TAKING REFUGE IS THE FINAL WORD
THE OMNISCIENCE OF THE CAUSAL MATRIX
IT IS WISE TO BE A DEVOTEE
THE FUTILITY OF NON-CARDINAL PRAYERS


TAKING REFUGE IS THE FINAL WORD 

official source: A'nanda Vacana'mrtam Part 5

cross-references: none

this version: is the printed A'nanda Vacana'mrtam Part 5, 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.

	It is often seen that, due to their past sins, people bother more about the past than the present or future. People often lament, `Oh, Lord, I am a sinner. Please save me from this wretched situation.' Thinking thus is against the spirit of Tantra. `Ya'drshii bha'vana' yasya, siddhirbhavati ta'drshii.' One who always thinks, `I am a sinner, I am a sinner' will eventually become a sinner even though he or she is not at all a sinner. Such thoughts are not to be entertained by anyone. Rather, one should think, `I was a sinner, but now that I have come in the shelter of the Lord, I am no longer a sinner. How can I possibly sin now?' Mahaprabhu said, `The moment people take shelter in the Lord they are absolved of all their sins. As soon as they sing the first line of kiirtana, they start moving towards Parama Purus'a.' So why should one be obsessed with the so-called sins. They are just like the dust on the street. After walking along a dusty path, one's shoes and clothes will certainly be covered with dust. But the dust can easily be shaken off. Why waste one's valuable time worrying unnecessarily about the dust? One should never entertain the thought, `Oh God, I am a sinner.' Rather, one should think, `I am a child of Parama Purus'a. If dust settles on my body, Parama Purus'a, my father, will certainly shake it off and take me on His lap.'

	Indeed, the relationship between Parama Purus'a and other jiivas is that of a father and his children. When a child falls into the gutter people may laugh, poke fun, or even humiliate him or her. The child's father, however, will not behave in such a way. He will rush over, lift the child out of the gutter and give it a good wash. This is his duty as a father.

	Human beings will have to take shelter in Him. It has been said in the scriptures;

      `Api cet sudura'ca'rii bhajate ma'mananyabha'k
	So'pi tu vinirmuktah mucyate bhavavandhana't.'

      If a person considered as a sinner by the sinners, or as an evil-doer by the wrong-doers, a hated and terrible person, takes refuge in Parama Purus'a with undivided attention and with but one thought in mind: `I surrender myself unto You for You are my last refuge' Parama Purus'a cannot slight cannot ignore a person on the grounds of his being a sinner. Rather, He is bound to take him or her on His lap. This is the proper relationship between a father and his child. Parama Purus'a is not an impersonal entity, or an entity moving far away in the boundless sky. He is your personal entity. One who doesn't entertain any thought about past, present or future, but simply says, `I have come to take shelter in You,' is sure to get the shelter of Parama Purus'a and will certainly be lifted onto His lap.

	Parama Purus'a graciously tears away the bondages of sins with His own hands from those bound by the shackles of sin. Human beings are bound by many bondages: social, economic, psychic, spiritual and so on. A jiiva is an entity bound by bondages, whereas Shiva is an entity bound by none. This is the basic difference between jiiva and Shiva.

	Parama Purus'a can liberate anyone from any bondage, and He does just that. He takes birth on the earth to liberate humans from the shackles of bondage, just as Shiva and Krs'n'a did. He descends upon the earth for all-round emancipation. He is not concerned about the details of one's sins but rather about whether one has taken shelter in Him or not. Taking shelter in the Supreme Entity is the ultimate thing. That is, `I have taken shelter in You. You understand better than me what my needs are and I hope that You fulfill them. But when and how You do that is Your concern. As far as I'm concerned, I am just a machine in Your hands. I will do exactly what You tell me to do.' This is the real spirit of Tantra.

13 November 1978 evening, Kalika'ta' 


THE OMNISCIENCE OF THE CAUSAL MATRIX 

official source: A'nanda Vacana'mrtam Part 5

cross-references: none

this version: is the printed A'nanda Vacana'mrtam Part 5, 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 discourse will be in Hindi. Now I am giving a short outline in English. The short discourse will be on the omniscience of the Causal Matrix or `Citi-Shakti'. You know, this omniscience is one of the occult qualities, occult roots. What is occult? Occult power or occult root means that power which a spiritual aspirant acquires by strictly adhering to the principles of cult.

