SALVATION AND DEVOTION PARAMA PURUS'A TRIANGLE OF FORCES AND THE SUPREME ENTITY MA'YA' AND MOKS'A DESIDERATUM OF HUMAN LIFE SALVATION AND DEVOTION official source: Subha's'ita Sam'graha Part 19 cross-references: none this version: is the printed Subha's'ita Sam'graha Part 19, 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. The subject of today's discourse is "Salvation and Devotion." According to the convention of the Sha'stra, in the name of the preceeding subject, the term 'salvation' should be kept in the latter portion. From that view point the name of the subject should be "Devotion and Salvation." But I have used first the term 'devotion' because, experienced persons say that salvation loses its lustre before devotion. The devotees know well that one who has devotion in one's hand has salvation at one's command. Salvation can be attained any moment, but devotion is something precious, priceless. That is why I have put the term 'devotion' in the latter portion. Devotion is like the philosopher's stone and salvation can be likened with gold. One who has got this stone in one's possession can make gold at any moment. There is a story about it. Once Ra'm and Laks'man were going across the Ganges. When they crossed the river by boat, the boatman found his vessel converted into gold. He conveyed this news to his wife who brought all her wooden belongings to the bank and converted them into gold with the magic touch of Ra'm's feet. Thereupon the boatman asked his wife why she was wasting her time and energy by carrying her belongings to the bank instead of bringing those feet into her house. The man then did this. She received from Ra'mji four fruits which satisfied both wife and husband. Laks'man came later and when he was asked to give something, he gave one fruit. The four fruits given by Ra'm were Ka'ma, Artha, Dharma and Moks'a. Fulfilment of materialistic desires is called Ka'ma, the fulfilment of psychic desire is Artha ; fulfilment of psycho-spiritual desire is Dhorlla and the fulfilment of spiritual desire is Moks'a. Laks'man said thereupon to the couple that the fruits given by his elder brother could not be digested without the fruit given by him. The fruit given by young Laks'man was 'devotion'. That is why devotees say that 'devotion' is a precious thing ; it's the touch stone. What is Mukti or salvation ? In Sanskrit the word has been derived from the root verb Much, meaning, liberation from bondages--Bandhanam Muchyate Mukti. Where there is bondage there comes the question of liberation. Where there is no bondage there is no question of liberation. How many are these bondages ? There are numerous limitations in the physical and psychic bodies of human beings. These limitations are temporal, spatial and personal. The liberation from these three bondages is called salvation. There cannot be liberation in the sphere of physical and psychic bondages. Permanent liberation can be had only in the spiritual realm. When one becomes free from spiritual bondages all miseries, and pains vanish away. What does the term Mukti Sa'dhana' connote ? It is an effort to be free from spiritual bondages, which are deeply related with the psychic bondages. Whenever one performs any action its reaction remains potentially with A'tma' and so long as the reactive momenta dwells with A'tma', there is no possibility of liberation from spiritual bondages. Actional bondages remain until one attains liberation. Good action becomes the cause of good reaction. Both good and bad are the cause of action and bondages. The bondage of good action can be likened with a chain of gold, and that of bad action with a chain of iron. But both are bondages. Whether the cage is made of gold or iron is no difference for a bird--both are bondages for it. One has to attain liberation from these actional bondages. The term salvation connotes liberation from these actional bondages. Now how to get liberation from these bondages ? It's possible only when the reactive momenta get exhausted, and this is possible only through Sa'dhana'. When one walks in the sphere of actional bondages one's movement is from subtle to crude. The Sa'dhana' for liberation from bondages is a movement from crude to subtle. The 'Saincara' process is a movement from the supreme positivity to the supreme negativity, a flow from fundmental negativity to fundamental positivity. But, what is this movement for? This movement is for the exhaustion of actional bondages. It is movement from darkness to light and truth. One has to march towards truth. Satyameva jayate na'nrtam satyenah pantha' vitato devaya'na. This is the Sa'dhana' of liberation and this is not possible without 'Diks'a'. If one walks in darkness one needs a torch otherwise one will fall down in a ditch. Similarly one walking on the path of Sa'dhana" needs this torch, otherwise however strong one may be, downfall will be inevitable. The Sanskrit synonym for the word torch is Diipaka or Diipanii. The first letterof Diipaka is 'Dii' and the first letter of the word Ks'a'ya is 'Ks'a' Thus comes the masculine word Diiks'a. In feminine it is Diiks'a. Diiks'a' is essential for the exhaustion of actional momenta. This is the Sa'dhana' of liberation. To learn is the Sa'dhana' of knowledge. To walk on the path i. e., to do regular practices is the Sa'dhana' of action. Last but not the least is devotion--the culminating point of Moksa Sa'dhana'. What is Bhakti ? The word Bhakti has been derived from the root verb Bhaj and suffix kta. The very Bha'va that whatever I will do I do to impart bliss to Parania tma' is devotion. What is knowledge ? (Satyam jina'namanantam Brahmah). Parama'tma' is the embodiment of knowledge. Every particle of the universe is the manifestation of Parama'tma'. This is the essence of knowledge. What is the Sa'dhana' of knowledge ? When one starts realising that every mundane objectivity is the manifestation of Parama'tma' one comes from the sphere of theory to practice. The realisation that the universe is the manifestation of Parama'tma' is Siddhi or achievement in Jina'n Sa'dhana'. What does the term Karma Sa'dhana' i.e. the Sa'dhana' of action connote? What is the Siddhi i. e. attainment of Karma Sa'dhana' ? - (Karma' Brahmheti Karma Vahu Kurviita). To serve every mundane object thinking it to be the manifestation of Parama'tma' is Karma i. c. the Sa'dhana' of action. What is the achievement (Siddhi) of Karma Sa'dhana' ? It is generally found that an average person spends more than twelve or fourteen hours in thinking about his or her own self. But the moment one starts thinking about the universe, one becomes a Karma Sa'dhaka. When one starts spending all one's time in thinking for the universe, taking one self to be a bubble in the ocean of Karma, one gets Siddhi in Karma Sa'dhana'. A person is a part of the universe, and when one starts serving the universe, one is also automatically included among the served. Whatever is done is done only to please Parama'tma'. This is called devotion. One has to serve the universe with this ideation. In the beginning due to 'Sam'skara' there is a feeling of doership. But when gradually the accumulated momenta i.e. 'Sam'skaras' start being exhausted, one starts questioning the source of one's energies and capacities. Are they really one's own possesions or creations ? Even the strongest of wrestlers becomes frail and is unable to speak if he or she does not eat for a couple of days. The scholarship of a scholar vanishes in the thin air if you keep him or her without food for a week. Meaning thereby, all your knowledge, intellect, capacity and valour, are dependent on Him. That is why there is nothing for a human being to be proud of. The moment one understands this, one is ensconsed in devotion and then alone will one be able to realise that one is working according to the wish of Parama'tma' with all one's capacities. This is the sign and feeling of a staunch devotee. How does a Jina'nii feel '? He or she thinks that since the universe is the manifestation of Para'matma' one should serve it. But they themselves will not take pains to jump into the realm of action. Sitting on the shore, they will issue only 'phatwa.' Such logician philosopher's, have got no connection with the actional world: Va'k Vaekharii shabdajharii Sha'stravyakhyana Kaoshalam, Vaedushyam Vidusam, Tadvat bhuktaye na tu muktaye, Only big and euphemistic words can't serve humanity. This is only a word trammel in which one entangles oneself. Such persons knowingly or