GURU PU'JA'
PRAN'A'MA MANTRA
THE BIRTHRIGHT OF THE MICROCOSM
THE FEAR OF HIM


GURU PU'JA'

official source: A'nanda Vacana'mrtam Part 3

cross-references: none

this version: is the printed A'nanda Vacana'mrtam Part 3, 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.

      Yesterday I spoke regarding the seven secrets of success as were told to Pa'rvatii by Shiva. One of the secrets was `Gurupu'janam.' I said that `pu'janam' means the endeavor to acquire the attributional stance of Guru. And, regarding the import of the term, Guru, I said that `gu' means `darkness', the spiritual darkness, the micro-psychic darkness, and `ru' means `dispelling personality'. So Guru means `the personality who dispels darkness from the minds of spiritual aspirants'.

	What is the meaning of the incantation that is used in Guru Pu'ja? In that incantation the first line is `Akhan'd'a man'd'ala'ka'ram'  vya'ptam' yena cara'caram'.' I told you in A'nanda Su'tram, `Brahmaeva Gurureka na'parah'. The secrets of Brahma, His macropsychic and cognitive secrets, are known only to Him, and unless and until He expresses Himself through some physical form, how can His secrets be known to others? And that is why it is said, `Brahmaeva Gurureka na'parah'. That is, Brahma Himself is the Guru. There cannot be any second Guru. His secret is known to Him only, and He expresses Himself through a framework, a form. Now generally people say that the form is Guru, but the form is not Guru, Guru is expressing Himself through that form.

	As I have already told you, the expressed universe, this quinquelemental expression of this universe, is very big, but it is not infinite. While creating this universe of ours static Prakrti, the static attribution of Prakrti, had to be used and will be used. Because of the static attributions it cannot be infinite. Certainly there will be bondage because bringing something under bondage is the wont of static Prakrti. Further, because of its shape being to some extent elliptical, it is called `Brahma'n'd'a' in Samskrta. `An'd'a' means `oval-shaped'. `Brahma' + `An'd'a' = `Brahman'd'a', that is, `the elliptical expression of the Cosmic Entity'. It is the partless expression of Parama Purus'a, which is 'Man'd'ala'ka'ram'. Parama Purus'a has this type of quinquelemental expression, the universe, and is all-pervasive in nature. Parama Purus'a is all-pervading. For this the English is `pervasive', the Samskrta root verb is `vis' and that is why this all-pervading Entity is also known as `Vis'n'u'. 'Vis'n'u' means all-pervasive.

	`Tadpadam'  darshitam' yena tasmae Shrii Gurave namah.' You also know that this all-pervasive Entity, this Vis'n'u, remains untouched by the microcosm. Microcosms cannot come into contact with this Entity without the help of Guru, who is the link between jiiva and Shiva. This link is also a part of Shiva, that is to say, Shiva is Guru. `Tadpadam' darshitam' ' - this link, actually or noumenally, is Parama Purus'a, is Ta'raka Brahma. It is He who is to be followed. `Tasmae Shrii Gurave namah' means, `I surrender myself at your altar'.

	`Ajina'natimira'ndhasya jina'na'injana shala'kaya'.' You know that an eye ointment is applied with a stick (`Shala'ka' ' means stick). Now, all the microcosms are parts of that Noumenal Entity, all are actually parts and particles of that Supreme Entity, but due to ignorance, due to the darkness of ignorance, they cannot see what is what and which is which. That is why they require the ointment of spiritual knowledge. Guru (with a stick) applies the ointment of spiritual knowledge to their eyes.

	"Caks'urunmilitam' yena tasmae Shrii Gurave namah."

	After the ointment of spiritual knowledge has been applied the eyes are opened. Then, `tasmae Shrii Gurave namah': I surrender myself at your altar. Namah means to 'surrender'. Namah refers to the process called `Namo mudra' '. It means that all my expressions, all my dexterities, which are expressed through my ten fingers, have been brought to a point. That is, I surrender along with all my capabilities, all my dexterities.

	"Gurur Brahma', Gurur Vis'n'u, Gurur Devo Maheshvara."

