KINCIHNA SIDHYATE MANTRAYANRARECANA'DIKAM, JA'GARTI YADI SA'
DEVII BAHUBHIH PUN1YASAINGAYAEH, TADA PHASA' DAMA' YA'IT MANTRAYANTHA'
RNA' EDIKAM."

It means: While the kun'd'alinii is lying dormant there will be no

- 121

effect in neditation and Tantra. Once she is aroused from her hyber-
nation by the grace of many lives of good deeds, one becomes successful
in meditation.
WHY KUN'D!ALINII IS IN HYBERNATION.

The-operative principle is manifesting, herself in and through the

cosiaological order as Shiva'nii, Bhaeravii and Bhava'nii respectively,
Bhava'nii is static in nature. By her influence the consciousness
becomes crude and ends in the zenith point of the solid factor. The
static state of consciousness makes the operative principle motionless
and unproductive.Kundalinii is the operative principle, not
consciousness. The zenith point of Bhava'nii is known as kun'd1alinii.
Herein like the end of saincara and beginning of pratisaincara. In the
crude stage of Bhava'nii the manifestating Prakrti also becomes crude,
inoperative and motionaless. This motionless state of operative
principle is known as kundalinii and that is why she is dormant.
Tantra says the human structure is the microcosmic replica of the macro
cosmic universe.- It is rightly observed "TRILOKME YA'NI BHU'TA'HI
TA'NI SARVVA'N'I DEHATAH". Everything of the tridimensional universe is
present in the human body. The five cakras of the human body represent
the fundamental factors, namely: 1) mu'la'dha'ra cakra (pelvic plexus
coceygeal), solid factorj 2) sva1dhist'ha'na cakra (sacral
hypogastric), liquid factor: 3) nanipura cakra (coeliac axis plexus-
lumbar), luminous factorj 4) Ana'hata cakra (heart flexux-thoracis),
aerial factor and 5) vishuddha eakra (throat--cervical plexus),
'-ethereal, factor. The replica of cosmic mind is unit mind and its
controlling seat is ajina' cakra (thalamus plexus-basal ganglion).. The
Saha-srdra cakra (fontanelle cerebrum) is the. seat of causal body of
the supreme consciousness. Sus'unna' nad'il (spinal cord) is the common
thread linking these se.ven seats.
In the human body mu'la'dha'ra cakra is the crudest factor and is
static in nature. The Bhava'nii Shakti of operative principle is lying
dormant in crude form in mu'la'dha'ra. It is coiled because of the
pressure of the five factors. The KULA is the last point of the spinal
cord. KU means physical structure, LA means container. So KULA means
"container of the physical structure". As the Bhava'nii Shakti is lying
in coiled form in the kula she is also called kulakun'd'alinii.
WHY KUM'D'ALINII IS NEGATIVE FORCE

There are two reaso'ns for this; 1) Operative principle is endless in

nomcntum but the Bhava'nii ohakti becomes inoperative when she is
forced to take a coiled shape} 2) Shanbhuliunga is said to be the
fundamental po,sitivity or the seed of all expressions. In it the
Purus'sabha'va. is dominant but the apparent absence of Purus'abha'va
can be said as negation of Purus'abha'va (total absence of
consciousness is unthinkable, there is only difference in the gradation
in density of consciousness). In the zenith -point of saincara the
absence of Purus'abha1va becomes apparent. In the phase of creation in
concom-mitance with the absence of Purus'abha!va the expression of the
operative principle becomes prominent. Consequently where operative
principle gets-complete freedom of expression, the Purus1abha'va is
overcast with the cloud of static principle. So the svayambhu'1 liunga
is said to be the the fundamental negativity or the negation of
Purus'abha1va. In Tantra, excepting A'nanda liarga, Kun1d1alinii has
nowhere been depicted as negative since it was not known. . as such til
now.
HOW TO AROUSE KUNT'D'ALINII
The practical ways and means to arouse kundalinii is a secret science,
so there is some difficulty to deal with the subject at length, but our
discussion shall be based on the philosophical aspect, For this
unavoidable inability the interpreter may be excused.
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The hybemation of kun' d'alinii is interrupted by a single stroke of

