ASTITVA AND SHIVATVA official source: not located. (The copyright page of Supreme Expression Volume 1 says, "This book is compiled from articles of Shrii Shrii A'nandamu'rti [P.R. Sarkar], previously printed in the magazines: Cosmic Society, Bodhi Kalpa, Education and Culture and others.") Writers who wish to quote from this discourse should mention: "The source document or tape for this discourse has not been located." cross-references: Supreme Expression Volume 1 this version: is the printed Supreme Expression Volume 1, 1st edition, version (spelling mistakes only may have been corrected). [or] this version: is the printed Supreme Expression Part 1, 1st edition, version (spelling mistakes only may have been corrected). I.e., this is the most up-to-date version as of the present Electronic Edition. Writers who wish to quote from this discourse should mention: "unofficial translation published in Supreme Expression Part 1". Where there is existence, there is speed, movement. And this dynamism is always relative. This movement is begotten by actions (karmatattva). What is action? Where the speed of the object together with its movement with the relativities is towards a desideratum (Laksyabhimukii), it is Karma. The factor (Tattva) which enables an action to be accomplished is termed as Prakrta Shakti. The action cannot be accomplished where these three factors such as space, time and person are not there i.e. before performing action these three factors (Tridanda) are indispensable for Prakrta Shakti. Whatever is performed in the expressed world, is effected by Prakrta Shakti. This Prakrta Shakti gets its inspiration from the Sentient Principle, the action is accomplished by the Mutative and the existence of an action is by the Static i.e. action is the collective result of these three factors. Where Prakrta Shakti performs actions without results, there she is known as Avyakta. Where the action is expressed, where Prakrta Shakti is expressed (Vyakta), there Consciousness (Purusa Bhava) is operated (Karmanvit) by it. But where Consciousness is not operated by Prakrta Shakti i.e. Prakrta Shakti does actions but the result is not begotten, there Purusa Bhava is known as Citi* Shakti. This is known as Citi Shakti only because Karma Shakti is vibrated (Pratisamvedit) by it. Hence Purusa Bhava is also known as a Principle which is Citi Shakti. It is because in His absense Karma Shakti can't get expression. This Karma Shakti or Prakrta Shakti is a principle within the Citi Shakti. Where Citi Shakti is vibrator (Pratisamvedii), there alone action is expressed. And where Citi Shakti assimilates (Grasa) Prakrta Shakti, there Prakrta Shakti is Avyakta (unexpressed). Therefore the vibration (Pratisamvedan) is only due to Citi Shakti. So the Citi Shakti is the Supreme Vibrator (Parama Pratisamvedii). This is the law of the vibration - the vibrator vibrates the object but without vibrating when it engulfs (Grasa), there it is known as unexpressed. Hence in the practical world we cannot get anything unexpressed because whatever vibrator is there is engaged in the work of vibrations. Hence the supreme vibrator is only that unexpressed Consciousness (Avyakta Purusa Satta). When the speed of human intellect becomes pointed, there people search one in many. Whatever they find behind that they search its vibrator. Getting the same they try to find out the vibrator of the previous vibrator. Like this when they attain Citi Shakti or Paramapurusa*, they find that Citi Shakti has not its vibrator as that is beyond time, space and person. Therefore Citi Shakti and Parama Purusa are known as Supreme Vibrator (Parama Pratisamvedii). When we see the expressed world, there we see not the synthetic process but the analytic process. In analysis what we find is the vibrator of one object, and so another one is the vibrator of the first vibrator, and so on and so forth. From Sambhu this expressed universe comes to Bhaerava and then to Bhava. These all are vibrators and Prakrti is vibrated. What is the idea (Bhava) in this vibration? About Prakrti it is told that she is Nitya Nivrtta - "Prakrti sa nityanivrtta". When Prakrti tries to be vibrated but instead she is engulfed, there she is Nitya* Nivrtta, there she is waning, she is merging into Purusa Bhava (Consciousness). Though she is merging into Purusa Bhava yet she is not being annihilated, for her being infinite. The cruder the vibrator we get, the cruder the Prakrti tries to make it. Actually Prakrti tries to make that her own but this makes the object still cruder. So gradually it becomes crude from the subtle. Behind this a principle works - "Abhoga Samsargat Praptiresana". You must remember it. When near an object of enjoyment (Abhoga) another object reaches, a desire is begotten to get that object. For instance a man when in town has dress, living as per the dress and living of the urban people and when in a village he has as per the villagers. This is effected because of his desire begotten out of his association with people in town and villages respectively. When some persons take tea, there you also get the desire to take the same. In Pratisaincara* process there is a movement from crude to subtle and behind that there is only one vrtti (tendency). "Abhoga Samsargat