	"Gurur Brahma' '. What is Brahma'? There are three main functional expressions of Parama Purus'a. He is the Supreme Progenitor, all are His progeny; as the Creator He creates everything; as the Guardian He retains and nourishes everything. Every thing is in the environment of His creation. When He withdraws everything within the Nucleus of His existence then everything becomes one with Him. As Generator, as Operator, as Destroyer, He is GOD. The word `God' is made by taking the first letters of three terms.

	Now, you know that whenever anything is done, a vibration is created. Whenever any vibrational action is done there must be sound, there must be light, and there must be other differential expressions. During the phase of creation, when He creates, the sound `a' is created. When He retains and nourishes the sound 'u' is created. When He takes back everything the sound `ma' is created. So, `Aum' represents all the expressions of the Supreme Entity.

	Therefore it is said in the Tripa'da Vibhuti Na'ra'yan'a Shruti, `Pran'ava'tmakam' Brahma' '. Aum is called 'Pran'ava'. Now, when He creates, the sound `a' is created, so `Brahma' + `a' is `Brahma' ' - `Gurur Brahma' ', the creative faculty of Brahma.

	`Gurur Vis'n'u'. Already I told you that Vis'n'u means the `all-pervading'. He pervades with the help of Vis'n'u Ma'ya' (Special Operative Principle).

	`Gurur Devo Maheshvara.' What is deva? `Dyotate kridate yasma'd udyate dyotate divi. Tasma'd deva iti prokta iti sarva devatah.' All those vibrations, all those expressions, all the actional manifestations which vibrate the entire creation, leading it in the direction of the goal from electronic imperfection to nuclear perfection, are called `deva'. All the actional manifestations of the Supreme Entity are `deva' - there are many devas. But amongst them the Supreme Deva is the Supreme Entity and the minor expressions of those actional manifestations are called `devata's'. That is, the devata's are being controlled and supervised by the devas.

	Among the Devas, the greatest is Maha'deva, the deva that controls all actional manifestations. Maha'deva controls all actional manifestations within and without the microcosm and Macrocosm. You may say that everything is within Macrocosm. But `without Macrocosm' means that portion of Macrocosm, that portion of the Supreme Entity, that remains unmetamorphosed, that has not undergone metamorphosis. He is called Maheshvara or Maha'deva.

	Maheshvara is He who has the power, the right and stamina to control the expressions of devata's and devas; that is, the withdrawing power is His. Whenever He withdraws anything from this world, we cry aloud, saying and thinking that that particular entity has died. But He has simply withdrawn the actional manifestations of so many devas and devata's. That's why He is Maheshvara. And regarding Him it has been said.

      "Tava tattvam' na ja'na'mi kiidrsho'si Maheshvara,
	Ya'drsho'si Maha'deva Ta'drsha'ya namo namah."

      `O Maheshvara, we do not know what You are like or how you withdraw all the actional manifestations of so many devas and devata's. You have the existential faculty, the faculty of existing. And for that existential faculty we offer our namaskara. Your existential faculty is of some type - what type we do not know - but to that type we offer our namaskara."

	`Gurureva Parama Brahma.' The expressed side of Brahma is called `apara', and the witnessing side is called`para'. When `para' becomes the witnessed side, the witnessing side becomes `para'para' - para for the para. Now, the Supreme Para, the Para of all paras, is `Parama'. That Guru, that expression of Parama Brahma that dispels all your spiritual darkness is Parama Brahma. That is, Parama Brahma exhibits Himself in the form of Guru just to dispel your clouds of ignorance and spiritual slumber. `Tasmae Shrii Gurave namah' - 'to that Guru I offer my Pran'a'ma.'

4 October 1978, Patna


PRAN'A'MA MANTRA

official source: A'nanda Vacana'mrtam Part 3

cross-references: none

this version: is the printed A'nanda Vacana'mrtam Part 3, 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.

      Yesterday I gave the interpretation of Guru Pu'ja. Last night one boy asked me to give the interpretation of the Pran'a'ma Mantra. Then and there his request was complied with. For the information of all, I am repeating the interpretation.

	The Pran'a'ma Mantra is `Tava dravyam' Jagatguro tubhyameva samarpaye.'