unknowingly throw themselves away from the path of salvation. On the other hand those Karma Yogins who always, always engross themselves with action and work only for the sake of work enmesh themselves in the trammel of action. Such action is really a bondage. What is the way out of bondage? It has been said in the Upanisads: Iisha'va'shyamidam' sarvam, Yatkinca jagatyam'jagat. Tena tyaktena bhunjiitha', Ma'grdhah kasyasiddhanam. Action performed for the sake of action is bondage. As the Jina'na of a Jina'nii is the cause of bondage if it is not mingled with devotion, similarly, devoid of the celestial touch of devotion, the action of a Karmi (one who performs action) cannot be helpful in attaining liberation. Now let us think about devotion. As explained earlier the ideation that whatever I do, I do only to please Parama'tma' is called devotion--Bhaktirbhagavato Seva'. Devotion is service to God. When devotees serve the universe they do it with the feeling that they are serving the manifestation of Na'ra'yan'a only to please Him. One has to serve, but not only for the sake of service. The direction of Jina'nii is not working here, nor Karma for the sake of Karma. The experience of a devotee is quite independent. It is that they are serving Na'ra'yan'a and none else. One of knowledge tries to attain Parama'tma' by dint of knowledge, but despite being one of knowledge one behaves like a knave. The reason is quite apparent and palpable. The brain of such a person is quite small and he can't be measured by such a brain and its weak stamina. Karmiis also forget that the source of their stamina and vitality is not their own. Thus a secret feeling of ego also resides in the mind of a Karmii and this becomes a great hurdle in the path of the realisation of Parama'tma'. Those who are the greatest malpractitioners in their tender age are not able to do anything in their senility, because their capacities are decayed. Why do such learned people behave like illiterate boors after becoming senile ? Does their intellect lose stamina and lustre? Jina'nis and Karmiis lose their prestige after reaching old age, but devotees are never insulted. Those who really want to save their prestige should adopt devotion. Devotees always think that everything, whatever belongings they have are Parma'tma's and they are utilising them only to please Him. They will serve Him with the intellect and stamina bestowed upon them by their Beloved. When these things will be snatched away they will serve the Lord with whatever will remain. When nothing remains they will come to the Lord and ask for further work. This is called devotion. Those who beg from Parama'tma' for this or that are not devotees, because they want service from Him. Devotees are those who ask Parama'tma' to utilise their services at His feet. Devotion is service to God--Bhaktir Bhagavato Seva'. There are numerous propensities in the human mind. Chiefly they are fifty in number. The majority among them are subsidiary propensities. Where the propensities tend toward mundane longing they are called subsidiary propensities. But where they are engaged in the service of Parama'tma' they are called main propensities. The latter are awakened by 'Sambit' with the grace of Parama'tma'. Suppose people are running after the subsidiary propensities i. e. for name, fame, prestige etc. One fine morning the consciousness of their present condition dawns upon their psychic horizon and they start feeling miserable about their state. This is called 'Sambit'. Main propensities are aroused by this 'Sambit' and one starts marching towards Parama'tma'. All other propensities are subsidiary. You know there are different divisions in propensities : (a) Klis't'a' (b) Aklis't'a' (c) Klis't'a'klis't'a' (d) Aklis't'a'klis't'a' The propensities that become the cause of pain in the beginning as also in the end are called Klis't'a'. Suppose, for instance, someone is travelling without a ticket. There is a heavy rush in the train. Naturally he will have to undergo suffering and inconvenience. If the checking staff come, another misery befalls. So here the pain is in the beginning and also in the end. This action of his is Klis't'a' vrtti. Suppose one sits in the first class having the ticket of the third class. The journey is naturally comfortable. This is Aklis't'a'. But if the checking staff comes a painful situation emerges. The journey started with ease and ended in pain. This is A'klis't'a'klis't'a'. A student busy in studies has to abandon all sorts of pleasures and comforts. But at last when the result comes out he or she finds his or her name in the list of successful candidates Thus in the beginning there is pain but the end comes with the shower of happiness. This is called 'Klis't'a'klis't'a'.' Klis't'a', Klis't'a'klis'l'a' and Aklis't'aklis'ta' are subsidiary propensities. Aklis't'a' when the pain is neither in the beginning nor in the end, is the main propensity or the Mukhya vrtti, and this is the path of devotion. Aklis't'aklis't'a is the path of knowledge and action and Aklis't'a' is the path of devotion. This Aklis't'a' only is the main propensity of the gland and the rest are of subsidiary glands. When the main propensities are aroused by the grace of Param'atma' one becomes a devotee. Devotion is not a sa'dhana', but an attainment. For a devotee : Bhakti bhagavato seva' bhaktir prema svarupini, Bhaktirananda rupa'ca bhakti bhaktasya jiivanam. What is love ? That which makes mind soft and so strong and strenuous as it may keep itself in a balanced state even in the condition of pain, and creates perpetually a pleasant feeling within, is called love. Devotion is identical with love. They are invariably related with each other. The moment devotion is aroused, love for God comes. Devotion is bliss incarnate. What is bliss or A'nanda ? Where pleasure and pain both are in equipoise we call it the state of A'nanda. Sukham A'nantam A'nandam i.e. infinite bliss is called A'nanda. Whatever may be the propensities--main or subsidiary--they become part and parcel of the life of a person adhering to them. If one doing the worship of money loses the object of worship, will one be able to withstand the shock ? One will die out of the pain of loss. Those who adore name and fame will also die the moment their prestige is spoiled. They may commit suicide. Similarly for a devotee; devotion is life. The end of devotion is the death of the devotee. That is why the devotee says to the Lord - O Lord! I don't want anything, but if you want to give me anything, give me Parama Bhakti ( The highest kind of devotion ). I want only devotion and nothing else. The Sa'dhakas who love God for the attainment of bliss are also strong ones, but they are not great ones. They may be strong devotees but not great ones. Only those Sa'dhakas are great devotees who do not aim simply on attaining bliss but work for giving bliss to Para'matma'. Devotees render services to the people because they know in the heart of their hearts, that the universe is the manifestation of Parama'tma'. Every mundane creature is the progeny of Parama'tma'. If one will do service to the people it will be tantamount to please Parama'tma'. A devotee performs Sa'dhana' only because Parama'tma' wants this. Thus a devotee performs sa'dhana' only to please Parama'tma'. Such persons are called Gopa. Gopayate ya sah Gopah i.e. one who imparts bliss to Parama'tma' is Gopa. 14 October 1966, Mumbai PARAMA PURUS'A official source: Subha's'ita Sam'graha Part 19 cross-references: none this version: is the printed Subha's'ita Sam'graha Part 19, 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. Today's subject of discourse is "Parama Purus'a." What is Purus'a ? Purus'a means 'Pure Shete Yah Sah Purus'ah' or 'Purasi Shete Yah Sah Purus'ah'. The Sanskrit word Pura means settlement or township (Na gara ). Therefore the entity which lies covert in each and every microcosmic structure is called Purus'a. It means that this quiescent entity or Purus'a lies hidden in each and every microcosm but doesn't perform any action. In the definition 'Purasi Shete Yah Sah Purus'ah', Purasi means "in front of" or "before." As in the sentence Purasi Hitam' Karoti Ya Sah Purohitah' which means Purohita is one who moves in front of you to promote your welfare. One special attribute of Purus'a is that He always moves ahead of the microcosms. Whatever may be the speed of the microcosms, Purus'a is faster and so He is always ahead of them. "Purusah Akarta Phalasa'ks'iibhu'tah Bha'vakendrasthitah Gun'ayantrakashca." 