Intuitional Practice and Its Necessity

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An all-round effort for emancipation from the bondage of Prakrti is sádhaná or intuitional practice.

The question now is to determine if complete emancipation from the bondage of Prakrti is possible. It would otherwise be only a waste of time to carry out intuitional practices (sádhaná). In an earlier chapter dealing with the creation, it was explained that the Qualified Supreme Entity (Saguńa Brahma), which was called Prajápati because of being under the influence of Prakrti (baddha puruśa), became free (mukta) from the bondage by carrying out intuitional practices (sádhaná) and was called Hirańyagarbha. It can thus be concluded that those under the bondage of Prakrti can attain freedom with the help of intuitional practice (sádhaná). Freedom from the bondage of Prakrti means attaining the nirguńa status. It is only then that one is completely emancipated from the bondage of Prakrti. Prajápati attained the status of Hirańyagarbha, that is, He became free of the bondage of Prakrti, only by doing sádhaná (intuitional practice). Emancipation from the influence of Prakrti is thus possible, and the only method of attaining it is sádhaná (intuitional practice).

The story of creation shows that in the phase of movement from crude to subtle the unit consciousness reflects itself clearly by taking shelter in a body made of the five rudimental factors derived from the Qualified Supreme Entity. On its reflecting completely, the unit consciousness also gets a mind due to the qualifying influence of Prakrti. The three principles of Prakrti, sentient, mutative and static, gave its mind the three functional forms of mahattattva, ahaḿtattva and citta, respectively. Citta is further projected through the ten physical organs or indriyas. This means that the unit consciousness, because of gradual increase in the qualifying influence of Prakrti, got metamorphosed as mahattattva or buddhitattva. Then with the increase of influence it became cruder, as ahaḿtattva, till finally it became even more crude as citta, and its citta, with the help of the ten physical organs or indriyas, started projecting in the form of crude physical actions.

The influence of Prakrti gained a hold on unit consciousness gradually, and hence in order to get out of Her hold the unit consciousness will have to retract gradually. It will have to first retract from citta to ahaḿtattva, then from ahaḿtattva to mahattattva; and finally the metamorphosed projection as mahattattva will have to be withdrawn into unit consciousness for emancipation from the hold of Prakrti. Thus intuitional practice is intended gradually to withdraw the qualifying influence of Prakrti so that She is no longer able to impose Her qualities on Consciousness.

It was said earlier that it is consciousness (puruśa) in human beings which has to carry out sádhaná (intuitional practice). Hence the preliminary sádhaná (intuitional practice) has to be carried out by the consciousness metamorphosed as citta, by which this projection of consciousness retracts into ahaḿtattva. This leaves only ahaḿtattva and mahattattva. So the next entity to carry out sádhaná is the consciousness metamorphosed as ahaḿtattva. It is to free itself from the qualifying influence of the principle of Prakrti creating it by its dissolution into mahattattva. Thus only mahattattva or pure feeling of “I” remains. This is the stage of savikalpa samádhi where only mahattattva or pure “I” feeling indistinguishable from the Cosmic “I” remains. After this mahattattva carries out sádhaná and dissolves itself in the unit consciousness completely, freeing consciousness of the qualities imposed by the influence of Prakrti. It achieves emancipation from the bondage of Prakrti, and that is called nirvikalpa samádhi. Thus the sádhaná or intuitional practice that human beings have to carry out begins with citta, to be followed by ahaḿtattva and finally by mahattattva, which emancipates consciousness completely from the qualifying influence of Prakrti.

