}UPOSTSCri[}.OJ OFF AS-1.AS Chapter 1

1-1 Shiva-shaktyatmakam Brahma

Purport: Brahma is the composite of Shiva and Shakti,

i.e., Consciousness and Operative Principle--a piece of

paper having two sides, so to say. Although they are two for

the sake of argument, they can under no circumstances be

separated from that one paper entity. Removal of one side of

the paper jeopardises the existence of the other. So is the

relation of Purusa 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. As a

philosophical word, Shiva or Purusa is used in the pervasive

sense and yet in common parlance the word, Atman or Soul or

Self is more extensively used. Shiva means Witnessing

Consciousness. So does Purusa--'Pure shete yah sah purusah',

i.e, the witness-ship that lies quiescent in every entity is

the Purusa. Atman means that which is omnitelepathic.

The physical sense of the body is telepathised on the

mental plate. In other words the physical sense is awakened

in the mental plate due to the reflection that follows the

impact of the crude physical waves on the mental plate.

Similarly the sense of every crude object is awakened in the

mental plate as soon as the reflection takes place following

the impact of the waves of the objects on the mental plate.

Identical mental waves hit the soul entity, causing the

reflection of those mental waves and this awakens in the

unit a sense of its .pa 3 indivisibility from the soul. If,

in the language of philosophy, mental waves, i,e., thought,

be called thought-waves, then the reflection of the mental

waves on the Soul-plate will have to be termed telepathic

waves. An so in reference to the Soul-plate, we may say that

it is telepathic to the mind. All mundane objects, crude,

subtle or causal, consist in the mental Waves or

thought-waves and so in the fullest accord with reasoning

and logic we may call the soul omnitelepathic. It is because

of this onmi-telepathic Atman that the existence of all

mundane objects, visible or invisible, large or small, find

their factual substantiation and recognition. Had there been

no Atman, the existence of everything would have been in

jeopardy.

1--2 Shakti sa Shivasya shaktih

Purport: Every object has a material cause and an

efficient cause. Over and above these there is also a

conjunctive agency linking the material cause (Upadana) with

the efficient or instrumental cause (Nimiita). The

determination or the firmness or laxity of the relation of

the material cause with the efficient cause depends on the

degrees of conjunctive functions. In the process of creation

Purusa (The Principle of Consciousness) is the material

factor, and Prakrti (The Operative Principle) is the Linking

Force consummating the relation between the material and the

efficient causes. As the efficient cause Purusa is the

primary factor and Prakrti is the secondary one. Purusa is

the all-pervading entity and so none else except Him can be

the material cause. Prakrti or Operative Principle, not

being all-pervading, is sheltered in Purusa. In the body of

Purusa Prakrti can only .pa 3 work according to the

opportunity given by the Purusa. And so, in the Science of

Creation Purusa alone as the Doer-Entity is the chief

efficient or instrumental cause and since Prakrti has been

posing as the Doer with the authority given to her by

Purusa, she is the subordinate efficient cause. The

distortion or expres sions which are taking place in the

material cause (Upadana) through the efficient cause

(Nimitta) and which we call worldly manifestations, are

effected by the three attributes (Sattva, Rajah and Tamah)

of Prakrti. This accounts for the Prakrti being the Linking

Force between the efficient cause and the material cause. So

the firmness or feebleness of the object-body fully depends

upon the degrees of the influence of Prakrti.

The role of Purusa is foremost in all spheres. Prakrti

only acts to whatever extent the Purusa has authorised or

authorises her to act. In the process of evolution the

Purusa gives Prakrti the authority to work and she goes on

working. The subtle Purusa goes on attaining crudity

gradually due to the bondage of the three gunas or

attributes of Prakrti. In the ultimate state of His crudity

the Purusa slowly and gradually keeps shrivelling up the

opportunity and liberty of Prakrti previously given to her

and thus the crudified Purusa, gradually regaining His

subtlety returns to His own ultimate characteristic state.

The flow of manifestations of the Cosmic Body (Purusa) under

the binding influence of Prakrti is what we call Saincara or

extroversion from the subtle to the crude, while the gradual

process of liber ation that results in the Cosmic Body due

to progressive loose ness of the bondage is what we call

Prati-saincara or introver sion from the crude t the subtle.

It is now abundantly clear that even .pa p3 though Prakrti

is free to make honest use of her acquired power, the

attainment or non-attainment of this power depends on Purusa

or Citi-Shakti (Consciousness) and so we have to say,

Prakrti is but the characteristic of Purusa Himself--Shakti

sa shivasya shaktih.

1--3 Tayoh Siddhih saincare pratisaincare ca.

Purport: The existence of any entity is known by the

process of its activity, thought or witness-ship, of which

witness-ship belongs to Purusa and the other two substantive

factors primarily belong to Prakrti. And so the fact of

Prakrti being the causal entity of the stream of action and

thought will be recognised only when she completely

identifies herself with objectivity. This appropriation of

objectivity by Prakrti depends on her ever-increasing

(Saincare) or decreasing (Pratisaincara) influence on

Purusa, Prakrti's manifestation lies in these extrovertive

(Saincara) and introvertive (Prati-saincara) processes. In

all these manifestations of Prakrti, Purusa not only exists

as the material cause but as the witness as well, in all

states and conditions.

1--4 Paramashivah Purusottamah Vishvasya Kendram

Purport: The trivalent Operative Force (Prakrti) has

been apparently crudifying the original Consciousness

through her own binding forces--this is one of the processes

of her activity. Her other process being that by gradually

relaxing the influence of her three attributes on the crude

object she regains the characteristic of the Purusa, thus

putting an end to her binding operation. The first named

process of the Operative Force (Prakrti) is centrifugal and

.pa !3 the other half is centripetal. The Cosmic Cycle or

evolutionary process is manifested through the combination

of these very centrifugal and centripetal actions. The

Nucleus of this Cosmic cycle is indeed the characteristic

bearing of the Purusa. The material cause of the entire

Cosmic Cycle is the Purusa or Shiva (Consciousness) and we

shall call this nucleus Parama Shiva or Purusottama.

1--5 Pravrtimukhii saincarah gunadharayam

Purport: The object-ward movement (expression) of the

Purusa from the nucleus of the Cosmic Cycle under the

influence of Prakrti is called Pravrtii (Extrovertive

phase). As the result of the initial impact of the Operative

Force on the witnessing Purusottama, there awakens in Him

the sense of existence, which, in the language of philosophy

is called Mahattattva, and the Operative Force concerned,

whereby this Mahattattva comes into being is called

Sattvaguna or the Sentient Principle of Prakrti. Guna means

binding principle. The second impact of the operative Force

of Prakrti results in the sense of doer-ship or authorship.