siddha-nantra, (effective nantra)," So long the nental repititiond
siddha Mantra continuss the kun'dalinii remains awakened. But when the
repi-titior stops it again goes back into drowsiness. In this way when
the nental repitition of siddha-nantra continuous round the clock then
th3 kun'd'alinii renains awakened all the tine. When the kun'd1alinii
is sleeping then the Jiiva renains in wakeful state. But when the
kun'd'alinii
is awakened then the jiiva enters into mjorphic state.'
What is siddha-nantra? A nantra is a collection of sounds. AH sounds
are conposed of very subtle waves. Each and every sound has the
capacity to produce resonance and sympathetic psychic vibration. It is
generally found that a man develops a peculiar attraction for a
particular sound detraction for others* Sonebody is pleased to hear the
sound Krs'n'a and reacts sharply to the sound Ka'lii. One sonic
expression pleases a nan whereas the sane can anoy someone else. So it
is proved the sonic vibration is deeply linked with the san'ska'ra of
man.
Each and every jiiva is connected with the cosnoliogical sonic
expression
or Logos and the connecting link is. san'ska'ra. That is why each and
every sound cannot createssimilar synpathetic vibration in nan but a
trenendous synpathetic psychic Vibration can be created in a nan by
that sonic rhythm by which his sam'ska'ras is linked with the Logos*
This sonic vibration can create two diametrical opposite vibration: 1)
It can drag the nan towards crudity. 2).It canelevate him to the Cosmic
Consciousness. No.1 sonic vibration is known as ra'ga (attachmentfor
matter) and the No. 2 is known as mantra, "MANAHA'T TA'D'AYATI YASTU SA
MANTRA PARIKRTATE." In the word nantra there are-two root-verbs - MAN-
t-TRA; Man neans to repeat mentally, which can be renenbered always and
tra neans to give liberation. So nantra neans that sound vibration
whose nental repitition can liberaten. man from' bondages of operative
principle and one is roused to the state of pure consciousness.
SIDDHA MANTRA AND MANTRA CAETANYA*
Mantra is a vibration. Jiiva also consist of psycho-physical vibrations
and the whole universe is a mesh of innumerable vibrations of
innumerable lengths. The vibration of the nantra is known as MA'HTRIKA
CHANDA (incantative rhythn). The jiiva is known as entitative rhythm
and pure consciousness is known as cosnological rhythm.

How, that nantra is known as siddha-nantra by which the Maha'kaola with

the help of the projection of His ectoplasnic power can arouse
synpathetic psychic vibration in others. And the "mantra siddhi" is
that process by which the jiiva with the help of siddha-nantra
enpowered by the Maha'kaola can arouse his ectoplasm to the state of
Cosmic vibration. In the language of M.G., "when with'the help of ones
parashakti, a person
coincides his individual rhythmic vibration with the rhythmic vibration
in the realm of this quinquelenental universe, then the rhythn is.
known as Mantra Caetanya. In the language of Lord Sada'shiva:
"CAETANYA RAHITA MANTRA PHOKTA VARN'A'SEU KEVALAM PHALAM' NAEVA
PORAYACAWTI LAKS'AKOTI JAPAERAPI."
According to M.G. many conditions are intsrwoven with nantra caetanya.
Important of those: 1) The nantra should be conducive to the san'ska'ra
of the jiiva 2) There should be a sentimental contact of the jiiva with
the external world. This external worldly attachment is known as
fraternal or emotional attachment. In the language of M.G., "Those who
want to achieve Mantra Caetanya, but are apathetic to the external
world will never be sucessful. Vaeragya (non-attachment) does not mean
to ignore the external world, there renains a negative sentimental
attachment to
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the creation. Attachment does not always connote the desire to enjoy
the external object, but its real meaning i& communion with the
exprese-Universe. One has to develop communion, with the external world
in order to achieve Mantra Caetanya*
PURASCHARAN'A S'AT'ACAKRA BHEDA AND SAMABHI
The kun'dalinil starts moving tpwards Sahasrara Cakra when* her
hibernation
is broken by the stroke of the Siddha Mantra. There are two very subtle
passages in the Susumna Nadii through which the kun'dalinii
passes. Upward movement of kun'dalinii is known as purascharan'a.'
There are two najor obstacles in this movement: 1) obstacles caused by
the different plexuses 2) density of the spinal fluid. The Sus'umna
Nadii is filled with a very dense spinal fluid, and the kun'dalinii
cannot move upward for the pressure of this fluid, Kun'dalinii has to
pierce through the 6 cakras, namelyj muladhara, svadhista'na, manipura,
ana'hata, vishuddha, and ajina'. Manipura is the seat of Brahma granti
Ana'hata Cakra is the seat of Vis'n'u granthi, and Ajina1 Cakra is the
seat of Rudra granthi.
Astaungika Yoga Sa'dhana brings about psycho-physical purity along with
Mantra Caetanya, and consequently, mental concentration starts bit by
bit. With mental concentration, nind becomes pointed and withdrawn from
other objects, and as its result) the area of mental occupation
diminishes, the cerebrum faces a state of vacuity. As a result of this
vacuity, the spinal fluid comes up, and the lower portion of the spinal
cord becomes a vaccuum. This vacuity, of the spinal cord attracts the
kun'dalinii from her cavity. .
As a result of this process, kun'dalinii pierces through the muhadhara
cakra and the jiiva gets salokya samadhi. He feels that Paramapu-rus'a
coexists with his existence, he is not alone. He hears the cricket
sound of Pran'ava, When the sva1 dhisthana cakra is pierced, he gets
Samipya Samadhi, in manipura cakra he gets sa'yujya sanddhi. It is
difficult to attain this sama'dhi, as one has to be far advanced in
Yama and Niyama, and very pure in body and mind. This is also known as
Brahma Granthi, Sometimes it is found that when this cakra is piereed
the jiiva suffers from intestinal trouble such as diarrhea,
indigestion, etc.
When ana'hata cakra is pierced, the jiiva gets sa'rupya samadhi. It is
also known as Vis'n'u granthi. It is more difficult to pierce, as it
requires a great intensity of concentration, Next is Sas't'hii
sama'dhi, when the vishudha cakra is pierced, Ajina1 cakra is known as
Rudra Granthi. It is pierced when one develops an intense desire to
realize the supreme consciousness.
The gap between Ajina' and Sahasra'r is known as NIRLAMVA PURII. One
cant cross it unless he is bestowed with the gpontaneous grace of
Maha'kaola. The jiiva loses will force when the kun'dalinii comes above
the ajina, and the kun'dalinii also becomes Nirlamva (supportless)0
That is why the upward movement of kun'dalinii from ajina1 cant be
achieved by one's own efforts.
Behind Ajina1 cakra, there is soma CAKRA and SOMA CAKRA. Guru Cakra is
just above the Soma Cakra, In the seed vessel of the Sahasrara Cakra,
there is Paramashiva (Supreme Shiva) and Paramapadna (Supreme Rank) in
the midpoint of the three crests. In the midpoint of crest there is a
storehouse of Amrta (nectar). Kun'dalinii becomes crazy to drink the
nectar when she is aroused from hibernation. When she reaches Saha-
sra'ra Cakra, she starts drinking the nectar and becomes intoxicated
that she forgets her own existence. She merges in the ocean of Amrta
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This is also known as Nirvikalpa Sama'dhi. Lord Shiva has said,