It is not easy to liberate mind from the qualifying influence of Prakrti. Human beings have a unit consciousness, and hence is it unit prakrti only which influences it? It is not so. The Consciousness in Nirguńa Brahma (Non-Qualified Supreme Entity) is not influenced by Prakrti because there She is the weaker counterpart. Since Infinite Prakrti is not able to influence Infinite Consciousness, unit prakrti will not be in a position to influence unit consciousness either. It would be incorrect to presume that in the qualified state of Brahma it is unit prakrti which qualifies the unit consciousness. If this is not so, which prakrti does qualify the consciousness, as without prakrti qualifying it there would be no Saguńa Brahma (Qualified Supreme Entity)? It may be assumed from this that two units of prakrti qualify one unit consciousness, as a single unit prakrti is the weaker counterpart of unit consciousness. This would also lead to the assumption that Infinite Cosmic Consciousness is being qualified by two Infinite Prakrtis. This is not logical and cannot happen. Prakrti is a unique force and it can never be divided into units or parts. Hence only Infinite Prakrti can influence every unit consciousness. If Infinite Prakrti qualifies every unit consciousness by Her infinite qualifying influence, then unit consciousness has to fight against Infinite Prakrti for emancipation, it has to fight against and defeat Infinite Prakrti for emancipation, and hence sádhaná is not an easy task.

Prakrti is a composite force which is always restless, and so the creation is ever-changing. All that is manifested in this Srśt́icakra [Cycle of Creation] is metamorphosed Cosmic Consciousness, and hence changes in the Cycle of Creation also change the Cosmic Mind accordingly. That is, the Cosmic Mind also becomes restless, and that brings about changes in the flow of creation. But the changes in the flow of creation are slow and gradual, as Prakrti takes quite some time to bring about a change in the Infinite Mind. It is only because of Cosmic Consciousness being infinite that changes are gradual and not very quick. Even the ever-mutative Prakrti takes some time to bring about a rotation of the entire infinite Cosmic Mind in order to bring about a change. While bringing the Cosmic Mind under greater bondage, Prakrti also influences the unit mind, bringing about unfathomable restlessness and movement in it. Due to the complete influence of Infinite Prakrti, the unit becomes extremely disturbed and mutatory. The fickleness and ever-changing nature of the mind needs no description as everyone understands it well. This quality in the human mind is the sole gift of Prakrti, who imparts to all that She creates Her quality of perpetual restlessness.

The perpetual restlessness of Prakrti makes Her creation – the unit mind – also disturbed throughout its existence. At times or in some places it may be more agitated, while at others it may be less disturbed. Restlessness, being a quality imposed by Prakrti, will vary with the influence of Prakrti. The mind is less agitated or disturbed where the influence of Prakrti is less. Her influence is the least in mahattattva and the most in citta, and hence the former is less restless than the latter. Sádhaná or intuitional practice lessens the influence of Prakrti on unit consciousness, and with that the restlessness of mind also lessens. Prakrti alone is responsible for imparting disturbance to the mind, and with the waning of Her influence the vacillation of mind also lessens. Hence the vacillation of mind cannot be steadied unless unit consciousness is emancipated from the influence of Prakrti.

Steadying the vacillation of the mind and developing concentration of mind is the same thing. Concentration of mind is thus not possible as long as unit consciousness is not liberated from the qualifying influence of Prakrti. This is the aim of sádhaná or intuitional practice also. To concentrate the mind it would be necessary to liberate, first of all, its most exterior manifestation, the citta, from the influence of Prakrti. The next would be ahaḿtattva, and finally mahattattva or buddhitattva must be liberated from Her influence. The mind, spread in citta, ahaḿtattva and mahattattva, must gradually be withdrawn from them and then alone will it be concentrated. Thus concentration of mind is nothing else but sádhaná or intuitional practice, which liberates units from the influence of Prakrti.

How far concentration of mind leads to emancipation needs to be determined. Complete withdrawal of mind from its manifestations is concentration of mind, but it is not annihilation of mind. Mind is created due to the qualifying influence of Prakrti over unit consciousness, and as long as mind exists, the influence of Prakrti must be present. Concentration of mind does not mean emancipation from the bondage of Prakrti. It is only the surest path leading to emancipation. Even with complete concentration, mind exists, but the influence of Prakrti is completely unable to cause restlessness. The qualifying influence of the principle of Prakrti is the least on mahattattva, and in a concentrated mind only mahattattva is left, as the other two counterparts, ahaḿtattva and citta, are withdrawn into it. As long as mind is not annihilated, mahattattva or buddhitattva will exist. Mahattattva is the knowledge of existence or pure feeling of “I”. Hence concentration of mind is not complete emancipation (mokśa or mahánirváńa). Concentration of mind is only savikalpa samádhi, where the only feeling that remains is “I am That.”