This changed expression of the Purusa is called Ahamtattva

or 'doer I' and the Operative Force concerned is called

Rajoguna or the Mutative Principle of Prakrti. Finally,

through the greater impact of the Operative Force of

Prakrti, in the wake of her successive attacks comes the

crudest objectivity or complete objectivation of Purusa (The

crudest objective counterpart of the subjective cosmos).

This condition of the Purusa is called Citta or mind stuff.

The Operative Force concerned, whereby such objectivation

takes place, is called Tamoguna or Static Principle of

Prakrti. That is to say, .pa 3 with the onset of desire and

attachment (Pravrtti) the centrifugal action (Saincara)

issues right from one and the same Purusa through the

gradual process of the binding principles (Gunas).

1--6 Nivrttimukhii pratisaincarah gunavaksayena

Purport: The excess of desire (Vrtti) is Pravrtti

(attachment) or the accelerated momentum of desire. The

recessive or waning momentum of vrtti is Nivrtii

(detachment) or the loss of desire (Introvertive phase).

During the centrifugal momentum the desire finds its fullest

expression in the Purusa under the Static influence of

Prakrti. The Citta entity that comes into play in the body

of Purusa under the Static influence of Prakrti, when

accepted by the Jiivatman (the indi vidual soul or the

subjective part of the microcosm) as something perceivable

or knowable, it appears as the five gross physical elements,

ten organs and five Tanmatras (sensible and supersensible

inferences or generic essences.) When the attributional flow

reaches its finality, then starts the shedding of the gunas

or the binding factors--that is to say, the Purusa then

keeps contracting the power of Prakrti. The result is that

Prakrti, attracted by the Purusa, gets drawn to Purusottama,

the nucleus of the universe. Consequently again the five

gross physical elements gradually get metamorphosed into

body, vital energy and mind of the unit. finally the

unit-mind merges in the nucleus (Purusottama) as the result

of shedding of the binding princi ples. It is because of the

merger of the unit-mind in its primal cause that the

ultimate state of Pratisaincara is a nonattributive one.

This may be called the dissolution of the individual life.

.pa !3 1--7 Drk purusah darshanam shaktishca

Purport: Acting is seeing, witnessing is

substantiation. In the absence of the latter, seeing remains

unsubstantiated. Thinking, speaking, moving,

accepting--these fall in the category of action. The

witness-ship that vouches for the existence of these

activities--that substantive bearing, is Purusa and the

expression of activity that takes place under his

witness-ship is charged with the gunas of Prakrti. If we

call the expression of the material waves actional faculty,

its apparent witness will be the citta-entity. If the

Citta-ic expression be termed actional faculty, then its

apparent witness will be the Ahamtattva or ego. If the

expression or manifestation of ego be called actional

faculty, then its apparent witness will be Mahattattva. If

we call the sense of I-ness or Mahat actional faculty, then

its witness-ship, i.e., 'I-know-I-am-ness' will be

acceptable as the ultimate witness. This 'I know' is not the

apparent witness of anybody or thing, it is the absolute

witness of everything in all conditions. Hence, candidly

this bearing alone falls in the category of 'Drk' or

ultimate cognition. This in truth is the attributed

Consciousness of Purusa.

1--8 Gunabandhanena gunabhivyaktih Purport: Guna means

binding principle. The stronger the bondage upon anything

the cruder the thing becomes. When in her freedom acquired

from the Purusa, the Prakrti binds Purusa, the conscious

Purusa gets metamorphosed into Mahattattva, Ahamtattva,

Citta, etc. under the ever increasing binding factors and

then, as a result of gradually greater and still greater

bondage of the Static Principal .pa !3 (Tamoguna) come into

being as per degrees of crudification, the ethereal, the

aerial, the luminous, the liquid and (ultimately) the solid

factors. Even in the latter there are degrees of bondages.

On account of the firmness of bondages the interatomic and

inter-molecular distances go on decreasing, as the result of

which the internal frictions in the material body go on

increasing. The external pressure of attributional bondage

and the internal frictions compel greater and greater

attributional expressions in the bodies of objects. Here one

should bear in mind that attributional expression does not

mean the excess of attributional capabilities but that of

the attributional manifes tations as well as the

attributional peculiarities. The akasha tattva or ethereal

factor has the sound carrying attribute. Suppose if we fix

its measure at 100, in that case when the Akashatattva gets

metamorphosed into Vayutattva or aerial factor on account of

the greater Static bondage, the attribute of touch is also

expressed therein along with sound-carrying attribute but

the attributional capacity remaining what it is--unenhanced,

the sound-carrying attribute wanes in the Vayutattva as

compared to Akashatattva but all the same the combined

measure of the sonic and the factual attributes still

remains at 100.

1--9 Gunadhikye jadasphotah bhutasamyabhavat

Purport: Even after the transformation of the

object-body into solid factor (Ksititattva), if the

onslaught of the binding principle continues unabated, the

equipoise of the elements gets lost and a material explosion

(Jadasphota) takes place. As a result of this explosion the

Ksititattva, .pa p3 due to its excessive internal friction,

gets pulverised into subtler elements like liquid (Apa),

luminous (Teja), aerial (Marut) and ethereal (Vyoma)

factors, completely or partially, that is to say, its

movement undergoes the process of Negative Saincara.

Nevertheless the resultant subtler elements after the

explosion, of course, retake the same old path of Saincara

(Extroversion from the subtle to the crude).

The ethereal element of the Cosmic Mind gets gradually

cruder and cruder as per degrees of the ever-increasing flow

of the Gunas, i.e. from Akasha or Vyoma to Marut, from Marut

to Apa and from Apa to Ksiti. The more the progress of these

metamor phoses the more varied the attributional

peculiarities noticeable in the material bodies, and their

dimensions also get shrunk and diminished. The dimensional

con-traction means the increase of internal frictions and

this happens due to the excess or magni tude of the external

attributional flow. Due to these excessive internal

frictions explosions take place in the material bodies and

they get pulverised into subtler elements. These explosions

owning to hyper-attributional pressure occur only when the

degree of the tension of the solid element becomes

abnormally high as compared to other elements. In the

absence of any wide dispari ties (either too high or too

low) in the tensional relations of the elements, living

organisms come into being instead of explo sion.

1-10 Gunaprabhavena bhutasangharsadbalam

Purport: Firmer the binding factor on the object body,

the greater the internal friction in it. This clash or play

of .pa 3 forces is called Bala or Prana (Power or Energy).

This prana exists more or less in all objects or elements,

although its expression has not taken place or does not take

place in them in equal proportion.

1--11 Dehakendrikani parinamabhutani balani pranah

Purport: If the resultant force--the force that comes

into being as a result of both external and internal

frictions in the object-body--find its own nucleus in some

part of that body, the powers or energies active in that

body are collectively called Pranah or vital energy. The

word, Pranah, is used in the Samskrta language in the plural

number, because it really stands for ten vital airs.

