Page 10 - All India Magazine Nov-2026

rior to it and regarding joy and sorrow equally as God's working
in these lower instruments, or with ananda, receiving everything
as the play of Krishna and therefore in itself delightful. The last is
the state of the complete Yogin, for by this continual joyous or
anandamaya namaskara to God constantly practised we arrive
eventually at the entire elimination of grief, pain etc, the entire
freedom from the dwandwas, and find the Brahmananda in every
smallest, most trivial, most apparently discordant detail of life &
experience in this human body. We get rid entirely of fear and
suffering; Anandam Brahmano vidván na bibheti kutaschana.
We may have to begin with titiksha and udasinata but it is in this
ananda that we must consummate the siddhi of samata. The Yo-
gin receives victory and defeat, success and ill-success, pleasure
and pain, honour and disgrace with an equal, a sama ananda,—
first by buddhi-yoga, separating himself from his habitual mental
& nervous reactions & insisting by vichara on the true nature
of the experience itself and of his own soul which is secretly
anandamaya,—full of the sama ananda in all things. He comes to
change all the ordinary values of experience; amangala reveals
itself to him as mangala, defeat & ill-success as the fulfilment of
God's immediate purpose and a step towards ultimate victory,
grief and pain as concealed and perverse forms of pleasure. A
stage arrives even, when physical pain itself, the hardest thing
for material man to bear, changes its nature in experience and
becomes physical ananda; but this is only at the end when this
human being, imprisoned in matter, subjected to mind, emerges
from his subjection, conquers his mind and delivers himself ut-
terly in his body, realising his true anandamaya self in every part
of the adhára.

(2) Active
It is this universal or sama ananda in all experiences which
constitutes active samata, and it has three parts or stages,—

10 All India Magazine, November 2026