MICROCOSM AND MACROCOSM official source: Subha's'ita Sam'graha Part 5 cross-references: also published in Ananda Marga Ideology and Way of Life in a Nutshell Part 6 this version: is the printed Ananda Marga Ideology and Way of Life in a Nutshell Part 6, 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 I would like to say something regarding Macrocosmic excellence and vastness, and microcosmic limitations. Whatever we can think of and whatever we cannot think of in this vast universe, whatever we know and whatever we do not know of this vast creation, are all within the Macrocosmic mind. For Him there is nothing external - everything is being created, maintained and dissolved within His Cosmic Mind. This internal psychic world of Brahma appears to be an external world to the finite entities. They have no capacity whatsoever to properly understand the true nature of this vast external universe. The jiivas (finite entities) with the help of their indriyas (sense organs) receive the subtle tanma'tras (inference) from this vast external world. According to those inferences, and on the basis of the transformation of their mind stuff (citta), the finite beings try to understand the world. But the true form of the universe remains embedded in the Cosmic Mind. The form of the world assimilated by the unit mind depends entirely on the power of assimilation of the inferences and the proper functioning of the indriyas. The unit mind can be compared to a water bubble in the vast ocean of the Cosmic Mind. Although these microcosmic imaginations bear some resemblance to those of the original entity, they are not actually original or fundamental emanations. Rather, they are the inferential and nerve-carried reflections or shadows of the Macrocosmic imagination. What we understand by Miccrocosmic mind is only a transformed state of Macrocosmic Consciousness due to the influence of Prakrti. That's why Sagun'a Brahma, although He pervades the infinite time, space and individualities, is manifesting the troughs and crests of His psychic wave in and through the three relative factors. This is the reason why none of His manifestations are absolute truth : neither did they exist in the past, nor will they exist in the future. Even a statement regarding the present is not an undisputed axiom. So when properly analysed this expressed universe is nothing but a collection of temporary entities which are undergoing constant metamorphosis according to the sweet will of Prakrti. It would be more precise to call those temporary entities "shadowy objects' as opposed to "original objects" due to their impermanence and total dependence on the Macropsychic imagination. If the mundane objects are mere shadows created by the Supreme Objective Principle, then for the unit minds, this world, perceived as it is through the inferences, is the shadow of the shadows. In the practical world for the substantiation of one's shadowy existence other shadows cannot be ignored. Nothing of this world should be ignored, because even though everything is a shadow, it is nevertheless a shadow of Brahma (that is a spatial, temporal, or individual manifestation of His cosmic bearing) and not an inconsequential shadow of the relative world. Hence, to ignore this manifested world is out of the question. While trying to ascertain the proper relationship between the subject and the object, we conclude philosophically that we cannot ignore this manifested world. However, it is a fact that not only is the mind constantly preoccupied with objects which are merely shadows of shadows, but is proud of the apparent control it has over those shadows. If one tries to assess the real worth of the microcosmic existence in this world it comes to nothing more than zero ! Whatever the endeavour of the microcosmic mind it can never go beyond the periphery of the Macrocosmic mind. If the unit mind does try to expand its power of imagination beyond the periphery of the Macrocosmic mind it will reach the state of non-existence. There is nothing beyond or outside the Cosmic Mind. The hopes and aspirations, the pains and sorrows, the active endeavour and the inertness of the unit mind are all within the Macropsychic arena, creating temporary ripples within the vast ocean of the Macrocosmic mind. The sum total of the microcosmic restlessness does nothing more than to create a few ripples on the surface of the vast cosmic ocean. When the unit mind ideates on the Cosmic Mind and converts its finite objects of enjoyment (preya) into cosmic benevolence (shreya), then that finite unit being, who was a mere water bubble up till then, expands beyond its limited form and attains the identity of the ocean. That finite entity which initially thought of self-glorification ultimately forgets itself and becomes totally absorbed in the thought of the Cosmic Entity. It no longer proclaims its own greatness, but heralds the excellence of the Supreme Macrocosmic Entity. The unit beings, due to ignorance, look upon these numerous animate and