	Now let us see why there is omniscience in the Supreme Entity and what are its advantages and disadvantages. The noumenal cause of the creation is not two but one. In philosophy it is called `Citi-Shakti'. The practical qualities operate or function so long as the Citi-Shakti directs them. `A'brahmastamba'. `Brahma'' means `Creator' and `stambha' means `a blade of grass'. In other words, whatever there is in this universe will work and function so long as there is Citi Shakti. If Citi Shakti is not there, no work will be done. The reason is that the creative power which is expressed in the form of nature is basically a blind power. Unless Citi Shakti guides it, nothing can happen. Take electric power, for instance. This is a blind power. So long as people's Prajina' (Citi Shakti) does not work behind it, nothing can happen. Thus, what we call energy in the crude world is known as kriya' shakti in Hindi. This energy cannot do anything until it gets the approval of the Prajina'. In the same way, until the subtler power, the ectoplasmic flow that pervades the supramundane sphere, gets the approval of Prajina', no progress is possible. We observe that whatever happens in the supramundane sphere follows a system of laws. And it can function according to this system only when Prajina' is behind it.

	`Khan'd'a vika'sha' - `A'brahmastamba' moves, remains fixed, and is destroyed in accordance with special rules. These rules operate in both the Sa'magrika and Vaeyaktika spheres. Things, take place in accordance with these rules, and will continue to take place according to these rules. When the Supreme Power (Vira't' Satta') keeps Himself in touch with this universe, it is His prota yoga, and when He lives with the universe in Vaeyaktika form, it is called ota-yoga. From this we get the word `ota-prota'. Thus, from the starting point of creation to the culminating point, every step has the support and approval of Pra'jina', which means Citi-Shakti. Thus, whether the power is small or big, and whatever it does, the witnessing association of Citi-Shakti remains with it. Therefore, no-one can do anything without the knowledge of the Supreme Entity. And He also knows who is going to do what. That is why it has been said;

      `Purus'a evedam' sarvam' yad'bhutam' yacca bhavyam,
Uta'mrtattvasyesha'no yadannena'tirohati.'

      For living beings, omniscience (evedam') is certainly a recognized occult power. That is right. But for the Supreme Entity it is not a recognized occult power; He does not get it as a result of cult. So, what is His omniscience? `Tatra niratishayam' sarvajina biijam'.' The reply is that it is His nature. To know everything is His nature. That is why He is omniscient. Who is this Purus'a evedam sarvam'? He knows everything. What is the meaning of `sarvam''? You know, where the kriya' is complete, whatever power it may have or whatever it may be, whether crude, worldly or psychic, whether actional or emotional it has an acoustic root. In sam'skrta it is called biija mantra. You move and the movement causes a sound. You eat and your eating makes a sound. The sound of the movement is the acoustic root. The sound of eating is an acoustic root. Thus an acoustic root is all-pervasive or omnipresent.

The principles of Prakrti are known by the names of sattva gun'a, raja guna and tamo gun'a. The sattva gun'a has also originated from Parama Purus'a. It is said that Purus'a and Prakrti are two. But where Brahma is considered as one power, or one sattva', there it (Prakrti) comes within `sa'. The biija mantra of sattva gun'a is `sa'. Thus everything in this world originated from sattva gun'a. At the beginning of everything is dental sa. And everything is moved or influenced by energy (kriya' shakti), whose biija mantra is `ra'. Every object or thing has special qualifications or characteristics. And this is dharma. Every object has its dharma. The dharma of agni (fire) is to burn. The biija mantra of dharma is `va'. Therefore, `sa' means `origination from sattva gun'a, `ra' means `moved by energy', and `va' means `dharma'. `Sa', `ra' and `va' are in every entity. Therefore, `Sarva't sarva ucyate'. Every object or entity is moved by these biija mantras. Therefore `sarva' means `every object', `all objects'.

Parama Purus'a, who is in every object and is in fact, the Causal Matrix, knows all things. By the application of ota and prota yoga He is with everything. If Parama Purus'a had not existed the world would not have existed. He also has another name, `Krs'n'a'. Krs'n'a means 'that from which the existence is known', `without whose existence we will not exist'. He is called `Krs'n'a.' `Krs' + `n'a' = Krs'n'a. `Krs'n'a' means `the power on whom our existence is relative'. Therefore, `Purus'a evedam' sarvam' yadbhu'tam yacca bhavyam'.

`Bhu'tam' means `that which is past' and `Bhavyam' means `that which is going to take place'. You will notice that the sloka does not mention the present. The reason is that there is nothing like present in the universe. I am speaking and you are listening. This is correct. What I am speaking is future for you. And what you are hearing - the sound - is past for me. But when people make some adjustment between past and future, to that extent future is known as present. Present is not a permanent entity, it is a tide. It means that whatever has happened, or is going to happen, is all known to Parama Purus'a. He knows every entity. No entity is hidden from Him. He knows everything about both sa'dhus and asa'dhus. He knows what good and bad deeds one has done.

      `Purus'a evedam' sarvam' yadbhu'tam' yacca bhavyam,
Uta'mrtattvasyesha'no yadannena' tirohati.'

