THE INTUITIONAL SCIENCE OF THE VEDAS -- 6

official source: Subha's'ita Sam'graha Part 3

cross-references: also published in Ananda Marga Ideology and Way of Life in a Nutshell Part 3

this version: is the printed Ananda Marga Ideology and Way of Life in a Nutshell 
	Part 3, 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. Words in square brackets [   ] are corrections that 
	did not appear in the printed version.

AVIDYA'

      On the 9th of January last year I told you something about the theory of Prakrti. Today I will tell specifically about Avidya' or the Extroversive Force.

	Brahma is the composite of Purus'a and Prakrti. Prakrti is His Operative Principle and Purus'a is the Consciousness or the Cognitive Principle. Brahma is two in one. Jiiva or the unit manifestation of Brahma is also composed of Purus'a and Prakrti that is cognitive and operative principles. The sense of ego or `Doer I' that exists behind all that a person does, says, thinks, understands, or hears is the product of Prakrti. And behind this ego, the `I know I am' that exists as the Supreme Knower is a human being's cognitive force - the undistorted Purus'a. Not only humans, every entity, whether animate or inanimate, movable or immovable, consists of Purus'a and Prakrti. Sentience or insentience are only relative conditions. Truly speaking, there is nothing which is insentient or inanimate. Rather we do them injustice by calling and believing them to be so. Take, for instance, a piece of stone. Is it insentient? No, nothing is insentient from the spiritual point of view. Only those things appear insentient or inert, in which the influence of Prakrti or force over Purus'a or Consciousness is more in evidence. In other words, I would call only that inert, in which due to the greater influence of Prakrti Purus'a is not manifest, or is lying dormant. In the Sun Prakrti is manifest but Purus'a is subdued. That is why the Sun, in spite of being the nucleus of the solar system - whose inhabitants, human beings, possess such a highly developed intellect - whose countless organisms are conscious of their respective egos - does not know itself as the Sun. But its progeny, human beings, very well know it as the sun. Not only that, they have tried to know and understand its functioning more and more deeply and have persevered and will persevere to possess and unravel all its mysteries through philosophical researches and analytical experiments. This conquest of human beings over the sun - the credit of this feat, does not belong to human beings but to the developed Purus'a or Consciousness. I cannot, from the spiritual standpoint, call anything inert or crude which looks apparently so under the greater crudifying influence of Prakrti, because the entity, which appears to be passive or crude, is actually the crude manifestation of Prakrti-influenced Consciousness. That is to say, in such a state the Consciousness is incapable of expressing its knowership, for its expression has been curtailed at the very outset by Prakrti. Thus a piece of stone which seems to be inanimate or inert, is not actually so. It only exists in a particular state of Consciousness and it too has the potentiality of transforming itself into a glorious human being like you one of these days. The dormant Purus'a in such seemingly inert will certainly one day awaken.

	It is by the influence of Prakrti that Purus'a comes to be imbued with inertness, for to make the integral body of Brahma divided and diversified, everything has got to be demarcated, and that demarcation is not possible unless the thing is crude. So to bring about such plurality in Purus'a, inertness has to be imposed on Him and this imposition is accomplished by Prakrti. Prakaroti iti Prakrti, that is, that, which multi-creative power or plasticity is called Prakrti.

	This Prakrti has three constituent attributes or forces (gun'as) -- sentient (sattva), mutative (rajah) and static (tamah). Had there been no such multi-creative, triple-attributive Prakrti, the diverse manifestations of different animals and plants would not have come into being. In other words the entire universe would have remained purposeless unvaried and unexpressed or unmanifested.

	Prakrti and Ma'ya' are almost synonymous but in common usage there is a shade of difference in the meaning. In cases where the three gunas or attributes, sattva (sentient), rajah (mutative) and tamah (static) are in equilibrium, the word, Prakrti, is generally used. Such equilibrated Mula' Prakrti (Primordial Force or Operative Principle) is unmanifest but where the three components are not in equilibrium, such a state is called Ma'ya' (the Creative Principle). Where there is no equipoise or equality, where there is disparity - either the sattva or the tamah is predominant. The state of disparity in which sattva (the Sentient Force) is greater, is called Vidya'ma'ya' or Introversive Force and the state in which Tamah (the Static Force) is greater, is called Avidya'ma'ya' or Extroversive Force.

	So you see, it is only due to the disparity in the trivalent factors of Prakrti that the world is conceived in the Cosmic Mind. Similarly when the unit-mind races towards Brahma, it is also due to the same attributional disparity of Prakrti. If Prakrti had been in equipoise, no movement would have been possible in the primordial state where Prakrti is inexplicit and dormant in Purusa - this state is a stationary state. Manifested Prakrti is of course dynamic, be that momentum introversive or extroversive. By the introversive momentum of Prakrti under the influence of Vidya'ma'ya', the unit beings (jiivas) proceed towards sublimity. But the stage when it reaches in that Sublime Uniformity, not only does the Avidya'ma'ya' or extroversive force does not exist, but even Vidya'ma'ya' 's potential influence over the individuality of the unit also disappears due to her own super-exaltation. For the purpose of sa'dhana' (spiritual practices) sa'dhakas (spiritual aspirants) have to take the help of Vidya'ma'ya' or introversive force though finally they have to forgo her also.

	This Ma'ya' (creative principle) is the Mother of the individuality of the unit entity, for without Ma'ya' individuality does not come into being. The absence of motivity means the absence of creation. Had there been no Ma'ya', the potentiality of the individuality would have ever remained in Shiva or Cosmic Consciousness. Ma'ya' is the causal matrix of the creation of this disparate, illusory world. Everything of this evolved world is the manifestation of her heterogeneous forms, her playful diversions.

      Sarvarupamayii devii sarvam' deviimayam' jagat
	Tato' ham vishvarupa'm' ta'm' nama'mi parameshvariim'.
				(Ma'rkandeya Pura'na)

      Ma'ya' is of multifarious forms and all things of the entire world are nothing but Ma'ya'. I bow to this Cosmos Maha'ma'ya'.

	Previously I told you that there existed a great Ma'ya'-ic obscurity in between Cosmic Consciousness and Unit-consciousness, between the Cosmic Individuality and Unit-individuality. It is due to this obscurity that there exists between them a sense of detachment; it is due to this obscurity that there results in the individuality of the unit such weaknesses as sense of despair, loss of confidence, etc., because whichever way the people turn, a perennial, cimmerian darkness stares them in the face and impairs their clear vision. As a result their eyes fail to grasp the real picture of things. They merely grope to become acquaintanted with them. To attain the valid cognition of reality and true vision we have to find out the means of escape from this Ma'ya'. Does Ma'ya' vanish of her own accord out of fear of human beings, or have we to develop some way to get rid of her?

