OMNISCIENCE OF THE MACRO-PSYCHIC ENTITY SOLILOQUY OF THE SUPREME LOVE -- THE ESSENTIAL PREREQUISITE CARDINAL ATTRIBUTIONS OF GOD SALVATION AND CORPOREAL BEINGS THE SUPREME MAGICIAN LIBERATION FROM VIS'N'UMA'YA' COGNITIVE FACULTY -- THE SUPREME ELEMENT OMNISCIENCE OF THE MACRO-PSYCHIC ENTITY 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. Today I will say something regarding the Omniscience of the Macro-psychic Entity. The Macro-psychic Entity is omniscient. The microcosm is not. Why not? The micro-psychic entity cannot become omniscient because of its limited capacity to reflect itself on any physical or psychic objectivity. But in the case of the Macro-psychic Entity, everything comes within Its scope. There is no special endeavour, and necessity for special effort, to know anything, because all things are within Him and all are within His ectoplasmic dispersion. A microcosm can know an object, a particular object, for a particular span of time, but not for all spans to come or all spans of the past. It has been said, `Tatraniratishayam sarvajinabiijam'. When the microcosm wants to transform itself into Macrocosm, then there develops this desire for all-knowingness, for omniscience, in the microcosm also. Regarding that phase of the microcosm it has been said, `Tatraniratishayam sarvajinabiijam.' Just see the pitiable condition, the miserable condition of a microcosm. Most of you do not know what happened to you one hundred years ago. Most of you do not know what your social position was two hundred years ago, though certainly you had a social position two hundred years ago. Something happened to you one hundred years ago, but you have forgotten everything. But the Macrocosm knows everything. When you come in close proximity to the Macrocosm, you will be able to know, you will be able to see, everything of the past, present and future. So, to forget or not to know the past stories of your life, say from one hundred or two hundred years back, does not increase your prestige. It is not a matter of glory for you. But you can do one thing, you can be in close touch, close proximity and love with Him and know everything, and that is the best secret. People will then say, `That little boy, he knows a lot'. Actually, the little boy knows nothing. He is in love with the Great, that is why he knows everything. No, everything that is known to the Macro-psychic Entity is within Its infinite structure, within Its infinite framework. Everything if within, nothing without. Everything is His internal mental projection, intra-psychic projection. That is why He knows everything and will always know everything. And for individuals, for micro-psychic entities or microcosms, almost everything is external. There lies the imperfection. And what is the spiritual practice of a spiritual aspirant? His is a movement, a never-ending movement, from imperfection towards perfection, from electronic imperfection towards nuclear perfection. Regarding Him it is said that everything is His intra-psychic conation. That is why He requires no limbs,no sensory or motor organs. Everything is realized within His mind. But in the case of the microcosm, most things are externally situated. That is why, in order to express himself, the microcosm requires motor organs and to take knowledge and sense he requires sensory organs. But because the Cosmic Entity requires no motor organs or sensory organs or motor nerves, He is infinite. He is a non-corporal entity. When the common point between Sagun'a and Nirgun'a, the tangential touch of Sagun'a and Nirgun'a, comes in contact with any quinquelemental body, then we say that Ta'raka Brahma has come. In that case also the Nucleus is there. That is why He is also omniscient without the help of sensory or motor organs. That is the secret and that is why it has been said regarding Him that - "Apa'nipa'do yavano grahiita' pashyatyacaks'uh sa shrn'otyakarn'ah, Sa vetti vedyam' na ca tasya'sti vetta' tama'hura gryam' Purus'am' mahantam." He does everything without the help of his pa'ni (`pa'ni means `hand'). The name of one Paora'n'ika goddess is `Viin'a' Pa'n'i.' He has no pa'n'i but touches everything. `Pa'do' - He has no legs but He is everywhere, He moves everywhere. At the same time He is in Patna, in Mokameh, in Samastipur and on all other planets, stars, etc. `Yavano grahiita' - He moves and takes without the help of legs and hands. I said, It is a circumrotatory entity. Moving around oneself, and around nobody else, is called `circumrotation' in English. `Pashyatyacaks'uh sa shrn'otyakarna'h.' You see, for your mental creations, you require no optical nerves. You require no extra-ocular vision. You see everything. And similarly, He hears the inner language of anything and everything without the help of His ears. Not only the external sounds, but also the sounds coming from the deepest core of each and every living entity, conveying all its urges and aspirations. `Sa vetti vedyam' na ca tasya'sti vetta' tama'huragryam' Purus'am' maha'ntam.' He knows everything that is knowable. He knows everything that comes within the periphery of knowledge or wisdom. But there is no second entity to know Him. To know Him, one is to merge oneself in the ocean of the Macrocosm. There is no alternative. 