	`Tava' means `your'. `Dravyam' ' means `that which takes a definite form'. The spiritual aspirant says, `Tava dravyam' Jagatguro tubhyameva samarpaye' - `Your article is being offered to You, is being offered at Your altar.' Why `Tava dravyam' '? Suppose a spiritual aspirant has a red flower and is offering it. Why should he say, `Tava dravyam' '? The Dravyam' is being offered by the aspirant, so why `Tava', `Your'? It is His because in this universe of ours human beings cannot create the original stuff. They have not got the dexterity to create something original. They can create physical mixtures and chemical compounds, but not the original stuff.

	Why can't humans create the original stuff? Because whenever one wants to create something, one creates it with one's ectoplasmic stuff. Now, human ectoplasmic stuff remains, or functions, or flows, within the Macrocosm, never without. So anything that a human creates lies within his own microcosmic arena and never outside that microcosmic arena. When you create a horse in your mind with your ectoplasmic stuff, that horse remains in your mind. Nobody else will see it, only you will see it. But in the case of the Cosmic Lord, everything is within Him, nothing without. He is the ruler of the Macrocosmic world. When He creates anything, it remains within His vast Macrocosm, and that Macrocosm can remain, can function, both within the jurisdiction of the microcosm and without the jurisdiction of the microcosm. So whatever you take from outside is of His creation.

	Now, you may say, `When I create the mental horse, that mental horse is of my creation, because I created it in my mind.' But your microcosm is of His creation. So whatever you create with the help of your ectoplasmic stuff, of your microcosm, that too is created by Him. Because your microcosm did not come from nothing - it is also a part and particle of that vast Macrocosmic ocean. It is a minute island in a vast ocean of Macrocosm. So even whatever you think is a part of Him. So whatever you are to offer or whatever you do offer, physically or mentally, is not yours, you are not the creator.

	And actually you are not the owner either. You say, `This house is mine,' but a day will come when this house will remain as it is, and you will not be here to say, `This house is mine.' So here it has been said, `Tava dravyam' ' - the actual ownership of everything lies with Him.

	`Tava dravyam' Jagatguro'. What is Jagatguro? The root verb `gam' + suffix `kvip' = 'jagat'. The suffix `kvip' is added in Sam'skrta to denote the wont of an object. Here the root verb is `gam', meaning `to go', and `kvip' denotes `wont', so`gam' + `kvip', equalling `jagat', means an article whose wont, that is whose characteristics, whose properties, are to move. Moving is the characteristic. Moving is the wont. Here in this expressed universe, everything moves. So everything that moves is called `jagat' in Sam'skrta.

	And everything that moves is a creation of His ectoplasmic stuff, and these created beings, these moving phenomena, this panorama, are being helped by Him. He helps each and every entity of His creation in attaining salvation. So He is the Guru of each and every expressed particle of the world. `A'brahmastamba' - from the big Brahma', the Creator, to a stamba, a blade of grass, everything is being helped by Him, and He is the Guru of everything. That's why He is `Jagatguru'.

	'O Jagatguru, I offer you - what? Your object. I am trying to satisfy you with your object. I am trying to satisfy you by offering you something that has been created by You, because I cannot create anything. I want to give You pleasure by offering something that was created by You.'

	Jina'niis say that, when everything is of His creation, one cannot offer anything to Him, because everything belongs to Him. So what is one to offer, or how can one say, `I give it to You?' But bhaktas, devotees, are more intelligent than jina'niis. The devotees say, `Yes jina'nii, it may be a fact that everything is of His creation and everything belongs to Him, but although everything belongs to Him, my ego is very strong in my mind. I always think that this microcosm is mine - `I am'.'

	And this ego sometimes says, `Oh, I don't know who God is'. The position is like this: In your mind you have created a man. And suppose your name is Mr. X. In your mind you have created that little man, and your mental man says, 'I do not recognize Mr. X.' And yet you are Mr. X and that little man has been created by you in your mind. This is the audacity of the human ego.