      Daevii hyesa' gunamayii mama ma'ya' duratyaya'
	Ma'meva ye prapadyante ma'ya'meta'm taranti te. - Shrii Krs'n'a

	The one whose life's goal is Brahma, the guiding-star in one's path of progress, alone is capable of surmounting Ma'ya'. That is why, one's life should be based on Brahma - should be inclined to Brahma. A s'adhaka's sadhana means struggle with Ma'ya' (Creative principle), and salvation means the subjugation of Ma'ya', in that event one will become the Lord of Ma'ya'. In common parlance it is the unit entity which is under the influence of Ma'ya' and Brahma alone who has sovereignty over her. When a people attain supremacy over Ma'ya' through their sa'dhana', the veil of darkness moves aside from their minds and then there remains no difference between their own self-effulgence and the Brahmic effulgence - both are fused into one.

	Sa'dhana' is a battle - a battle with Ma'ya', for the attainment of one's objective. The object of this fight is somehow to thwart the force of Ma'ya'. This battle can be fought in three ways.

	Suppose you are walking alone through a vast forest with darkness all around you, and you see a dim light far away. Now, if you march on and on, tearing through this darkness with your eyes fixed on that light, what will you finally see? As you proceed nearer and nearer towards the light, the density of darkness will become thinner and thinner, and when you reach very close to the light, you will find no darkness around you at all. Similarly, with Brahma as the goal, this proceeding forward, rending the darkness of Avidya' (the Extroversive Force), is one of the fights against Avidya'. It is called Madhyama'ca'ra or the Middle Course. A'nanda Ma'rga prefers this middle course, because without a goal how long can you go on fighting with the darkness? Is it safe to grope your way through darkness? Are not time and labour wasted for lack of a goal? Is it not fraught with an impending danger? The other two methods of the battle of Sa'dhana' are Daks'ina'ca'ra and Ba'macara.

	Now, who will fight this battle against Ma'ya' - Iishvara (Consciousness qualified by the Static principle) or Pra'jina (the Spiritually dormant microcosm)? When the Macrocosmic Consciousness witnesses the Static principle as His object, He is called Iishvara or the Lord of the Universe; and when the microcosmic or unit consciousness is the witnessing counterpart of the Static Principle, he is called Pra'jina. This spiritual dormancy is the state of maximum crudeness and negativity, which the Pra'jinabha'va alone has to fight against. Iishvarabhava, being the counterpart of the integral Purus'ottamabhava or Nuclear Consciousness, does not have any particular necessity for Sa'dhana'.

	Tatha' hi pra'jine saesavidya' jagat survama'tama' parama'tma'eva 	Svapraka'sho pyavisayajina'tva'jja'naneve hyatra na vija'nati.

      Being under the influence of the Static force of Prakrti, Avidya', the spiritually dormant person (Pra'jina) is incapable of deriving happiness from mundane objects. Here you must remember that the word, Pra'jina, is not used in the sense of physical dormancy. The word here implies the Jiiva'tma' or the sentient soul which is asleep or quiescent spiritually. Such persons are concerned with heterogeneous entities, yet, in spite of their highly discerning refined discernment, they are unable to understand their true perspective - due to the spell of darkness of Avidya'. Nevertheless they abide in this very darkness with all their knowledge of the differences. The very fight against these disintegrating tendencies is their Sa'dhana'. In other words, Prajina or the spiritually dormant persons will have to fight to rescue their Pra'jina or discriminating intellectual self from the hands of the Static principle. In this fight, when the Pra'jina comes out victorious, they will identify themselves with the Supreme Consciousness, for they are then no more under the bondage of Prakrti. I have said it before and I say it again, that Sa'dhana' means fight against Avidya'. This fight is internal, not external. External or ostentatious fight will achieve nothing. In such a fight one's entire capability culminates in the acrobatics of dressing and decorating of one's exterior with ma'la' (a rosary or string of beads for counting prayers), tilaka (a conspicuous mark between the eye-brows with sandalwood-paste or vermilion, Jhola' (a little sack for the rosary) and chandan-chapa (or the mark of sandal wood-paste on the forehead, arms and chest). Instead, spiritual aspirants have to fight against their inner, base propensities, and when they will wear the crown of victory, they will then realize that there is absolutely no difference between them and Brahma - they have become Brahma Himself.

	Now the question arises: when human beings are part and parcel of the omniscient Cosmic Consciousness, why don't we then see the manifestation of perfect knowledge in them during their static bondage? Had there been perfect or complete knowledge in the unit beings, there would not have been any necessity for Sa'dhana'.

	Actually the jiivabha'va or the individuality of the unit imbibes quite a lot of knowledge in the basic condition. It also has the potentiality for infinite knowledge, but that knowledge is unobjective. Suppose you are sitting alone in darkness and around you there is the variegated discriminative world and within yourself you also have the power to observe this discriminative world. Yet you cannot see anything due to the darkness. All the entities have mingled and identified themselves with the darkness. The sight of the seer is intact, but the vision has become one with the all-devouring darkness. So in such a condition the knowledge of the seer is unobjective. Similar is the condition of the individuality of unit entities. It cannot understand the real form of any entity due to Avidya', so it goes on groping and forming its own arbitrary conclusions about things. That is why, I told you that it is incorrect to say that the Pra'jina or the spiritually dormant human being has no capacity of knowing. The seed of knowledge is certainly present with its limitless potentiality. Only the knowingness is lacking substantiation due to the darkness. Hence the spiritually dormant person will have to do Sa'dhana' to drive away the darkness. With the disappearance of obscurity, all the things perceived during the spell of darkness and their cause will merge in the Pra'jina itself, that is to say, their whole existence will vanish. So with the merger of the Pra'jina-Sa'dhaka in Brahma this discriminative world also merges in the homogeneous Cause.

	In the human mind Avidya'ma'ya' (Extroversive Force) manifests herself in two ways: Viks'epatmaka (extroversive or centrifugal) and A'varana'tmaka (obstructive). Philosophically we call them Viks'epa Force and A'vara'nii (covering) Force, respectively. Due to the remoteness of the original object to be known, a lack of valid knowledge results, that is, due to the remoteness of Brahmabha'va, a lack of spiritual knowledge results, and with the increase of remoteness even the semblance of knowledge gradually vanishes. These are all the actions of this Viks'epa or Centrifugal Force. And in spite of the opposite condition, proximity, the lack of valid knowledge that occurs due to the darkness of ignorance is the act of the A'vara'nii or the Obstructive Force. The reason why I call this an A'vara'nii Force is that it works as a cover or lid over the original object.