11 September 1978, Patna SOLILOQUY OF THE SUPREME 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. What is the soliloquy of the Supreme? His soliloquy is: "Mayyeva sakalam' ja'tam' mayi sarvam' pratis't'hitam, Mayi sarvam layam' ya'ti tadbrahma'dvyamasmyaham". Everything cometh from Me, remaineth in Me and goeth back in Me. `Mayyeva sakalam ja'tam'. Everything cometh from Me. That is, He desired that something should be created in His mind, that there should be a thought-projection, internal thought projection in His mind, that He should create the universe. And the universe came into being. He wanted it. Why did He want it? Philosophers fail to find out the reason. Why did He think like this that He would create the universe? Who can know the motive, the intention of the Supreme as to why He did create? But He created. It is not known to the philosophers, why such an idea to create come into His mind. But as I told you a few days back, where the philosophers fail, the bhaktas, the devotees succeed. Here the philosophers fail to give the satisfactory reply to others. Not only that, they fail to get a satisfactory reply for themselves. But the devotees can, because they have got deep love, internal love, unknown love, secret love for the Supreme within the core of their hearts. They say, "We know what the reason is": He, our Lord was alone in this universe. If you are forced to remain alone in a house, you will become almost mad, what to speak of being alone in the entire universe." "Sa va' eka tada' drs't'a na pashyat drshyamekara't', Me ne santamiva'tma'nam' suptashaktirasuptadrk." Our Lord was alone. He had got the potentiality to see, to hear, to smell, to speak, to do anything and everything. But because there was no second entity whom to speak to? whom to love? whom to tell? whom to punish, saying, "My boy, why have you done wrong? Don't you deserve punishment? You should be punished." At that time He could not punish anybody because nobody was there. As there is nothing beyond Him, nothing without, so He could not get any second object to love or to punish. I did not say `hate' because He does not know how to hate. He cannot do two things. He does not know how to hate and He does not know how to create a second `Parama Purus'a'. He remains a singular entity. So He has to create it within His mind, within His internal projection of thought. That is why the soliloquy is "Mayyeva sakalam' ja'tam'. "Mayi sarvam' pratis't'hitam". After creation, He will have to look after the creation. Who else is to do this or take this responsibility? Because there was no second guardian factor to look after the creation; so His creation had to be looked after by Him. The responsibility of looking after the creation had to be shouldered by Him and by Him only. "Mayi sarvam' layam' ya'ti". Everything you know is moving. The universe is a passing show, is a moving reality, a fast changing panorama. Since the thought-waves are moving, the universe is also moving, everything is moving. In Sam'skrta, the world is called `sam'sa'ra' (sam' - sr +ghain) which means moving by nature. The world is also called `jagat' (gam + kvip), which means moving. So, everything is moving, because thought-waves are moving. These thought-waves move in a systaltic order, in a pulsative way. After movement, where are those created beings to go? Finally, they are to merge, they are to come back to the starting point, become the culminating point. That is why the soliloquy says 'Mayi sarvam' layam' ya'ti". Everything cometh back to Me, there is no alternative. "Na'nya pantha' vidyate'yana'ya". It is the only route, the circular path known as Brahma Cakra, the Cosmological Order. "Tadbrahma'dvyamasmyaham". This is my own, these are my own. I am engaged in this duty of creating, then nourishing, retaining or maintaining and finally taking back everything within Me. This is my duty, and because of this duty, I am known as Brahma. I am the Singular Entity; there can not be two Brahmas. There can not be two Parama Purus'as. I have these two imperfections. First, I can not create second Parama Purus'a. Whoever loves Me becomes one with Me. The person can not maintain his separate identity. That is why I always remain a Singular Entity. And the second thing is that as everything is created by Me, so everything is My child, everything is My progeny. That is why I can not hate anything. I keep busy in the task of generating, maintaining and destroying and have no time to take rest. 12 September 1978, Patna LOVE -- THE ESSENTIAL PREREQUISITE 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. As you know, the curry, even if it is prepared with maximum care in all other aspects, can not be treated as a palatable dish if there is want of salt in it. Similarly, all human endeavours to find out a link between the finite and the infinite fail, if there is want of devotion in them. Take the case of karma. The aspirant is a karma yogii, but all his karmas are sure to fail if there is want of devotion. A karma is glorified only when it remains associated with devotion and love for the Supreme. Otherwise, a karma becomes mechanical, and the little bit of introvertiality that one possesses in the rudimental stage disappears after a short while, and the movement becomes purely extroversive one. That is, human existence itself becomes a machine. So one can not achieve the Supreme Goal by dint of one's karma, when the said karma is not associated with devotion or love for the Supreme. And now let us see what happens if one is engaged in tapasya'. `Tapasya' means freely undergoing hardship in order to reach the goal within a short while. Now what does happen if, while doing this `tapasya' there is no love for the Great? Such tapasya' is nothing but a misuse of time. Tapasya' without love is a misuse of time and will have an adverse effect on the physical body and also on the psychic body and the result is definitely bad. What is yoga? "Yogashcittavrttinirodhah". Yoga is suspension of all the psychic propensities. Now if, during the suspension, this period of suspension, there is love for God, then all the suspended propensities rest on the Supreme Entity. Suppose, one is a great Yogii but if there is no love for his goal, then those suspended propensities are finally converted into crude matter, that is, the subtle human existence becomes like iron, it becomes like wood, it becomes like sand. What a deterioration! What a downfall! This particular type of yoga where a yogii does not bear love for the Supreme Entity is called `hat'ha yoga' in Sam'skrta. It is dangerous for the human elevation. `Hat'ha' comes from `ha' and `t'ha'. `Ha' represents `su'rya na'dii or ida na'dii' and is the acoustic root of physical force. `Tha' represents `candra na'dii or piungala' na'dii' and is the acoustic root of the mind. So `hat'ha' implies forcible control of mind by physical force. In popular parlance whenever something happens