	Now, the devotees say, `Yes, Jina'nii, everything belongs to Him, but you know, my ego says that my mind belongs to me.' In the practical field this is the case. `I come from Switzerland. I have to get a passport, I have to get a visa. I have to extend the date' - so many thoughts. But all these thoughts are connected with the individual ego, the individual mind. And you never think that that mind also belong to Him. You think, `It is my mind.' Everybody thinks like this. This is all talk of the ego. So the devotee says, `All my ego, all my egoistic expressions, are concentrated in my `I' feeling in my mind. So it actually belongs to Him, but it is full of `I'.'

      'Ratna'karastava grham' grhin'ii ca Padma'
	Deyam' kimasti bhavate Puros'ottama'ya, 	A'bhirava'manayan'apahrtama'nasa'ya
	Dattam' manah yadupate tvamidam' grha'n'a.

	`O Lord, Thou art the creator of this universe. This universe is full of gems and jewels. So do You require anything from a poor man like me? Nothing. All the gems and jewels, everything, all the wealth of the world, belongs to You. And Your grhin'ii, Your spouse, is Maha'ma'ya'. She is Your spouse, and according to Your order and desire She will supply You with anything. In Nagpur You may say, `Oh, Maha'ma'ya', I want a mango.' and then and there it will be furnished. Maha'ma'ya' is Your spouse, so there cannot be any want, there cannot be any shortage in Your store. So what shall I offer to Thee? I have heard that Your big devotees, by their strong devotion and love for You, have snatched away Your Mind, have taken away Your Mind. I am not a big devotee. The big devotees have taken away Your Mind. You have lost Your Mind. But Lord, You needn't be disappointed. I have a mind with me - take that mind. I offer it to Thee.'

	`Tava dravyam' Jagatguro Tubhyameva samarpaye.' `Everything of mine, along with my mind, is offered at Your altar. Please oblige and accept it.'

5 October 1978, Patna


THE BIRTHRIGHT OF THE MICROCOSM

official source: A'nanda Vacana'mrtam Part 3

cross-references: none

this version: is the printed A'nanda Vacana'mrtam Part 3, 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.

      Sarva'jiive sarvasam'sthe Brhante
	Tasmin ham'so Bhra'myate Brahmacakre
	Prthaga'tma'nam' prerita'rainca matva'
	Jus't'astatastena'mrtatvameti.

      As you know, all are the progeny of the same Supreme Progenitor. He created this universe and He created this material world, as well as His living children. Now, when he created the material world, the inanimate world, the plants and the human beings, common sense says that the entire world belongs to His children irrespective of caste, creed, religion, nationality, standard of education, standard of wisdom, or standard of physical, mental or spiritual strength. It is the vested interests, with their mean and base motives, that create disparity among living creatures, especially among human beings. So those who exploit others and want to enjoy this created world by depriving others of their legitimate and paternal rights, are the enemies of society. They are the enemies of humanity, and they are the enemies of the cultured and civilized world.

	`Sarva'jiive sarvasam'sthe brhante.' His created beings, His loving sons and daughters, His children, are moving round Him. They cannot get themselves detached from Him because He is the Supreme Nucleus and others are just like electrons moving round the nucleus. So Purus'ottama, Parama Purus'a, the Supreme Father, the Supreme Progenitor, is in the centre, and the others are moving and dancing round Him. They move along with their different psychic and physical pabula.

	Physical needs are not the same for all. So, I have said that they are all moving with their respective pabula. Similarly, psychic longings, psychic desires, psychic propensities are not the same for all. Here it has been said, `ajiiva', which means `occupations', both physical and mental, that is, pabulum. It is a fact that each and every individual has got his respective physical pabulum and also psychic pabulum. But this does not mean that one's physical pabulum or psychic pabulum should be snatched away by others. That is, one must not be deprived of one's physical or psychic pabulum. Those who do such a thing, or try to do so, I have said, are the enemies of human civilization. They are the cursed children of the Supreme Progenitor.

	`Sarva'jiive sarvasam'sthe.' According to mental propensities, mental longings and desires, mental thirst and hunger, the jiivas get different frameworks, different physical structures, in order to quench their thirst, to satisfy their hunger. So, some are in animal form, some are in insect form, some are in plant form, and some are in human form. And even in human form they are different from one another in accordance with the difference in their reactive momenta. Now, according to the difference in their reactive momenta, there is a difference in distance from the Nucleus. Someone is a few inches away, someone a few feet, someone a few miles away - but all are moving around the Nucleus around Him. Somewhere the radius is small, somewhere the radius is big. Someone is moving around Parama Pita' in one way, someone else in another way, and someone else in still another way. But they are all moving, and each being has its own radius according to its reactive momenta. Move they must. They will have to move round Him, just like electrons moving round the nucleus. `Sarva'jiive sarvasam'sthe.' So they are moving with their own physical and psychic pabula, in their respective structures, in their respective forms.