	In this heterogeneous world the sense of existence and acquaintance are the combined action of Viks'epa and A'varanii forces of Avidya'ma'ya'. Just as the real picture of a thing is not discernible in the darkness - appearing as a strange shadowy entity in this heterogeneous creation, too is similarly observed on the Cosmic Body due to the influence of Avidya'ma'ya'. In other words, during the process of Saincara (Extroversion) the Viks'epa and A'varanii forces dominate due to the predominance of Avidya' in the macrocosmic thought-projection, and during Pratisaincara (Introversion), they gradually dwindle into nothingness. In order to realize their own characteristic seity or self-hood, Sa'dhakas must try to establish themselves in the introversive state (Pratisaincara) by banishing darkness of Avidya' which created this heterogeneous world - this is their Sa'dhana'. When the Sa'dhana' is introversive, it has to be assumed that the preponderance of Vidya'ma'ya' or introversive principle is there. The two anti-Avidya' forces that exist in the Vidya'ma'ya' are Sambit or the Introspective Force, and Hla'dinii or the Sublimative Force. The force that awakens the consciousness of one's present condition - in a Sa'dhaka - the awareness that I am the highest evolved creature, a human being, and I have to cast away the darkness of the obstructive force of A'varanii, I have to worship the nearest Entity by conquering the distance or chasm created by the centrifugal force of Viks'epa - such an introversive sense of realization that wakes up in the human mind is called Sambit. The meaning of Sambit, you all know, is sudden realization of the state of things. I call it the Sambit Force, for it awakens the Sa'dhaka to reality.

	And the propelling force, whereby Sa'dhakas carry themselves to the Supreme Entity, fighting their way through the Viks'epa or the Centrifugal Force, lifting themselves above all trifles and surging in the thought-waves of the Great, is called Hla'dinii. I call it Hla'dinii Force, for it escorts the Sa'dhakas through the path of Ahla'd or A'nanda or Divine ecstasy and establishes them in Absolute Bliss. This is the much-coveted Hla'dinii of the unit being - the Shrii Ra'dha' (the staunch devotee of Lord Krs'n'a, the personified Love Sublime) of the Vaes'n'avas.

	Where the two forces, Vidya' and Avidya', are in equilibrium, none of the satellite forces like Viks'epa, Sambita, A'varanii or Hla'dinii, are in evidence. In such a balanced state the microcosm undergoes neither regeneration nor degeneration. Such a condition is indeed rare. Yet in common terms I can say that such a condition does exist in most of the Jiivas or units. The equilibrium of forces that causes this non-progressive non-regressive condition is called Tatastha Shakti or the Coastal Force. A man who is not depraved and abides by normal laws, and yet does not do Brahma-Sa'dhana', is virtually within the realm of this Coastal Force. Right from the first stage of Sa'dhana', a Sa'dhaka begins his journey from the border-line of a coast towards the victorious, all-pervasive, Macrocosm with the aid of the Sublimative Force (Hla'dinii). I call it Tatastha, because Tata means the shore where the water of a river or lake touches the bank. What is the state of the people who are Tatastha, right on the border-line of the Tata or shore? If they descend just a step down they fall into the river, and if they ascend a step up they stand on dry solid ground; so the first step of Sa'dhana' is situated on the border-line of the shore. Now in such a condition you may either cut adrift from your Brahmic sentiment, aided by the extroversive force of Viks'epa, and be swept away by the current of the river, or you may establish yourself squarely on the solid ground Brahma.

	In spite of the cognitive potentiality of the Pra'jina, such a person is deprived of the proper knowledge of objects during the darkness, which is sensed by him alone, very well. For instance, in the absence of objective knowledge of reality during sleep, there is in human being a particular sensation, which is quite different from their feelings while awake. That sensation is the lack of the sense of reality. After waking up, when one recollects that preceding feeling of vacuity, then alone one realizes, `Oh, I was sleeping'.

      Abha'vapratya'yalambaniivrttirnidra'.

      That is, sleep is the cognitive mental process of the experience of vacuity.

	During sleep, in spite of the spiritual potentiality in fullest measure, it is the sense of darkness, that practically exists because in that state the cruder sheaths of the body and mind become inert due to the influence of the static force. As a result it is not only impossible for such a person to perceive or sense anything of the external world through the media of sensory or motor organs, but even reactive moments or initiative dreaming become an impossibility. This is why, although physiologically there is a difference between sleep and unconsciousness, psychologically there is none.

      Anubhu'terma'ya' ca tamoru'pa'nubhu'testtade'tajja'dam'. 
	Moha'tmakamanantam' tucchamidam' ru'pamasya asya
	vyainjika' nityanivrtta'pi mu'd'haera' tmaeva drs't'a'.

	Sleep is the condition of highest passivity. After this condition when dream comes, the sense of inertness diminishes. In this case the Manomaya Kos'a or the subtle mind becomes active and only the Ka'mamaya Kos'a or the crude mind remains inactive. In the wakeful state the sense of inertness is even less and so in this state the crude mind also is awakened. This awakened state is also under the sway of Prakrti or Ma'ya'. The effort to reach the spiritual or supreme state of consciousness from this so-called awakened mental state, is called Sa'dhana'. The indication of this condition will come through the fight with Avidya'. After defeating Avidya' and finally giving up Vidya' too, you will have to establish yourselves in the Supreme state. There are two more methods of fighting against Avidya', those of Ba'ma'ca'ra and Daks'ina'ca'ra.

	What is Ba'ma'ca'ra? It is the reason that "Target or no target I shall go on fighting against the darkness of Ma'ya' and after her defeat she will help realize my cherished desire". Such a sa'dhaka is called Ba'ma'ca'rii. In such type of Sa'dhana' there is tremendous possibility of danger or downfall. In the majority of cases Ba'ma'ca'riis, before realizing their cherished desire, often abuse their power which was gained through their fight with Avidya'. As a result he falls an unwary victim to more darkness and more inertness until he is gradually reduced to the level of bestiality. Thus, it is meaningless to try to attain victory over Prakrti without a specific goal. What progress can one expect in individual or social life through such an aimless pursuit?

	And what is Daks'ina'ca'rii: A Daks'ina'ca'rii wants to win over Prakrti through entreaties and importunities. He or she begs, "Oh Prakrti! Remove thy darkness and make way for me."