'Purus'ah Akarta'. The word Akarta' has been used in connection with Parama Purus'a. Why Akarta' ? When in a solid body a force operates in that special state the force is termed as 'energy'. Action, or something that involves a changing of place, is originated by energy. Action, either physical or mental, is effected only because of the vitality in your body. During the state of ill health you will find that you cannot think for a long duration. It is only because of the lack of vitality. Doership is the Operative Principle, not Purusa's. Therefore, 'Purus'ah Akarta''. 'Phalasa'ks'iibhu'tah'. Now let us see what is Phalasa'ksii'bhu'tah. Purus'a is acquainted with all that is done by an entity. Whatever the unit mind performs is known to unit consciousness at once i.e. whatever your mind does is known to you're a'tma' at once. Today's discourse however is about Parama Purus'a, not about Jiiva'tma' or Jiivapurus'a. External activity is the actual expression of whatever you think on your psychic plane. So, whatever your mind is acquainted with, is done by your mind and hence your A'tma' comes to know it. To what extent does your A'tma' maintain its witnessing capability ? Unit consciousness is Karmaphala bhokta', i.e. whatever action--vice or virtue, is performed by your mind has its impression on Jiiva'tma' and the impression of the actions on Jiiva'tma' is at once conveyed to, Parama'tma'. Whatever action the Cosmic Mind does, that is not really action because everything is internal. But whatever the unit mind performs is both internal as well as external. For instance, if a desire for stealing is aroused in one's mind, that can be internal when you don't translate the same into action i.e. mental stealing can have external expression or it may remain in the psychic plane itself. But whatever the Cosmic Mind does is all internal, totally within His mental arena, there is nothing external for Him--all is within Him. Whatever He does, He does within Himself i.e. without your knowledge. For example He steals away your mind, your A'tma'. One fine morning you will find that you have lost your mind. Your mind does not exist as He has stolen it away and just like a lunatic you begin dancing. How He has managed to steal it away is a mystery to you. Therefore He does everything inside Himself--everything is within, nothing without. Suppose your boss arrives, your superior arrives-you will welcome him and say, "Please come, take your seat and have something to eat." You flatter him to the extent you know, but you say inside yourself, "What a trouble has arrived ? When will he go ?" This is not known to your boss. Hence a couple of I's are within you--one performs action in the external world and the other is within with which you alone are well acquainted but others are not. Sa'dhana', therefore, is to unify the two into one--the internal I and the external I. Two-ness in one single personality is a disease. The more the gap between these two Is, the more you will undergo psychic torment. You must remember that in this second half of the 20th Century people are feeling much gap in between their internal I and external I. Because of the trouble in adjusting these two I's there is an increase in mental illnesses. This is the greatest disease in the 20th century. As regards Parama Purus'a there is no double personality. Everything is internal. The entire world is internal for Him. That which is external world for you is internal for Him. Whatever you think or do in your mind is also internal for Him. He enters your internal world, your mind and you don't know that He has entered i.e., He will steal away your mind and you will not know. A person too wants that Parama'tma' should steal away his mind. Therefore I remember to have told you that one of His names is Ma'khanacora (Butter thief). Generally one says to God to come to him but actually God is already with him--He is simply unable to see Him. A Sa'dhaka may think with his conscious mind that when God appears before him, he will surrender completely to Him. In the most interior corner of his mind, however he feels that when God appears before him, he will certainly surrender to Him, but he will also seek God's help for relieving the asthama from which he has been suffering badly. God, who is in the most interior corner of his mind, even knows this. Then He will not hear anything. He will steal away the A'tman of a person and his mind will not know it, Therefore, He is named Ma'khanacora. As the cream is the essence of milk so is the A'tman of the body. He steals away the A'tman, so He is Ma'khanacora. Why Purus'a is Akart'a ? Action results when in the physical body vital force operates. Energy will not work away from material structure. It will always work from within. For Jiiva there is action, and also for Prakrti. Prakrti gets the action done, but Parama Purus'a is actionless. 'Phalasa'ks'iibhu'tah'. Whenever a person performs some action there is an accompanying reaction. Action means creation of reaction also. For instance, if you throw a stone in a haphazard way, that will certainly have a result. Where there is action there is reaction. Both action and reaction take place in His Cosmic Body ( Bhu'ma' Shariira ). He immediately knows about the action performed by a person and its reaction too. But Parama Purusa' is not the enjoyer of the reactions. Dva' suparn'a' sayuja' sakha'ya' sama'nam' vrks'am'se parisasvaja'te. Tayoranyah pippalam' sva'dvattyanashnannanyo bhiica'kashiiti. Two birds with beautiful plumage are seated on the same tree. One of them is tasting the sweet fruits of the tree, whereas the other is just looking on. The bird tasting the fruits is likened to jiiva'tman or unit consciousness. The bird which looks on without tasting the fruits, but which watches the other bird eating the fruits, is likened to Parama'tman, the Supreme Consciousness. The tree i.e., the body of a human being, has both jiivatman, which is karmopahata or that which receives the impression of all that the person does, and it also has Parama'tma, who is the witnessing entity of jiiva'tman Through Prakrti, the inherent energy of Purus'a, a human being performs actions and reaps their consequences. This 'natural' set up has been arranged by Parama Purus'a. He makes the arrangements for actions and reactions to occur, therefore He is Phalasa'ks'ibhu'ta. They say that wherever there is action there is equal and opposite reaction. But there is one thing to be borne in mind here. Where there is action, the equal and opposite reaction takes place only when personal, temporal and spatial factors remain unchanged. But you know that personal, temporal and spatial factors do not remain unchanged. Just in the next moment time-factor is changed. If it is an inanimate object there is entitative change therein. If there is an animate object, the person remains unchanged but the mentality changes. Therefore, we do not find the exactly equal and opposite reaction of the action done. Generally the reaction is enhanced and is not lessened because the gap in inter-ectoplasmic stuff is increased for the reaction of an action done. For instance, you took a loan of rupees 1,000/-. When you return the amount you will have to pay the interest also. You will pay back Rs. 1020/- or 1030/-. Like-wise, if you have committed some sin you will be punished a little more than the reaction of the sin committed. Had the time, space and person remain unchanged the reaction would also have been the same. So get it in mind, while doing some thing immoral be prepared to pay the interest too. It is better not to take a loan, then alone you will not have to pay the interest. 