HOW DOES JIIVA BECOME SHIVA THE SUPREME ABODE OF SATYA BHAVA'MBODHIPOTAM' ENERGY AND COGNITION MIND AND COGNITIVE FACULTY HOW DOES JIIVA BECOME SHIVA official source: A'nanda Vacana'mrtam Part 2 cross-references: none this version: is the printed A'nanda Vacana'mrtam Part 2, 2nd 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. "Su'ks'ma'tisu'ks'mam' kalilasya madhye, Vishvasya sras't'a'ramanekaru'pam. Vishvasyaekam' parives't'ita'ram', Jina'tva' devam' mucyate sarvapa'shaeh." Here it has been said that through so many media, the Creator of the universe plays in so many ways, expresses Himself in so many ways and the media are `su'ks'ma'tisu'ks'mam''. In philosophical Sam'skrta `su'ks'ma' means the entity or entities that can not be perceived by sense-organs without the help of any other medium. And `a'tisu'ks'ma' means those entities which can not be conceived by the mind. `Kalilasya madhye' means in the structures, in so many structures. And `vishvasya sras'ta'ramanekaru'pam' means the creator of this universe expresses Himself in so many forms, so many colours and so many bha'vas. "Su'ks'ma'tisu'ksmam' kalilasya madhye, Vishvasya sras't'a'ramanekaru'pam. That is, in the structures, in so many structures which are su'ks'ma (subtle) and which are atisu'ks'ma (subtler), the Creator of this universe expresses Himself in so many forms, so many colours and so many bha'vas. And those forms, colours and bha'vas are sometimes beyond the scope of conception of the mind of microcosm. One can see the human body with the help of eyes. Eyes are sensory organs. But in case of certain elements where the structure is of four elementary factors, four fundamental factors, that is, ap, tejas, marut and vyoma, then it becomes more difficult for sensory organs to see or perceive. And in case of luminous bodies, known as `deva-yoni' in Sam'skrta - Yaks'a, Raks'a, Gandharva, Vidya'dhara, Kinnara, Prakrtiliina, Videhiiliina - they can not be conceived even by mind and some time when they fiddle down to the scope of sensory organs, people may see them for a short while. For a short while one may see a luminous body. These are called `deva-yoni'. That is why it has been said that the Creator plays with these media in so many forms, in so many colours, in so many acoustic expressions which may or may not be audible, which may or may not be visible to sensory organs. "Vishvasyaekam' parives't'ita'ram' Jina'tva' devam' mucyate sarvapa'shaeh". And His expressions are not only within these subtle and subtler media but in cruder forms also and they are beyond universal expressions also. He is not limited within the scope of this universe. He is both within and without the scope of this universe. `Jina'tva' devam'', that is, when one knows, when one comes in contact with the Supreme Entity, `mucyate sarvapa'shaeh', that is, one gets liberated, one gets emancipated from all mundane bondages. And when one gets liberated from all the bondages, then one no more remains jiiva, one becomes Shiva. "Pa'shabaddho bhavet jiivah Pa'shamukto bhavecchivah'. 19 September 1978, Patna THE SUPREME ABODE OF SATYA official source: A'nanda Vacana'mrtam Part 2 cross-references: none this version: is the printed A'nanda Vacana'mrtam Part 2, 2nd 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. "A'nanda'ddhyeva khalvima'ni bhu'ta'ni ja'yante. A'nandena ja'ta'ni jiivanti. A'nandam' prayantyabhisam'vishantiiti." Everything, micros or macros, whatever is caused or created, cometh from that composure of bliss. And `a'nandena ja'ta'ni jiivanti', that is, because of the presence of this infinite composure of bliss each and every created entity want to remain in this world. This is the only reason for one's longing for more and more life. And `a'nandam' prayantyabhisam'vishanti', that is, finally, each and every entity goes back to that composure of bliss - to that blissful stance. This composure of bliss is the only satya in this universe. And what is satya? `Sat', that is, the non-metamorphic entity, when it is finally established, when it attains the final rank of non-metamorphosis, is called `satya'. So one must move along the path of satya and one must have the satya as one's only desideratum. And this is the only path, this is the path of fearlessness; that is, there is no fear in it, nothing to be afraid of. The Yajurveda says; "Satyameva jayate na'nrtam' Satyena pantha' vitato devaya'nah Yena'kramantyrs'ayo hya'ptaka'ma' Yatra tat satyasya paramam' nidha'nam. Finally satya becomes victorious