PIITVA PIITVA' PUMARPIITVA' PATITVA CA MAHITALE UTTHAYA' CA
PUNARCAPIITVA1 PUNAR JANAMA NA VIDYATE
Go on drinking and drinking the nectar til you fall down on the ground.
Get up from the ground and again drink, and drink and ultimately you
will go beyond life and death.
ANINDYA'HANDA YOGA SAMA'DHI
Another name for the Ajinacakra is the mukta'triven'ii" or
"triku't'ii". The iid'a" and "pingala1 nadiis have come out from the
left and right nostrils respectively from this. cakra. The left channel
of Ajina1 is known asp para'vrtti, and the right channel is
apara'vrtti. These two vrttis control the other 48 vrttis. Then
apara'vrtti becomes influential, the rest of the 48 vrttis are directed
towards physical enjoyment, and when the para'vrtti becomes activef the
48 vrttis are directed towards consciousness. The rise and setting of
these two vrttis are intimately connected with the flow of nostrils.
When the nostrils flow equally, it indicates either the proper moment
for sa'dhana' or death.
There is a dangerous cavity just below the apara'vrtti. By the
influence of this cavity, the human sentiments become crude, and base
thinking overpowers the jiiva. In sahasrara cakra, the nectar is
accumulated bit by bit. It is also known as pineal hormone. This
hormone is the principal food of all the vrttis and cakras. Three to
four drops of nectar trickle down from the' sahasrara to the ajina'
cakra in the period between eka'dashi and ama'vasya' and eka'dashi and
pu'rnima.' If at this moment, the right channel remains open, then the
nectar grcps down into the dangerous cavity and is completely burnt.
But if the para' vrtti, or left channel, remains open, then the pineal
hormone immediately permeates the 48 vrttis. As its result, all 48
vrttis are awakened at the same time. This sudden awakening of all 48
vrttis creates a wave of ecstacy, and the sadhaka enters sama'dhi. The
name of this' sama'dhi is " Anindya'nanda Yoga Sama'dhi".
A jiiva who has practiced proper restraint of his mind, is established
in Yaraa and Niyama, has proper control over his behavior and organs,
is able to drink the pineal nectar by the spontaneous grace of the
Maha'kaola. Then he does not come back again in mother's womb, He is
worshipped in society. His life becomes successful.

FOURTH CHAPTER COMPLETED!