'Bhavakendra.' This external world, this expressed world, which you see is full of action, full of rhythms. This actional world is both extroversal and introversal for you. There is a world inside your mind. That is your internal world, and the world which you see without is the extroversal world. Hence this internal world for you is ideational and the external world, actional. But for Parama Purus'a there is nothing like the extroversal world, all is introversal, and hence for Him this world is ideational or His thought projection i. e. this world is Samkalpita for Him. Suppose you imagine Jodhpur* in your mind. This is ideational. But when you see outside, you find that it is Jaipur*, not Jodhpur. Then you realise that Jodhpur of your mind is ideational and Jaipur is actual. The same thing occurs in dream. While you dream you think it to be a fact because the external world does not exist there. For Parama Purus'a there is nothing like the extroversal world ; just as for you when the internal world, which you take to be true in dream, is actually not there. For Him, the world exists in His ideation i.e., nothing is extroversal, rather all is introversal. And His imagination is called Samkalpa. Hence this world is a Samkalpita world for Him. There is a difference between Kalpatia and Samkalpana. Whatever you do in Kalpana is transitory and the Java concerned is only its enjoyer and none else. *Jodhpur and Jaipur are names of towns in India. God is a master magician who, by His magic-spell, has created all and has hidden Himself inside His creation. If at all you want to know the creation, the trick of the magician, that can only be done when you join Him and His party. This world is ideational for Him and this ideational cosmos has Him in its centre. He is in the centre of this ideational cosmos. He has to control it. Have you ever seen a fisherman spreading his fishing net in a river or a tank ? The fisherman does so and he has to manage the net also. Likewise, He has made the ideational world which He alone has to manage and control. He controls the idea, therefore, in common parlance, He is taken as inactive. If, however, people steal, rob and are corrupt, will Parama'tma' say that He is Akarta' and hence He has got nothing to do with them ? No, He controls them indirectly through the Gun'as. Actually He controls the Gun'as which do the actions. Really it is Parama'-Prakrti that operates. For instance, the commander orders the soldiers to catch so and so. Who catches ? It is the soldiers, the power of the soldiers. People see that the soldier has caught the offender, but the soldier does so only with the direction of his commander. Hence Parama Purus'a is just like the commander and Parama Prakrti just like the soldier. This control over Blia'va Kendra is Samkalpita Niyantran'a, and He who controls it is named Krs'n'a. Therefore, there is another name of Parama Purus'a i.e. Krs'n'a. Krsna means the attractor of this ideational world. This ideational world is made of ectoplasmic stuff or by ectoplasmic structure. For Parama Purus'a, the quinquelemental world is just the crudified form of His ectoplasm. His mentalstuff is subtler than jiivas, and therefore contains speed (Gati), light ( Dyuti ) and rhythm (Chanda), and controls them. The mental stuff of Parama Purus'a with which the world has been created is something blissful ( Svarasa ). This very object is named Paramarasa. The unit mind does all with its mental stuff. Sometimes it creates money in the mind and seeing the mental bank balance it feels happy. Sometimes it makes itself a Prime Minister and feels happy, and sometimes it feels enemies are mentally beaten and it is overjoyed. All these are done only with an aim to satisfy its mental hunger, to quench its mental thirst. Ultimately we see that an individual's mental stuff is transformed into worldly objects. For the unit mind, whatever it makes within itself is Vaesayika. It is all directed for personal pleasure, for material pleasure. The flow of the ectoplasmic stuff of the jiiva is called Vis'ayarasa and the flow of Cosmic Mind is Paramarasa. When, even for once, the unit mind happens to come in contact with Paramarasa, the material pleasure ( vis'ayrasa ) seems dry and insipid. Just as one eating vegetables without salt, feels they are tasteless. But material objects are needed to maintain the physical existence. The wise make the flow of Vis'ayarasa parallel to the flow of Paramarasa. They convert the waves of vis'ayarasa into the waves of Paramarasa. This alone is a safe way. Krs'n'a is the nucleus of the Paramarasa of Bha'va Samudra and the unit minds are like boats in that Maha'Samudra. As per the rise and fall of Paramarasa of Parama Purus'a, the unit minds are to rise and fall i.e. as boats rise and fall with the waves of the ocean. The unit mind intentionally or unintentionally has to dance according to the rhythms and waves created by Parama Purus'a. This they are bound to do, there is no escape. Even if someone says that he will not dance because he is ashamed of dancing, really he dances, anyway ; he simply does not know it. Everybody dances in the Paramarasa-Samudra. The Vis'ayarasatmaka Jiiva has to dance. There is no way out, they are made to dance. This very thing is the Rasa Liila' of Krs'n'a. There is difference between Liila' and Kriida'. Kriida' is causal. Everything in this world of relativity is causal. But Parama Purus'a is beyond the scope of relativity. Why is He making the world dance ? Why has He made Paramarasa-Samudra ? The answer to this cannot be known in the world of causality. Why Parama'tma' has done something has no answer because He is beyond the scope of causality. Hence that which is non-causal, that which is beyond the scope of causality is Liila'. Whatever Parama'tma' does is Liila', but what Jiiva does is Kriida'. The wise will do Kriida' in such a way as to adjust their waves with the waves of Liila'. They will not try to know why Liila'maya has done an action. They will simply try to know Liila'maya Himself. If you cannot know the cause of a trifling thing like dancing, how can you know the cause of the action of Liila'maya ? Jiiva has a very small brain and a very small cranium. It is not possible for it to know the action of Liila'maya. Suppose someone is an M.A. in 20 subjects. If he or she is asked suddenly to appear in the M.A. examination, he will not pass--he will have to read again, then he will have to appear. This proves that the Jiiva fails even to succeed in its own Kriida'. So how can it understand the cause of the Liila' of Liila'maya ? It cannot. The best approach is to love Him, is to join His party. If there is true love the Master Magician will certainly make you understand everything because the more the members of His party know, the more convenient it is for Him. Hence He is 'Bhavaken drasthitah.' There is a particular tune, a particular rhythm, a particular ra'ga, a particular ra'gini, particular laya and a particular ta'la in the Paramarasa-samudra as per the vibration projected in the nucleus of the Paramarasa. One who gets one acquainted with these does not like visayarasa, and naturally leaving the Visayarasa, one goes into Paramarasa. Then the attachment with the ra'ga and ra'gini of Visayarasa is lessened and one becomes like a lunatic. People say correctly that Ra'dha, hearing the melodious tune of the flute of Krs'n'a, started behaving abnormally. This was due to the bifurcation of the waves of Visayarasa and then sudden adjustment with the waves of Parmarasa. When a rural boy comes to the town and sees cinemas, then he does not like to see Ra'maliila'. He says "Ra'maliila' is outdated. Cinema is far better." Is it not so ? Likewise, when one comes in contact with the waves of Paramarasa, the charm of Visayarasa fades away. Wherever there is wave, there is sound--there is the sound of the ocean, of the river. The sound of Paramarasa is Krs'n'a's Muralidhvani. The sound of the Visayarasa is "Money, more money, more corn, more vegetables, more bank balance." Don't you hear this ? The sound of first class first, the sound for extension after retirement are the sounds of Visayarasa. The sound for the wedding of the daughter with no expenses is essentially the sound of Visayarasa. The sound of Paramarasa is the muralidhvani of Krs'n'a. Hearing this, one does not appreciate the sound of Visayarasa. Paramapurus'a is Purusottam - He is seated in the nucleus of Paramarasa. Paramapurus'a is 'Gunayantrakashna'. When Guna acts in material body that is known as energy. Energy is controlled by Prakrti but Prakrti, being the innate principle of Paramapurus'a, is controlled and guided by Him. The actions are controlled by Prakrti, but Prakrti is controlled by Paramapurus'a. Hence Paramapurus'a should alone be the be-all and end-all of humans. One must bear it in mind always that the Visayarasa of the units is encircled by Paramarasa from all the ten directions. You are never away from Paramapurus'a. He is always with you and in no condition you are alone. Since your activity is within Paramarasa, whatever you think, whatever you do with your organs is all made known to Paramarasa samudra. Since Paramarasa samudra knows it, it becomes the duty of Paramapurus'a as the witrnessing entity to take you to task as long