in each and every fight, in each and every clash and in each and every work. Satya comes our successful. `Satyameva jayate na'nrtam'.' That is, the falsehood won't be victorious. `Satyena pantha' vitato devaya'nah: your path to godhood becomes widened with the help of this satya, that is, this satya makes the path wide so that progress towards godhood is achieved. `A'pta va'kya' is the word of God and `Pra'pta Va'kya' are the words of the worldly authorities: books and other things. A person whose all desires have been fully quenched due to coming in proximity to the Supreme Entity is called `hyaptaka'ma'. These hya'ptaka'ma rs'is moved along this path of satya in the past and finally came in contact with the supreme abode of satya. `Yatra tat satyasya paramam', nidha'nam'. That is, they reach that place which is the final abode of satya. So the rs'is said, "Satyabratam' Satyaparam' trisatyam' Satyasya yonim' nihitam' ca satye Satyasya satyamamrta satyanetram' Satya'tmakam' tvam' sharan'am' prapanna'h." This Satya-Svaru'pa Supreme Entity or that composure of bliss - what are Its characteristics? "Brhacca taddivyamacintyaru'pam' su'ks'ma'cca tat su'ks'mataram' vibha'ti Du'ra't sudu're tadiha'ntike ca pashya'tsvihaeva nihitam' guha'ya'm." `Brhacca taddivyamacintyaru'pam'. He is very big, very very big, very very very big and so big that your ocular capacity can not come in contact with Him. Your ocular capacity is limited. From a particular wavelength to another particular wavelength is its scope. But He is bigger, far bigger than the scope of your ocular region. And not only does it not come within the scope of your ocularity but it is `acintyaru'pam', that is, It does not come within the pulsations of your microcosm. That is, neither is It within the perception of your organs nor is It within the scope of mental conception. And Its divine effulgence can not be measured by your mind or your organs. `Su'ks'ma'cca tat su'ks'mataram' vibha'ti', that is, not only is It very very great but It is very very small, very minute, so little that organs can not see It, perceive It, or touch It. It is small but still It is effulgence. I have already told you something about deva-yoni. It is small but It is effulgence. `Du'ra't sudu're tadiha'ntike ca'. Du'ra means long distance and sudu'ra means very very long distance. Sometimes you may think that your sound and your expressions may not but audible or visible to Him. If you think like this then all your efforts, all your acoustic expressions or all sorts of mental endeavour will be of no avail. Because when you think that He is at a long distance, He is not at a long distance but He is at a longer distance. If you think that He is not near you, He is at a long distance, then actually He is at a longer distance. If you think that He is near, then He is not only near, He is more near. He is much closer than you can ever imagine. Those who have developed their inner vision will realize that Parama Purus'a is within one's self. When He is within you own `I' feeling, why then do you wander or roam here and there to know Him, to find Him, like a King who has all the riches with him but goes out begging from door to door? Seek Him within with earnest zeal, with sincerity and love. Then that glittering Entity will emerge within your heart with Its Supreme Effulgence. 20 September 1978, Patna BHAVA'MBODHIPOTAM' official source: A'nanda Vacana'mrtam Part 2 cross-references: none this version: is the printed A'nanda Vacana'mrtam Part 2, 2nd edition, version (spelling mistakes only may have been corrected). I.e., this is the most up-to-date version as of the present Electronic Edition. In the Vedas it is said that He should be accepted as the only object of ideation and the Tantras also say like this. In Tantra it has been said: "Tadekam' Japa'mah Tadekam' Smara'mah Tadekam' Jagatsa'ks'iirupam' Nama'mah Tadekam' Nidha'nam' Nira'lambamiisham' Bhava'mbodhi Potam' Sharan'am' Braja'mah". `Tadekam' japa'mah. That is, when one is to do japakriya' only that entity should be the object of japakriya'. What is japa? It is internal or extro-internal or auto-suggestion. As a result of internal suggestion or extro-internal suggestion or auto-suggestion, what does happen? Not only the intro-external movement of propensities is withdrawn and goaded towards that singular Entity but also the very ectoplasmic structure of the mind gets still more powdered down and becomes one with the cognitive faculty. `Tadekam' smara'mah'. What is smrti? 