1-12 Tiivra sangharsena curniibhutani jadani cittanu

manasadhatuh va

Purport: If the manifestation of energy be too great

in the object-body, some portion of the crude entity gets

pulverised as the result of excessive friction in the

object-body and gets metamorphosed into Cittanu or

mind-stuff, which is subtler than the ether. That is to say,

mind is born out of matter.

1--13 Vyastidehe cittanusamavayena cittabodhah

Purport: The coordinated totality of the mind-stuffs

that remain in the individual object-body centering round

its totality is indeed the sense of Citta of that body. This

citta is the 'done I' or 'objective I' of the unit-mind.

Unperceived shall remain all the perceptions, whether seen

or heard, of an individ ual, unless the Citta identifies

itself with their reflections on itself. .pa %3 1--14:

Cittat gunavaksaye rajogunaprabalye aham.

Purport: By the attraction of the Cosmic nucleus,

Purusottama, when the mind-stuff is gradually goaded forward

under the influence of the introversive force or Vidya

Shakti, the predominance of the Static Principle (Tamoguna)

gradually wanes and the increasing influence of the Mutative

Principle (Rajoguna) becomes evident. The part of the

mind-body where the predominance of Rajoguna is noticeable,

is called Ahamtattva or doer I or owner I.

1--15 Suksamabhimukhiniigatirudaye ahamtattvanmahat

Purport: By the attraction of the introversive force

(Vidya Shakti) even the influence of Rajoguna over

Ahamtattva gradually starts shedding, indicating the

predominance of Sattvaguna (The Sentient Principle). The

part of Ahamtattva where the predominance of Sattvaguna is

established, is called Mahatattva (pure I feeling.)

1--16 Cittadahamprabalye buddhih

Purport: If the periphery of Aham be greater than that

of the Citta, the Citta-less surplus portion is called

Intellect.

1--17 Ahamtattva mahadprabalye bodhih

Purport: If the dimension of Mahatattva be greater

than that of Ahamtattva, the surplus part of Mahat is called

Intuition.

1--18 Mahadahamverjite anagrasare jiivadehe latagulme

kevalam cittam

Purport: It may be discernible in the undeveloped

organisms or creepers and shrubs that the manifestation of

Citta only has taken place but not of Mahattatva or

Ahamtattva.

1--19 Mahadvarjite anagrasare jiivadehe latagulme

citta yuktaham

Purport: It may also be that in the undeveloped

organisms or creepers and shrubs the manifestation of Mahat

has not taken place but those of Aham and Citta have.

1--20 Pragrasare jiive latagulme manuse mahadaham

cittani

Purport: In comparatively developed organisms,

creepers, 73 and shrubs as well as man, all the three,

Mahattattva, Ahamtattva and Citta get manifested.

1--21 Bhumavyapte mahati aham cittayorpranashe saguna

sthitih savikalpasamadhih va

Purport: After continued practice when Mahatattva or

Ifeeling gets metamorphosed into Macrocosmic I-feeling, the

Citta of the microcosmic mind merges in Aham and Aham merges

in Mahat. when the object merges in its cause--that merger

is called Pra laya or Pranasha (utter destruction). Since

Citta grows out of Aham and Aham out of Mahat of the

Macrocosm (Bhuma) and so, when in the introversive momentum

(Prati-saincara) the Citta merges in Aham and Aham in Mahat,

to call it 'utter destruction of Citta and Aham and the

state of all-pervasiveness of Mahat constitute the State of

Transcendentality or Savikalpa Samadhi (The trance of

determinate absorption).

1--22 Atmani mahadpranashe nirgunasthitih

nirvikalpasamadhih va

Purport: Instead of the Sadhana of installing the

Mahat .pa 3 in the Macrocosmic Mahat, the totally absorbed

state of Mahat, after the merger of the sense of ego

(I-feeling) in the Citishakti (Consciousness), is in the

State of Objectlessness or Nirvikalpa Samadhi (The trance of

indeterminate absorption or total suspension of the mind).

Due to the absence of any guna or binding principle this

state is called the state of Objectless ness. This state is

verbally inexpressible because....

1--23 Tasya shitih amanaisikesu.

Purport: This state of objectlessness being beyond the

orbit of mind, it is not mentally apprehensible.

1--24 Abhavottarananda pratyayalambaniirvrttih tasya

pramanam

Purport: In the state of wakefulness all the three

stages of the mind, viz., Conscious, Sub-Conscious and

Unconscious remain active but the subtler condition appears

to be inconspicu ous due to the activeness of the cruder

condition. During dream the crude or conscious mind remains

dormant, the sub-conscious and the unconscious minds remain

active. The opinion that the state of sleep is the state of

the sense of vacuity is unaccept able to a subtle

philosophical judgement, because at that time the works of

both the conscious and the subconscious minds are done by

the unconscious mind. The real state of vacuity is verily

the state of utter destruction of the mind, and so even

Savikalpa Samadhi (determinate suspension) is not a state of

vacuity. Only the state of Nirvikalpa (total suspension of

the mind) is the state of vacuity. In this state of absolute

vacuity the spiritual waves of exhilaration.pa "3 that fill

the unit-entity still continue to flow and trail on for some

time even after that state of vacuity, i.e, after the mind

returns due to unserved Samskaras (the consequential reac

tive momenta of one's past deeds). These very trailing waves

of exhilaration of and joyous exuberance keep reminding the

'mindful' Sadhaka) the intuitional practiser) that his

'mind'-les state had been one of absolute bliss.

1--25 Bhavah bhavatiitayoh setuh tarakabrahma

Purport: The common dot bridging up the empirical

state of Saguna and the metempirical state of Nirguna is

called Taraka Brahma. When Taraka Brahma takes the help of

the five fundamental factors (Mahasambhuti), He appears or

is looked upon as Saguna Brahma.

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}UPOSTSCri7}AS-2.AS Chapter II

2--1 Anukulavedaniiyam sukham

Purport: If the mental waves of someone whose Samskara

happens to be the quiescent form of those waves, find

similar waves, emanating either from any crude object or

from any other mind-entity, then those waves in this case

are said to be complimentary and reciprocal. The contact of

these mutually sympathetic waves is what is called

happiness.

2--2 Sukhanuraktih parama jaeviivrttih

Purport: Every living being wants to keep himself

alive and this self-preserving instinct is a mental faculty.

Want of happiness endangers his very sense of existence and

so he does not want the want of happiness. He wants to have

the pervasiveness of happiness as his sole refuge.

2--3 Sukhamanantamanandam

Purport: No living being is content with a little, not

to speak of human being. And so small happiness fills

nobody's bill. He wants endless happiness. This endless

happiness is a condition beyond the precincts of weal and

woe, because the sense of happiness that is perceivable with

the help of the senses, outsteps the limit of sense organs

when established in limitless ness. This limitless happiness

is what is known as Ananda or Bliss.