	Now, when one's goal goes from crude to cruder, the distance, i.e., the length of the radius, increases. The person has drifted away from the center because of his base thoughts, base longings and base actions. And when the thoughts and actions go from subtle to subtler, the length of the radius decreases, and a day comes, a sweet moment comes, when the person becomes one with the Nucleus. That is what is called moks'a.

	`Tasmin ham'so Bhra'myate Brahmacakre.' `Ham'so' means `jiiva', that is, `living', `Ham'so' is the acoustic root of the jiiva. Each and every object has its own acoustic root. `A' is the acoustic root of creation. `Ae' is the acoustic root of knowledge. `Ka' is the acoustic root of the expressed world. `Kha' is the acoustic root of the sky. `Ra' is the acoustic root of energy. Similarly, `ham'so' is the acoustic root of the jiiva.

	`Tasmin ham'so Bhra'myate Brahmacakre.' This ham'so, this jiiva, is moving in its Cosmic system, on its Cosmic route. The small system is the atomic system, and bigger than the atomic system is this ethereal system of ours. In the atomic system there is a small nucleus, and electrons are moving round it. And in our ethereal system, the earth is the nucleus and the moon is moving round it. And similarly, in our Brahma Cakra, Purus'ottama is the Nucleus, and each and every entity, animate or inanimate, is moving around Him. And they will be moving round Him. `Prthaga'tma'nam' prerita'rainca matva'' - All entities will continue to move around Him as long as they feel that they and their Nucleus, the progeny and the Progenitor, are different and far away from each other. And when they feel, `I am part of the Supreme Father and I should be one with Him,' they become one with Him in this big ocean of divine nectar.

	And what happens then? `Jus't'astatastena'mrtatvameti.' Created beings attain immortality. You know that attaining immortality is not within the reach, not within the capacity, of human stamina. For this the grace of Parama Purus'a is an essential prerequisite. And this grace of Parama Purus'a is always showering on all without exception. Therefore, attaining immortality is the birthright of every human being. Those who want to deprive human beings of their birthright are the enemies of mankind. They are demons in human form. Expose such demons, such cursed persons of the human society, and establish a society free from all exploitation. See that all opportunities for exploitation, even a wee bit of exploitation, are eliminated.

6 October 1978, Patna


THE FEAR OF HIM

official source: A'nanda Vacana'mrtam Part 3

cross-references: none

this version: is the printed A'nanda Vacana'mrtam Part 3, 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. Words in square 
	brackets [   ] are corrections that did not appear in the printed version.

      You know, in the Vedas there are seven recognized rhythms - ga'yatrii, us'n'ik, tris't'up, anus't'up, brhatii, jagatii and paunkti. You are to some extent acquainted with the so-called Ga'yatrii Mantra, but actually it is not a Mantra, but a rk. It is a common error to say `Ga'yatrii Mantra'. Savitr Rk was composed in ga'yatrii rhythm.

	Now, there is another rhythm known as anus't'up. The fundamental difference between ga'yatrii rhythm and anus't'up rhythm is that in ga'yatrii rhythm there are seven syllables in each line - three times seven is equal to twenty-one syllables - and in anus't'up there are four lines and seven syllables in each line - four times seven makes twenty-eight syllables.

	One of the important incantations in the Vedas, composed in anus't'up, is

      'Ugram' viiram' Maha'vis'n'um'
	Jvalantam' vishvatomukham
	Nrsim'ham' bhiis'an'am' bhadram'
	Mryurmrtyuh nama'myaham.'

      `Ugram'  viiram' Maha'vis'n'um' ' - first line - `Jvalantam' vishvatomukham' - second line - `Nrsim'ham' bhiis'an'am' bhadram' mrtyurmrtyuh nama'myaham.' It is about Ta'raka Brahma, who lies in the non-attributional arena, but still keeps a close vigilance on the expressed universe.