inanimate entities as finite expressions of that Infinite Entity. Later, in the process of cultivation of knowledge and action, they begin to understand that they are the multifarious expressions of that Infinite Entity. Still later when they reach the pinnacle of devotion they see the Supreme Entity is everything. At that moment all feelings of discrimination evaporate, all concerns about real and unreal, propriety of action and impropriety of action, vanish completely from the mind. There remains only the singular urge to serve the Lord with utmost devotion. When the devotee surrenders his or her entire existential feeling at the altar of the Almighty, there remains no further differences, only an unbroken, sweet blissful ocean in which the Supreme Entity manifests Himself endlessly in His innumerable waves. The sweet relation between the devotee and the Lord provides an unending impetus to the ocean of joy. The Supreme Lord remains absorbed in His divine play with innumerable divine manifestations. What is playful for Him is meaningful for the unit entity. Sahasrashiira'a purus'ah sahasra'ks'ah sahasrapa't Sa bhu'mim' vishvato vrtva' atyatis't'ha'ddasha'ungulam. The Divine Entity has an infinite number of heads, an uncountable number of heads. Each entity which expresses intellectuality is one of His heads. No single head can be described as "His head" because His head is the totality of all heads. Similarly, the Supreme Entity has innumerable eyes which assist Him in seeing every entity of the universe in innumerable ways from innumerable angles of vision. You cannot do anything unknown to Him. Likewise with the help of His innumerable mental feet He moves throughout the entire moving universe. The instrument through which movement is performed is called caran'a (foot). He is the caran'a of the limitless objects of this universe. Of course, these countless heads, eyes and feet of His have no physical existence. When you want to see something in your mind you use your mental eyes. Brahma, with His mental eyes, is watching. His mental indriyas continuing the creation, preservation and destruction of this universe. Just as you can use your mental head to cook food and your mental tongue to enjoy its taste, in the same way Brahma is enjoying His creation internally - there is nothing outside or beyond Him. Most of His mental creations are external to you, but all the created objects, including you, are internal to Him. When you perform an action it is either psycho-physical or psychic, but in the case of the Supreme Entity every action is psychic. This quinquelemental world, however vast it may appear to you, originated from Macrocosmic mind-stuff (citta) surrounded by the static portion of His mind, and that's why it is circumscribed by limitations. This extremely vast Cosmic citta is not Brahma in His entirety; He is vaster than that. This great universe lies in a remote corner of His endless mind. So the rs'i says that Brahma exists within and surrounding the entire universe. As the Macrocosmic Ahamtattva (Cosmic doer-I) and Buddhitattva (Cosmic existential I) are not bound by the demarcating lines of the static principle, they are infinite ; and His witnessing faculty which is inseparably associated with this infinite Macrocosmic mind is also infinite. But His Knowing Faculty is also not His total entity. The rs'i has expressed unequivocally that He is established in the Supreme Blissful Stance beyond the domain of the witnessing faculty. Some confusion arises regarding the meaning of the word dasha'ungulam' used in the above shloka- Some scholars have given a rather peculiar interpretation that Brahma resides at a place ten fingers above His universe. The actual significance of the term is best illustrated in the yogic cult. The non-attributional supreme rank of Parama Purus'a is located at the pineal plexus (sahasra'ra cakra), ten fingers above the pituitary plexus (lunar plexus or ajina cakra, the location of mind as well as kut'astha caetanya). By trying to describe the location of the Cosmic Consciousness in relation to human physiology, the rs'i wants to convey that the cosmic excellence does not end in the mind. Of course, the mind is a powerful controlling entity - being the controller of the five fundamental factors of the human body it is the controller of the five lowest cakras - yet it is only located in a'jina' cakra. The seat of Cosmic Consciousness is located ten fingers above the seat of mind at the sahasra'ra cakra. During sa'dhana' when the serpentine power (kundalini) pierces the pituitary plexus one attains savikalpa sama'dhi. Still higher, at sahasra'ra cakra, kun'dalinii shakti becomes one with Parama Shiva, and one attains the non-attributional stance (kaevalya sama'dhi). Purus'a evedam' sarvam' yadbhu'tam'yacca bhayam Uta'mrtatvasyesha'no yadannena' tiro'ti. Suppose you are imagining Bhagalpur railway station within your mental arena. Not only can you see the travellers rushing through the station, you can also see their