2--4 Ananda Brahma ityahuh

Purport: Limitless object is one, not many. Many-ness

.pa &3 can have no quarter in endlessness. That self-same

blissful entity is indeed Brahma Who is the composite of

Consciousness and Energy.

2--5 Tasminnupalabdhe parama trsnanivrttih

Purport: There is in the living being a thirst for

limitlessness. It is not possible for limited objects to

quench his thirst. Brahma is the only limitless Entity and

so establishment in His bearing alone puts an end to all

thirsts or cravings.

2--6 Brhadesanapranidhanam ca dharmah

Purport: And so knowingly or unknowingly man is indeed

running after limitlessness. When knowingly he tries to

attain the Great and to that end he prays, that bearing is

called Dharma and the effort involved is called

Dharma-Sadhana or the practice of Dharma.

2--7 Tasmaddharmah sadakaryah

Purport: Since happiness is the cherished goal of all

and the desire for happiness is not be satiated without the

attainment of limitlessness and then against since this

attainment of limitlessness itself is the Dharma-Sadhana,

then Dharma-Sadhana is indispensable for every living being.

Creatures inferior to man cannot do the Dharma-sadhana due

to their undeveloped mind. But mind can and so the man who

does not do it ill fits the epithet of man.

2--8 Visaya purusavabhashah jiivatma

Purport: In spiritual parlance Soul is one. In

whatever .pa '3 conditions the mind be--manifest (e.g.

inanimate beings and plants) or unmanifest, e.g., in

inanimate earth, Iron, etc.), the Soul or Atma goes on

reflecting itself on it and its objects, the crude objects.

The reflection of it Soul on the mind is called Jiivatma and

in that case the Reflector-soul is called Paramatma (Supreme

Soul) or Pratyagatma (Pratiipamvipariitam aincati vija nati

iti pratyak). The Reflected soul or Jiivatma may also be

called Anu-caetanya (microcosmic consciousness). Similarly

we may call Paramatma by the name of Bhuma Caetanya

(Macrocosmic Consciousness). The totality of microcosms is

Macrocosm. In a way this assertion is true, because every

mind of crude entity is holding the Supreme Spirit according

to its individual capacity. Their collective capacity is

indeed the capacity of the Macrocos mic Mind. The Paramatma

or the Supreme Soul is the Ultimate Knower of the

Macrocosmic Mind and that is why Paramatma is called Cosmic

Consciousness.

2--9 Atmani sattasamsthitih

Purport: The object entity finds its substantiation in

the receptacle of the Citta; the receptacle of Citta, in the

doer-I or owner-I, i.e., in the Ahamtattva or ego; the

receptacle of the doer-I or owner-I, in the sense of

existence (i.e. in 'I am' or Mahattattva). 'I am' --this

entitative knowledge or knowledge of entity, i.e., 'I know I

am'--in the absence of this knowership, the entitative sense

of 'I am' or 'my existence' remains in

jeopardy--unsubstantiated and so at the root of everything

remains 'I know' and the next that follows is 'I am'. This

'I' of 'I know' is the soul and so the sense of all entities

depends on the Atman or Soul. .pa 3 2--10 Otah protah

yogabhyam samyuktah purusottamah

Purport: Purusottama, the nucleus of the universe, is

the witness of and is directly concerned with, every

unit-entity. This association of his is called Ota Yoga or

the yoga of association. Evidently Purusottama is the

collective entity of the universe as well as witness of the

collective mind. This association of His with the

collectivity is called Prota Yoga or the yoga of pervasive

association. In other words, it may be said that the one who

is associated with His objects through both Ota and Prota

Yogas at the same time is the Purusottama.

2-11 Manasatiite anavasthayam jagadviijam

Purport: Every created object obeys the Law of Cause

and Effect. In our quest for the cause of action in the

introversive bearing (Prati-saincara) we arrive at the five

fundamental ele ments. Similarly in our quest for the cause

of action in the extrovertive bearing (Saincara) we arrive

at the pure I-feeling (Mahat) of the Great. Mind having no

locus standi beyond Mahat, such a state is the supramental

state of the mind. In this supramental state it is beyond

the capacity of the mind to deter mine the principal of

cause and effect, for further probings will entail the

fallacy of infinite regress, that is to say, to think of the

existence of mind in a state where it does not exist is

indeed fallacious. Hence the query as to when did the

creation take place and why is redundant and untenable.

2--12 Sagunat srstirupattih

Purport: But since the created world is qualitative

and concerned with the gunas, then it is true that it was

evolved in the Saguna Brahma, not Nirguna. .pa $3 2--13

Purusadehe jagadabhasah

Purport: All that is manifest and unmanifest in the

world is embodied in the Cosmic Body. Name or nothing is

outside Brahma. The name of 'outside' is a misnomer--a

nonentity.

2--14 Brahma satyam jagadapi satyamapeksikam

Purport: Brahma is truth, i.e. unchangeable. But we

cannot say that the changes that are perceived apparently on

the Body of Brahma under the influence of Prakrti and the

three fundamental relative factors as time, space and

person, are false, nor can we say that they are the eternal

truths. All that we can say is that they are relative

truths, for the apparent changes are dependent on the

relativity of these three factors, viz., time, space and

person. The unit-entity or the unit mind, also, in its

progressive bearing, is involved with these three factors,

hence its entity also is a relative factor. One relative

entity ap pears to be a spiritual truth to another relative

entity and so the changeable world appears to be a truth to

the changeable living unit.

2--15 Purusahakarta phalasaksiibhutah

bhavakendrasthitah gunayantrakashca

Purport: That Purusa is established in the nucleus of

all entities is true of both individuality and collectivity.

This very Purusa of the nucleus of the collectivity is the

Purusotta ma. When energy is begotten in the object-body in

the wake of the flow of the operative principal, then the

controller of this energy is called the Karta. Purusa does

not control this sort of energy, on the contrary, he being

established in the nucleus of gunas (operative principles),

.pa $3 controls those very gunas, through which energy

emanates. Hence the controller, Purusa or Purusottama, is

not subject to the gunas but the governor of Sovereign-head

thereof.

2--16 Akartrii visayasam yukta buddhih mahadva

Purport: Buddhitattva or Mahattatva itself does not do

anything but remains involved with the objects.

2--17 Aham karta pratyaksaphalabhokta

Purport: Doer-I or Ahamtattva is really the master or

does or acts and also is the enjoyer and endurer of the

fruits of actions.

2--18 Karmaphalam cittam

Purport: The Citta or crude mind of the unit takes the

forms of the fruits of actions.

2--19 Vikrtacittasya purvavastha praptirphalabhogah

Purport: Action means transmutation of Citta. If we

call this attainment of Simulative transformation

distortion, then the process of Citta's reattaining its

previous state is to be called Karma-phala-bhoga or the

experience of requitals (pleasure and pain.)

2--20 Na svargo na rasatalah

Purport: There exists no such thing as heaven or hell.