Praptiresana". With the association of the enjoyable object there is a desire to get it. In this cosmic cycle (Brahma Cakra*) everyone has his individual pabulum (Abhoga). And after that they are running. Those who have got several pabula, run after all of them and get exhausted and in the long run they get none. Those who have got only one pabulum get the same very easily. Therefore it is told. "Ananyamamata visnormamata brahamasamgata". Instead of running after several objects, run after Visnu* and get Him because there is only one pabulum here. When more than one pabulum is there, the mind gets divided and none will be achieved. This goes on. When first of all from Saincara* comes Pratisaincara, when Citta* comes into being, or Citta and Ahamtattva* come or Citta, Aham and Mahat Tattva come, men run after their respective pabula. This they do either because of inborn instinct or imposed Samskara* or any other reason. And according to Prakrta Liila* several pabula are kept before man. He runs after them and forgets Paramapurusa and gets away from Him and thus the Liila of Paramapurusa goes on. And when the movement towards the pabulum is stopped, men start moving towards the Nucleus of these pabula. Running after the pabulum is known as Esana. Because of this Esana the promptness for action (Karmatatparata) is begotten. Hence in no case man should be freed from Esana. Without Esana there will be disturbance. One has only to see the type of Esana. The subject matter is "Astitva and Shivata". Esana, aforesaid, has deep relationship with Astitva. Where there is no Esana, there is annihilation of existence. Hence the existence of Esana is essential. It is said above that when a man runs after varieties, he gets none. Sometimes a man thinks to be a Minister, sometimes a Secretary, sometimes a poet. There are thousand and one desires. Because of this Esana is not made fully. A man gets exhausted after running after the material objects and ultimately there is no Karmasiddhi (success in action). When Esana is indispensable for existence of life, a man has to see what kind of Esana should be made. Behind this Esana is Karmatatparata. These two go side by side. Then what is Karma? "Karma Brahmeti Karma bahukurviita". Karma is Brahma*, therefore, do as much Karma as possible. The real Karma is to move towards Brahma and that Karma is nothing but another name of Brahma. It is His metamorphosis. Hence taking Karma to be Brahma, go on performing actions. The action which you will do in that stage, behind that will be the right Esana. And that Esana will only be one and not many. Now the spatial transformation of the object is Karma and together with Karma only that Esana is there i.e. to attain Brahma. In such a case there will be much more acceleration in the process of Prati Saincara. As is said above, when the Esana is only one, the work will be done. When there are so many, the work will not be done at all. If one desires to take milk and smoke at once, it can't be possible. A man has to do either of these two. Hence the object of Esana is Paramapurusa and nothing else. "Ananyamamata visnormamata brahmasamgata". The Esana for other objects has to be channelised towards Parama Purusa. This will be the right Esana. And "Ananyamamata visnormamata brahmasamgata" - that is love, that is Mukti. Hence, the correct Esana for men is Bhakti (Devotion). If a man wants to become a devotee of the lord but in the mind of his mind, if he thinks that God will make him pass his examination - here the Esana is not one but two. Here the work will not be done, "I want Paramatman* and from Him I want nothing". When something is demanded from God the Esana becomes two. Hence the time is completely wasted. Where this Esana is towards Paramatman there it is known as Devotion. Where there is Bhakti there will be the success in action and there will be victory for devotees. This world is for devotees and for nobody else. When the Esana is not for Paramatman but for something else, it is known as Asakti (Attachment) and not Bhakti. As for example, the Esana for wine. This Esana will be termed as Panasakti, the attachment for wine i.e. attachment is always in bad sense and devotion is always supreme. Therefore the correct Esana is devotion. It does not mean that the devotee will do only Bhajan* and Kiirtan*. They are not seasoned devotees! It is because that Sadhaka* who moves on speedily on the Pratisaincara path towards Paramapurusa will never blind to the sufferings of numberless persons around him because of the lack of solid social system, solid economic system and the lack of humanity. If he is blind to the ill-management in the social system, he has not been able to understand Paramapurusa fully. If he does so, his will be subjective approach but not the objective adjustment i.e. when a devotee will move towards Paramapurusa his approach will be "Atma moksartham jagat hitaya ca". He goes on moving towards Paramapurusa while serving the humanity. When the humanity is neglected, the "Atma Moksartham" is also destroyed. Hence he must be ready to serve the humanity. Therefore the Sadhakas who don't render social service don't have real devotion. In their devotion lies selfishness (Khudaparasti). The devotees who are selfish (Khudaparasti) don't attain God (Khuda). Hence the correct Esana is devotion. Those who are devotees are workers (Karmii). They will never be afraid of the work. They will do maximum work. Now when you go to perform an action, you will have to learn the skill of performing it. Hence the need for knowledge is there. Hence those who are real devotees will not neglect Karma and whatever knowledge is necessary in performing real action will be also acquired by them. Knowledge and Karma cannot reach a devotee to Paramatma - devotion can. But for serving the humanity, knowledge and action are essential. Devotees must have to learn it. As long as men perform subjective approach and for the objective adjustment acquire knowledge for doing correct action, till then they have their existence (Astitva) and movement towards Shivatva. How does this Astitva become meaningful (Sarthaka) ? The more he nears Paramatma, the more meaningful his life becomes. The existence of a crude minded man is not valuable. The existence of germs and insects is not valuable though they too have the feeling of their existence. Everybody's existence hasn't the same value. On the death of a certain man everyone weeps but on the death of another man people feel themselves relieved. By action, knowledge and devotion the existence is made valuable. This alone is true practicality. The more existence of man merges in Paramapurusa, the more valuable he becomes. The person who does not have objective adjustment and fails to take Jiiva* to be Shiva* will never reach Paramapurusa. He can never be great. Some Shastras* name such persons as Prakrtiliina and some Videhaliina. What is Prakrtiliina? Persons who are self-centered (Khuda parasta), don't have Paramatman as their goal, but something else. Outwardly they say that Paramatman should be obtained but in their inner mind they have the desire for something else. Such people who outwardly say that Paramatman should be obtained but in the inner mind they desire for fame, riches, have the crude object as their goal. Whatever the inner mind says is the goal of the Jiiva (microcosm). Whatever is the feeling in the external mind is not the goal. But in the inner mind, because of his goal being the crude object his ultimate achievement is known as Prakrtiliina. Prakrti means the phenomenal world. Their existence will be transformed into the phenomenal world i.e. the conscious man gets transformed into crude object. There is one more word for the Samadhi* in the Prakrta Shakti and that is Jada Samadhi. Jada Samadhi is very much below human existence and to be free from that is also very difficult. After crores of years there will be human life. Just see how dangerous it is! So with Paramapursa don't have two personalities, inside something and outside something else. Become the same as you are within. Entire mental structure, entire ectoplasmic stuff will be converted into the quinquelemental world. There are also some people who have correct Esana but don't have correct direction. They know that Paramapurusa is the goal but they don't have the real direction. It is said that spiritual practice should not be performed studying from books. For it, Preceptor is essential. Reading the book or hearing from other if a man starts doing Sadhana, that too is dangerous because in that case a clear conception about the goal is not formed. Hence one does not know where one is going. The boat is sailing but the sailor does not know where the boat will go to. The sailor will get exhausted ultimately and will have some accident in the long run. In that case when such persons die, the state after death is known as Videhaliina. Their existence is not finished herein, but their feelings remain in the ideational world as an abstract. This too is as dangerous as Jada Samadhi. The difference between Jada Samadhi and Videhaliina is that in the former there is a folly because of a hidden desire but in the latter there is no folly but the correct direction could not be had. Hence everybody should know that without direction nothing should be done. Everything should be done with proper direction, proper guidance. As for instance, people utter loudly the word revolution - revolution, but revolution does not mean putting buses and trains on fire or removing the railway lines. This causes damage to Government and Govt. is people's. Therefore it is a damage to the people themselves. All these are destructive approaches. The persons who do such destructive approaches lack in knowledge. Just like that, in Sadhana if some hodge-podge is made, it means the lack of knowledge. Because of this, both the individual and the society are harmed. So this is Videhaliina. Hence Videhaliina is sure to be there if there is no love for Paramatman. And where there is love for Paramatman, there is action and knowledge also, service to humanity is also there, Sadhana is also being performed, in that sense if there is duality (Dvaeta Bhava) between Paramapurusa and the devotee - in such a case if there is excess of Iishvara Bhava (Cosmic Ideation), Sadhaka enjoys Bliss and temporarily he becomes free from miseries. That state of Bliss is Bhava Samadhi. The persons who attain Bhava Samadhi are devotees but the duality exists. Everybody is