as you are not mended. I told you, Paramapurus'a is the creator and operator. His is not a vow to punish you, but to mend you i.e. whatever He thinks proper for you He will do, and it is proper for you to let Him do His will. Parama Purus'a will take care of those who take His shelter. He will not help those who think that they can take care of themselves, however, as He lets them do the things on their own. Therefore, it is told that for Bhaktas, Bhagavana has special responsibility. It is the duty of Paramapurus'a to save the prestige of the Bhakta, and the duty of the Bhakta is to leave everything on Him. Whatever energy is working in Paramarasa or visavarasa is under Him. Therefore, when once you develop your love for Him you are not weak, not helpless and not alone. The victory is with you. Remember Him and march ahead - victory will be yours. You have not to be afraid of the worldly forces. Those who enjoy the highest force of Paramapurus'a are sure to succeed. Victory will surely be theirs. Victory to you all. July 1967, Jaipur TRIANGLE OF FORCES AND THE SUPREME ENTITY official source: Subha's'ita Sam'graha Part 19 cross-references: none this version: is the printed Subha's'ita Sam'graha Part 19, 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. The Supreme Entity means the Supreme Cognitive principle. The Cognition is the Supreme Entity and not the Operative Principle, because this Cognitive Principle is the Transcendental Entity and the Operative Principle or Creative Principle is functioning within the jurisdiction of Consciousness. This universe is the creation of the operative Principle within the jurisdiction, within the campus of the Transcendental Entity, of the Cognitive Principle. When it operates, the Operative Principle creates something concrete i.e. the Consciousness is transmitted into abstract and abstract is metamorphosed into the quinquenmental entity, then that Operative Principle is called the Creative Principle. In sanskrit we call the Creative Principle "Ma'ya'", and the functional attributes, the collection of the functional attributes of this Creative principle is nature. Though the Creative Principle is nature, it functions within the scope of Consciousness. Prakrti functions, Shakti functions on the chest of Shiva. Shakti is an innate principle. She can dance, she can function only whep she is permitted to do so by Consciousness--Shiva, Paramashiva. So the Supreme Entity means Paramashiva, the Supreme Cognition. The Cognitive Principle is the invisible witnessing entity; witnessing the entire universe--both Macrocosm and microcosm. Macrocosm is the psychic counterpart of the Supreme Cognition and microcosmos the direct psychic counterpart of the unit cognition and the indirect psychic counterpart of the Supreme Cognition. This quinquenmental universe is a metamorphosed form of Macrocosm. I say, this universe is the macro-psychic connotation and the microcosm is unit mind. The unit mind of Ra'm, Shya'ma, Yadu, Madhu is not the direct creation of Macrocosm, i.e., it has not been created directly by the Macrocosmic mind. It is the creation of the quinquelemental universe, the creation of matter, and matter is the creation of the Supreme Mind. Matter is the creation of Macrocosmic Mind. Unit mind is the creation of matter. As a result of internal clash and cohesion, when the external force starts functioning within the scope of matter, and when it gets its centre of activity within material structure, we say the external force has been converted into vital force. We say life has been created within matter. When, due to internal clash and cohesion, matter gets powdered down, it is called mind, the basic form of mind, i.e. under-developed mind. As the result of clash and cohesion we get metazoic structure, we get complicated mind, and so finally in this world of ours, we get human structure. Because of this physical complexity, the mind has also become complex and complicated, and due to this complexity in unit mind, we have got several types of human forms in the physical world. Mind is controlled by hormones secreted from different glands and sub-glands ; those hormones control each and every propensity of human mind. That is why I always lay stress that in intuitional science an aspirant should control the mind or its propensities which are being controlled by the glands and sub-glands. This is what is called Sa'dhana', intuitional practice. This is a science. Now the entire quinquelemental universe is governed by the functional attributes of the Operative principle which is known as nature. Hence it can not remain outside and go beyond the campus of the Transcendental Entity. When unit mind ideates on the Supreme Mind, it is transformed into the Supreme Mind. When spiritual aspirants develop implicit faith and love for that Supreme Father, they surrender themselves at the altar of the grandeur of the Supreme and become one with the Supreme Cognition. An aspirant wants physical oneness with the Supreme Cognition. This is called Nirvikalpa Sama'dhi in Sanskrit, and the aspirant's feeling of oneness. with the Macrocosm is Savikalpa Samadhi. Now, human beings may be intellectually developed but they function within their physical structures. Certain points of their brains act as nuclei, which help them to operate different functions and nerve cells and entire nerve functions. So they have to function under certain limits, and that is why they are called microcosmic. The microcosms create their own world. In your mind you can create many things, but those things are purely psychic bodies and bear no value for others. In your mind, you have created an elephant. That elephant is being witnessed by you only and nobody else can witness it. So it is purely yours and no one else has got anything to do with it. But because everything remains within the scope of Macrocosm, when He is thinking of an elephant in His mind, for you it is external. When you create the elephant within your mind and you create another man within your mind, that man of your mind is witnessing the elephant of your mind, For the man of your mind that elephant is a relative reality. Now, in psychic sphere, microcosms can create anything according to their desire, according to their cognition but microcosms function under certain limitations. By nature the microcosm is multipurpose in motive, but unilateral in action ; and the Macrocosm is unipurpose in motive but multilateral in function. Macrocosm is multilateral. Microcosm is multipurpose in motive. You want to become rich, you want to become a great man, you want to render social service, you want to do so many things, you cherish so many longings in your mind. But while functioning, you can do only one thing at a time, one work at a time. Macrocosm however is unipurpose in motive. His only motive is to create many objects and individuals and to help His progeny in all-round development. It is His only purpose ! So He is unipurpose in motive but multilaleral in action. He is doing so many things for the entire universe, for each and every entity. You are witnessing only your own mental faculty and your mental force, but He is witnessing everything in the microcosmic existence. He is the witnessing faculty. His pervasive association with all the microcosms is called Protah Yoga and His relationship with each and every individual unit is called 'Otah Yoga', He has got direct relationship with each and every entity and He has got collective relationship with this collective universe. That is why you can say that He is multilateral in action. That is why in the Purus'a Shu'ktam of the Rgveda it it bas been stated : - "Sahasrashiirs'a'h purus'ah sahasra'ks'a sahasrapa'd. Sa bhu'mirvishvato vrittva' atyatis't'had dasha'm gulam." A microcosm functions with the help of only one brain and the capacity of the brain is not more than its structure and nature. But He functions with the help of innumerable brains, all the brains are His creation and the potentiality of so many brains lies within the scope of Macrocosm. That is why none can challange the authority of Macrocosm. Sahasra'ksa. Whenever you see, you see with your own eyes, with the limited sight your optical strength but, you are within the Transcendental Entity. But He, being the Transcendental entity, is witnessing everything without the help of any physical organ. So it has been said "He is Sahasra'ksa", He has many eyes. Sahasrapa'd. Wherever you go, you go with the help of your legs, but He has