individual minds. The Macrocosmic mind (Sagun'a Brahma) knows whatever is happening in the entire universe for His cosmic imagination flows everywhere. He knows and understands every thought-wave, every idea of the innermost recesses of the unit minds in the universe. Apart from being the witness to all events He is also the witness to every microcosmic thought-wave, whether good or bad. He is also aware of every incident of the past, present and future. Time is a relative factor dependent on space and individuality. These relativities of space, time and individuality are created out of His Cosmic Mind, thanks to His grace, and will continue to be created in the future. As He is not limited by the demarcation lines of the time factor He is the witness of all ages. An ordinary person may not be able to detect the hypocrisy of a sinner who pretends to be a decent man, but the Supreme Entity is well aware of that hypocrisy. It is a futile attempt by the hypocrite to throw dust into the eyes of that Infinite Entity, the Witness of all. The Entity whose thought world is this vast universe is not only the Universal Witness but the Universal Controller too. Even the meanest of the mean, the nastiest of the nasty, and the most infernal insects are not deprived of His grace, are not beyond His controlling touch. Conversely, even the greatest of the great, the overlord of the sea-girt earth, and the most venerable and distinguished people are powerless before Him, behumbled by His awesome personality. The sweet springs of nectar flow at the behest of His towering personality. Sarvatah pan'ipa' padantat sarvaloks'i shiromukham Sarvatah shrutimanlloka sarvama'vrtya tist'hati. Whenever something is imagined the sensory and motor organs become activated by its inferential vibrations. In dynamic thought processes there is mental agitation : when you imagine accepting something, your mental hands start working ; when you imagine seeing or hearing something your mental eyes and ears start functioning. Perhaps you know that after deep introspection the subtle mind takes over from the crude mind as the controlling entity of the physical body and indriyas. In sorrowful dreams people burst out crying, in happy dreams they laugh. The reason is the same in both cases : due to the temporary cessation of the functioning of the crude mind, the dreamers "see" the dreams with their mental eyes and take them to be the reality, and their minds get completely overpowered as a result. Just as in deep introspection or sleep people laugh, cry, sit, stand, sleep, eat and drink, etc. with the help of their mental indriyas, similarly Brahma, the author of this vast cosmic imagination moves everywhere within the universe, His vast Macropsychic arena, with His mental feet. He catches all the objects of this universe with His all-pervasive mental hands. He is the intellect, the intuition and the witnessing faculty of the innumerable created objects and hence we can say that He has His all-pervasive mental heads. Similarly, as the witness of all the macropsychic entities, He has innumerable mental eyes ; and to hear their words, spoken or secret, and every loud or soft sound, He has His all-pervasive ears. He exists surrounding all objects with His own identity. You can keep nothing secret or private from Him - He knows more about you than you know about yourself. Behind all His pervasive faculties of knowing, understanding and hearing lies His Macropsychic stance. Hence, no temporal, spatial or personal factor, circumscribed by limiting bondages, can be accepted as Purnabrahma (Brahma in His entirety). The great mystic Ramaprasad has said, Tribhuvan ye ma'yer mu'rtti Jeno, ki ta' ja'na na' (Ore), kon pra'n'e, ta'nr ma'itir mu'rtti Gar'iye kara upa'sana'. Mon toma'r ei vhrm gelana' "Don't you know that the three worlds are the expression of the Divine Mother ? Then why do you foolishly make clay images of the Mother and worship them? Oh mind, you can still undo the blunder. " To give a limited form to that unlimited entity is a grave error ; to present crude offerings to the Supreme Entity is meaningless. For ideation on Brahma there is no need to spend even a cent. If the worship of Brahma was a very expensive affair then none but a handful of billionaires would have been able to do it. Sa'dhana' is the birthright of all people just like light, air, and water; the Infinite Entity is the common patrimony of all, not the private property of any particular individual. Sarvendriya gun'abha'sam Sarvendriyavivarjitam Sarvasya prabhumiisha'nam' Sarvasya sharan'am' brhat. In each indriya a particular principle is dominant, sometimes the sentient, sometimes the mutative, sometimes the static. During the Bhagalpur Dharma Maha Cakra I said that a merit or demerit in a particular indriya is determined by its capacity to assimilate inferences. Of all the, inferences, sound and touch are very subtle and so their receptors, the ears and the skin, are dominated by the sentient principle. The smell and