      We should not forget that He is master of both heaven and hell. If there is a place like hell, Parama Purus'a is there because He is omnipresent. If He does not live in hell, He is not an omnipresent entity. If a sinner (pa'pii) goes to hell Parama Purus'a is also there. Therefore the so-called sinner should not be afraid of anything and should not worry. When he or she goes to hell, Parama Purus'a will also be there with him or her.

The second meaning of Parama Purus'a; that, He is the father of only sa'dhus, is not correct. He is the Ba'ba' of sa'dhus and also of wicked pa'piis. A pa'pii should not think that Ba'ba' is not with him or her. He is the one who lives with every entity, who knows everything. He has to live with every entity. He cannot hate anyone. If He hates how can He live with every entity?

Therefore you have to keep in mind that Parama Purus'a is omniscient, and that is why there is both a disadvantage and an advantage. The disadvantage is that you cannot, under any circumstances, do things in secrecy. He will know everything and therefore, you will have to be careful when you do anything. He will see everything and then punish you if you have done anything wrong. The advantage is that, under no circumstances are you alone. Do not fear any power because Parama Purus'a is with you. You are not weak. This is the biggest advantage. Thus, because of the omniscience of Parama Purus'a, there are both advantages and disadvantages. There is a little disadvantage but greater are the advantages. Victory to you.

17 November 1978, Delhi


IT IS WISE TO BE A DEVOTEE

official source: A'nanda Vacana'mrtam Part 5

cross-references: none

this version: is the printed A'nanda Vacana'mrtam Part 5, 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 the spiritual field there are three main competitors - intellectuals (jina'na yogiis), the dexterous workers (karma yogiis) and devotees (bhaktas). Ultimately, the devotees win. The reason is that intellectuals and karma yogiis fight with their strength whereas devotees leave everything to Parama Purus'a who takes up their cause. the devotees thus win without fighting. Intellectuals when confronted, try to solve the problem with the intellect and look into the scriptures for mandates to follow. Ultimately they get tired. Likewise karma yogiis will devote their time to plans and programs but will finally get tired in the process. Devotees however have nothing to do. They know what they are, and what their Parama Purus'a is. Devotees have to love their Parama Purus'a and nothing else. An intellectual or a karmii cannot shake the mind of a devotee by the strength of knowledge or action. But a devotee can shake the mind of the intellectual or the karmii. It has been said about the devotees:

	Nais'a'tarken'a matira'paneya' prokta'onyenaeva sujina'na'ya pres'tha'. 	Ya'm'tvama'pah satya dhritirbata'si tva'drun no bhuya'nnaciketah pras'ta'.

      Nobody can misguide a devotee by using logic. Why did Parama Purus'a create this world? The intellectuals discuss this question on the strength of their knowledge. Intellectuals think about Prakrti, Purus'a tanma'tra and many other such subjects mentioned in the scriptures. But ultimately they come to the conclusion that the correct answer to this question is known to Parama Purus'a alone. This is so because the real answer is known to none except Parama Purus'a and an intellectual fails to reach Him. Had he been capable of reaching Parama Purus'a, our intellectual could have got the answer from Him as to why the universe was created.

	Karma yogiis, too, think on the subject in different ways and try to get the answer by scrutinizing action and reaction, cause and effect. They try to know the causes of a particular effect but in the next phase the cause becomes effect. So they again make efforts to know the cause of that. Thus karma yogiis reach nearer to Parama Purus'a but beyond that they also fail to get an answer. Therefore, intellectuals and karmiis are unwise to some extent, but intellectuals are rather more unwise. It is said about a mango orchard that the karma yogii goes there and climbs the trees, the intellectual goes and counts the leaves from morning until evening but the devotee goes and eats the mangoes. So it is said that devotees are wise:

      `Mathitva' caturo veda'n sarvasha'stra'ni caeva hi,
	Sa'ras tu yogibhih piitas' takram' pivant pan'd'itah.'

      The many Vedas, Veda'nta and Sha'stras (books on knowledge) are like a vast ocean. If you churn curd, you get butter and milk, Likewise after churning the vast ocean of knowledge, butter and butter-milk are found. A devotee eats the butter leaving the butter-milk for the intellectual. The intellectual keeps on pondering and reasoning regarding the taste of the butter milk in the morning and at different hours. Instead of drinking the butter milk they keep on researching and ultimately the sun sets and the butter milk deteriorates. So, devotees are wise people. So we have seen that an intellectual and a dexterous worker fail to answer why this universe was created. But a devotee who loves Parama Purus'a knows what is there in His heart and gives the answer.

      `Sa va' es'a tad'a' dras't'a' na pashya drs't'amekara't,
Me ne santamivatma'nam' suptashaktiras'uptad'rk.'