innumerable legs. Because He has got innumberable legs, one foot is here, another foot is on another planet. For Him there is no spatial factor. That is why He is Sahasrapad. He is an all-pervading entity and not within the scope of quinquelemental universe, nor with in the scope of the abstract, but above that. He is "Atyatisthad dashangulam." I have already said in other Dharma Mahacakras that in a human body the controlling point is the pitutary gland, the seat of consciousness which controls directly the conscious mind, indirectly, the sub-conscious and more indirectly the unconscious. He is witnessing not only your physical or abstract expressions but above that your controlling of all these are being witnessed by Him. So His existence is not only all pervading within the realm of physicality and mental world but your unit cognition is also being controlled and witnessed by Him. Atyatistha'd Dashangulam : He is above 10 fingers' measure, above the real abode of pitutary gland i.e., pineal gland, above the realm of abstract and physicality. The Supreme Entity, the Supreme Purus'a (Purus'a means Pure Sete Yah Sah Purus'a ) resides within each physical structure. He is Purus'a, because the supreme fundamental relative factors are created by Him, the spatial, the temporal and the personal factors and are within His campus. That is why whatever work had been done by these three factors, whatever will be done by these three factors, comes to Him. There is a sloka in the Rgveda where it is stated - "Purus'aev sarvam edam yadbhu'tam yadbhavyam." The Purus'a knows whatever was done and Purus'a will know whatever will be done in future also. Then you may say Purus'a does not know the present. He knows the future, but nothing has been stated regarding the present. You know that philosophically and psychologically there is nothing called 'present.' There is past, and there is future. What I am sayinig, it is future for you, and when you hear it, it is past for me. Hearing by you and saying by me, my saying and your hearing are not being done simultaneously ; there is a gap. That is why in whatever is done by us, by microcosms, a portion and of the past portion of the future co-related by the macrocosm is called present. So philosophically and psychogically there is past and there is future and that is why in this sloka it has been said that Parama Purus'a knows the past and knows the future. Yad Bhu'tam yad bhavyam, what will happen, will happen. He is the navel point of the creation. He is Lord of the navel point of creation. One may think that one is an educated person, one is a learned person, or that one is animal in human structure. All however are only human beings. Remember that an animal is also the creation of the Supreme Father, it is a beloved of the Supreme Father ; the Father cannot hate His animal children. You know in Tantra when one first does Sa'dhana', in that phase one is no better than an animal. One's structure is that of a human but internally one is just like an animal. When that animal does Sa'dhana', he or she recalls the Lord, 'O Lord' I may be an animal, I may be a Pashu, but thou art my Lord. I am Pashu but you are my Pashupati.' So in the first phase of Sadhana, the Supreme Entity is addressed as Pashupati. After starting Sa'dhana', one starts psychic fighting against the crude force, the crude force functioning within the mind, the crude force functioning within the society, the crude force functioning within the family and the crude force functioning within the country. One starts fighting, so one becomes 'viira'. This "viirata" in fighting is actual Sa'dhana. This is life. Life is the constant fight against belligerent forces. Life is fight. When one starts to fight one becomes a human in human structure. So in the second phase of Sa'dhana' Pashupati becomes Viireshvara. It was another name of Lord Shiva. As a result of the fight, when this fighting tendency, this belligerent tendency becomes one's own, in that case one becomes Deva. Then one says 'O Lord' by your mercy, I have become Deva (divine in human structure) and thou art my Lord, thou art Maha'deva. So in the third stage that very Lord becomes Maha'deva, Pashupati becomes Vireshvara, then becomes Maha'deva, according to the stages or phases of Sa'dhana', of the spiritual aspirant. This fight against the centrifugal force, functioning in the world, is actually the Sa'dhana'. You know, in each and every structure there are two forces, centripetal and centrifugal forces. In the case of cosmological order, in the case of Brahma Cakra, the Centripetal force, is called Vidya' and the Centrifugal force is called Avidya'. So spiritual practice or the intuitional practice is the fight between Vidya' and Avidya'. Sa'dhana' is to strengthen vidya', the centripetal force, in one's movement towards the nave of the cosmological order. This cosmological nucleus is the nucleus of all other nuclei of the universe. This is the abode of Supreme Beatitude. Each and every nucleus of the universe gets shelter in Supreme Consciousness ; that is why He is called Na'ra'yan. 'Ayan' means shelter, na'r means operative principle. If one wants peace of permanent nature, if one has developed a longing for the Supreme Destiny, one has to lead all one's propensities towards this Supreme nucleus and this movement is called Sa'dhana. While moving towards this Supreme Nucleus one will have to fight against the centrifugal force, Avidya' shakti. In this fight against Avidya' shakti, one must have sufficient weapons. You know the Sa'dhak is a soldier, a soldier requires weapons. Sa'dhana' is a fight in your internal sphere, in your mind. There you should have 1O weapons, five Yama and five Niyama. Similarly in the fight against evil forces, in this crude physicality, you should have physical weapons. Those who want disarmament and those who want to ban the atom bomb are not friends of human society. The friends of human society want to accelerate the speed of human society. Those advocating disarmament want to retard the progress. Weapons, you must have. As you should have control over your body and mind. there must be control, not abuse of your weapons. Now in this procress i.e. in the realm of intuitionalism you should have 10 internal weapons, Yama and Niyama. Your progress in Sa'dhana' depends on Jina'na, Karma and Bhakti. Your actual progress is being affected by Jina'na and Karma. But the final union with the Supreme, with the Maha'deva, will be possible you when develop Bhakti within you. In Sa'dhana' you should remember that you have to develop Bhakti in your mind and this Bhakti and you can get by regular Sa'dhana', and by rendering selfless service. 17 November 1967 MA'YA' AND MOKS'A official source: Subha's'ita Sam'graha Part 19 cross-references: none this version: is the printed Subha's'ita Sam'graha Part 19, 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. [Summary of the talk given by Shrii Shrii Anandamu'rti at Dharma mahacakra held in Delhi on the 1st April 1968. ] Today's subject of discourse is Ma'ya' and Moks'a. While speaking of Ma'ya', Lord Krs'n'a stresses the role of Ma'ya' as being subordinate to Him, of Ma'ya' being subservient to Ishvara. Only those who surrender themselves to His protection and guidance can overcome its bounds. Just as northbound travellers have to keep the pole star before their eyes, the passenger on the path of liberation from Ma'ya' will have to keep the Lord as his or her goal. No other physical or mental compass is potent enough to guide one's progress on this path, the path of Dharma. That is why it is said that there is only one Dharma - the way towards the Absolute. Ma'ya' and the Creation What is Ma'ya' ? When Parama Purusa' (Cognitive Principle) desires to create something, the Shakti (force) required is known as Ma'ya'. As such, one of the important characteristics of Ma'ya' is its plasticity. It is equally clear that since Ma'ya' is the force behind creation, if the Cognitive Principle had not desired to create anything, Ma'ya' would have had no manifestation. What is it that made Him create and thus make the manifestation of Ma'ya' possible ? The traditionally upheld cause and effect theory cannot answer this question, for the theory works and holds good only in the expressed world ( i.e., the universe after it has been created ). Thus once the seed and the tree are there as a part of the expressed world, the cause and effect theory recognizes the seed as the cause and the tree as