very abruptly or all of a sudden we use the word `hat'h'at' i.e., `Hat'hena kurute karma.' Obviously a practitioner of `Hat'ha Yoga' can not attain liberation. Suppose, a man has no devotion or love for the Supreme, but he is a jina'nii, an intellectual. Others recognize the fact that he is a really great jina'nii, he knows this and he know that. But jina'na without Parama'tma' is like the skin of a banana. It is not the real banana, it is the skin of a banana. One will get no taste from it. His knowledge is not para'vidya', his knowledge is apara'vidya', that is, his relative knowledge pertains to the crude materialism. This type of crude material knowledge concerned with the crude materialism has done much harm to human society during the last one century. It has misguided the entire human society, it has converted human beings into animals. Indeed, animals also have been exploited by the propounders of these crude philosophies. "Preyaskara' Ya' buddhih sa' buddhih pra'nagha'tinii Shreyaskara' ya' buddhih sa' buddhih moks'ada'yinii". It has been said that all knowledges - `para'' and `apara'' are just like a very big ocean of milk. Now, after churning the ocean of milk, what do you get? You get butter and butter-milk. After churning this type of ocean the butter portion has been enjoyed by the devotees and the butter-milk portion is left for the jina'niis. Intellectuals fight amongst themselves regarding the ownership of that butter-milk portion. And finally not even that butter-milk is enjoyed by them, because it goes bad before they come to a decision as to who is to enjoy it. There are many categories of bhakti. Amongst them the main three types are ta'masii, ra'jasii and sa'ttvikii bhakti. Ta'masii bhakti means static devotion. It is not actually bhakti because the unit's desire is for his or her enemies to be destroyed. Since Parama Purus'a is not the goal, it is sure that he or she won't get Parama Purus'a. Ra'jasii bhakti means mutative devotion. In this form of bhakti, one wants physical property. So one may or may not, as a result of this bhakti gain prosperity, but it is sure one won't get Parama Purus'a, because Parama Purus'a is not the goal. In the case of sa'ttvikii bhakti, or sentient devotion, the goal is Parama Purus'a. Sa'dhakas should aspire for Him and Him alone, and this is the Supreme Goal of all human endeavours. 13 September 1978, Patna CARDINAL ATTRIBUTIONS OF GOD 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. Today I will say something about certain cardinal attributions of Iishvara - attributions which are essential for looking upon Him as Iishvara. It is said: "Kleshakarmavipa'ka'shyaerapara'mrs't'ah purus'avishes'a Iishvarah". The Entity that remains unassailed, uninfluenced by the cardinal propensities such as klesha, karma, vipa'ka and a'shaya is called Iishvara. Otherwise, He may be called as Bhagava'na or we may use some other epithet for Him but not Iishvara. What is klesha? There are certain mental propensities. I am saying mental propensities because in this case or in certain cases it has got nothing to do with the nerve fibers or nerve cells. When the pulsations of mental feeling can not maintain parallelism with the pulsations of expressions of our nerves, then that propensity or those propensities or that controlling propensity is called klis't'a'-vrtti or klesha. When, they maintain that parallelism it is called or they are called aklis't'a'-vrtti. Now in case of Iishvara, the question of maintaining parallelism between mental pulsations and never pulsations does not arise because everything of His Being is of an internal character. There remains no scope for maintaining any parallelism with anything else. So He is free from all klis't'a'-vrttis. In a human being, klesha-vrtti is caused by avidya'. Avidya', that is, the cardinal ignorance, is arranged in five stages. Those five stages are avidya', asmita', ra'ga, dves'a and abhinivesha. These forms of avidya' are the causes of the birth of klis't'a'-vrtti. Avidya: "Anityashuci-duhkha'na'tmasu nitya-shuci sukha'tmakhya'tiravidya'". When anitya, ashuci and duhkha'tma vrttis are treated as nitya, shuci and sukha'tma, it is known as avidya'. Everything in this quinquelemental universe is of a transitory nature.. But when due to the influence of this avidya', the cardinal ignorance, one thinks that everything will remain with oneself,as it is or as they are, this defective style of thinking is avidya' - that is, when he considers this transitory (anitya) world to be as permanent (nitya); impure (ashuci) to be pure (shuci); worldly pains to be bliss; and the non-spiritual, that is, the material, to be the supreme, this is avidya. These are different varieties of avidya'. It is like a dog chewing a bone. There is nothing in the bone but while chewing the dog's lips get cut and bleeding starts. The dog sucks its own blood, taking it to be the juice coming out of the bone. Even though actually the dog is getting hurt it imagines that it is licking happiness. Such things happen on account of avidya'. One regards crude, lifeless and non-living objects as having sparkling souls or spiritual idols. This is all due to avidya'. Asmita' 'Drgdarshanashaktyoreka'tmataeva'smita'". The second form of avidya' is known as asmita'. When the motor and sensory organs function, the mind witnesses. Had there been no witnessing mind, the functions of those sensory and motor organs would have remained unrecognized. Similarly whatever the mind does is recognized due to the presence of the Cognitive Faculty. Had there been no A'tman or Cognitive Faculty, all mental feelings would have remained unrecognized. But due to the same cardinal ignorance, people think that the mental functions and their witnessing counter-parts are the same. This type of ignorance is known as asmita'. The function of the eye is to see but it is due to mind that eyes are able to carry on their functions. The shakti (power) through which eyes see is known as darshana. It is on account of the shakti and the mind that the function of seeing is accomplished. That is why existence of mind is