      Tvam' vaes'n'avii shaktiranantaviirya'
		Vishvasya biijam' parama'si ma'ya'
	Sammohitam' devii samstametad tvam' vae
		Prasanna' bhuvi mukti hetuh.

      "O Ma'ya'! Thou art the power of Lord Vishnu - the all pervading Power. Thou art the prime cause of the whole universe. This heterogeneous world is evolved by the Static Force. So thou art the seed of the world, the Supreme Force. Every entity of the world is hypnotized. May you be propitiated and become the cause of my emancipation (Mukti)."

	You all know, that Sa'dhana' for emancipation means a struggle for freedom; it means the establishment of Svara'ja (one's own kingdom) after rescuing ourselves from the onslaughts of Avidya'.

      The true kingdom abides [in] the Soul Supreme
	The urge for freedom is sought within
	Nor pen nor sword nor brawn can dream of
	The bliss of freedom ever so green.

      Can this emancipation be attained through flattery? Certainly not. Flattery is the antic of cowards. A mighty personage, moved by flattery, may give the flatterers some concession, or may shower upon them perhaps a few grains of kindness as well: but they will certainly not be granted full freedom or even if he does orally with his tongue in his cheek, the cowards would decline to accept it.

	This world is the creation of Ma'ya', the Creative Principle: its very existence is illusory. What significance can there be of this illusory form or this Ma'ya'-ic entity? The Vedas have said, "This illusive entity - this relative truth is a trifling phenomenon, and so this illusory world must also indeed, be insignificant. Great is that Praj'ina, who abides as the observer of this illusion (Ma'ya'). Purus'a is supreme, but His objects are of little value. Purus'a is an aseity, a birthless entity and His objects are the rhythmic heterogeneity of the birthless Prakrti, the plastic performer of the inconceivable. That is why they are not eternal but transitory. This rhythmic extravaganza is leading human beings forward every moment through the heteromorphic phenomena, none of which has any lasting permanence. The person who is a boy, becomes a youth after a few years, and the same person becomes old again after some time. After the death of the illusive forms of boyhood and youth, comes old age, and after the death of the illusive form of old age there occurs the worldly death. That is why, the form of Ma'ya' is unimportant - so insignificant. It dies every moment.

	This Ma'ya'-ic manifestation is also perpetually being destroyed every moment. How could you account for the form of five-year-old child after it has been transformed into a youth of twenty-five through the influence of time? Does not the gap between five and twenty-five wholly pertain to time? Between the two stands a piece of time, which we call twenty years. Within these twenty years at every fraction of a moment, or at some sort of a still shorter time, say, a micro-second, for example - one form of this child died and another form was created and each of those dead forms merged in the Purus'a and identified itself with the Supreme Knower. Suppose you are proceeding form Patna to Arrah.?On your way you are thinking only about Arrah: that is your citta or mind is taking the form of Arrah. On reaching Arrah you start thinking about Mogal-Sarai. Again your citta takes the form of Mogal-Sarai. Now at this stage, where did the form of Arrah go, which had been previously created by your mind? That form has merged in you. Similarly this illusory world is also created by the Brahmic thought-projection, wherein the disappearance of one form is followed by the creation of another. This thought-process is evolved by the influence of Ma'ya', and it is through the help of this Ma'ya' that we realize the self-manifested form of Purus'a. Sagun'a Purus'a (the subjectivated and objectivated Purus'a) and Prakrti are like fire and ghee (clarified butter). To see the dazzling form of fire we have to pour ghee in it, similarly, to see Purus'a manifested in form, the presence of the active force of Ma'ya' is unavoidable. This Ma'ya'-influenced Purus'a is the Sagun'a Purus'a, or else like the ghee-less fire He is `extinguished' for without the association of Ma'ya' Sagun'a Purus'a perishes - there remains only the Nirgun'a or unattributed, unmanifested, Transcendental Entity. But there is one important thing to note here. By the influence of ghee the existence of fire is indeed realized but what is the result? To keep the fire burning, the ghee consumes itself. Likewise, in order to maintain the evolution of this created world, of Sagun'a Brahma, she gradually gets merged in Purus'a. In other words, Sagun'a attains salvation by degrees. You must have thoroughly understood now how Sam'ska'ras (past momenta) are being destroyed through Karmabhoga (suffering and enjoyment).

	When sa'dhakas stand before the darkness of Prakrti they think that Prakrti is constant. A boy of five one day becomes a young man of twenty-five by undergoing a continued process of metamorphoses every day, every month, every year - in fact, every infinitesimal fraction of time - but those continuously changing forms of Prakrti can usually not be perceived. A person who always sees a child of five can neither discern nor understand Prakrti's perpetually changing forms. One could only understand, seeing the young man of twenty-five, that gradual changes must have taken place during those twenty years.

	Those who do not want to recognize this perpetually changing form of Prakrti, who think her to be unchanging, are devoid of intellect and judgment. Those who are convinced of the ever-changing character of Prakrti, cease to be under her domination. Until the conception of Purus'a-hood is roused - until the intuitional consciousness is awakened fully, it is not possible to properly understand Prakrti. It is for the awakening of this intuitional consciousness that sa'dhana' or spiritual practice is necessary.

	The experience of the static force (Tamah) in life is a constant affair. To remove this darkness the light of your own soul will have to be lit, and by the splendour of that light all kinds of diversities will have to be wiped out. Until this is done, people will surely pursue the variety show of this heterogeneous world and enjoy or endure weal or woe but they will remain far from A'nanda or Bliss. They will become scapegoats at the hands of Prakrti, for they will be guided solely by the momentum of Avidya'ma'ya' or the extroversive principle. But once they realize the true nature of Ma'ya' and attain the state of Shiva Shakti or Cosmic Potence, never will finally be able to ensconce in their own blissful entities.

      What fault abideth in this hapless mind of mine, -
	O Shya'ma', Thou, Daughter of the Magic-Mine!
	That but danceth to the tune of Thine.(-Ra'maprasa'da)

	Individuality thrives on Avidya' and of Avidya' it is born. With the removal of Avidya', the diversified world also disappears. In such an event no difference exists between microcosm and the macrocosm or the unit consciousness and the Cosmic Consciousness. Both fuse into one - there occurs a great reunion of Jiiva'tma' and Shiva'tma' or Seity and Aseity. As long as Prakrti exists, no perfect realization is possible. All experiences are gradually immersed in inertness under her influence. The Sa'dhakas feel that spiritual realization is tantalizingly elusive - playing hide and seek within himself. They thus find themselves in a quandary.

	Asya sattvamasattvainca darshayatisiddhatva' siddhatva'bhyam'
	svatantra' svatantratvena saes'a' bataviija-sa'ma'nyavadanekabatashaktirekaeva.