the effect. But why was the seed or the tree originally created is a problem beyond its scope. Thus the cause and effect theory does not go beyond the expressed world. Now action which is beyond cause and effect is Liila'. To differentiate further, action which is governed by the cause and effect theory is known as Krd'a. All His creation is Liila'. Hence the manifestation of Ma'ya' in the expressed world too is His Liila'. Ma'ya' and Jiivas Ma'ya' influences the Jiiva in a number of ways. In His creation of the world, it is not the Citi Shakti that works. Instead, when ordered by Him, Ma'ya' is the force which works. Here it is known as Visn'u ma'ya'. When human beings experience His attraction from Antahkarana the feeling that something is to be done is generated in them. This is also done by Ma'ya' and here it is known as Yogama'ya'. Apart from these forms, Maya' works in the Jiiva in two other forms - as Vishva ma'ya' and as An'uma'ya'. The fundamental stuff or matter used in His creation is Himself. In this process of creation, the Cognitive Principle crudifies Himself into this expressed world with the use of Vis'n'uma'ya'. But the essential element, the fundamental stuff is He. However, the Jiiva does not have the capacity to see Him in this creation. A person sees a pot as a pot, a forest as a forest and so on. This is the work of Vishvama'ya'. The sum of manifested Ma'ya' in the universe is known as Ma'ha'ma'ya'. Now, it is observed that individuals can create the same things in their minds which are expressed outside and are seen in this expressed world. They can create a whole world in their minds, according to their fancy, and can enjoy pain or pleasure from it. Such vicarious living is found especially in persons of advanced age. This is the work of An'uma'ya'. It must never be overlooked however that despite its various forms, it is His Ma'ya', and that He is the Ma'ya'dhis'ha. Therefore, if the individual starts a fight against Ma'ya', he or she cannot succeed. This is amply confirmed by the fact that you cannot effectively indulge in the suppression or repression of a certain Bha'va for long, ultimately it overpowers you, because the more you try to suppress it the greater becomes the force with which it rebounds. If crude ideas come into your mind, you are not crude or bad--it is natural for them to come. But mental or psychic suppression or repression of these is not profitable for Sa'dhakas. Instead the correct and psychological approach to Ma'ya' is to channelise it in the direction of the Absolute. For in this expressed world, you cannot overpower Ma'ya' because she has a much greater power. The central problem of reconciling the earthly duties of human beings with their progress towards the absolute thus crops up. The answer lies in the fact that this world is a relative truth. Human beings should not become slaves to it but should use it properly. However, as mind is engaged in it while using it, one may tend to crudify both in the mind and hence, in the body. This would hamper movement towards the Absolute which is the subtlest entity. The way out is to bring in the ideation of the Absolute. In other words, you should realise that while living in the expressed crude world, you do not work for the worldly things but for Him and with Him, because He is the essential element, the fundamental stuff out of which this world has been created. Ma'ya' and the Absolute On the other hand, those who run away from this material world to escape Ma'ya' only deceive themselves. For with the help of Ma'ya', they will be led to Him, as Ma'ya' has a close relation with the Absolute. What is this relation? Ma'ya' has three gun'as - operative principles through which it works, viz ; Sattvagun'a ( sentient principle ), Rajogun'a ( mutative principle ) and Tamogun'a ( static principle). They work and lie in an ascending order on the road to the Absolute. The sentient principle (Sattvagun'a) has the capacity to take the sa'dhaka very near Him (Nira'ka'ra Brahma) by making the mind more and more subtle. But there still lies a gap between this point and Nira'ka'ra Brahma. This gap is known as Bha'va or Bha'vasa'gar. This gap can only be negotiated with the help of devotion. Thus we see that Ma'ya', channelised properly ( in its sentient operating principle ) can take the Sa'dhaka to a point very near Ishvara, from which point the domain of devotion begins. An interesting illustration is afforded by the following story. Three thieves, Mr. Sattvagun'a, Mr. Rajogun'a and Mr. Tamagun'a once waylaid a man with some money in a dark forest. Though all agreed to pocket the money, Mr. Tamogun'a also desired to murder the man. The other two, however, would not agree to this. Mr. Rajogun'a declared that the man be left alone to fend for himself in the dark. Mr. Sattvagun'a was more charitable. He led the unfortunate man all the way to the outskirts of the city. But after a point on the road he bade farewell and would not go into the lighted street for fear of being caught by the police. Therefore we arrive at the paradox that Mukti (i.e. freedom from the bondage of Ma'ya' ) can be achieved not by a fight against Ma'ya', but rather through its help. Different kinds of Sa'dhakas inhabit this world. Some ardently desire Mukti, while others do not. The latter base their choice on the reasoning that by becoming one with Iishvara, the Sa'dhaka loses the pleasure of being next to Him and harbouring Him as one's sole bha'va in work, service and sacrifice. Little do they know that this very ideation of the Cosmic world leads them to Mukti, for their minds have Him as their object. The best and highest Sa'dhaka and Bhakta, however, surrenders the decision on this question to Ishvara. The ideation that he or she embraces is : "I am at your disposal. It is up to you to plan what you like for me". Theirs is the wisdom to forsee that complete surrender alone, which is the essence of the highest Bhakti, will enable them to sail the Bha'vasagar unto His feet. 1 April 1968, Delhi DESIDERATUM OF HUMAN LIFE official source: Subha's'ita Sam'graha Part 19 cross-references: none this version: is the printed Subha's'ita Sam'graha Part 19, 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. In this universe, everything is moving. Whether one wants to or not, one is moving. Movement is the very characteristic, the very nature of this universe. Therefore, it is called "jagat". The root verb is "Gam" which means 'to go'. Everyone has to move physically as well as mentally. There is movement in the spirit also. Therefore if one knows which way one should move, there will be no waste of energy. Similarly, it is necessary to know how best to move. "How and where" will give proper direction to the movement There are four stages of life--the wakeful, the dream, the deep sleep and the Turiiya. Out of these, the first three stages are within the scope of expression while they are on the move ; in the fourth, there is movement, but no expression. Just as individual life has four stages, so also collective life has four movements or stages. (1) There is the worldly quinquelemental physical existence. In this stage there is an effort to attain name and fame, to procure money, land, property etc. This is one type of movement. (2) There is the effort to seek psychic or mental treasures or attainments. (3) There is the effort to convert the ectoplasm into cognition or the psycho-spiritual movement. (4) There is the stage of pure cognition. The first is called Ka'ma. It aims at physical attainment. The second is called Artha, which aims at removal of pain. Pain is physical, mental and spiritual, but, mainly it is in the psychic realm. When we do not understand something, this also causes mental pain, hence one meaning of Artha is also "meaning". The spirit behind the word Artha is that which removes pain. As the pain of hunger and of many other types is removed by money, so Artha is also used in the sense of money. The scope of psychic wealth is vast, but this also does not last. It does not survive physical death. The psychic impressions which remained unexpressed in the physical arena, remain with the soul; the body is lost into oblivion. A scholar in the next life may be a fool or an illiterate person. Even in this life the mind does not retain its wealth. Think of a big learned man, who has gone mad for an M.A. in philosophy, who does the job of a clerk in a business firm. He loses his earnings of mind. Therefore, accumulation of mental wealth