also essential. In this context, mind is termed as drk-shakti. The function of hand is known as shilpa. But nowadays noted singers are also called kan't'ha shilpii. No shilpa can be accomplished by vocal cord. The function of the hand is called shilpana-kriya' and that of the feet, caran'a-kriya'. The action is performed by organs but only when mind witnesses, otherwise not. Functions of organs are substantiated by mind. That is why if organs are to be termed as karma-shakti, then mind is to be termed as krt-shakti. In absence of krt-shakti, karma can not be accomplished. Because of lack of proper knowledge, people consider krt and karma to be one and the same and similarly they enmesh drk and darshana. Those who do so are ignorant. The avidya' which causes such ignorance is asmita. Ra'ga: What is ra'ga? Due to the influence of certain external influences such as books or bad company or any kind of bad association, when one feels weakness for a certain object or moves towards that object without being guided by any reason, without any reason or rational support, the avidya that causes such stage of mind is called raga. Dves'a: The fourth stage of avidya' is dves'a. Dves'a is due to the influence of certain personal or intellectual support of some other entities. When one feels a sort of repulsion for certain objects without support of any reason or rationality that particular propensity is called dves'a. Abhinivesha: "Svarasov'ahi vidus'ohpi tatha' ru's'ho'bhinivesha". The last one and the most dangerous one is abhinivesha. Even the learned persons and the jina'niis, the scholars know that this is this and that is that - or what is what and which is which. Even knowing everything they are entrapped by certain propensities. This particular nature of weakness is called abhinivesha. Several times you would see a teacher moving his fingers as if he is using a cane. In class room he uses cane. Now there is no cane in hand but he is moving his finger in that style. A drunkard knows that drinking is a very bad practice. Even then he can not give it up. These are all examples of abhinivesha. The vrttis caused by the aforesaid five forms of avidya' are called klis't'a'-vrtti. They are mainly prama'n'a, vikalpa, nidra', smrti and viparyaya. Prama'n'a: "Pratyaks'a, anuma'na a'gama prama'na'ni". That is, whatever one feels through one's senses is pratyaksa and whatever one feels by applying guessing-method is anuma'na. Where there is smoke one may come to the conclusion that there is fire. This is anuma'na. A'gama is a'pta va'kya. But sometimes one knowingly does not adhere to the dictates of the gospels of a'ptava'kya. Viparyaya: "Viparyaya mithya'jina'na matadrupapratis't'ham'". We use several words which are actually non-existent. For example 'We stay in the heart of Patna town' or 'Oh! That beautiful building is situated in the heart of Patna Town'. Patna town is something material. Can it have a heart? Heart exists in living bodies. Patna is something purely non-animatic. It is something purely material having no life in it. It can not have any heart but it is said the building is situated in the heart of the town. Use of such language is viparyaya. Sometimes we use language as in the following sloka: "Mrgatrs'n'a'mbhasiisna'tu' khapus'pakrtashekhara' Es'a bandhya' sutoja'h shashashrungadhanurdharah". We do like this due to the ignorance, due to avidya'. These are all klis't'a' vrttis. The meaning of the shloka is that after taking bath in the water of a mirage (the mirage, you know is in the desert - actually there is no mirage, and there is no water there) and wearing the crown made of kha pus'pa, the a'ka'sha kusum, that is, the flowers of the sky (there are no flowers in the sky) the boy whose mother is a sterile lady (a sterile lady cannot have a child), his bows and arrows are made of the horns of rabbits and hares (rabbits and hares do not have horns). Vikalpa: "Shabdagun'a'nupatii vastushu'nyo vikalpa". Similarly we sometimes use vikalpa also and we misuse it. For example, you are coming from Arrah to Patna. After crossing Phulwarii Shariff you say that Patna has come. No, Patna has not come - Patna is where it was. It is you who have come near Patna. You say, 'This road goes to Varan'asi'. But the road does not go; it is you who go. I need not explain nidra and smrti. In klesha these are all klis't'a vrttis. Then comes karma. Karma means change of place. The faculty that effects the change of place is called karma. Now in case of the Parama Purus'a, everything is within. So the question of change of place or change of space, that is, the effect of spatial factor, does not arise. So He is not affected by or assailed by the influence of karma. Vipa'ka means reaction, reactive momenta. Whenever there is an action there will be equal and opposite reaction provided that the three fundamental, the three rudimental factors of time, place and person, that is, temporal factor, spatial factor and personal factor remain unchanged. If there is any change in personal, spatial or temporal factor then reaction won't be equal and opposite. It may be more, it may be less. And you in case of each and every actional expression, all these three factors will change. So the reaction will never be equal and opposite. Suppose, an amount of Rs. 100 has been borrowed. At the time of repayment because of change of time factor, an interest will have to be paid along with the principal sum of Rs. 100. So the sum repaid will be something like Rs. 105 or 110. A person does something wrong and comes to Ba'ba' seeking punishment. Ba'ba' will punish just according to the degree of the sin or a bit more or a bit less. Because of change in time factor the degree of punishment will not be same. This reaction is called vipa'ka in Sam'skrta. Whenever there is any action, where the action is dominating, the karma is dominating, the karma is prevailing, the karma is assailing, the karma is influencing, there must be reaction. But in case of Parama Purus'a, there is no such thing. All actions are done within Himself, within His Macro-psychic structure. So in His