'Anubhu'tivisaya'sampramos'ah smrtih'. While you conceive something or feel something with the help of your sensory organs, what does happen? The ectoplasmic structure of your mind takes the shape of that external object. Now when you by your interial force recreate that thing after some time within your mind without the help of any external object then this process of re-creation is known as `smrti'. Suppose you saw a particular bull or a particular animal ten years ago. Now you created it again - that is, you re-create it within your mind, then the process is known as `smrti' - memory. `Asampramos'a' means re-creating of already perceived things. Now what does happen? According to your favorite propensities you unknowingly or knowingly create many external objects that satisfy your thirst regarding that particular propensity. Suppose you are fond of taking rasagolla. Now you could create rasagolla in your mind. But knowingly or unknowingly rasagolla is often created within your mind and during sa'dhana' rasagolla automatically comes in your mind and your sa'dhana' is disturbed. Suppose you are thinking that you will take bribe from that man. While doing sa'dhana', what are you doing? `Bribe - bribe - bribe - bribe.' Just see, your propensive propulsions are channelized towards bribe which disturb the `smrti' which you want to develop. Because of coolness of the mind during your sa'dhana' those undesirable elements create a crowd in your mind. "Tadekam' smara'mah". Here it has been said that if you are to create any object in your mind, then that Cosmic Entity alone should be created in your mind and no other object. "Tadekam' nidha'nam' nira'lambamiisham'". Wherever there is existence there is movement and there must be a goal; some terminating point. In this universe every thing is moving. You are also moving physically, mentally and spiritually. So here it is said that when you are moving, you must have some goal, must have a terminus, for all your trifarious movements. And here it is said that He is the culminating point. He is the terminating point. He is the Supreme Desideratum. `A'lamba' means 'physical container' - a fundament. But mental objective is also a'lamba. In case of mental a'lamba there is a special word in Sam'skrta - 'a'bhoga'. No entity, physical, psychic or spiritual, can maintain its existence without a fundament - a container - or without a pabulum. But in this case He requires no a'lamba - no a'bhoga. That is why He is Nira'lamba - beyond container. He is the goal - the desideratum, and He requires no pabulum. `Bhava'mbodhipotam' sharanam' vraja'mah'. He is just like a big ship plying across a mighty ocean of bhava. What is bhava? That wee-bit portion of reactive momenta which is the cause of rebirth. Bhava is just like a dangerous ocean and that mighty ocean is insurmountable. So to surmount it you require a good, big and strong ship. `O Parama Purus'a, You are that ship and we are moving towards that ship to take its shelter in order to cross this ocean of bhava. And there is no other way. 21 September 1978, Patna ENERGY AND COGNITION official source: A'nanda Vacana'mrtam Part 2 cross-references: none this version: is the printed A'nanda Vacana'mrtam Part 2, 2nd 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. `Agniryathaeko bhuvanam' pravis't'o Ru'pam' ru'pam' pratiru'po babhu'va Ekastatha' sarvabhu'ta'ntara'tma' ru'pam' ru'pam' pratiru'po bahishca'. Fundamentally, energy is `one', but it has got several expressions. The so called energies are inter-changeable. Electrical energy may be converted into magnetic energy, magnetic energy into sound and sound into light. In common (Laokika) Samskrit the term for light is 'agni' and in older Samskrit the term is 'indra'. In this universe Parama Purus'a started His creation and the creation stemmed out of the acoustic root `a'. Energy was also created. Here energy does not mean the Operative Principle. The Operative Principle is a binding faculty only and the style of functioning of the binding faculty is called `svabha'va' - 'nature' in English. Some people who do not have sufficient knowledge - deep knowledge of science - may say that it is all natural. But the fact is that nature is simply the style of the Operative Principle, not an independent entity. When the Operative Principle works according to a particular style, that is, as per nature, the stamina that each and every phase gets is from energy. The acoustic root of energy is `ra'. This shows that energy is also a sort