When a man does a virtuous act or enjoys the fruits thereof,

the environment around him is then called heaven and when he

does an evil act and endures the consequences thereof, then

the environment around him becomes a hell for him.

2--21 Bhumacitte saincaradharayam jadabhasah

Purport: Ethereal factor (Akashatattva or Vyomatattva)

.pa ` .3 is evolved through the greater influence of

Prakrti's Static principle over the Cosmic Citta. The

influence of the Static principle over the Akashatattva

begets Maruttatva or Aerial factor. In this way are evolved

the Tejastattva or Luminous factor from Marut, Apatattva or

Liquid factor from the Tej, and Ksititattva or solid factor

from the Liquid. These ethereal, aerial, luminous, liquid

and solid factors are known as the five fundamental elements

or Mahabhuta, because all other bodies (bhutas) or evolved

objects are begotten out of these elements.

2-22 Bhutalaksanatmakam bhutabhitam

bhutasangharsaspandanam tanmatram

Purport: The stirrings in the object-bodies that are

creat ed through internal and external pressures, reach the

different gates of the organs of the unit-body in the form

of waves, flow ing through the media of subtler bodies.

These waves, flowing from those gates of organs through

different nerves or with the help of internal secretion

thereof, reach particular appropria tive points to the

brain. Thereafter according to those waves the simulative

Citta or mental plate adopts the vibrative forms of the

external bodies. Those simulant, appropriative waves bring

the Citta into contact with external bodies like sound,

touch, form, taste or smell. Such waves are called the

Tanmatras (sensible or super sensible inferelces or generic

essences).

2--23 Bhutam tanmatrena pariciiyate

Purport: The category of the physical elements an

object belongs to is determined by the Tanmatra, emanating

from that object. The ethereal factor has the capacity of

imbibing .pa "3 or carrying the Sound-Tanmatra, the aerial

factor has the capacity of imbibing or carrying sound and

touch Tanmatras, the luminous factor, of sound, touch, and

form tanmatras, and the solid factor has the capacity of

imbibing or carrying all the five Tanmatras like sound,

touch, form, taste and smell.

In order to ascertain the category of the physical

elements an object belongs to, we will have to base our

findings on the crudest of the Tanmatras the particular

object carries. The function of the five sensory organs

like, eyes, ears, nose, tongue and skin is to receive the

Tanmatras from the external objects or elements. The

function of the motor organs like vocal cord, hands, legs,

anus and generative organs is to transmit the inherent

Tanmatras outside with the help of Samjina or internal

sense, and the function of the Pranendriya or vital airs is

to conjoin the objectivity with the mind-stuff as well as to

create in the Citta, a sense of lightness, heaviness, warmth

and coldness.

2--24 Dvarah nadiirasah piithatmakani indriyani

Purport: The gates of organs, i.e., the gates of the

living bodies where Tanmatras first bring the objectivity,

the nerve fibres, which react to the waves of the Tanmatras,

the nerve secretions, which get vibrated by the Tanmatric

vibrations, the points of the nerve-cells, whereas the

Tanmatric waves are con joined with the Citta, are

collectively called the organs. That is to say, the optical

nerve, the optical fluid and optic point of the nerve-cell,

that are active behind what we commonly call eyes are

collectively called the organ of sight.UfBody text 3e(#&18

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}UPOSTSCri"}.OJ OFF AS-3.AS Chapter III

3--1 Paincakosatmika jaeviisatta kadaliipuspavat

Purport: In the centripetal momentum (Prati-saincara)

after the Citta comes into being there ensues gradually the

pervasive manifestation of mind. And in this manifestative

flow we find in the unit-body that the crudest sheath or

shell is the Kamamaya Kosa or sub-conscious mind, subtler

than this subconscious is the Atimanas Kosa or supra-mental

mind, yet subtler than this supra-mental mind is the

Vijinanamaya Kosa or sublimi nal mind and the subtlest of

all Kosas is the Hiranyamaya Kosa or causal mind. The crude

receptacle of the unit of Annamaya Kosa (Body), which is the

property of the centrifugal force (Saincara). Kamamaya and

Manomaya Kosas are called crude and subtle minds

respectively and the other three Kosas, viz., Atima nas,

Vijinanamaya and Hiranyamaya are also called causal or

astral or unconscious mind collectively. The witnessing

Purusa of the crude mind is called Prajina, that of the

subtle mind is called Taejasa and that of the unconscious

mind is called Vishva. The Saincaric Annamaya Kosa, the

crude receptacle of the living unit is called the crude

body. The five Kosas, from the Kamamaya to Hiranyamaya are

called the subtle body, and Mahattattva and Ahamtattva are

called Samanyadeha or supra-causal body, i.e, the body

between Hiranyamaya Kosa and (till merger into) Purusottama.

Like the plantain flower, in the case of these Kosas also

.pa @3 subtle things are observed and understood only after

removing their crude parts.

3--2 Saptalokatmakam Brahmamanah

Purport: The Cosmic Mind is held in the seven Lokas or

Worlds, viz., Bhu (Physical World), Bhuvah (crude mental

world), Svah (subtle mental world), Mahah (supra-mental

world), Janaha (subliminal world), Tapah and Satya.

Purusottama Himself who is the witnessing entity of Cosmic

Mahattattva and Ahamtattva is known as the Satyaloka. He is

also called the Causal Cosmic Body. The cognitive Purusa

(Knower) of Brahma's Hiranyamaya Kosa or Causal Cosmic Mind

is called Virata or Vaeshvanara and the Loka concerned is

called Taparloka. The witnessing Purusa of Brahma's

Vijinanamaya Kosa or Subliminal Cosmic Mind is also called

Virata or Vaeshvanara and the Loka concerned goes by the

name of Janarloka. The witnessing Purusa of Brahma's

Atimanas Kosa or the Supramental Cosmic Mind is also called

Virata or Vaeshvanara and the Loka concerned is called

Maharloka. The collective name of these three Kosas is

called Causal Cosmic Mind or Subtle Cosmic Body. The

Manomaya Kosa of Brahma is called the Subtle Cosmic Mind and

its witnessing Purusa is called Hiranyagarbha. This also

falls within the scope of the Subtle Cosmic Body and the

Loka concerned is called Svarloka. The Kamamaya Kosa of

Brahma is called the Crude Cosmic Mind and its witnessing

Purusa is called Iishvara. This may also be called Crude

Cosmic Body. As per degree of expression of subtlety or

crudity this Kosa is called partially Bhuvah or crude mental

world and partially Bhurloka or crude physical world. .pa p3

3--3 Karanamanasi diirghanidra maranam

Purport: In wakefulness all the three minds, viz., con

scious, sub-conscious and unconscious remain active. In

dream only the crude or conscious mind remains asleep and

the other two minds remain active. In sleep both conscious

and subconscious minds remain inactive, only the unconscious

mind remains awake and does the work of the other two minds.