The creation becomes crude due to the increasing influence of Prakrti. When the influence is greater, it is cruder, while with less influence, it is subtle. So in one’s mind, mahattattva is the subtlest and citta the crudest. It is with mind only that sádhaná or intuitional practice for emancipation has to be carried out. The crudeness or subtlety depends on the degree of the influence of Prakrti, and with the decrease in Her influence the mind will retract into the subtle. Ordinarily the mind is absorbed in the things of the world which come into being as a result of the highest order of the influence of Prakrti on Cosmic citta. Mind being absorbed in the external expression of crudeness undergoes even greater influence of Prakrti. It was seen earlier that with complete reflection of unit consciousness, human mind attains freedom of action, and with that arises the wish to overthrow the yoke of Prakrti. So Prakrti created two illusory opposing concepts or ideas called Máyá. These are Avidyámáyá and Vidyámáyá. People who make use of their freedom in the pursuit of Vidyámáyá soon get back to the supreme rank, because Vidyámáyá directs the mind to the subtle. While those who take recourse to Avidyámáyá keep on experiencing the reactions of their actions (karmaphala), which make them roam in the thought-waves of the Qualified Supreme Entity.

Avidyámáyá drags and absorbs the mind into crude objects. Avidyámáyá really acts as the weapon with which Prakrti keeps the mind under Her subjugation by binding it to the crude things of the world. Sádhaná or intuitional practice leads one to freedom from the bondage of Prakrti, and the mind becomes subtle. The decrease in the influence of Prakrti takes the mind towards subtlety, and the śad́ripu and aśt́apásha no longer bother and bind it. Just as the decrease in the influence of Prakrti releases one from the fetters and influence of Avidyámáyá, the converse, that the release from the fetters and influence of Avidyámáyá should decrease the influence of Prakrti, is also true. Avidyámáyá will thus never be able to help one in obtaining emancipation, as it only binds the mind and absorbs it in the crude things of the world, which make it more crude and increase the influence of Prakrti over it. To steady the vacillation of the mind, to concentrate the mind, to make the mind more subtle, are the ways to achieve freedom from the bondage of Prakrti. One who pursues Avidyámáyá will not be able to achieve any of these. A mind absorbed in the crude objects of the world will only become more crude, as vacillation will increase and concentration become an impossibility. Such a mind will never be able to achieve emancipation and become free of the bondage of Prakrti. Abandoning the pursuit of Avidyámáyá is thus imperative for achieving emancipation.

Unit consciousness secures release from the bondage of Prakrti and attains the supreme rank with the practice of sádhaná (intuitional practice). Consciousness is subdued wherever the influence of Prakrti is greater. Consciousness is absolute knowledge (jiṋána), which includes intuition and intellect. Hence the greater influence of Prakrti leads to greater ignorance as consciousness gets subdued. Decrease in the influence of Prakrti will naturally lead to greater wisdom and clear reflection of Consciousness, because the influence of Prakrti is the reason for ignorance. Intuitional practice removes or decreases the influences of Prakrti and would obviously lead one to greater knowledge (jiṋána) and a clearer reflection of Consciousness.

Sádhaná (intuitional practice) is waging war against Infinite Prakrti and becoming free of Her subjugation by winning this war. Prakrti is a unique force that controls everything, even natural phenomena. Sádhaná or intuitional practice, therefore, means achieving supremacy over this all-controlling unique force, Prakrti. It was seen earlier that Consciousness (Puruśa) and Prakrti are inseparable. Prakrti, which was the controlling entity of Puruśa before the war, comes under Puruśa’s control on being defeated in the war. Consciousness (Puruśa) thus becomes the master of the all-controlling unique force with the help of sádhaná or intuitional practice. Due to its victory in the war against Prakrti, it leaves Prakrti unable to exercise any influence over Puruśa. Sádhaná or intuitional practice will make one the possessor of immense supernatural powers.