of creation - it is also created by the Cosmic Cognitive Faculty. Now, that day I told you that whatever there is in the universe is supported by three fundamental sounds. Every thing comes from the Cosmic bliss, that is, the composure of bliss. In this composure, the balance amongst the sentient, the mutative and the static principle is maintained. When that balance gets upset the flow comes out from one of the vertices of the triangle of the forces. So certainly that force which comes out from one of the vertices is coming out from the sentient principle; that is coming out from the phase of the composure of bliss. So everything starts with the sound `sa' and after starting its journey from the vertex, it has to move forward and for moving forward it requires energy. it must be supported by energy. So first coming out from the sentient principle `sa' and it moves ahead with energy that is, `ra' the acoustic root of energy. And as soon as it starts movement, it acquires certain wonts, certain characteristics. The acoustic root for wonts for characteristics is `va'. So `sa-ra-va' or `sarva'. Everything in this universe is known as `sarva'. Therefore everything in this universe is known as sarva in Samskrit. `Sarva ucyate'. Because of the presence of sarva in every entity, every entity is also known as sarva. From this sarva, the Hindi term `sab' and the Maithili term `sabh' have come but the root is `sarva'. Everything in this universe must have the support of `agni, that is, energy or `ra'. `Agniryathaeko bhubanam' pravis't'o Ru'pam' ru'pam' pratiru'po babhu'va' `Bhu' means 'bhuvana'. And bhuvana means an expression which comes out with the help of those quinquelemental factors. That 'bhu' is the recognized name of the universe in Sam'skrit. Bhu', bhu'mi, dharitrii, sarvam'saha', prithivii, medinii, mahii, vasumatii, and prthvii'. These are the recognized names of earth in Samskrit. The energy remains and maintains the structural solidarity of each and every entity of this universe by taking the form of its container according to the structural solidarity of the different entities. The same energy is operating through this ceiling fan or through the bulb or other expression but do we ever see or feel it? No body can ever see any energy and no body can directly feel the presence of any energy but every body feels the presence of energy through its operation. Because of this function of the fan, we come to know that there is energy behind it. We get the light from the bulb but we never see the energy. Energy is never seen or perceived but its effects are seen, perceived or felt. We see the effect of energy functioning through different media but energy itself remains unseen. `Ekastatha' sarvabhu'ta'ntara'tma' Ru'pam' ru'pam' pratiru'po bahishca.' Similarly the same Cognitive Principle - that cognition, is also just like energy. There is vital energy in your body, that is why you can speak, you can move or you can think. When there shall be no expressions from your corporal structure, others will say that the man is dead and gone. Similarly the same Cognitive Faculty functioning through different entities of this universe works as the subjective counterpart of their existences. And because of this subjective expression of the Cognitive Faculty, people can perceive and conceive its existence. The existence of God is conceived but can not be perceived and can not be expressed. We see only its expressions. Similarly, we see and feel the expressions of the Cognitive Faculty. A'tma' is not seen or perceived or conceived personally or collectively. This Cognitive Faculty is present not only in each and every figure but without a container also. It is not only all-pervading but it is also all-covering. That is why it is also all-covering. That is why it is known as Vis'n'u. 22 September 1978, Patna MIND AND COGNITIVE FACULTY official source: A'nanda Vacana'mrtam Part 2 cross-references: none this version: is the printed A'nanda Vacana'mrtam Part 2, 2nd 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. "Ja'grat-svapna-sus'uptya'di caetanyam' yad praka'shate, Tad brahma'hamiti jina'tva' sarva bandhae pramucyate." Now, the human mind has got four stages. 'Ja'grata' means when the conscious mind is vigilant. You are all in ja'grata state. 