When there occurs a vibrational disparity in the psycho

parallelism, the unconscious mind also becomes inactive.

This state is called death.

3--4 Manovikrtih vipakapeksita samskarah

Purport: Virtuous or non-virtuous, whatever the act

be, it begets a sort of mental distortion. The mind,

however, regains its normal composure through Vipaka, i.e.,

after undergoing the consequences of one's good or bad

deeds. Where action has taken place but the consequences

thereof have not been gone through or served, i.e., the

Vipaka has been kept in abeyance, such suspend ed or

deferred vipaka is called Samskara or reaction in its

potentiality.

According to the nature of Samskaras held in the

causal or unconscious mind at the time of death Prakrti, in

order to get the Samskaras served through Vipaka, effects

the contact of the bodiless minds with the wombs of

different beings, corresponding or parallel to their

Samskara-wise mental waves. The we call rebirth of the unit

concerned. Man generally goes away after death with

Samskaras in accordance with his deeds, performed during his

life-time. .pa 3 3--5 Videhiimanase na kartrtvam na sukhani

na duhkhani

Purport: After the separation of the mind from the

body, i.e., after death, the sense of weal or woe cannot

exist in the unit, because for perception of pleasure and

pain cerebral nervecells and partially nerve-fibres are

necessary (which the bodiless minds do not have after death)

and so the popular dogmas and beliefs that so and so

bodiless soul will be happy with such and such acts or will

satisfy its revengeful propensities, are utterly and

completely wrong.

3--6 Abhibhavanat cittanusrasta pretadarshanam

Purport: Actually spirits and ghosts do not exist. In

a frightened or indignant or hypnotic state when a man

attains a temporary concentration of the mind, his

mind-stuff takes the form of the object imagined. In such a

state he sees the vision of his thought as well. Thinking

about ghosts and spirits in solitude he sees them also in

the open. The external vision of the internal through may be

termed as positive hallucination. Conversely, in such a

state of mind even the actually existent object may also

appear as non-existent. This we may call nega tive

hallucination. Those that say that they have seen a ghost do

not lie. Only the delusion of the mind appears to them as

visual perception.

If hypnosis be thoroughly introspective, one may

mistake one's own entity for a spirit or ghost. In such an

event the man behaves in such a manner that people start

talking that so and so is possessed by a spirit. Theomania

or theophania possession is also of the same variety.

3--7 Hitaesanana presito pavargah

Purport: Even behind the requital of an act (the

fruits .pa &3 that follow the completion of an act) lies the

Divine desire of benevolence. The punishment for an evil act

teaches man to keep away from evil doing. The reward for a

good and benevolent act teaches man that he will never get

such a reward, if ever he commits an evil act.

3--8 Muktyakaunksaya sadgurupraptih

Purport: When a vehement desire for emancipation wakes

up in a man, he attains his Sadguru (True Spiritual

Preceptor) on the strength of that desire.

3--9 Brahmaeva gururekah naparah

Purport: Brahma alone is the Guru. He alone direct the

units to he path of emancipation through the media of

different receptacles or bodies. None except Brahma conforms

to the real significance of the word, Guru.

3--10 Badha sa jusmanashakti sevyam sthapayati laksye

Purport: Obstacles in fact are no foes in the path of

Sadhana (Spiritual practice), but indeed friends. They only

do service to man. It is on account of these obstacles that

the battle rages against them and this countering effort

alone reaches the Sadhaka (spiritual aspirant) to his

cherished goal.

3--11 Prarthanarcanamatraeva bhramamulam

Purport: It is useless to pray to God for something,

for he is sure to give what is necessary. Solicitation or

importunity in the name of worship is nothing by toadyism

and flattery. .pa &3 3--12 Bhaktirbhagavadbhavana na

stutirnarcana

Purport: Being merged in the constant thought of God

is devotion. 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 Sadhana.UfBody text 3e(#&18

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}UPOSTSCri}.OJ OFF BOOKS\AS-4.AS Chapter IV

4--1 Trigunatmika srstimatrika ashesatrikonadhara

Purport: In the Supreme Purusa countless number of

linear waves are taking place in the different flows of

Sentient (Sattva), Mutative (Rajah) and Static (Tamah)

Principles. Their triple attributional flows go on evolving

triangles or different other multi-conical or polygonal

diagrams. Even these polygonal diagrams are gradually

getting transformed into triangles due to Homomorphic

Evolution or Svarupaparinama. This triple qualitative

primordial force (Matrix) is endless.

4--2 Tribhuje sa svarupa-parinamatmika

Purport: In these triangles transformations of Sattva

into Rajah, Rajah into Tamah, then again of Tamah into Rajah

and Rajah into Sattva have been going on back and forth

endlessly. These transformations are called Svarupa-Parinama

or Homomorphic Evolution.

4--3 Prathama avyakte sa shivanii kendre ca

parama-shivah.

Purport: The thread wherewith the midpoints of these

triangles are interwoven is the Purusottama or Supreme

Shiva. So long as these triangles do not lose their

equipoise in the wake of developing forces, we may regard it

as the inital stage of the triangular receptacles. This

first stage is verily the preevolutional stage and hence it

is purely a theoretical stage. Prakrti, the creatress of

these initial receptacles, is called Shivanii or Kaoshikii

and witnessing Purusa is called Shiva or Consciousness. .pa

$3 4--4 Dvitiiya sakale prathamodgame bhaeravii

bhaeravashrita

Purport: With the loss of equipoise of the triangle,

the germ of evolution sprouts forth from any of the vertices

and moves forward as a straight line as per degrees of the

attributional factors (gunas). This state is really the mani

fested state or Purusa and Prakrti. Here the Purusa is

Saguna of qualified, for the Prakrti (the operative

principle) has got the opportunity of expressing herself.

Prakrti, the creatress of this state is called Bhaeravii

Shakti and the name of he witness ing Purusa is Bhaerava.

4--5 Sadrsha-parinamena bhavanii sa bhavadara

Purport: In course of time as the result of internal

clashes the flow of forces betrays some curvatures and the

density of Purusabhava also goes on decreasing. In this very

condition develops the first Kala or Curvature. The second

kala is similar (not identical) to the first, and the third

is similar to the second and so on. So goes the sequential

or phasic flow or Kala Pravaha. This sequential evolution of

kalas or curvatures is called Homogenesis (Similitude) or

Sadrsha Parinama. In these homogenetic waves are evolved the

mental and physical worlds. It is on account of this

(homoform) curvilinear evolution that we find that the son

of man is man and tree begets tree. The Kalas or curvatures

are similar but not identical and so although the difference

between the two successive Kalas, having distant mutual

relations are clearly understandable. Although physical

changes of one whom we see everyday are not understandable,

yet we can certainly make out the difference, if we see a

child of .pa !3 five after twenty years as a youth of

twenty-five. Although man begets man, yet there will be a

gulf of difference between a man of a million years ago and

a man of today. In fact the creatress o the manifest world

is this Sequential Force, which is called Bhavanii Shakti

and whose witnessing Purusa is Bhava. The word, Bhava, means

creation.