	It is due to Prakrti that the sense of `I am', `you are' and the so-called hills, rivers, etc., are awakened and it's due to her centrifugal (Viks'epa) and obstructive (A'vara'nii) forces that the sense of heterogeneous creation and their diverse distinctions is awakened. Behind this sense of ego, `I am', is what we call Purus'a or A'tman (Soul)[, 'I know I am';] and the sense of `I am' which we call Buddhitattva or Mahattattva (the fundamental intellect), which is the object of Purus'a, - is the trick played on Purus'a by Prakrti herself. As long as the `I' exists in conjunction with the sense of ego or the fundamental intellect, events like `I see', `I hear' etc., take place; and as a consequence of these actions the discriminative world also exists. But where "I's" sense of ego does not exist, how can any action or object have a chance to exist? In other words, the heterogeneous world exists, as long as the Avidya'-created sense of ego exists. So when the influence of Prakrti passes away, the objective Buddhitattva also loses its independent existence. Then it merges in the A'tman.

	That is why, I say, when the Consciousness is achieved, the distinction between Sat (undergoing no metamorphosis) and Asat (undergoing metamorphosis) dissolves into air. The truth that Asat is not an eternal entity becomes crystal clear in such a condition.

	The greatest difference between individuality (jiivabha'va) and transcendentality (Brahmabha'va) is that jiivabha'va is governed by Prakrti and Brahmabha'va is the governor of Prakrti. So the Sa'dhana' of the Sa'dhakas is to triumph over their individuality, to get themselves established in Brahmabha'va by defeating Avidya'. After being so established, the Sa'dhakas see with their second sight that the very same subjugated Ma'ya' is the progenitress or the causal matrix of billions of organisms in the world. She is going on reflecting the many on the same single Entity of Purus'abha'va - as though many mirrors have been dexterously placed before a single flower. As the mirrors are being added, the numerical strength of the flower increases also, but the original flower remains essentially one. Similarly behind the plethora of mundane diversities thrives only one Eternal Entity; all the rest are but the reflections on His mental plate. Just as without the Ma'ya'-like mirror or its reflecting power, one flower remains single and does not have a chance to become multiplied into many - similarly, had there been no Ma'ya', there would have remained only one unmanifested Brahma - none of His attributive manifestations would have been there. The individuality of the unit is the reflection or simulacrum of the Brahmic Semblance. For the preservation of His own existence He has to accept the predominance of the mirrors. That is why in the Sha'stras or Scriptures Prakrti is called Pradha'na or the chief operative principle. Yet the eternal Macrocosmic Entity does not find Himself obliged to accept His subjection to Prakrti at any stage. Rather Prakrti herself has to remain in His subjection, for in the absence of Purus'a her activities will come to a standstill; they will not come to fruition without the husbandship of Purus'a.

	The objective of Sa'dhana' is that very flower, the main object of the mirror - to know that Parama Purus'a or Supreme Consciousness.

	So now you understand that the sense of I-feeling of the unit is but the simulacrum or the shadowy prototype of that Cosmic `I', captured on the mirror of Prakrti and reflected by her reflecting power.

	Just as a tiny banian seed inherits the potentials of a banian tree, whereby innumerable banian trees can come into being, similarly one Ma'ya', on account of her endless reflective capacity, creates innumerable lives on the one Purus'a. In other words Sagun'a Brahma by the influence of the operative answer of Prakrti creates innumerable lives on His, mental plate through His thought-projection, His imaginative power. The fight against this very Ma'ya' that has created these countless individualities, these multiform cosmic manifestations, is what the sages call Sa'dhana'.

      Ta'dyatha' bat'abiija sa'ma'nyamekamaneka'
	Sva'vyatirikta'n bat'a'n svabiija'nutpa'dya
	tatra tatra ca sampu'rn'am' santis't'hati
	evamevaes'a' ma'ya' sva'vyatiriktr'ni paripu'rnani
	ks'etra'ni darshayitva' jiivesha'va'bha'sena karoti
	ma'ya' ca'vidya' ca svayameva bhavati.

      In spite of the countless number of banian trees, growing out of one banian seed, each of them is called by the name of banian tree, for characteristically out of the banian seed must come a banian tree. Just as at the pre-seed stage there was a banian tree and the result of the post-seed stage is also a banian tree, similarly we get innumerable semblances of Purus'a or individualities from His reflections. Prakrti, with the help of the Purus'a-like original cause, creates Purus'a-like objects. Now the question arises: Does the work of Prakrti end with the creation of macrocosmic reflections with microcosms? No, certainly not. Prakrti herself with the help of her own crudifying power does the work of demarcating both the flower and its reflected state, or she herself takes such forms. Suppose there is a reflection of a flower. Here the reflecting power belongs to Prakrti, the reflecting plate is also hers and the outline of the reflected object is also that of the crudifying Prakrti.

	Is this protean master-artist, Prakrti, absolutely insignificant? An entity that takes the colours and forms of all things or has the capacity to do so, cannot be just dismissed as worthless. Prakrti is like a motion-picture, which can neither be held in hand as something tangible and existent, nor can it be dismissed as something non-existent. Prakrti is a passing show, a moving phenomenon, a changing reality. Although she is moving, there is enough firmness in her linear forms, and that is why people are so attracted to her, just as parents are attracted to the transient form of their child of five, in spite of their being aware of the changing nature of her forms and features. And then again, when that very form reaches its twentieth year through physiognomical changes, they are equally fond of that twenty-year-old form. Hence every momentary bit of the fragmentary forms of the quick-changing Prakrti is an object or cause of the unit's great fascination. The cimmerian Prakrti with her darkening magic wand keeps humanity in darkness. This sombre Prakrti has to be removed at any cost from before our eyes. She will not go voluntarily. You will have to get rid of her influence through the Sa'dhana' of Purus'a or the Cosmic Consciousness. She will put countless obstacles and hindrances before you and yet you will have to fight against them and triumph over them. Wallowing in materialism one cannot reach the stage of supernaturalism. Living in the midst of Bhoga (sufferings and enjoyments) and indulging in and zealously practicing, Bhoga Sa'dhana' for enyoyment's sake, one cannot give up bhoga or materialistic bent. For the sake of one`s profession or for any other reason, one who has to tell lies continually, will eventually turn a naturalized liar, if one does not take a vow of truthfulness. Many teachers of the old school, when they do not have canes in their hands, vent their habit of caning by brandishing their pencils. Grimacing in a paroxysm of rage or clenching their fists as if they were holding on tightly to the branches out of fear - these two apish characteristics - [we human beings] have not yet been able to relinquish. So if you exist [in] Bhoga (material enjoyments or sufferings), no harm; if [you[ do the Sa'dhana' of Bhoga, no harm there either; but there should certainly not bhoga for bhoga's sake. Strange indeed is the ever-changing Prakrti!