Sádhaná begets supernatural power. What its correct and proper use is has to be determined. The supreme rank of Brahma is non-qualified (nirguńa) where Puruśa and Prakrti are together, yet Puruśa (Consciousness) is more prominent and Prakrti is not able to qualify Puruśa. Prakrti, being feebler in Nirguńa Brahma (Non-Qualified Entity), could be driven about by Puruśa (Consciousness). He could lord it over Prakrti. Yet Puruśa (Consciousness) does not do so. In the absence of Prakrti’s influence over Consciousness, the wish to lord it over Prakrti will not be aroused in Puruśa. Such a desire in Consciousness will only arise upon being influenced by Prakrti, which will only be possible when Consciousness becomes weaker than Prakrti. Hence even the desire to lord it over Prakrti will arise only out of the weakness of Consciousness, which would bring Puruśa under Prakrti’s influence and render Puruśa incapable of lording. Consciousness (Puruśa) is thus never able to lord it over Prakrti. Unit consciousness gets release from the bondage of Prakrti gradually. The use of this Puruśa-begotten power of sádhaná for lording it over Prakrti would be inviting back Prakrti’s influence. It is the qualifying influence of Prakrti only which creates the desire for the use of power. Hence by wishing to use or by actually using this power one voluntarily gets under the control of Prakrti. This results in all one’s efforts to conquer Prakrti with the help of sádhaná (intuitional practice) being counteracted by going under the control of Prakrti. There is no emancipation for such a person. One can never gain freedom from the influence of Prakrti in this way.

People use the power that comes from sádhaná in order to win the admiration of others. The exhibition of one’s supernatural powers would make others extol, respect or even worship one. Others would look upon one as a great devotee (sádhaka). This is the only reason behind the display of one’s powers. A desire to command respect and devotion from others is only being entrapped by vanity (mána) and pride (mada) of Avidyámáyá. The use of power for such objects is the pursuit of Avidyámáyá, and the pursuit of Avidyámáyá leads to degradation. Hence any use of supernatural power brings one under the control of Avidyámáyá, which inevitably leads to a fall and to degradation.

Many consider it proper to use the power begotten of sádhaná to alleviate suffering, for instance to provide relief from a serious disease. There is hardly any logic behind it. Everyone has to bear the consequences of their actions, and disease, suffering or calamities are only different forms of suffering those consequences. Bhagaván (God) is benevolent, and it is according to His laws that one has to suffer the consequences of one’s actions. It is through this suffering that one can take a lesson to abstain from evil. That is the purpose behind God’s making one suffer the consequences. Interference in this divine law with the help of supernatural powers acquired through sádhaná is not benevolence. The reaction to one’s actions (karmaphala) will have to be experienced, and it is not within the authority of even the greatest of devotees (sádhakas) to stop this. This may at best be able to postpone the suffering, but the performer of the actions will have to suffer the remaining consequences and may have to seek rebirth for this. As a punishment, suffering from a serious disease may awaken the desire for sádhaná (intuitional practice) to achieve emancipation. But many straying and ignorant disciples deprive people of the opportunity of arousing this awakening by relieving them of their suffering with the help of their sádhaná-begotten supernatural powers. They in fact do greater disservice than service to the sufferer.

The use of sádhaná-begotten power has to be regarded as a blasphemy. For is it not challenging the supremacy of God by neutralizing the effectiveness of the laws of His nature with the help of supernatural powers? One may cross a river by walking on water, may walk through raging fire, or may even perform the miracle of curing one of an incurable disease. One would invariably be using one’s powers to nullify the nature (dharma) of water and fire and to interfere with the law of Prakrti which makes one suffer reactions of all one’s actions. Anyone walking on water in a river must be drowned. Fire has the property of burning whatever may come in its contact. Similarly one has to bear the consequences of one’s actions. To evade these effects is to challenge the authority of God. It is not merely challenging, but demolishing the very constitution of creation and its laws. There could be no greater blasphemy.