is also not a stable position. The third one is to try to convert the psychic stuff into cognition. This effort is called the Dharma. Dharma is of two types--primary and secondary. The primary Dharma is expressed only in human beings. Therefore, the establishment of pure cognition or Bha'gvata Dharma is only possible in humans. Secondary Dharma is that of the body, of various organisms or creatures. When the movement of life reverts to the original state i.e. consciousness, there is still movement there but no expression. When "svabha'va" ( one's own nature ) is converted into "svaru'pa" ( one's original stance ) "gati" ( mobility) continues but there is no expression. This is the peculiarty of this stage. Here there is no vibration and hence no expression. As this stage is Absolute and Eternal, it cannot be symbolised. The movement of life, therefore, should be from physical to psychic, from psychic to psycho-spiritual and from psycho-spiritual to spiritual. Those who are not moving in this direction are moving towards great catastrophy and in the end, they will finally be converted into iron or wood. All the potentialities and powers of human beings should be fully utilized. From the crude to the subtle and from the subtle to the causal, and from the causal to that which is beyond cause and effect, is the path of progress. You will follow this path and this will lead you to your desideratum. In the process of Saincara the abstract is crudified, and in the reverse processs matter is powdered down and becomes subtler and subtler until it is fully liberated from the crudifying effect. Therefore, one bas to avoid depraving propensities which lead to more physicality, and promote elevating tendencies of mind ( vrittis). The correct way to get rid of depraving tendencies is not to repeat to oneself that I shall avoid this tendency or that. Suppression is not the proper way to weaken these tendencies. Do not suppress, but channelise. Humans are psychic beings. Reconvert the psychic into the spiritual. Let elevating tendencies be converted into a spiritual wave. There are 49 propensitics. Collect them and awaken the 50th, the "Para" vrtti. When this will be awakened, you will enter the realm of pure cognition, which is called "Brahmadha'ma'" or the abode of the Supreme. The mind has to be made one-pointed. As long as this is not done, you will not be establised in pure consciousness. Devotion to the Supreme Entity is withdrawal of all other attachments and their concentration into Vis'n'u or Param Purus'a. The foundation or the base of all other propensities is unstable. Only the base of the 50th propensity i. e. Para', is stable in the Supreme Entity. The stable base is one and not many. One has to be persistent and tenacious in this respect. You have to adopt only one goal, one base and one name. By keeping more than one direction, the Para will be distorted--the psycho-spiritual wave will not be consolidated. Remember that for you there is only one name of the Supreme Entity and not many like Ka'li, Vis'n'u, etc. In this regard, the story of Hanuma'na is very instructive. Someone asked him, "Hanuma'nji, you are always repeating 'Ra'm, Ra'm' and never uttering the name of 'Na'ra'yan'a.' What is the matter ? Hanuma'n said that although he knew that Ra'ma and Na'ra'yana are one and the same, even then he accepted Ra'ma as his only Lord." "Srinatha Janakinathe ca'bhede parama'tmani" The meanings of the word 'Ra'ma' are many. but they lead to the same truth, i.e., Parama Purus'a. The first meaning is "Ramante yoginah yasmin" The entity upon which the yogis meditate is Ra'ma, i. e., Parama Purus'a. The second meaning is : "Ra'ti "Mahiidhara". The one who is most resplendant, the light from which all other lights derive their power to enlighten. This also means Parama Purus'a. The third is: "Ra'van'asya Maran'am Ra'mah'--The one who kills the ten-faced demon Ra'vana is called Ra'ma. The ten-faced demon is none other than the base propensites of human mind which function in all ten directions. Only when you go into the shelter of the Parama Purus'a this ten-faced demon is killed. Similarly, the word "Na'ra'ya'n'a" also means Parma Purus'a. Na'ra has three meanings : (1) water, (2) Parama' Prakrti and (3) devotion. The word Ayana means the shelter, therefore, one who is the abode of devotion; it also means the Parama Purus'a. Hence, it is clear that for the sake of psycho-spiritual progress one-mindedness is very necessary. Para' needs only one idea and no confusion. There should be one aim, one way and one name to guide a person on the way. None of these should be two in number. When one makes progress on this path, one will notice that there is movement in the spiritual realm, not only movement but acceleration also. In fact, there is no pause on this way and it is an eternal journey. The next question is: What is the method of this movement ? Is it necessary to determine whether one should sit facing east or west or north or south ? The opinions of scholars differ. There will be difficulty since the scholars are bound to give conflicting views. The mind will again be in confusion--what to accept and what to reject. The scriptures, religious books also express in different languages and give varying directions regarding the actual path to be followed. Moreover, if you want to read all the scriptures, it requires 200 years while life is not that long. "Art is long, life is short." You cannot afford to waste any part of your precious life in these conflicting theories. "Srutayo vibhinna'h Smritayo vibhinna'h Neka Munir Yasya matam'na Bhinnam Dharmasya tattvam Nihitam' Guha'ya'm Maha'jano Yena Gatah Sah Pantha'" In the spirit of Dharma, the soul of spirituality is hidden in the "guha", i.e. your I feeling, You need not go to temples or mosques to find it. The Lord of your inner shrine is hungry and you are offering feasts in the outer world to attain Him. You have a jewel in your hand, you throw it away and spread your hand in begging before others asking them to give alms. Your Lord is there in your own "I feeling". How to find Him ? Learn from those who are practical, those who have done Sa'dhana'in their lives and have realised themselves, and follow them. The scriptures or the scholars will not rescue you. They are no support on this path. How is the Ultimate Truth hidden in your "I" feeling? It is like: "Tilesu Taelam dadhineva Sarpih". He is there in you as the oil is in the oilseed. Crush the seed through Sa'dhana' and you get the oil. Separate the mind from Cognition or Consciousness; and see that His resplendence lightens up your whole inner being. He is like butter in curd ; churn it and He will appear from within. Churn your mind through Sa'dhana' and Parama Purus'a will appear like butter from curd. He is like a subterranean river in you. Remove the sands of mind and you will find the clear and cool waters within. Thus it will be seen that for all creatures there is only one desideratum and it is Parama Purus'a. Move inward and you will attain Him-- What will you say to Parama Purus'a then ? What should be your prayer ? It should be "O Lord, lead me on the correct path. Let not my intellect be distracted from the path of Truth." You are all the children of Parama Purus'a. You will certainly attain Him. You will not deviate from the path of Truth. To attain Him is your birthright. The meaning of Ga'yatrii chhanda is this-"O Lord of this resplendent light that pervades all, let not my mind, my intellect, deviate from truth. Show me the way. Lead me on the correct path. I meditate on thy Divine Effulgence so that my intellect is guided towards You." The same is the spirit of "Lead me from the unreal to the real, from Darkness to Light, from Death to Immortality." "Asato ma' Sadgamaya Tamaso ma' Jyotirgamaya Mrtyor ma' Mrtangamaya A'vira'vir ma aedhi." Where the intellect has adopted the correct path, the internal symbolisation will not express in the physical arena but be reconverted into spiritual wave. Forget about your past, your past mistakes or sins. All these symbolisations will be converted into cognition. Once this is done one is no longer a sinner: one is pure as any one else. The devil has become an angel. "Therefore, I say that even if the most sinful approaches me single-mindedly, I deliver him or her from all sins." He or she will surely attain the Desideratum of Life. One day everyone has to come to the Lord's shelter. The sooner it is done, the better. A'nanda Pu'rn'ima' 24 May 1971