      Parama Purus'a was all alone in this universe at the dawn of creation. A person who is alone in a town, in a house or in a room feels so lonely. He or she is mad with loneliness. Likewise Parama Purus'a was all alone in this universe and there was nothing else in existence. How painful it was! He had the power to see but there was nothing, no world. to be seen because objects were not created. He had the power to hear, to catch, to taste but there was neither sound, nor any external object to be caught nor any food or drink to be tasted. There were none whom He could chide or punish. When there are devotees in this world and they are found at fault, then He gets an opportunity to chide and punish them. When there is nobody, He is all alone. To remove this loneliness, He created many out of One. He manifested Himself in many objects. Even then He remains One but He manifests in so many objects of the world. This is His liila - His one part is playing with His other part. Seeing all this, intellectuals and karmiis are surprised and express that they are dying of difficulties and troubles in this world. But for Him it is His liila'. A devotee takes it otherwise. He or she says that Parama Purus'a may do whatever He likes with His one part or the other, and feels happy in all circumstances. In this liila' the devotee thinks it to be his or her duty to work for the happiness of Parama Purus'a. In His happiness one finds eternal happiness, bliss (a'nanda). Therefore, a devotee is always full of eternal happiness. Intellectuals and karmiis get pleasure but not eternal happiness and always remain surrounded by miseries. So those who are wise should become devotees and those who are less wise may become intellectuals or karmiis.

19 November 1978, Delhi


THE FUTILITY OF NON-CARDINAL PRAYERS

official source: A'nanda Vacana'mrtam Part 5

cross-references: none

this version: is the printed A'nanda Vacana'mrtam Part 5, 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.

      Now in a short discourse I want to say something regarding the futility of non-cardinal prayer and attributional worship. The Supreme Entity is beyond the scope of any mundane measurement and hence no attributional expression can bind Him. He is the Lord of all attributions and is above the periphery of attributional bindings. Worship may be adorative or may be ideative but it can never be attributional. The microcosm has got its own limitations. Within its restricted source how much can it think and how much can it explain, express or manifest? If you try to say anything about Him you will be vainly trying to bring Him within the scope of so many limitations and bindings. That is why the poet Padmadanta says:

      `Asitagirisamam' sya't kajjalam' sindhupa'tre,
	Surataruvarasha'kha' lekhaniipatramurvvii.
	Likhati yadi grhiitva' Sa'rada' sarvaka'lam,
	Tatha'pi tava gun'a'na'miisha pa'ram' na ya'ti.'

      If we use the Himalayas as an ink-tablet, the largest ocean as the inkpot, the branch of the biggest forest tree of heaven as a pen and the entire lithosphere as paper, and with this paper, ink and pen if the goddess of learning writes for an indefinite period even then it would not be possible to write all the attributes that He possesses. So attributional worship is meaningless; and because it is meaningless it is impractical, not feasible and nothing but a waste of time.

But worship may be adorative because He is the object of adoration of all. Even within the limitations of the microcosm one can do it, or rather, one can try to do it. Similarly, in the realm of ideation as one touches Him, when one's microcosmic structure gets pinnacled, it is possible in that realm and so ideative worship, can be supported. It is the only way of worship, the only form of acceptable worship.

Similarly it is futile to engage in non-cardinal prayers. The cardinal human principles are acceptable to all. They touch the Infinite with the finite or rather they have a close relationship or a close link with mysticism; which is the never-ending endeavour to find a link between the finite and the Infinite. So in the case of cardinal prayer to some extent it is acceptable, but non-cardinal prayer is a mere waste of time. To say, `Oh God, give me this or that' is meaningless because your actual requirements are better known to Him. A child does not know what it requires but the mother of the child knows and the mother provides accordingly. You do not know what your actual requirements are, but the Supreme Father knows and He provides accordingly, and he will continue doing so for ever. So your burden is His burden. You need not say, `Oh God, give me this or give me that'. That is why I say, prayers of non-cardinal nature are meaningless. They have no significance in the universal march of the microcosm towards its cherished goal. If you are to ask for anything, you should only say, `Oh God, guide my brain, guide my mind, onto the path of bliss. Give me shubha-buddhi. I want only this much from You and nothing else.' There must not be any other prayer. If the buddhi becomes shubha one gets everything. What else do you want? So your only prayer should be, `Oh God, guide my intellect or rather guide our intellect onto the path of bliss. We want nothing more from you. Regarding my physical and psychic needs please do whatever you think fit. I am at your disposal.' That is why I said in A'nanda Su'tram in unambiguous language, `Pra'rthana'rcana' ma'traeva Bhramamu'lam.'

Depend on Him, rely on Him, have Him as your only object of ideation. Nothing else is required for your spiritual salvation.

21 November 1978, Delhi