      Saes'a' citra' sudrd'ha' bahvaunkura' svayam'
	gun'a'bhinna'unkures'vapi gun'a'bhinna sarvatra 	brahma'vis'n'ushivaru'pin'o caetanyadiipta'.

      All the entities of Ma'ya' are strange and variegated. No two entities are alike. Each one of them has its own specialties. There is nothing `identical' in this world. At most we can say that things are `similar', for every one of them is the magic play of that multimorphic Prakrti. But Purus'a is one, not multiform. Multiformity is an attributed manifestation, such as thick, thin, long, short etc. Purus'a is absolute - free from any quality or attribute and so there is no variety in Him.

	If the Purus'a of the unit is the reflection of the Cosmic Consciousness, then seeing the reflection is as good as seeing the Original Purus'a. Yes, this observation is correct but it can only be correct if the mirror be perfect, i.e., if the reflector, Buddhitattva or Mahattattva (the fundamental I-feeling of the unit) is perfectly clear and free from all impurities. The persistent effort to rid Buddhitattva of all impurities is what is called Sa'dhana'. It is the Original Purus'a that is to be realized and to realize Him, Sa'dhana' is the only way.

      A'tmajina'nam' Vidurjina'nam' jina'na'nyanya'ni ya'ni tu
	Ta'ni jina'navabha'sa'ni sa'rasya naeva bodhana't.

      Self-knowledge, that is the knowledge of Purus'a or intuitional knowledge, is the only real knowledge, all the rest are but its shadows or pretensions - the shadow of the flower, not the original one. It is not always possible to know the essence of an object from its shadow or reflection. Due to the imperfections of the reflector even the reflection of a beautiful object may appear to be horrible and ugly. Sa'dhakas must bear in mind that their progress - their desired goal does not lie in the direction of Prakrti's mock show. All knowledge concerning things born of the principle of causality, is but a pretension or semblance of knowledge. Such knowledge is a relative truth, not an absolute one. It is, however, necessary for the preservation of existence. It is also true that during the progressive period of Sa'dhana' one has to progress keeping pace with it, but I cannot call it the supreme path. The spiritual Sa'dhakas shall accept that Eternal Entity as the sole Lord of their lives. They may make use of these semblances and reflections only according to necessity only. The investigation into the characteristics and transformations of these reflected things according to the principle of causality is what we call scientific research. The Sam'skrta equivalent of the English word Science, should be Sthu'la Vijina'na of Bhu'ta Vijina'na (Physical Science).

	I have already said that it will not do to resort to shadows and reflections, for although seeing reflections clearly in a clean, clear mirror is tantamount to seeing the original object it does not mean the attainment of the original object. Remember, you have no right to enjoy any of the things of this shadowy world. No matter how assiduously you try, you can never bring into your grasp any shadowy object. Your hands will rebound from the hard surface of the mirror. Yet still you rejoice at that reflection. Do you know why you get this joy or A'nanda? Because that is the reflection of that Super-exultation, that Brahma - the semblance of that Cosmic Flow.

      Na va' are patyuh ka'ma'ya pati priyo bhavati a'tmanastu
	ka'ma'ya pati priyo bhavati. Na va' are puttrasyaka'ma'ya
	puttro priyo bhavati a'tmanastu ka'ma'ya puttro priyo
	bhavati. Na va' are sarvasya ka'ma'ya sarvam' priyam'
	bhavati a'tmanastu ka'ma'ya sarvam' priyam' bhavati.

      One's husband is not dear for the husband's sake: the husband is dear because the attainment of a husband thrills the heart with an avalanche of joy. The son is not dear for the son's sake: the possession of a son tingles the heart with a joyous exuberance A profligate son does not arouse felicity in his parents' hearts, and that is why they do not even hesitate to disinherit him. All things are not dear for their sake alone; their possession is dear and pleasing only when they fill the heart with a jubilant vibration.

	I have already said that in spite of the Prakrti-evolved world being mutable and fickle, her delineation of forms and figures lacks no soundness and that is why even a learned man may be attracted to a particular short-lived form. This infatuation gradually becomes hardened and goes on increasing, for Prakrti is multi-formed. An oat sprouts but one germ, but from Prakrti emanates a countless number of germs. By creating thoughtwaves in one Cosmic Body, Prakrti takes on countless forms simultaneously and she goes on evolving germs in every unit-mind at every moment. The number of unit entities is also countless: from this point of view also Prakrti is multiparous.

	By duplicating one original Entity into limitless numbers of replicas with her dexterous hands, Prakrti ensconces It in limitlessness. That is why the uniparous unit-mind, after coming in contact with the multiparous outer world, does not get an opportunity to turn any of its germs into one whole tree single-mindedly. Every moment it views the disintegration of its own thought-process.

	Prakrti is the combination of three gun'as or constituent principles and so she remains even when she is in a causal stage. Truly speaking, in such a causal state the potentiality of expression remains dormant. As long as there is no expression, we cannot call Prakrti omniparous, for in spite of the existence of attributes in her, she remains unexpressed.

	Because of the disparity among the three attributes of the active Prakrti, the same Purus'a is known as Brahma', Vis'n'u and Maheshvara. It must, however, be borne in mind that in all these three conditions, the three gunas or attributes are there; the potencies may be dominant in one, middling in another and ordinary in the other. Out of the Sentient Force (Sattvagun'a) of the active Prakrti emanates creation. The same Purus'a, as the subjective counterpart of this Sentient Force, comes to be known as Brahma'. The work of preservation is carried out through the Mutative Force (Rajogun'a) of Prakrti. Here the same Purus'a, as the subjective counterpart of this Mutative Force, is known as Vis'n'u. The third attribute, the Static Force (Tamogun'a) of Prakrti becomes the cause of destruction. Here the same Purus'a, as the subjective counterpart of the Static Force, is called Iishvara or Maheshvara. Now you very well understand that Brahma', Vis'n'u and Maheshvara exist, only so long as Prakrti is active or omniparous. Their existence is neither an absolute truth nor a spiritual truth, because during the unmanifested stage of Prakrti they are devoured by `Iishvaragra'sa', the Objectless Nirgun'a Brahma.