case, the question of being influenced by reaction does not arise. Therefore He is not affected even by vipa'ka. A'shaya: A'shaya means 'containing entity'. Each and every expression of this universe of ours, each and every entity of this universe requires some adhara i.e. container where to remain. No one can remain without an adhara. Be it an idea or an action, adhara is a must, particularly for a crude or physical body. About 4000 years ago the name of Patna town was Kusumpur. At the time of Ashoka, it became Patliputra. Thereafter it was inundated and ravaged by the floods of Ganga and Sone rivers. Thereupon a new establishment, a new town was founded. For establishment `Pattan' is the word in Sam'skrta. From `Pattan' it became Patna and later `Patna'. `Patna' is derived from `Pattan' and not from `Patliputra' as it was too big a name. The town of Patna has got its a'shaya in Patna district, Patna district is in Patna Division, Patna Division in Bihar State, Bihar State in India country, India country in Asia, Asia is on the planet Earth. The Earth has several names in Sam'skrta viz. bhu', bhu'mi dhara', dharitrii, sarvam'saha', vasumatii, gotra, ku, prthivii, prthvii, ks'ama', avanii and mahii etc. The a'shaya of this planet Earth is this solar system and that of this solar system is Parama Purus'a. But for Parama Purus'a there is no a'shaya. He requires no shelter. So He remains unassailed by the influence of shelters. That is why: "Klesha-karma-vipa'ka'shayaerapara'mrs't'ah Purus'a Vishes'ah Iishvarah". The Vishes'a Purus'a, not these Jiiva'tma's but that very A'tman, that particular A'tman who remains unassailed by the influence of klesha, karma, vipa'ka, and a'shaya is known as Iishvara. In the Moghul period Kings at Delhi used to sometimes think that they were dilliishvaras - that they were Jagadiishavaras. Often they were forgetting the fact that they were neither dilliishvara nor jagadiishvara. They were ordinary souls. 14 September 1978, Patna SALVATION AND CORPOREAL BEINGS 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. Since the very dawn of civilization there is a living question regarding salvation of human beings. The supra-psychic existence which remains in close proximity to a corporal framework, and uses that very corporal framework as the only medium of its own emittances and emanations, can attain salvation. Lord Shiva said, Brahmaeva'hamiti jina'tva' mukto bhavati dehabhrt'. Even having a corporal structure one can attain salvation if one changes the idea of microcosm into macrocosm. The possibilities and potentialities of attaining salvation lie in the very existence of the supra-psychic being. What is infinite in macrocosm is finite in microcosm, but the potentialities are the same. So what is required is to develop one's finite attributions into infinite ones through the process of mystic approach. What is mysticism? Mysticism is a never-ending endeavor to find out the link between finite and infinite. And when that link is established shiva-va'kya comes true, that is, Shiva-va'kya is materialized. What is Shiva-va'kya? "Brahmaeva'hamiti jina'tva' mukto bhavati dehabhrt'. In Brahma Vandana', while ascribing so many attributions to Brahma, it has been said that He is Paresha. What is Paresha? Para and apara are two counterparts of each and every existence. Para and apara are two portions - two counterparts of the same entity. The seen portion, the done portion, is called apara and the subjective portion is para. Now, what you see or do with the help of your sensory, motor organs or that external object, in the first phase, is apara and your sensory and motor organs are para - the para counterpart of that apara. And in the second phase, the next interior phase, those gates or organs are apara and the mind is para. Then in the next inner phase, your mind is apara and the unit spirit is para. And in the final phase your unit spirit, your atman, is apara and He is the Supreme Para. He is the Lord of all Paras. Hence He is called `Paresha.' So, when one withdraws one's propensities from objective world towards the subjectivity, one attains that Paresha. One becomes one with that Paresha, and there lies the secret of sa'dhana'. So the Supreme Entity is Paresha and is also the Prabhu. `Pra' means `Prakrs't'a' that is the 'best' and `bhu' means `being'. Prabhu, therefore, means 'the best existence'. He is Prabhu of the world. Now, Shiva-va'kya can be established in many ways. It is said that He is Sarvendriya'gamay i.e. He can not be achieved by any indriya. What are the indriyas? There are five motor indriyas, five sensory indriyas and the eleventh one is the mind. So, here it has been said, `sarvendriya'gamya' that is, `sarvendriya' + `agamya'. `Yaccaksusa na pashyati yena caksumsi pashyati.' He whom eyes can not see but from whom eyes get faculty of seeing. He is Sarvendriyagamya. The indriyas can not catch Him. Here you should remember that the most important point is that mind is also an indriya - eleventh indriya, and that is why in Vedas also it has been said, "Yato va'co nivartante apra'pya manasa' saha, Anandam' brahman'o vidva'n ma' vibheti kutascana." That is, where all the expressions of indriyas, where all the inferences fail and where the mind too fails, that is the Supreme Subjectivity. When that mind along with indriyas is withdrawn and placed into Him, then it is the supreme stance, parama sthiti. In that stance there is no fear. `Sarvendriya'gamya Satya'. It is the Supreme truth, that is, where Sat is fully established, it is called `satya'. and what is `sat'? Sat means - `that undergoes no metamorphosis'. So, in this universe of ours, that Paresha, that Sarvendriya'gamya Entity, is the only satya. I am not using the exact vocabulary of the shlokas. I just want to amplify the truth. Acintya - He can not be your mental object. One day, I told you that while meditating on the Supreme you can not accept Him as your object. Because He is your subject. Everything is His object. He is the Supreme Subject. Then how, during japa and dhya'na can He be your object? He can not be your object. So what