	The first word used to describe Him is `ugram'. Here `ugram' doesn't mean `ferocious' as it does in Laokika Sam'skrta; it means `ut' + `gra' = `ugra', that is, `pointed', `pinnacled' - the pinnacled glory of the universe. He represents everything that is glorious in this expressed universe. That's why He is Ugra.

	`Viiram'. You know that `viiram' means `hero'. ( And you know that in the Hindi language it is `biiram' - `ba', not `va'). He is viiram because He Himself, that is, individually, faces all troubles, all conflicts, all predicaments, and personally solves all problems - and that's why He is viiram.

	`Maha'vis'n'u'. Anything that has the wont of entering into another object is called `vis'n'u'. And He is Maha'vis'n'u, because in this vast universe He enters into each and every created being, each and every portion, each and every part and particle of animate and inanimate objects. He can go into each and every pore of your body and each and every loophole of your microcosm. Whatever you do with any portion of your body, and whatever you think in any portion of your mind, is known to Him. That's why He is Maha'vis'n'u, the Great Vis'n'u.

	`Jvalantam'. He is just like something burning, so ferocious, so full of energy. And because each and everybody in this universe gets energy from Him, He is the Supreme Source of energy.

	This earth and all the other planets and satellites of this solar system get their energy from the sun. The sun is the source of their energy. But He is the source of the sun's energy. And that's why He is jvalantam.

	And that's why I have said that there won't be any thermal death of this universe. Because He is jvalantam, He is present, and He will be present forever. So there won't be any shortage of energy in this cosmic system, though there may be a shortage of energy in some particular portion of the earth or the cosmos.

	`Vishvatomukham'. Each and every created entity has one mukham - one face - and can only see towards a particular side, or a particular corner or a particular lateral direction, or a particular corner direction, but cannot see in more than one lateral direction or one corner direction. You cannot see both east and west at a time. But He is Vishvatomukham - He sees everything at a time. He sees everything, because He requires no physical eyes to see. Everything is within His mind; and to see something internal one requires no physical eyes. So He sees everything, and that's why He is Vishvatomukham.

	`Nrsim'ham'. `Nr' means `purus'a', and `sim'ha' means `leader', `chief', `head'. Because the lion is the chief, the head animal in the jungle, it is also called `sim'ha'. The lion is pashusim'ha, that is, the leader among the animals. And He is the leader of purus'as, that is, He is Purus'ottama. `Nrsim'ham', means `Purus'ottama'.

	Nara'n'am' sim'ha, nara'n'am' neta' ityarthe nrsim'hah.

	He is Purus'ottama. There is no fundamental difference between Ta'raka Brahma and Purus'ottama. Both are leading personalities, and their attributional arenas coincide with one another.

	`Nrsim'ham' bhiis'an'am.' He is bhiis'an'a. He is horrible. He is horrifying. He is dangerous. But He is horrible for whom? For those who are undisciplined, for those who exploit others, those who are in a depraved state even in a human structure, those who are asa'dhu, and those who goad others towards destruction and annihilation - He is bhiis'ana for them.

	`Bhaya'n'am' bhayam' bhiis'an'am' bhiis'an'a'na'm.' People always want to avoid objects of fear, but He is fear for fear. People are afraid of many bhiis'an'a objects, many bhiis'an'a things, many bhiis'an'a entities, and many bhiis'an'a people, but he is bhiis'an'a for all those bhiis'an'a objects, people, etc. `Bhiis'an'am' bhiis'an'ana'm.' And because of His bhiis'an'a role, the discipline of this Cosmic order is maintained. Because of fear of Him, the air moves. The air cannot say, `No, I won't move, I will remain stationary.' It will have to move. Why? Because the air is afraid of Him. According to His code of discipline the air has to move, and that is why it does move.