Every action will have a reaction, and that has to be experienced. Use of supernatural powers is also an action. It is not only an action but a blasphemous action – an evil deed. One is bound to suffer the consequences of such an action, and as long as one has not exhausted the experiencing of all the potential reaction (saḿskára), one cannot obtain freedom from the bondage of Prakrti. Hence the use of supernatural powers bestowed by intuitional practice is not justified under any circumstance. It invariably leads to downfall and degradation, and so it is essential to refrain from the temptation of using such powers. Emancipation can be achieved by intuitional practice (sádhaná), and so there must be a special technique for it. This can only be taught by one who knows the technique. It is, therefore, necessary for learning intuitional practice to find a teacher who knows this technique. Does it then mean that a preceptor (guru) is absolutely necessary for learning intuitional practice and obtaining emancipation, or can one learn it oneself? A man in prison with his hands and feet shackled will never be able to set himself free in spite of his best efforts, unless someone else opens the prison gates and removes his shackles. Similarly people have been shackled by Prakrti and imprisoned in this wide prison – the world. It would never be possible for them to become free without the help of another person.

Besides this, it is not possible for anyone to learn an art all by themselves. One must have someone who can teach them or whom they can imitate. Such a person from whom one can learn an art is a preceptor. Intuitional practice (sádhaná) is also an art and has to be learned from a preceptor. Hence emancipation is not possible without a preceptor (guru). A guru is always a prime necessity for obtaining emancipation.

One who is in bondage cannot release others from bondage. One with shackled hands and feet cannot remove the shackles of others. Hence the person who is not emancipated cannot give emancipation to others. Only a muktapuruśa (emancipated person) is capable of becoming a preceptor. A person can be called emancipated only when he or she has obtained freedom from the qualifying influence of Prakrti. The only entity which is completely free from the influence of Prakrti is the Non-Qualified Supreme Entity (Nirguńa Brahma), and It alone can be called really emancipated.

Nirguńa Brahma or the Non-Qualified Entity can, however, never be instrumental in giving emancipation to others. It cannot, in the complete absence of the influence of Prakrti, have even the will to wish for the emancipation of others. Only that person can be a preceptor who by his or her sádhaná (intuitional practice) has attained the supreme rank but also has, at his or her own instance, taken human form again for a predetermined period for the welfare of living beings. Such a person will be under the influence of Prakrti as long as he or she maintains his or her physical body, and on his or her relinquishing it with death, he or she will return to the supreme rank – the Non-Qualified Supreme Entity.

The Qualified Supreme Entity (Bhagaván) is emancipated and so is the preceptor (guru). That shows there is no difference between the preceptor and Bhagaván. He or she cannot be any other entity except the Qualified Supreme Entity (Saguńa Brahma). He or she is thus Saguńa Brahma or Bhagaván incarnate. The wish of the Qualified Supreme Entity (Saguńa Brahma) is to obtain emancipation for each of Its units, and it is with this intention that It brought forth the creation. Saguńa Brahma is formless, It cannot be seen or heard. Such an Entity cannot help humans to achieve emancipation. It has to assume a human form to help Its units, and that is the form of a preceptor (guru). The preceptor (guru) is Bhagaván incarnate; there is not the slightest doubt about this.

Although it is difficult to find a muktapuruśa or sadguru (great preceptor), it is not necessary to search for one in jungles, mountains and caves in accordance with popular belief. The purpose of the Qualified Supreme Entity in manifesting the creation is to obtain emancipation for each one of Its units. In order to fulfil this purpose, It will have to appear before anyone who has a yearning for emancipation. This yearning or state of mental uneasiness caused by the intense desire for emancipation heralds the arrival of the opportune moment. The Qualified Supreme Entity, in the form of a great preceptor, will appear to those who have reached this opportune moment by virtue of their intense desire for liberation. If this were not so, the purpose of the creation would not be served; it would be merely a trap, and the Creator, the Qualified Supreme Entity, would become the cause of bondage. Hence to wander through jungles and over mountains in quest of a great preceptor is futile. What is most essential is to kindle in one’s heart a yearning, an intense desire for emancipation.