'Svapna': where conscious mind is non-vigilant, but subconscious mind is vigilant and witnesses something, it is svapna or dream. Then 'Sus'upti', where both conscious and subconscious minds remain in dormant stage, and fourth one is 'turiiya', where conscious, subconscious and unconscious - all the three strata of mind - remain inactive and take shelter in the cognitive existence. What is ja'grat? What is jiiva'tma'? Jiiva'tma' is the reflection of the Parama'tma' on the unit mental plate. It is where actually Parama'tma' is the A'tma'. And Jiiva'tma' is the reflected A'tma'. And that is why it is often said that; "Darpan'a'bha'vah a'bha'saha'nao, mukham' vidyate kalpana'hiinamekam. Tatha dhiiviyoge nira'bha'sako, yah sah nityopalabdhi svaru'po'yama'tma. Suppose there is one face, or there is one flower - a red flower. And there are so many mirrors or looking-glasses. Well, that one flower or one face, after being reflected, becomes so many flowers or faces, and according to the nature or structural purity of the mirror, the reflection will be there. All the reflections won't be the same. It depends on the nature of the mirror. One face becomes so many faces. Similarly the Supreme Entity, the Cognitive Faculty is, or say, the Causal Matrix is, the same one there are so many reflections on so many mental mirrors. For each and every entity, for each and every living being there is mind - somewhere undeveloped, somewhere developed, somewhere super-developed. But mind is there wherever there is life, and reflection is there. So wherever there is mind, there is jiiva'tma' also. This reflected A'tma' is jiiva'tma', and the original A'tma', the original thing that has been reflected is called Pratyaga'tma. Reflected portion is called jiiva'tma' and the original entity whose reflections they are is called Pratyaga'tma. Now Pratyagatma' is the Parama'tma'. Jiiva'tma' is not the Parama'tma', it is simply a reflection. `Mukham' vidyate kalpana'hiinamekam.' Now, when the mirrors are taken away the original face remains as it was, without any reflection. Similarly when the minds are taken away, all the minds are taken away, that Supreme Pratyaga'tma' remains as a Singular Entity, and no jiiva'tma'. `Dhiiviyogena nira'bha'sako yah' That is, it remains unreflected, and `Sa nityopalabdih svaru'po'yama'tma'' He is the object of worship, object of adoration, object of everything. And He is the Supreme Cognitive Faculty. Just now I have told you about the four stages of mind: ja'grata, svapna, sus'upti and turiiya. Now, in turiiya stage what does happen? The conscious is suspended due to strong concentration, due to the pinnacled form of psychic activity. That is, the conscious gets pointed and merges with the subconscious, and again, the subconscious gets pointed and merges with the unconscious. And that unconscious, functioning without the help of nerve fibers or nerve cells, remains with the Cosmic Entity, the Cognitive Faculty, and by dhya'na brings that conscious entity to merge with the Cognitive Faculty. There remains no mind, no functioning mind. That is, all the three stages of mind get suspended in the Cognitive Faculty. And that stage is called turiiya, or kevala. Kevala means `all' only one entity remains, that is, Paramatma remains. That is why it is called kevala' siddhi. `Ja'grata-svapna-sus'uptya'di caetanyam' yad praka'shate'. Here 'ja'grata', 'svapna', 'sus'upti' - these are the expressed forms of mind, and 'turiiya' is the final withdrawal of mind. These four forms comes from whom? They come from the Macrocosmic Entity, the Supreme Entity, because they are the reflection of the Supreme Entity. `Caetanyam' yad praka'shate'. That Supra-psychic Entity, that Supreme Cognition is the cause of these three expressions of mind. `Tad Brahma'hamiti jina'tva''. That Supreme Consciousness whose reflections are ja'grata, svapna and sus'upti is the pure `I', is your actual `I'. The mind associated with these figures, that mind, or that reflected A'tma', is not your actual `I'. Your actual `I' is that Supreme Entity whose reflections these A'tmans are. That is your actual `I'. And while you are closely associated with the pains and pleasures concerning these bodies you won't feel the pleasure of being the Supreme `I'. And when you will be able to dissociate yourself from the pains and pleasures in connection with these small `I'-s, then it will be the final stage of your spiritual practice. It is the Supreme stance. It is the sama'dhi - nirvikalpa sama'dhi. "Tad brahma'hamiti jina'tva' sarvabandhaeh pramucyate." And when the spiritual aspirant will realize that the Supreme Entity is his actual `I', then he will find himself freed from all fetters of the world. 23 September 1978, Patna