is necessary - and herein lies the charm - is that while doing japa and dhya'na, you should think that He is seeing you, you are His object. This thing you should always remember during japa and dhya'na. That is the idea. That is the spirit. So He is acintya. You are His cintya. `Aks'ara' means 'where there is no decaying or no waning'. He is Acintya'ks'ara. Another adjective used for Him is `Jagadbha'saka'dhiisha'. Jagat means `moving entities'. Everything in this expressed world is moving. I say, it is a moving panorama. Jagadbha'saka'dhiisha - Everything in this created world glitters due to Him, that is, He is a Supreme source of all effulgences, rather He is the only source of all effulgences. We get light and energy from Apollo, from the sun, and the sun gets everything from Him. He is the Supreme Father, Supreme Source of all effulgences - Supreme Savita'. That is why in Ga'yatrii Mantra, He has been addressed as Savita'. And all glitterances of each and every entity come from Him, that is why He is Jagadbha'saka'dhiisha. And because all glitterances come from Him, He is in close contact with anything and everything - all important and all unimportant beings. So, if you follow those pencils of rays, if you move ahead along towards the emanating point of all the pencils of rays, you will reach the Supreme Nucleus. So what Lord Shiva said is correct, one hundred percent correct: Brahmaevaha'miti jina'tva mukto bhavati dehabhrt. And finally, when following the opposite movement of all the pencils of rays, one reaches the source of those rays, that is, one feels that fundamentally one is Brahma. And by following this path of spirituality - `Mukto bhavati dehabhrt' - that supra-psychic existence who has accepted the corporal structure as its first proximity and uses it as its only medium for all emittances and emanations, finally attains salvation. Shiva-va'kya was true, Shiva-va'kya is true and Shiva-va'kya will remain true for ever. 15 September 1978, Patna THE SUPREME MAGICIAN 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. Ya eko ja'lava'niishata iishaniibhih Sarva'nllokaniishata iishaniibhih Ya evaeka udbhave sambhave ca Ya etadviduramrta'ste bhavanti. The creator of the universe is a great magician. He creates by dint of His magical spell and controls the magically created universe. There is nothing in the universe that cannot be or that is not controlled by Him. That is, everybody, each and every entity obeys Him and He establishes His control with the help of His Shakti. `Shaktih sa' shivasya shaktih'. Shakti has got no alternative but to do according to His desires, and He with the help of that Shakti controls everything. As He is the Supreme Controller, that is why He is Iishvara. When a magician creates something, the spectators will think, 'Oh! What magic! What a grand show! But the magician knows the secret. The magician knows that if anybody from amongst the spectators knows or gets the chance to know the inner secret of the magic then he won't be cheated or bewildered by that magic and till the magical spell is there, they will fell certain charm for the magically created world. Afterwards the charm will go away. Then they will say, "No, no, no, I don't want to see this magic. I want to go to the party of the magician, not to the party of the spectators." The magician wants people to witness the display. But what will the spectators or the intelligent persons amongst the spectators who want to join the magician's party, do? They will develop love for the magician and join the party. After joining the party, each and every secret of the magic will be known to them. `Ya evaeka udbhave sambhave ca'. All these magical expressions, magical displays, have their origin in Him. He expressed Himself in the form of so many magical displays. And it is that magician who retains and nourishes the magically created objects; and finally those objects go back to the inner arena of that magician. `Ya etadviduramrta'ste bhavanti'. That intelligent spiritual aspirant who comes in close contact with the magician by dint of his extreme love for the magician attains immortality. What is immortality? Everything in this universe is subject to wanings and decayings, but the Supreme Veracity remains unchanged, unmetamorphosed. So, the man, the aspirant, the intelligent aspirant taking shelter in Him, also attains immortality. That is why He is known as `Mrtyurmrtyu'. The term mrtyurmrtyu has two meanings. The first one is that those who attain Him, won't be reborn and their death would be final death. The second is that He is the death of death, that is, the death comes to a pause when death comes near Him; the death is to undergo death before Him. That is why it has been said, `Amrta'ste bhavanti': those who attain Him become immortal. 15 September 1978, Patna LIBERATION FROM VIS'N'UMA'YA' 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. "Ks'aram' pradha'namamrta'ks'aram' harah Ks'ara'tma'na'viishate deva ekah Tasya'bhidhya'na't yojana't tattvabha'va't Bhu'yashca'nte vishvama'ya'nivrttih." In this universe, both mundane and supra-mundane, or say, physical and metaphysical, we find entities of two kinds: Ks'ara and Aks'ara. Ks'ara is a metamorphosed form of the cognitive faculty created under the tethering influence of Prakrti, the Operative Principle. Hence in philosophical Sam'skrta, the Operative Principle is also known as Pradha'na because in the phase of creation it has got the primordial role. Pradha'na means `main'. Whatever we see in the universe, or whatever cometh within the arena of our influence is Ks'ara, that is, creation of the Operative Principle. The portion of the Cognitive Faculty which does not come within the tethering periphery of the binding faculties remains aks'ara. That is, it undergoes no change, no metamorphosis, is non-decaying, non-waning. `Ks'aram' pradha'namamrta'ks'aram' harah'. And that Aks'ara portion, that is, non-decaying, non-transforming, non-metamorphosing portion, is amrta or immortal. Ks'ara is mortal. What is death? Death means a process of metamorphosis. Aks'ara means not undergoing