4--6 Shambulingat tasya vyaktih

Purport: Actually the evolution, from the theoretical

stage to the practical manifestation, dates from the very

first expression of Bhavanii, emanating from one of the

points of the triangular receptacle. The common point of the

theoretical and the practical evolution is called Shambhu

Lingua (Purusa at the vertex of the triangle, the source of

Saincara of Extroversion). Actually this Shambhu Lingua is

the root-point of the fundamental positivity, after which

comes the Nada (flow without any curva ture), followed by

Kala.

4--7 Sthulibhavane nidrita sa kundalinii

Purport: The last expressional point, which in the

fringe of the bhavanii Shakti, is the ultimate state of

force-expression--the ultimate state of crudity. In this

state of crudity the Para Shakti or the introversive

pervasive force that is lying in a quiescent state is the

Jiivabhava or the finite subjectivity, is called

Kulakundalinii (The coiled serpentine) or the force of

fundamental negativity.

4--8 Kundalinii sa muliibhuta rnatmika

Purport: The ultimate point of manifestation is called

.pa $3 Svayambhu Liunga. The Svayambhu Liunga is the

ultimate point of negativity, wherein resides the

Kulakundalinii Force, quiescent and coiled like a serpent.

If Shambhu Liunga be the fundamental positivity, then

Kulakundalinii, lying in the Svayambhu Liunga, we may call,

the force of fundamental negativity.UfBody text 3e(#&18

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}UPOSTSCri<}.OJ OFF AS-5.AS Chapter V

5--1 Varnapradhanata cakradharayam

Purport: Since, originally, there had not been a

well-knit social system, we may call the then stage the

Shudra era. In those days all were toilers and labourers.

Then came the era of Sardars--the era of the valiant and the

valorous, which we may term as the era of the Ksattriya or

the Martial era. This was followed by the era of the

intellectuals, i.e. the Vipra era. Finally came the era of

traders and businessmen, i.e, the Vaeshy an era. As the

result of the rapacity of the Vaeshyan age when the

Ksattriya and the Vipra got themselves relegated to Shudra

hood, there came the Shudra Revolution. As the Shudras had

neither a strongly built society not had enough

intelligence, the Post-Vaeshya administration went into the

hands of those that had taken over the leadership of the

Shudra Revolution. These people were brave and courageous

and so it was they that foreshadowed the advent of the

Ksattriyan era for the second time. After the successive

order of Shudra-Ksattriya-Vipra-Vaeshya eras comes

Revolution and then again the second cycle of similar

successive order begins, culminating in the next Revolution.

Thus goes the Social Cycle.

5--2 Cakrakendre sadviprah cakraniyantrakah

Purport: Sadvipras are those spirituo-moralistic

Sadhakas that want to put and end to sin and vice by the

application of their power. They do not belong to the

periphery of this .pa 3 cycle, for they remain as its

controller--as its shafts or nuclei. Revolve it must but due

to the predominance of a particular group in an age, i.e, if

the Ksattriya in the Ksattriyan age or if the Vipra in the

Vipran age or if the Vaeshya in the Vaeshyan age--takes up

the role of the rapacious exploiter instead of an

administrator, in that case the bounden duty and dharma of a

Sadvipra shall be to protect the honest and the exploited

and bring under control the dishonest and the rapacious

exploiters.

5--3 Shaktisampatena cakragatibardhanam krantih

Purport: If the Ksattriya be found in the role of an

exploiter, the Sadvipra (the staunch adherent of Yama and

Niyama) shall establish the Viprian age after subduing him.

Here the advent of the Viprian age, which should have come

in natural course, is expedited by force. The difference of

Kranti from natural change being that in Kranti the movement

of the cycle is accelerated by the application of force.

5--4 Tiivrashaktisampatena gatibardhanm Viplavh

Purport: If within a short time a particular era is

replaced by the next era or if, for the destruction of the

formidable convention or foothold of any era, a stouter

application of might be called for, in that case the

relative change is called Viplava or Revolution.

5--5 Shaktisampatena vipariitadharayam vikrantih

Purport: By the application of force is any era be

reverted to the preceding one, such a change is called

Vikranti or Counter-revolution, e.g., the establishment of

.pa %3 Ksattriyan era after the Viprian era is Vikranti is

very very shortlived, that is to say, within a very short

time this is again replaced by the next era or the one after

the next. In other words, if the Vikranti of the Ksattriyan

era be suddenly effected after the Viprian era through

Vikranti, in that case the Ksattriyan era will not last

long. Within a very short time either Viprian era or by

natural course the Vaeshyan era will take its place.

5--6 Tiivrashaktisampatena Vipariitadharayam

prativiplavah

Purport: Similarly if, within a short time or by the

application of a great force, any era be forced back, we

shall call it Prati-viplava or Counter-revolution.

Counter-revolution is still less short-lived then

Counter-evolution.

5--7 Purnavartenana parikrantih

Purport: One complete round of the Social Cycle as per

scheduled order, i.e, together with the conclusion of the

shudra Revolution, is what we call parikranti or Peripheric

Evolution.

5--8 Vaecitryam prakrtadharmah samanam na bhavisyati

Purport: Variety is the dharma or characteristic of

Prakrti. No two objects of this evolved world are identical

nor are two bodies, nor two minds, nor two atoms, nor two

molecules. This variety is Prakrti's forte. He that wants to

equate everything with everything, must fail, for it is

anti-natural. All objects are equal only in the unmanifest

state of Prakrti and so those that think of equating all,

verily think of the destruction of all. .pa %3 5--9 Yugasya

sarvanimnaprayojanam sarvesam vidheyam

Purport: 'Harar me pita gaorii-mata svadeshah

bhuvanatrayam', i.e, Brahma is my father, Prakrti is my

mother ad the three worlds are my country. And so everything

or object of this universe is the common property of the

humanity at large, but none of the things and objects of the

universe can be equal (in quantity or quality) cent per cent

and so the minimum necessities of life should be made

available to everybody. In other words food, clothes,

medical treatment, homes, education, etc., must be provided

for all. Man's minimum necessities, however, change with the

change of Yugas or ages. For conveyance the minimum

necessity may be a bicycle in some age and then an aeroplane

in some other. The minimum necessity must be provided for

everyone according to the Yuga or age one belongs to.

5--10 Atiriktam pradatavyam gunanupatena

Purport: The surplus after meeting the barest

necessities will have to be distributed among men of special

merits according to the degrees thereof. In any age where a

bicycle is good enough for a common man, a motor car will be

necessary for a doctor. In due deference to the merits of

the accomplished man, he has to be provided with a motor car

with a view to giving him greater opportunities of social

service. 'Serve according to your capacity and earn

according to your necessity' sounds well in the ears but

will no reap no harvest out of the hard soil of the world.