taste tanma'tras are very crude and hence their receptors, the tongue and the nose, are dominated by the static principle. The remaining form tanma'tra, which is neither crude nor subtle, has the eyes as its receptor and is dominated by the mutative principle. Regarding the motor organs, the vocal chords and the hands are dominated by the sentient principle, the legs by the mutative principle, and the anus and genital organs by the static principle. To perform crude physical actions, or to assimilate the inferences of crude objects the importance of the indriyas is undeniable. As the Supreme Entity doesn't require to be associated with any external physical object, He does not require any sensory or motor organs. To create or destroy an image within His Macropsychic arena He uses His mental indriyas which have the qualities He requires to guide the whole universe with His mental power. Even though He doesn't have a single physical indriya, He possesses the qualities of all the indriyas. He is the controller of those entities who are endowed with individual feeling or awareness and those which are not. Each land every object of this universe is floating on the crests and troughs of His psychic waves : the original wave emanates from Him only. He is the source as well as the controller of all waves. He provides impetus to all entities of His mental creation and so He is Iisha or Controller. Here a question may arise : Being the source of momentum for the created entities, why do some entities behave like gods, while others act like demons ? Can He be accused of partiality ? No, that is impossible. When everything is His mental creation, why should He be accused of partiality. Jiiva'tma or unit consciousness is His reflection and the unit mind is the reflecting plate or mirror. The clearer the mirror, the clearer its reflection of the Original Entity. If the mirror is dirty it will not be able to reflect the brilliance of the Original Entity, but for that He should not be blamed. His waves emanate from Him as usual but due to the defect in the mirror the vibrationtion cannot be properly reflected. So if the unit metal mirror cannot properly receive the impetus from Him, Parama'tma should not be accused of partiality. He is just like a magnet which attracts all pieces of iron towards it except the rusty ones. Some people respond to His call, some do not. That's why I say, "Oh sa'dhakas make your free from impurities. Follow the path of cosmic ideation. You need not conduct any ritualistic worship or observe meaningless vows, or undertake hazardous pilgrimages. Just try sincerely to remove the dirt from your mind. When you feel the attraction of the Supreme Entity in every atom and molecule of your existence, you will realise that He is showering His grace equally on all". Some wrongly think that Parama Purus'a bestows His grace with partiality ; but in reality all are equally dear to Him. Samaplus'in'a samamashakena samana'gena sama ebhistribhih lokaeh. Some sa'dhakas experience the Supreme Attracting Entity as effulgence, others as onmkara, the primordial cosmic sound. Those determined to receive His momentum feel attracted towards Him, and, advancing along the path of effulgence, finally merge their existential-I feeling in the ocean of His cosmic effulgence. Those who realise Him in the form of onm'ka'ra', advance along the path of onm'ka'ra' and finally become ensconced in Purus'ottama, the source of onm'kara, the nucleus of all emanations. The unit entities in which His divine expression are fully manifest are said to have attained the height of fulfillment physically, psychically and spiritually. They realise in the core of their hearts that the entire human life is a "sa'dhana'". Each and every mundane action of theirs, such as eating, sleeping, dressing and even breathing, are an integral part of that "sadhana'". But those who have not understood the Supreme Entity and His creation in this light will say, "Well I don't steal, and I don't tell lies, so why should I do Brahma sa'dhana'." They think that moralism alone is the highest goal in this world - but remember, moralism is not the goal - it is the starting point. If the Supreme Controller is disowned, the so-called morality of the moralist can be lost at any moment, and does get lost. Such people end up pretending to be moralists externally but internally become immoralists. This is the height of hypocrisy in the society. The different spheres of social life, such as education, industry and trade, commerce and politics are overcrowded with this class of human brutes, because of a lack of dharma sa'dhana'. Those who are compelled to become moralists under social pressure, or those who put on a show of being moralists from the rostrum or pulpit, or in short stories, novels and poetry, are actually misguided fools, however intelligent they may think themselves to be. Inflated with the vanity of pedantry they lose all their common sense and behave like lunatics. And the worst thing about them is