It is necessary to know what the qualities of a great preceptor are, so that even the ignorant may recognize that person. Is the possession and display of supernatural or divine powers the characteristic of the great preceptor (sadguru)? A great preceptor is an emancipated person and is master of all the supernatural powers, but does one have to display them to be recognized as a preceptor? We saw earlier that the use of supernatural powers under any circumstances leads to degradation, as they bring the user under the control of Avidyámáyá. But Avidyámáyá cannot attract or have any influence over a liberated person. Such a one will not be influenced by Avidyámáyá under any circumstances. Thus the person who claims to be a great preceptor because of supernatural powers or who displays them, is only an impostor. Such a person is not emancipated and can never liberate others. Such a person should be avoided like a venomous serpent. The display and possession of supernatural or divine powers are not the qualities by which a great preceptor can be recognized. A great preceptor is an emancipated person. A preceptor is free from the influence of Prakrti. Avidyámáyá cannot entrap a sadguru. The six enemies – káma (longing for worldly objects), krodha (anger), lobha (avarice), moha (attraction), mada (pride), mátsarya (envy) – and the eight fetters – lajjá (shame), bhaya (fear), ghrńá (hatred), shauṋká (doubt), kula (high descent), shiila (complex of culture), mána (vanity) and jugupsá (hypocrisy and backbiting) – have no effect on an emancipated preceptor (sadguru). In order to follow the dharma (nature) of creation, a sadguru lives in complete harmony with Vidyámáyá, and practises viveka and vaerágya (discrimination and proper use of worldly things). Such a person alone is a great preceptor (sadguru).

Intuitional practice (sádhaná) has to be learned from a great preceptor (sadguru), and emancipation is obtained by its systematic practice. Nothing can be achieved by merely depending on the preceptor without carrying out intuitional practice (sádhaná). Everyone should carry out intuitional practice. Emancipation is not possible without it. Some people have the erroneous impression that they do not have to make an effort and that they will attain emancipation due to the grace of the preceptor. It is true that liberation is not possible without the great preceptor’s kindness. But one is mistaken if one thinks that liberation can be obtained without effort. One must deserve kindness and then alone will it be bestowed. It is never showered on an undeserving disciple. To deserve the grace of the sadguru one has to follow the system of intuitional practice with devotion and faith, and not assume that the great preceptor will freely give everything without any effort on the part of the disciple. Other people think that since they are the disciples of a great preceptor and since the sadguru has come to elevate the fallen, the preceptor will take them all along when leaving, in the same way as a cowherd gathers together all grazing cattle before leaving the pasture at dusk. This way of thinking is not correct. A great preceptor does not come into this world to herd his disciples like cattle. The great preceptor comes to liberate people, to elevate them to divinity. People must make a sincere effort to carry out intuitional practice (sádhaná). Idle dependence on the preceptor cannot obtain emancipation.

When one first starts intuitional practice, problems arise and present obstacles to its pursuit. Sádhaná (intuitional practice) is the effort to free oneself from the bondage of Prakrti. This subjugation is maintained due to the self-created distortions in the mind. In order to obtain liberation the mind has to be restored to its natural state by removing these distortions. It was shown earlier that these are the reactions of one’s actions, and cannot be removed without being experienced. So emancipation is not possible until one has completely experienced the remaining reactions of one’s previous lives. Ordinary people experience these reactions in the normal way, and if any still remain when they die, they are reborn to exhaust them. Those who pursue intuitional practice do not want to be born again to experience their remaining reactions. In their eagerness to attain emancipation quickly they hasten to exhaust the balance of reaction in this life. So they should regard problems as a good sign, as they speed up the exhaustion of the remaining reactions.