the process of metamorphosis; hence it is immortal. `Amrtaks'aram' harah'. That is why that Aks'ara is also known as Para. Para means beyond the scope of all changes, beyond the scope of all transformations. `Ks'ara'tma'na' viishate deva ekah'. But there is a third entity. One is Ks'ara Brahma, that is, the transformed Brahma, objectivated Brahma - this external universe created by the tethering influence of the Operative Principle. The second one is Aks'ara Brahma whose other name is Hara. Hara means one who undergoes no change under the influence of others. This world is a divine play of Hari and Hara. It is Hari-Hara'tmaka. Hara is one who is undergoing no metamorphosis and Hari means `Harati pa'pa'nityarthe harih'. That is, one who steals away sins of others. People may say, `Parama Purus'a is great and He steals! What is the matter?" As per necessity, He does engage in stealing but one without calumny or fault. He expects bhaktas to give away their sins to Him and be liberated. But when He asks bhaktas to do so, they say, "O Na'ra'yan'a! we can give You our minds, our bodies, our souls, our everything; but how can we give You our sins? That we can't do'. Bhaktas love Him deeply and He loves them too. As Bhaktas won't part with their sins on request, He steals them away and that is why He is known as Hari. But in this Shloka we are concerned with the word Hara. `Amrta'ks'arah Harah'. Now, one is Ks'ara Brahma. The second one is Aks'ara Brahma and there is the third entity, Niraks'ara Brahma. You know, the acoustic root of creation is `A' `U' and `ma' = `Aum'. And the acoustic root of objectivated Brahma, causal Brahma creating `a' `u' and `ma' and effect Brahma created by `a' `u' and `m' - its acoustic root is 'kaa. Hence `Ka' is our first consonant and `A' is our first vowel because `a' is the root of creation. `Ka' is our first consonant because it is the acoustic root of this objectivated universe. So one meaning of ka is that it is the acoustic root of objectivated Brahma; the second meaning of ka is that it is our first consonant and the third meaning of ka is jalam, that is, water. In Sam'skrta jala is also called ka. Along with niiram, toyam, udakam, kambalam, and pa'niiyam, ka is a synonym for jalam. Once I said that the land surrounded by ka, that is, covered by ka, is kaccha. Cha means 'surrounded by'. Root cha'd + da suffix is cha and root verb cha'd + ghain suffix make chat. Cha't means 'covering entity'. Land covered by water is kaccha. Kaccha is an area on the western coast of India. The third one is Niraks'ara Brahma. `Ks'ara'tmana'viishate deva ekah'. There is another Deva who establishes His control both over Ks'ara and Aks'ara. He is Niraks'ara. The common meaning of niraks'ara is illiterate but here niraks'ara means 'Ta'raka Brahma' - the tangential point who has got control over both Ks'ara and Aks'ara, but not Nirgun'a because Nirgun'a has got no control over anything. He does not accept anything as His object. Now you are to worship, you are to do your auto-suggestions or outer-suggestions or meditation or any other spiritual observances for whom? Neither for Ks'ara, nor for Aks'ara but for Niraks'ara. If Ks'ara is accepted as your object of ideation or adoration, then finally you will converted into Ks'ara, you will be converted into crude matter. So K'sara can not be your object. Aks'ara cannot be accepted either because Aks'ara is always associated with some Ks'ara and always engaged in so many duties concerning Ks'ara. That Aks'ara can not be Mukta Purus'a. So your only object of ideation or meditation or adoration, the only subjective pabulum, should be that Niraks'ara. So here it has been said 'Tasya'bhidhya'na't'. You will have to do His abhidhya'na. Abhi - dhya' + anat' - abhidhya'na. Abhidhya'na means withdrawing yourself from all transitoriness of this world and goading that withdrawn propensity or those withdrawn propensities into the Niraks'ara. This is the abhidhya'na of the Niraks'ara. So many propensities are brought to a single point, and that combined propensity, the combined force of all propensities is goaded unto Him. That is called abhidha'nam. 'Tasya'bhidhya'hat yojana't tattvabha'va't.' By dint of a never-ending process or practice you come in closest contact with Him. Yojana't and tattvabha'va't: tat + tva. Tat means That; that is, Niraks'ara Brahma. Ideating on that only, that item only, that entity only, is tattvabha'va't. 'Bhu'yashca'nte Vishvama'ya'nivrttih.' And the final goal of yours, final result of yours, the resultant of so many practices should be liberation from Vishvama'ya'. There are different varieties of Ma'ya': Mah'ama'ya', Yogama'ya', An'uma'ya' and Vishvama'ya'. Vishvama'ya' means the influences of Ma'ya' that function both within and without the created world and that portion of Ma'ya' working within it as an all-pervading faculty is known as Vis'n'uma'ya'. Here the bondage is from that universal Ma'ya' or Vishvama'ya'. It is she who with her dexterous hands creates this universe of so many colors and sounds. So by dint of never-ending ideation of Niraks'ara, one has to merge in Him and attain liberation from Vishvama'ya'. There is no alternative. 17 September 1978, Patna COGNITIVE FACULTY -- THE SUPREME ELEMENT 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. "Ekam' jina'nam' nityama'dyantam'-shu'nyam, Na'nyat kiincit vartate vastu satyam. Tayorbhedo'smin indriyopa'dhina' vae, Jina'nasya'ya bha'sate na'nyathaeva." There is a singular flow of cognition in the entire universe, and this flow is not only singular in number but it has got neither any starting point nor any culminating point. `Ekam'. What is ekam? When all the flows of inferences cometh to a single decision, a single decisive object, which is of conclusive nature, then we use the article ekam. Now, regarding this Cognitive Faculty, wherever our inferences may be withdrawn to, we come to a singular point of singular article. Hence regarding Him, no other article but `One' can be used. `Nityama'dyantashu'nyam'. Nityam means a fact whose factuality remains unchallenged. That which has remained