that to fulfill their petty narrow interests they hoodwink the innocent, simple, unwary, gullible masses. Internally they wish to become ministers to serve their selfish interests, outwardly they say they want to serve the society in the interest of the common people, Their one intention is to fill their pockets with money, but they publicly pronounce that they want to follow the gospels of Dharma. Oh human beings, beware of these impostors. Try to apply your power of discrimination to know who are your friends and who are your foes. You should never allow yourselves to fall victim to these political and religious traders. Remember that every individual has immense potentialities. Tap those potentialities and advance resolutely along the spiritual path. If you cannot stand erect on the solid ground on the strength of your spiritual power, no one can support you with a prop. You need not employ a paid agent to help you express your innate potentialities. Oh human beings, you alone are the proper judges of your mind. You are quite aware of how much filth lies stinking in the corner of your mind. With cosmic ideation set out from the starting point of moralism and advance towards supreme realisation. Your feet may bleed, cut by the thorns scattered on the road, the sky, rent asunder by the lightning and crashing thunder of the fearful storm, may fall on your head, but proceed you must. You are a born fighter, To flee the battle in fear and hide like a corpse in the hills is ultravirous to your existential vitality. You must advance towards the Supreme Entity, your original abode, smashing all obstacles on the path. From time immemorial you have been listening to the sweetness of His divine call. Can you remain oblivious to it, engrossed in your little world created by Ma'ya' ? Chot'e ye jan ba'shiir t'a'ne Se ki ta'ka'y pather pa'ne ? "The one who rushes towards the call of a flute, Does he ever look behind ?" Merge the propensities expressed by your indriyas into citta (mind stuff), citta into ahamtattva (doer I), ahamtattva into mahattattva (existential-I feeling), mahattattva into jiiva'tma' (unit consciousness) and jiiva'tma' into Parama'tma' (Universal Consciousness). That will be your Supreme fulfillment, the state beyond which there remains nothing to be attained. Tumi ya'r se a'ba'r kii cahibe bhu'man'd'ale ? What can a person to whom you belong ask for ? Yallabha'nna'paro la'bho yatsukha'nna'param' sukham Yajjina'nanna'param'jinanam' tadbrahmetyava dha'raya. On attaining Brahma there remains nothing to be attained, no further peace to be sought, no further knowledge to be acquired. On attaining Him you will realise that all objects created out of time, space and individuality are already in you. You need not go anywhere else to attain Him because everything is sheltered in Him. Nobody in this universe is shelterless; all are in His safe shelter. Sarvasya shara'n'am brhat. The Supreme One is the Supreme shelter of all. Apa'n'ipa'do javano grahiita' Pashyatyacaks'uh sa shrn'otyakarn'ah Sa vetti vedyam' na ca tasya'sti vatta' Tama'huragryam' purus'am' maha'ntam. He is the Unique Entity, having no hands or feet, no eyes or ears, yet doing everything that is done by such organs and limbs. With His mental hands He is plays with each and every object of the world, with His mental feet He moves everywhere, with His mental eyes He sees everything, with His mental ears He hears even the most secret thoughts of the human mind. He knows whatever is knowable, but no one knows Him, so He is the greatest of all. And the uniqueness of that Unique One does not end here: there is so much to be said about Him that it can never be said. An'oran'iiya'n mahato mahiiyanatma' Guha'ya'm nihito'sya jantoh Tamakratum'pashyati viitashoko Dha'tuh prsada'nmahima'namiisham. The capacity of human beings to receive tanma'tras is limited. You cannot perceive a very slow or rapid vibration - your capacity of perception is restricted to an intermediary stage between these two extremes. When someone whispers softly or when something makes an extremely loud sound you are unable to hear. You are unable to perceive the inferences of very subtle objects, such as atoms or molecules, nor can you see something very big. The Cosmic Entity is much subtler than the subtlest objects of the universe because they are the temporal, spatial and individual expression of His Macropsychic conation. If you try to contemplate on them, what to speak of seeing them, your mind will lose its existence. Brhcca taddivyamacintyaru'pam'suks'ma'cca tattsu'ks'mataram' vibha'ti. Du'ra't sudure tadiha'ntike ca pashyatsvihaeva nihitam' guha'ya'm. The Effulgent Entity is so vast that He is beyond your capacity of perception ; so tiny that He is beyond your capacity of conception. If you think that He is very far from you, He will remain forever beyond your reach. If you think that He is near, He will be so near that you need not move even an inch to attain Him. Those who call out loud to attain Him wrongly believe