	It is the Sagun'a Brahma who has been carrying on the work of creation, preservation and destruction under three names of Brahma', Vis'n'u and Maheshvara (Shiva). That is why the world is called Hari-Haratmaka, that is identified with Vis'n'u and Shiva in their combined state. In every created object the Divine game of Hari and Hara, Vis'n'u and Shiva goes on. In the balanced state no action results. Action finds expressions only in the unbalanced state, when the equipoise is lost. Similar is our life, which is a constant effort to restore an unstable equilibrium, the battle between Hari and Hara goes on unabated. So long as Hari wins, the heart is astir with excitement - all life-activities find avenues of expression. The moment Hara starts winning, the rhythm of life [gets] dimmed. With the establishment of Hara all briskness, knowledge, intelligence, name, fame, pride of lineage and family - all fevers and frets come to a stop, frozen in the chill of death.

	Prakrti is spiritually refulgent in the trinity of Brahma', Vis'n'u and Maheshvara. The Consciousness in which she is aglow is indeed the prime principle of all effulgences the Transcendental Purus'a. Prakrti is going on imposing the state of multitudinousness - the bondage of demarcative distinctions. If the earth is Purus'a, the nomenclature of a pot is Prakrti, as also the creative force by which the pot is made. The Purus'a-earth remains in its own element, it does not care a hoot for the terminological bondage. No matter what name we call it by, it remains just what it always was. The forms, created by Prakrti are verily the housewife's gold ornaments - her necklaces, bangles, earrings. Taken them to any goldsmith and he will start appraising and ascertaining how much gold there is in them. Discounting the dross or impurities he will make sure of the quantity of the gold content in the ornaments, weighing them on his sensitive scales, and then fix their value. He will not concern himself with the details of the ornaments, or which one is somebody's sentimental momento. Purus'a is such gold, which we are putting out to market as guineas and mohars, stamped with a seal. "Rank is but guinea's stamp."

      Tasma'da'tma'na eva traevidhyam' sarvatra
	yonitvamapyabhimanta' jiivo niyanteshvarah
	sarva'hamma'ni hiran'yagarbhastriru'pa iishvaravat
	vyaktacaetanya'h sarvago hyes'a iishvarah kriyaj'ina'na'tma'

      Brahma', Vis'n'u and Mahesh are three manifestations of Purus'a, contrived by Prakrti. It is because of His being the witness of the particularized, attributional manifestations of Prakrti that Purus'a is given such kinds of epithets. When the Cosmic Consciousness is the witness of Prakrti's dominant Sentient Principle (Sattva), He is known as the Supreme Spirit, Brahma'. When He is the witness of her dominant Mutative Principle (Rajah), we call Him Hiran'yagarbha or Vis'n'u, and when He is the witness of her Static Principle (Tamah)[,] He is known as Iishvara or Shiva. It must be borne in mind that Brahma', Vis'n'u and Shiva are not three different entities. They are the three circumstantial manifestations of the One Cosmic Entity. In all the three circumstances there is but one witness. It is according to the differences in objects or aspects that we have given different epithets to the objectivated Purus'a. Does the sense of ego in Jitendra Narayana change when his son calls him by the name of `father', or that in his son when his father calls him by the name of `Jitu or that in the teacher when his student calls him by the name of `Sir'? No, certainly not. Whatever difference is there, is due to the angle of vision and the way of application. One's unchanged sense of ego remains as a witness in every case. When in Sa'dhana' the Sa'dhakas are established in Cosmic Consciousness, they feel themselves to be Brahma', Vis'n'u and Maheshvara (Shiva) simultaneously. All the three states are immanent in the one and the same Sagun'a Brahma, are vibrated in the one and the same Onmka'ra.

	Prakrti is spiritually refulgent in the Brahmic Consciousness and Brahma', Vis'n'u and Maheshvara only represent particular aspects of that Consciousness. But is not the individuality of the unit sentient also, since it is the reflection of Cosmic Consciousness Itself? When the individuality is the reflection of Consciousness and if the mirror reflects everything whether crude, subtle or causal, then the individuality has to be spiritually refulgent as well. (In order to make help people to understand this philosophical principle easily, sometimes the Buddhitattva or the unit-intellect, and sometimes Purus'a, have been compared to mirrors, but this does not mean that Buddhitattva or Purus'a has any material relation with any earthly mirror).

	The individuality also is not asleep or quiescent. Now the question arises, if the individuality is the reflection of the Cosmic Consciousness and if the former is also as much conscious, then who is lacking? Why can't we realize it in its Cosmic maturity, as the full-fledged Brahma Himself? Why isn't the reflection of omneity, evident in it in the fullest measure?

      Sarvam'sarvamayam' sarve jiiva'h sarvamaya'h
	Sarva'vastha'su tatha'pyalpa'h sa va' esa' bhu'ta'niindriya'ni
	vir'jam' devata'h kos'a'm'shca srs't'va' pravishya'mu'dho
mu'd'ha iva vyavaharanna'ste ma'ya'yaeva.

      Truly speaking, the individuality of the unit is as omni-present, omnifarious and all-pervading as the Cosmic Consciousness, because if the reflection is clear, we can know the original very well, because the reflection retains the full impress of the original. The Buddhitattva-like (Intellect-like) mirror also is capable of reflecting all the three states, crude, subtle and causal. But then I do not find any inconsistency in the fact of the individuality of the unit.

	Practically the individuality is always its own characteristic self and it is certainly characteristically free Ciara'a Saha'be Mukul (that is, characteristically the microcosm is an emancipated entity). But we cannot catch the full reflection of Brahma on the unit-Mahattattva (I-feeling). For this Cosmic Consciousness is not at fault, the fault lies with the plate of our unit-Mahattattva. If the reflection of just a foot of an elephant is caught in a small mirror instead of its full figure, it will look like a pillar in that mirror. Now which of the two is to blame for this wrong impression of the elephant in the mirror - the elephant or the smallness of the mirror? So Sa'dhakas have to increase the dimension of the plates of their Mahattattva, and also they will also have to make it scrupulously clean, so that they may reflect the entire universe in themselves. Partial reflection makes the world appear to be disjointed and heterogeneous. But when you will be able to see this heterogeneous world fully on your mental plate the world will not any more appear to you as the world, but only as the product of your imagination. Then, possessed with such a vast mind, you will further realize that you are not "you" any more - your "you"-hood is being absorbed in the speckless, super-white effulgence of that Empyreal Splendour.