Sádhaná is the effort to free oneself from the qualifying influence of Prakrti. Avidyámáyá is also a quality, and that too has to be renounced. If a tenant has been occupying a house for a very long time it will be extremely difficult to suddenly evict him by force, particularly if he has been treated as a respectable tenant for a long time. He will never leave the house willingly and will place all sorts of obstacles in your path. You will have to fight against all his manoeuvres, and only when you have completely defeated him will the bully allow you to enter the house. Similarly, as one has been at the mercy of Avidyámáyá for many lives, it will not leave easily when one starts intuitional practice. Like the bullying tenant, Avidyámáyá will throw all possible obstacles across one’s path when one tries to destroy its influence. Sádhaná or intuitional practice as taught by a great preceptor is the way to remove Avidyámáyá. Only success in sádhaná can make Avidyámáyá loosen its hold. So the beginning of true sádhaná is marked by great resistance from Avidyámáyá, which, through the obstacles it creates, tries to compel one to give up sádhaná. In its attempts to subdue Avidyámáyá, sádhaná will naturally meet resistance from the evil force of Avidyámáyá. Obstacles in sádhaná (intuitional practices) should be regarded as an indication of one’s success in one’s attempt to remove Avidyámáyá. Obstacles are not created by God or the great preceptor (sadguru), as they wish every one of the units to become emancipated like themselves. They are created by Prakrti, against whom one is waging war. If one is to win, Prakrti has to be defeated with the weapon of sádhaná, against which Avidyámáyá defends itself by placing obstacles in one’s way. Obstacles in sádhaná should be regarded as good signs, indicating that the influence of Avidyámáyá is beginning to wane.

The Qualified Supreme Entity (Saguńa Brahma) has given each of Its units a fully-reflected consciousness. It manifests creation and evolves humanity in it to enable the unit to carry out intuitional practice and attain emancipation. Other living beings do not possess a fully-reflected consciousness and are capable neither of performing sádhaná nor of attaining emancipation. Unit consciousness is fully reflected in all human beings and thus everyone has an equal right to practise sádhaná. No other living beings till they are evolved to the stage of human beings have the capacity to perform intuitional practice.

As everyone has an equal right to do sádhaná, it is necessary for Saguńa Brahma (Qualified Supreme Entity) to reach everyone as a great preceptor. But this does not happen because due to people’s lack of interest in achieving emancipation, they are not able to claim their right to sádhaná. The great preceptor is available only to those who have an earnest desire for emancipation. For them only the opportune moment has arrived and they alone can claim their right to sádhaná and find a great preceptor (sadguru).

Human beings have the power of discrimination as they possess a fully-reflected unit consciousness. They can discriminate between good and evil and choose to live a good life. The desire for emancipation is good, but as every action or desire has to have a cause, so this desire also has to be aroused within human beings. Developing an earnest desire for emancipation or earning the right to do sádhaná, therefore, depends on one’s efforts. The great preceptor cannot be accused of partiality because of teaching intuitional practice only to those who really deserve it. Saguńa Brahma wants to liberate everyone, but one must earn the right do to sádhaná by one’s own efforts as, although all human beings have a fully-reflected consciousness, many are not able to develop the earnest desire for emancipation. God cannot be blamed for human indifference towards attaining emancipation which prevents one from finding a great preceptor. It is everyone’s duty (dharma) to create the desire for emancipation, as that is the wish of the Lord and that is why the Lord made the vast creation.

The aim of Saguńa Brahma is to liberate each of Its units, and that is the only reason It made this vast creation. Everyone will gain emancipation sooner or later, as that is the wish of the Lord. It may happen soon or may come about after an indefinite period. The only way to gain emancipation is through sádhaná, and so everyone will have to begin sádhaná one day in their search for liberation from the bondage of creation. The wise should therefore start sádhaná as soon as possible and gain emancipation quickly. They realize that to delay is to suffer unnecessarily under the bondage of creation, which is not their permanent home. To regard a transit camp as one’s home and suffer the rigours and difficulties of the camp is foolish: knowing that this is not the final goal and that one has no right to stay here permanently, it seems sensible to make an effort to leave as soon as possible. Everyone has to reach his or her goal some time. It is imperative for everyone to achieve emancipation quickly by practising sádhaná. This is our permanent duty.

Shrii Shrii Anandamurti