that He is far away from them. However loudly they might call, their call will never reach Him. To call that Supreme Entity the mind must be introverted with proper ideation. The scriptures describe three types of incantation : va'canik (verbal repetition), upa'm'shu (muttering repetition), ma'nasik (mental repetition). Verbal repetition means to call Parama Purus'a loudly on the supposition that He is far, far away. In muttering repetition there is a slight movement of the lips causing the incantation to be audible to oneself only. In the third category of incantation it is the mind which utters and listens to the incantation ; no one even gets the least hint that you are engaged in iishvara pran'idha'na (cosmic ideation - a vital part of the spiritual cult). Among sa'dhakas there is a popular saying : Ma'la'jape sha'la' kar jave hha'i man man jape ye baliha'ri ya'i. "Inferior people count on their beads or fingers. The superior ones repeat their mantra internally." That Supreme Entity lies covert within your existential-I (One who is born is called "jantu" - root verb jan means "to be born"). In every created entity there exists the existential-I feeling and the ever-wakeful presence of that Supreme Effulgent Entity. The A'tman or unit consciousness does not lie hidden in humans and animals alone ; it also lies within the trees and plants because they too have minds, they too have existential awareness. This fact was known to the ancient sages, and proved scientifically at the turn of the century by the famous scientist Sir Jagadish Chandra Bose. The reflection of Purus'ottama on the unit existential-I feeling is called jiiva'tma. To attain Him you will have to look within your existential-I feeling. To run around in pursuit of Him in far places is futile. Antarete na'i se ye antare a'che. He lies not in the heart but in the innermost cavity of one's existential-I feeling. To attain Him You will have to become like Him. He is devoid of the thought of enjoyment, He is bereft of all desires and volitions. To attain Him you will have to think of Him, to ideate and meditate on Him. There is no other way to become one with Him. As one thinks so one becomes. If one thinks that one is a sinner or a thief one will actually become a sinner or a thief one day. Never allow such negative thoughts to take root in your mind. Whenever you think, think of the Supreme. Your greatness will be determined by the greatness of the object of your thought or ideation. Salvation and the attainment of Brahma are synonymous. Only those who are devoid of desires and volitions, only those who are unblemished can embrace that Supreme Entity as their psychic pabulum. To attain salvation through supreme intuitional knowledge is only possible for those people. By doing sa'dhana' on Him, by virtue of His grace, you will become one with Him, and will overcome all your pains and miseries. You will attain the capacity to accept every worldly conflict as the playful expression of the merciful Lord. That is the stage of the attainment of Brahma, that is the state of a liberated soul. Veda'hametamajaram' pura'n'am' Sarva'tma'nam sarvagatam' Vibhutvat. Janmanirodham' Pravadanti yasya brahmava'dino bhivadanti nityam. The rs'i says "I know that Immutable Entity (Ajara). He is called Ajara because He is unassailed by the transformations which occur in old age (jara). Due to overwork or other reasons, the physical glands of the human body become incapable of functioning properly and so it becomes decrepit. Any entity only becomes decrepit when it comes in contact with external objects through action. As Brahma is the Singular Entity having no second entity or action external to Him, He is beyond the state of decrepitude. In every action the presence of three factors is indispensable: the doer, the deed, and the instrument of deed. Parama Purus'a is immutable (Ajara) because the deed and its instrument originate from His, the doer's psychic body. As time space and individuality do not exist externally to Him, the vibrations in the state of existence or functioning remain unsubstantiated. He is Pura'tma, the Ancient One, who existed before the beginning of creation and exists even today. He is sarva'tma, the Soul of all souls, the One reflected on the existential-I feeling of all entities. He is reflected where the existential-I feeling is developed and where it is latent. All objects, even sand, stone, bricks and wood, big or small, animate or inanimate, are blessed with the reflection of Parama Purus'a. All are illuminated with His effulgence; all constitute His universal body. The one who knows this Supreme Entity attains the supreme non-attributional stance and is never born again. Such, a person does not suffer the afflictions of the whirlpool of life and death. One who has attained His eternal stance, the essence of all emanations, attains the supreme state of eternal bliss. The realised sa'dhakas sing the glories of the Supreme Eternal Entity. Ya eko' varn'o bahudha' shaktiyoga'd