born out of Paramapurusa, so how can there be two - the devotee and the Parama Purusa? Hence in Bhava Samadhi much higher stage is not attained. As long as there is Bhava Samadhi there is Bliss, but after this the aspirant is an ordinary human being. Some devotees, who go still ahead and feel the oneness with Him, but instead of loving Paramatman Himself, think more of His Gunas (qualities). In such a case they attain Gunatmaka Samadhi. In that case the devotees also attain so many qualities, but permanent unification with Paramatman is not attained. What happens in Gunatmaka Samadhi is that the devotee has much more the feeling of the qualities. Secondly, the man having Gunatmaka Samadhi has the standard from where he thinks that his coming in this universe should be justified. He wants to justify his body, mind, Atman, and the whole life. These are the sentient feelings indeed - but they are also not seasoned devotees! The feeling should be that the body and mind which have been given by Paramapurusa will be utilised in the service of the society for pleasing Paramapurusa. Devotees are known as Gopa. Persons who please Paramapurusa are Gopa - "Gopayate Yah Sah Gopah". Their very nature is to please Paramapurusa. Gopa does not mean the persons who rear cattle. Devotee of the first order will not want Gunatmaka Samadhi. They will want to utilise their body, mind and their qualities for the service of humanity. It is because everything belongs to Paramatman. He has expressed Himself into every object of the universe up to the blade of grass. A devotee will serve the humanity because Paramatman will be satisfied. Those persons who utilise themselves fully for pleasing Paramatman are A-class devotees. They alone are devotees and the others are not. Where the only aim is to please Paramatman there the devotee completely forgets himself because Khudaparasti is pleasing oneself. Up to Gunatmaka Samadhi even this sense of self-centeredness exists. But where there is no personal desire but the only aim is to please Parama purusa, the Khudaparasti does not exist at all. And in the absence of Khudaparasti only Khudaparasti remains. The final merger (Pranasha) of the existence (Astitva) is there. With the extinction of Astitva, there is the establishment of Shivatva. Everything is done for the happiness of Shiva. This establishment of Shivatva is known as Shiva Samadhi. The Supreme Goal of human life is Samadhi. People are established in Shiva Samadhi by being guided by "Atma moksartham jagat hitaya ca". There is no other way out. It can be questioned how an illiterate, weakling man will do action and acquire knowledge. There is only one answer to this. If one is a devotee then Paramatman will teach him the technique of rendering services. "Bhakti Bhagavatoseva Bhakti Premasvarupinii Bhakti Anandarupashca Bhakti Bhaktasya Jiivanam". "Bhakti Bhagavatoseva" - Devotion is for pleasing the Lord and not for pleasing any worldly object. "Bhakti Premasvarupinii" - Bhakti is love personified. The man who does not have compassion, the man who does not shed tears at the miseries of others, is not a man but a stone. He cannot do any great work. Be happy with the happiness of others and troubled with the trouble of others. This alone is natural. Don't be unnatural. The effort to make everybody ones own culminates in love for the Lord i.e. devotion is love-for-God personified. "Bhakti Anandarupashca" - devotion is the ecstacy of Bliss, the ocean of Bliss. And "Bhakti Bhaktasya jiivanam" - devotion alone is the life for the devotee. The greatest enmity against devotees is to take away their devotion. Don't ever try to snatch devotion from devotees since devotion is their life. Paramatman himself will teach knowledge and the technique of doing the work. It is not the devotees' headache. Surrender everything to the Lord. Because man has not been able to solve his problems by his efforts, nor will he be able to, hence a devotee has not to be disturbed. And if one requires something from God, one has to require only Parabhakti (Absolute Devotion). When devotion is attained, God is attained. If God is attained, everything is attained. What remains unattained! Therefore from ancient time learned people have been accepting that the wisest man in the world is the devotee. Devotee is not bereft of intellect. On the contrary he is the wisest If you want to remain in the world remain like a devotee. As long as devotion is not there one's heart is like a desert and when the devotion is attained, an oasis in the desert advents. You have not to be afraid of anything when devotion is with you. Nothing is to be afraid of when Paramapurusa is with you. When devotion is there, Paramapurusa is there. And when He is there fear none. In no case you have to be disturbed. You must remember that devotion is a unique creation of Paramapurusa. And forgetting this, learning, intellect, money etc. are not all needed. Ask and you get the cheapest but the most invaluable. Hence, be a devotee and establish the ideology.if devotion is with you, whatever you want, in whatever way you want, you will establish your ideology. Those who are devotionless, will go on blinking and can never do anything against you, if devotion is with you, victory is with you.