.pa p3 5--11 Sarvanimnanabardhanam samajajiivalaksanam

Purport: The meritorious will certainly receive

greater amenities as compared to the standard of minimum

necessities, earmarked for men in general but no limit shall

be put to the effort of raising this standard of minimum

necessities also. Common people need bicycles, whereas the

meritorious people need motorcars but efforts shall be there

to provide the common people also with motor cars. After

each of them has been provided with a motor car, it may

perhaps be necessary to provide the meritori ous with an

aeroplane apiece. After providing ever meritorious man with

an aeroplane, efforts should be made to provide every common

man also with an aeroplane, raising the minimum standard. In

this way efforts for raising the minimum standard shall go

on unabated and on this endeavour shall depend the all-round

worldly prosperity and development of man.

5--12 Samajadeshana vina dhanasaincaya akartavyah

Purport: The universe is the joint property of all.

All have the usufructuary right, i.e, the right of enjoyment

but none have the right to abuse. If anybody gathers much

wealth and hoards it, he directly curtails this the

happiness and conveniences of others in the society. His

behavior is flagrantly anti-social. Therefore none should be

allowed to hoard wealth without the permission of the

society.

5--13 Sthulasukmakaranesu caramopayogah prakartavyah

vicarasamarthitam vantanain ca

Purport: Whatever wealth and resources are inherent in

.pa "3 the crude, subtle and causal worlds should be used

and developed for the benevolence of the units. The

development of the resources, hidden in the five fundamental

elements, viz. solid, liquid, luminous, aerial and etherial,

shall be accomplished only through the media of cent per

cent honest use and efforts. Man shall have to explore land,

sea and space in all earnestness to seek for, discover and

manufacture the materials of necessity. The accumulated

wealth of man should be reasonably distributed with due

judgement and deliberation. In other words, apart from

meeting the indispensable minimum necessities of all, one

should bear in mind the necessities of the meritorious

people and, in special case, the necessities of some special

people as well.

5--14 Vyastisamastishariiramanasadhyatmika

sambhavanayam caramo payogaschca

Purport: The development of collective body,

collective mind and collective spiritual bearing has got to

be effected. One must not forget that collective good lies

in individualities and individual good lies in collectivity.

Without providing for the comfort of the individual bodies

through proper food, light, air, home and medical treatment,

collective good cannot be accomplished. So it is with the

sole intention of doing collective good that one will have

to devote oneself to individual good. Development of

collective mind is impossible without an endeavour to awaken

in every individual a proper sense of corporate living--a

sense of service and knowledge. So, inspired with the

thought of doing good to the collective mind, one has to do

good to the individual mind. Absence of spiritualism and

spiritualistic.pa 3 morality in an individual will break the

backbone of collectiv ity. So for the sake of collective

good, one will have to awaken spiritualism in the

individuals. One or two powerful men or learned and wise men

or one or two spiritual Sadhakas do not indicate advancement

and progress of a whole society. The body, mind, self of

every individual have the potentials of limitless expansions

and development. That potentiality has got to be harnessed

and brought to fruition.

5--15 Sthulasuksmakarano payagah susantulitah vidheyah

Purport: In the Sadhana of individual and collective

benevolence one has got to work in such a way that a proper

parallelism and concord may be maintained among the three

crude, subtle and causal factors as well as physical, mental

and spiritual ones. For example, the society, stands

committed to satisfy the minimum necessities of every

individual but if the society, goaded by the impulse of this

responsibility, makes provision for the dispatch of food to

every house and builds a house apiece for everyone, then the

individual endeavour and activity will ebb and get retarded.

The man will gradually become lazy. Therefore the society

has just to make provision so that he, in exchange of his

labour as per capacity may earn the requisite money, needed

for his minimum necessities and in order to raise the

standard of minimum necessities of a man, the best thing for

it to do will be to enhance his buying capacity.

The law of parallelism further stipulates that while

taking service from a man who is physically, mentally and

spiritually .pa p3 developed, the society shall follow a

well-balanced policy of equity and fair play. If only one of

the three endowments, physical, intellectual or spiritual,

be found developed and manifest in a man, the society shall

take such service from him as is suitable to that particular

endowment or aptitude. If to endowments, viz. physical and

intellectual, are found sufficient ly in a man, the society

shall follow a well-balanced policy by taking from him

intellectual services in greater measure and physical

services only sparingly, for intellectual power is

comparatively subtle and rare. If all the three endowments

are found in one man, the society shall make greater use of

his spiritual services, less use of his intellectual ones

and still less of his physical ones. Those that have

spiritual power, are capable of doing the greatest service

to the cause of the socie ty. Next in order that can be of

service to society are those that have intellectual power.

Those that have physical strength, through not unimportant,

cannot do anything by themselves. They toil at the instance

of those that are endowed with spiritual and intellectual

powers. Hence social control should not be in he hands of

those that are only brawny, nor those that are only brave,

nor those that are only brainy or intelligent, nor those

that are only worldly wise, but it should be in the hands of

those that are spiritual Sadhakas, intelligent as well as

brave.

5--16 Deshakalapatraeh upayogah parivarttante te

upayogah pragatishiilah bhaveyuh

Purport: The proper use of things varies as per time,

place and person. Those that do not understand this simple

truth, verily want to remain entombed with the catafalque of

.pa 3 old conventions and that is why, they have no place in

the dynamic society. The petty national sense, territorial

sense, the sense of family prestige--such modes of mind keep

people away from reality and that is why, they are unable to

recognise the simple truth sincerely and unpretendingly.

With the result they are compelled to slink away to the

backstage after having done indescribable harm to their

country and countrymen.

Changes in the use of things must come as per time,

place and person--a fact that must be recognised, and

recognising this fact one has to be progressive in the

practical use of every object--every idea. The strength of a

man that is being applied to the brandishing of big hammer

today, should be utilised for more than one hammer at a time

through Scientific Research, instead of consuming it for one

hammer only. In other words, keeping in view the idea of

progress and advancement, while engaged in scientific

research, we have to take gradually greater and greater

service from the human potentials. To use tools and

apparatuses of the era of undeveloped science in the era of

developed science is by no means a sign of progress. The

small or big snags and obstacles that may crop up and stand

in the way of the society as the result of the use of

developed tools and apparatuses, ingredients and materials,

evolved through dynamic ideation and progressive

imagination, must have to be faced courageously and through

fights and clashes you have to march on to victory--to the

path of vindication of universalism, the cherished goal of

your life.

Pragatishiila Upayoga Tattvamidam, Sarvajanahitartham

sarvajanasukhartham Pracaritam

This is a Progressive Utilisation Theory, published

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