varna'naneka' nihita'rtho dadha'ti Vicaeti ca'nte vishvama'dau sa devah sa no buddhya shubhaya' sam'yunaktu. The Supreme Entity is the Singular, Colourless Entity. Due to the influence of the sentient, mutative and static principles various colourful psychic expressions originate from Him. In fact the difference in the nature of the psychic emanations is the cause of the differences in their colourful expressions. The emergence of Sagun'a Brahma is beyond the law of causation and hence the concept of His origin does not come within the periphery of human comprehension. Why has the Colourless Entity allowed the Supreme Operative Principle to create colourful diversities within His Macrospsychic body? The answer lies in the Non-attributional Entity (Nirgun'atattva). It is a very deep concept which the ordinary mind does not have the capacity to analyse. This cause of creation is not even included within Sagun'a Brahma. Had been it so Sagun'a Brahma would have been a limited entity. That's why in the Na'sadiiya Su'ktta it has been said, Iyam' visras't'iryata a'vabhu'va yadiva dadhe yadi va'na, Yah asya'dhyaks'ah parame, vyomnat sho'ungaveda yadi va' na veda. This Entity exists equally before creation, within creation and after creation. To this Supreme Entity our prayer is, "Guide our intellect and wisdom along the path of righteousness." Human beings receive the necessary guidance to move along the path of righteousness from Sagun'a Brahma. He creates diverse situations and provides constant inspiration to enable human beings to learn and move along the path of virtue. The awe-inspired human beings should pray to Him alone for the secret hints to move along the right path so that they can fulfill His desire as His willing instruments. He is the only hope and aspiration of all the microcosms of the universe. Tunhu jagannatha jagate kaha'yasi jaga va'hira naha mui cha'r. "Oh Parama Brahma, I am not outside your universe. I surrender to you, and pray, 'Lead me, along the path of righteousness, lead me according to your will." Tadeva'gnistada' dityastadvayustad candrama'h Tadeva shukram' tadbrahma tadapastat praja'patih. The sun, fire, air, and moon are all expressions of Brahma the planets, stars, and celestial bodies are all His manifestations. He is engaged in creation in the form of Brahma. This entire manifestation of Brahma lies embedded in the world of His imagination. Whatever is actional or whatever is the expression of energy in the universe is His finite bearing. While ideating on this Brahma a sa'dhaka becomes awe-struck. What are microcosms after all? From an absolute point of view they are nothing. They are merely His finite manifestations ; tiny molecules in the vast ocean of the Cosmic Mind. He has manifested Himself in an infinite number of entities, big and small, and in an infinite number of blissful forms. In this universe only His supremacy is established, only His glory is proclaimed. With countless forms He spreads His glory everywhere. He is testing all in various ways. Tvam'strii tvam' puma'nasi tvam' kumara uta va kuma'rii Tvam' jirn'odan'd'ena vaincayasi tvam'ja'to bhavasi vishvatomukha. "Oh Parama Brahma, the entity I see as a woman is your expression in the form of mother. I salute you in the form of mother. The entity I see as a man is your expression in the form of a valorous male. The entity I disregard, thinking it to be a mere child is also your expression. You have come to me in the form of a tiny child. The sweet expression of a small girl is an expression of your sweetness. And the old man who is hobbling along with the support of old staff is also your expression. You are testing me in the form of an old man. You want to see whether I take proper care of him. I know I have no right to ignore or neglect anyone. Your faces exist in everything throughout the universe. You are the knower of all, You are the witness of all. You maintain your vigil on each and every entity of the vast creation. Your attention is directed to all with your countless faces." Niilah pataungo harito lohita'ks'a Stadidgarbha rtavah samudra'. Ana'dimastvam', vibhutvena vartse Yato jata'ni bhu'ta'ni vashva'. "The tiny butterfly, the small, yellow, red eyed bird... All are your manifestations. Even the tiny forms radiate the glow of your beauty". Patra' pus'pa pare dekhi ye sab rekha' Rekha' nay toma'r daya'r na'mti lekha'. Sundar na'mti vihaunga Aunke A'ka' Prema'nanda na'me jagat Praka'shicha. Are you only small ? Those dark rain clouds that fill the sky to the distant horizons are also Your manifestation. So why should I fear the roar of thunder and the flashes of lightening ? We should not neglect the tiny butterflies nor fear the thundering storm clouds because they too, are Your manifestations. Even eternal time is not unrelated to you. The months, the seasons, the years formed by splitting the flow of time are also Your manifestations. Oh Universal One, all centre around You, all throb with Your universal life, all pulse with Your universal