	The receptacles of the individuality of the unit are the Paincabhaotika or quiquelemental body and the organs. The Paincabhu'tas or the five fundamental factors are wholly the products of the thought-process of the Supreme Spirit - the Cosmic Ego. The unit-body is made of these five ingredients and it is related with the Universe through its ten organs. Sagun'a Brahma or the Subjectivated Transcendentality has evolved thirty-three kinds of primary manifestations (Devata') in this universe with the help of Prakrti, and the individuality of the unit has evolved five Kos'as (sheaths or receptacles of the mind) after imposing upon its sense of ego the crudifications of the five elements and the ten sensory and motor organs. But due to its smallness this five-sheathed and ten-organed body is unable to realize the Cosmic Consciousness. Its materialistic mental plate is totally unfit to grasp that Infinite Consciousness. So listen, O Sa'dhakas! You shall have to magnify the area of your subtle mind or Manomaya Kos'a so that you may appropriate the Cosmic Consciousness in the fullest measure. The smaller the object of your mind, the smaller shall become your mental body in proportion. The greater the object of your mind, the greater and still greater your mental plate will become until finally you will be able to install yourself in the Supreme Cosmic Entity. That is why, no one of wisdom will ever take any limited crude object as the pabulum of their minds and thus lead themselves to animality. Those who do that are fools, they want to remain in the smug ignorance of their characteristic selves.

	The difference between Aseity and Seity - Cosmism and individuality - is in name only. One is the subject of one's Great Mind and the other of one's small mind. It is due to such cognominal difference that Dasharatha Sim'ha and Dasharatha Tha'kur are two different entities. But if we remove their surnames, the two are Dasharatha. This is as true of a metaphysical name as it is of a secular one. In the titleless condition both the transcendent unit and Brahma entities are identical. If Brahma is not the Witnessing Entity of His Cosmic Mind and if the unit also is not the subjective counterpart of his small mind, the two become one due to their objectlessness. Such a state is called Nirvikalpa Sama'dhi or the state of total absorption of the unit-mind in the Supreme Spirit.

	So it is clear that due to its being a reflection of Consciousness, the individuality of the unit, too is omnipresent, omni-inherent and omniscient; but this individuality with its limitless cognitive potentials is unable to comprehend the state of Superperfection or Omneity due to its being the limited intellectual manifestation of the Ma'ya'ic mirror. With the disappearance of the influence of this Ma'ya'ic mirror, its reflected existence also disappears and it is then that it merges itself in the Original Entity - it regains its own characteristic self, its own homogeneous status.

In Nirvikalpa Sama'dhi or the stance of indeterminate contemplative contemplation, the causal mind is suspended due to the transcendency of Avidya' or Ma'ya' and that is why that state is supersensible, beyond the comprehension of the senses. Following that state, after the break of that Sama'dhi or total mental suspension, when the faculty of senses and understanding returns, then alone one realizes that some unknown current of exhilaration from some unknown region has flooded one's whole entity - is drifting it away to some ultra-sensual, pulsating realm of celestial bliss. Hence it is said that in a state of Nirvikalpa Sama'dhi the Sa'dhakas cannot understand whether they are in Nirvikalpa Sama'dhi nor can they say afterwards that they felt any such thing, for that state was a super-sensual ego-less one.

      "Tasya sthiti ama'nasikes'u" (A'nanda Sutram)

      After the break of that self-lost, ego-less abstraction, when the Sa'dhakas feel the return of their hazy egos drifting away in the current of exuberant joy, they then realize that their preceding state must have been a state of the loftiest ecstasy which is called Nirvikalpa Sama'dhi. The post-Sama'dhi condition is reminiscent of the state following a deep slumber. In a state of slumber people do not feel that they are sleeping. After waking up, when their Ka'mamaya Kos'a or crude mind becomes active, they realize, as they think of their preceding state of void or insensibility, `I was so long asleep'. As much as the Sa'dhakas are able to establish their heroism after escaping from the Serpent-noose of Avidya', the Extroversive Force, so much A'nandasvaru'pa or Supreme Exultation they experience; they then become A'nandasvaru'pa Himself, the A'nandamu'rti or the very image of A'nanda or Bliss.

      O how long doth my ego await Thy grace
To merge in Thy likeness without a trace?
When will Thy name so glorious divine
Bid warmest tear in these eyes of mine
And my body and soul with vibration reel
In joyous rhythm of blissful thrill?

      Savikalpa Sama'dhi or the determinate suspension comprises the fullness of Vidya Prakrti (Introversive Force); that is, the full establishment of the introversive momentum in the Sa'dhakas' austere spiritual life - the absence of any Extroversive Force (Avidya'), and total cessation of their extroversive momentum. So in such a state the ego not only exists, it exists in its total fullness and completeness. This very ego in its Brahma'-ic mood evolves the universe, in its Vis'n'u-ic mood it preserves the universe and in its Shiva-ic mood it destroys the universe. In the three manifestations of this very ego lies the anchor of this universe - in this short-long-slow rhythm of creation-preservation-destruction lies the tether of space, time, and person.

	Who is the causal factor of creation, preservation and destruction - Purus'a or Prakrti? Actually in the varied expressions of creation, preservation and destruction the all-knowing Consciousness remains unaffected and undistorted. All these expressions are but the dance of Prakrti herself in her own receptacle, the Cosmic Body - the scintillating sports of Energy on the bosom of Shiva or Purus'a. The immutability (aparina'miitva) of the Purus'a entity never was, never is and never will be affected[, for the word] `immutable' (aparin'a'mii) means to be beyond the purview of space, time and person. The waves created on the bosom of Shiva by the dance of Prakrti, have not changed and cannot change His true characteristic Self. The flower with its red colour is coming close to the mirror and going far from it. Such a sight makes one think that the mirror itself has become red and is moving forwards and backwards. But what is the reality? The mirror remains as motionless as it always is, does it not? Satya, Sat and immutability are indeed synonymous. He alone is the sympathetic reciprocator of all entities. In this reciprocation alone the relative existence of the entities is recognized. That is why He is the witnessing Consciousness of all the entities. Happiness or sorrow abides in the unit entities, the reciprocator only creates the suitable reflections. Hence He is beyond the compass of happiness and sorrow - He is the Bliss Absolute. So I say that the sweet, colourful, multi-expressive dance of Prakrti, on the bosom of Shiva cannot influence Him at all. Shiva or Cosmic Consciousness is immutable: He is the witnessing entity. He is beyond the pale of pleasure and pain. Shiva is Sat (unchangeable), Cit (Consciousness), and Ananda (Divine Bliss) - He is Saccida'nanda.

	Peace be with you.

Paos'a Pu'rn'ima' 1956, Bhagalpur
Subha's'ita Sam'graha Part 3