unchallenged in the past, remains unchallenged in the present and will remain unchallenged in the future is called nityam. That faculty, that Supreme Cognitive Faculty means also the Supreme Causal Matrix. It is singular in character and also nityama'dyantashu'nyam. `A'di' means the starting point, and `antam' means the culminating point - the terminating point. `A'dyantashu'nyam' means having neither any starting point nor any terminating point. There is a story in the Vedas. Once a vastly radiant Entity appeared before the gods, the demons and the humans who were standing together. This radiant Entity had neither any starting point nor any terminating point. At first none dared get close to Him and enquire of His identity. But slowly some of the gods gathered courage and went to know His identity. First of all, the wind-god approached the Entity and asked, `Who are you?' Instead of answering direct, the Entity asked him, `Who are you?' the wind-god said, `I am the mighty god of wind, I blow out everything that comes in my way. The radiant Entity then said, offering him a blade of grass, `Here is a blade of grass, blow this if you can'. The wind could even move it, howsoever hard it tried. The wind returned ashamed and chastened. Then the fire went and said by way of introducing himself, `i am the fire. To consume every thing is my characteristic'. The fire was asked to burn that blade of grass but he was also unsuccessful and came back with bowed head. Similarly the rain-god went and returned, having failed to make that blade of grass wet. The people thought, 'it won't work like this.' They found out the most intelligent person amongst themselves, who was not only intellectual but also knew how to behave in different circumstances and was endowed with great tact. The people selected him as their leader and commissioned him with the task of finding out the identity of that radiant Entity. This leader approached the radiant Entity most reverentially and inquired, `Who are you, please?' The radiant Entity counter-questioned Him. `Who are you?' The reply was, 'Just to know that I have come to you. I do not know who I am.' Upon this the radiant Entity further asked `What do you do?' This time the reply was, 'I will try to do whatever you command me to do.' These replies pleased the radiant Entity much and thus He disclosed His real identity; `I am the Cognitive Principle. I am within you and also without you. Because of My presence, you do everything, you feel everything, you realize everything. You are a small fraction of mind, a small drop of water in this vast ocean which I am.' Then the leader sought a message from that radiant Entity. The radiant Entity said, `My message is `da', convey it to all.' When the leader went back having known the identity of the radiant Entity along with a message from Him, people hailed him and appointed him their permanent leader and their king. In old Sam'skrta, leader is called 'indra', so from that day Indra became king of the gods. The message `da' was interpreted differently in accordance with the inherent characteristics of three different peoples. One group said, da means `damanam kuru', that is, just control thyself, just control all your propensities and be da'nta. Dam + ta = da'nta. Da'nta is one who has controlled one's all propensities. This group of people according to whom da means damanam kuru were known as `devata''. Another group said da means `daya'm kuru', that is, be compassionate, because Daya' will create sweetness in your heart and your heart will slowly become all-pervasive. This group of people, as per whom da means daya'm kuru' - be compassionate, were known as human beings, humans - `ma'nava'. And the third group of people said, "No, no, `da' doesn't mean damanam kuru, da doesn't mean be compassionate, da means da'nam kuru and they were known as da'nava, daetya, or asura. These are three groups of people. Now, that Entity is `One' and the instruction, order or advice of that Entity for all living beings, physical, metaphysical or luminous, is also `One'. The physical bodies of human beings (ma'nava) are made of the quinquelemental factors: ks'iti, ap, tejas, marut and vyoma. The physical bodies of danavas are made of ap, tejas, marut and vyoma - from four factors. And those of devata's are made of tejas, marut and vyoma and that is why their structures are not visible. The devata's are known as `deva yoni' in Sam'skrta and their bodies are made of only three factors. Now ekam. He remained ekam and His advice is also ekam - only one word, a singular expression, a single syllable and that syllable is `da'. Da'nam Kuru is the crudest interpretation. For da'nam, you will have to acquire something material. So it is the crudest. Bali was a da'nava king who was famous for da'nam. This Entity, this Cognitive Faculty is the only Entity in the Universe, is of a singular existence. No other entity is satyam. When `sat' is fully established, that is `satyam'. No other entity in this universe is satyam. All are moving realities, changing phenomena, fast-moving panorama. All are of atransitory nature. But then, why do we see these varieties in this world? So many varieties, so many colours and so many matters? When the Absolute Truth is a singular Entity and the Cosmic Cognitive Faculty is One, then why this world of varieties? Why do we witness such a kaleidoscopic world? Variety comes according to the varieties in our inferences, coming through or emanating from our motor and sensory organs. They are not giving us the proper colour, proper smell or proper attributions of the external world. We solely depend on them. And when all these inferences and objectivities come back to the unit subjectivity, that is, the unit cognition, then what happens? This unit cognition comes in contact with Supreme Cognition and feels that there is no difference between unit cognition and the Supreme Cognition. Both are made of the same entity, the same factor, the same elements; and in the entire universe there is a single element and that element is the Cognitive Faculty. 18 September 1978, Patna