rhythm, all have been proclaiming Your excellence since the dawn of time. The vast, unfathomable ocean extolls Your limitlessness, the roaring waves of the sea cause the sky and earth to resound with Your shouts of victory. Whatever is created vibrates with the endless flow of the jingling ankle bells. Aja'meka'm lohita shukrs'n'a'm vahviim praja'h srjama'na'm' saru'pa'm. Ajohyeke jusama' no nushete jaha'tyena'm bhuktabhoga' majo'nyah. This diverse creation is caused by Your special emanent power. You were associated with that Supreme Operative Power even before the dawn of creation. Sometimes You give Her the power of expression, and sometimes You don't. You are Unborn (Aja), She is also Unborn. You have no father but are the Father of this universe. She, too, has no cause, yet is the Mother of the universe. This unborn Prakrti, by whom You are activated, is not an entity separate from You because You are the composite of both; Purus'a and Prakrti. Your name Brahma means the combination of both the Supreme Cognitive Faculty and the Supreme Operative Principle. According to the difference in the nature of the three principles of Prakrti, three colours are produced in the vast cosmic body; white, red and black. Innumerable finite entities originate expressing these colours related to the three principles of Prakrti. 'Though all the microcosms are the reflections of that Infinite Unborn One they worship Prakrti as Her slave because their minds are dominated by Ma'ya'. Mon gariiber kii dos' a'che Tumi ba'jiikarer meye shya'ma' Yeman na'ca'o temni na'che. What's the fault of the mind? It dances as You, the magician, want it to dance. This Unborn Original Entity does not depend upon the favour of Prakrti for His existential substantiation. Although He is reflected on the mental mirror of the microcosms, His existence remains unimpaired. Thus the reflected Consciousness on the unit mental plate is called Ma'ya'diina (dominated by Ma'ya') whereas the Original Supreme Entity is Ma'ya'dhiisha (Lord of Ma'ya'). One who has been able to merge in the Original Stance of Supreme Consciousness can easily recognise the constant metamorphosis affected by Prakrti on Purus'a. Hence sa'dhakas want to overpower the influence of Prakrti by ensconcing themselves in the state of tranquillity. Dva' Suparn'a' sajuja' sakha'ya' sama'nam' brks'am' paris'asvaja'te. Tayoranyah pippalam'sva'dvattyanashnanyo' bhica'kashiti. Do you know the nature of the relationship between jiiva'tma and Parama'tma ? It is as if two friendly birds with beautiful plumes are sitting on the same branch of a tree. One is the Original Entity, Parama'tma, and the other is jiiva'tma, the reflection of Parama'tma on the unit mental plate. Whenever the unit entities do something auspicious with the help of the mind, the jiiva'tma, due to its contact with the mind, experiences its positive effect. So the rs'i says, "One bird (jiiva'tma) enjoys the sweet fruits of the tree while the other bird witnesses its enjoyment". Parama'tma, being the Original Entity, is not affected by the activity of the unit mind. He remains as the Witnessing Entity of all actions. Sama'ne brks'e purus'o nimagno' niishaya Shocati muhyama'nam. Jus't'am' yada' pashy tyannyamiishamasya mahima'namiti viitashokah. Two birds - jiiva'tma and Parama'tma - are perched on the same tree. Due to the influence of reactive momenta the jiiva'tma has to undergo suffering, bent double under the tremendous weight of afflictions. It appears to be inseparably associated with the unit being's sense of individual identity. Although, the jiiva'tman is not the original author of actions - it is just the witness - it appears to be caught up in the cycle of action and reaction. Human beings call some jiiva'tma' maha'tma (high soul), some punyatma' (pious soul) and some papa'tma' (wicked soul), but in fact it contains neither sin nor virtue, neither good propensity nor bad. It is forced to assume these epithets because of its supposed association with the psychic propensities. But whatever might be the nature of one's jiiva'tma, the grace of Parama'tma is bestowed equally on all. He provides inspiration and momentum to all His created entities equally. That's why the rs'i says, "When the jiiva'tma comes to know the Supreme Truth through the guidance of the Sadguru and the grace of Parama'tman, the Original Entity, it attains the proper knowledge about its own self, then gets relieved of its microcosmic bearing". When the unit mind pursuing the path of intuitional science realises the greatness of the Macrocosmic Mind it merges itself into the Macrocosmic Stance, ripping apart the bondages of virtue and vice, hope and despair. At that stage no grief, no distortion, can affect or contaminate it. When the microcosm totally surrenders itself to the Macrocosmic excellence the jiiva'tma also becomes free from microcosmic bondages and its separate individuality gets merged into the Macrocosmic vastness. Ma'rga Shiirs'a Purn'ima', 1956, Monghyr Subha's'ita Sam'graha Part 5