	In Sam'skrta, `niila' means `blue'. And `nila' means `stationary', `fixed'. And `anila' means 'not stationary', 'not fixed', but always moving. `Anila' means 'va'yu'. So, `Bhiis'asma'd va'yu pavate.' `Pavate' means `moves'. `Bhiis'odeti su'ryah.' The sun rises at the proper time. It cannot say, `No, let me have another cup of bed tea,' or `Today is Sunday, let me have the grace of half and hour or fifteen minutes more.' No, it is His code of discipline that the sun will have to rise at the proper time. It is only out of fear of Him that the sun rises at the proper time. Had He not been bhiis'an'am, the equipoise of the universe would have been lost. People love Him, but in that love there is ninety-nine percent love, and one percent fear. `Bhiis'odeti su'ryah bhiis'osma'd agnishcendreti.' Fire burns. Why? It is the wont of fire to burn, and that wont is in the fire because of His code of discipline. And what is discipline? The Sam'skrta term for `discipline' is `anusha'sanam'. And what is anusha'sanam? `Hita'rthe sha'sanam ityarthe anusha'sanam.' When the code of discipline is imposed with the spirit of welfare, with the spirit of development, it is called `anusha'sanam' in Sam'skrta. There is no corresponding English word. `Bhiis'odeti su'ryah bhiis'osma'd agnishcendreti.' So the fire burns out of fear of Him. If the fire doesn't burn, He will be displeased, because the fire is going against the fundamental principles of discipline.

	`Indra'. `Indra' means `energy', `electricity', `magnetism', `light' - they are all energy. Energy is called `indra' in Sam'skrta. In fact, in Sam'skrta, indra has several meanings. [One] meaning is 'the best man', 'the biggest one', 'the best'. `Devata'na'm ra'ja' Indra iti kathyate' - the king of the devas is known as Indra. `Indra' also means `big'. A well is called `ku'pam' in Sam'skrta, and a big ku'pam is called `indraku'pam'. (The Sam'skrta is `indraku'pam'. In Pra'krta it is `indrauya' '. Ardha Pra'krta is `indra'. Old Hindi is `inda'ra' '. Varttama'na Hindi is `ina'ra' ). `Indra' means `big'. [Another meaning of `indra' is (just now I told you) energy, heat, electricity, magnetism, etc.] And the fourth meaning of `indra' is the 'sha'l tree', because it is a big, strong tree.

	`Bhiis'odeti su'ryah bhiis'osma'd agnishca indreti.' And indra, that is, energy, also moves because of His code of discipline. A fan moves due to electrical energy. Why? It is His desire that electricity operates other objects. And electricity cannot say, `No, I won't do it.'

	`Mrtyuh dha'vati paincamah.' And Pluto - in Sam'skrta, Yamara'ja or Mrtyu - attends the deathbed of a person at the proper time out of fear of Him. Because Mrtyu knows, `If I do not go to bring back that man, He will be displeased. As per His code of conduct, I must go there at the proper time.' Death, that is, Pluto, that is, Yamara'ja, cannot say, `No, I won't go tomorrow, because it's the Durga' Pu'ja' holidays - I'll go after the holidays.' No, no, no - he will have to go just now, as per the appointed moment, and without serving any notice.

	What does the houseowner do to his tenant? He serves him with a notice, I think. After getting the notice, the tenant will have to quit the house, or he may file a case in a court of law. The tenant can do this, but in the case of death, no notice is served, no time is given. Death goes and says, `Be ready, please. Come with me. Come with me.' Death has this authority, but how? Why? From whom? It is He who has authorized death to do this duty, and death is to do the duty at the proper time, the appointed time. There must not be any delay. `Mrtyuh dha'vati paincamah'. Mrtyu will have to go.

	`Bhadra'. In Sam'skrta, `bhadra' means `good', `merit'. From `bhadra', the Pra'krta word `bhalla' ' is derived. From `bhalla' ' the Ardha Prakrta word `bha'lla' ' is derived. From `bha'lla' ' comes the modern `bha'la' '. `Bha'la' ' means `good'. In Bengali, a gentleman is called `bhadraloka', which means `good man'.

	`Nrsim'ham' bhiis'an'am' bhadram.' He is bhiis'an'am, but at the same time He is bhadram, good. Why good? Because whatever He does, and whatever may be His code of discipline, His inner spirit is to do welfare, to serve the people, to help the people. So when the spirit is good, certainly He is good, certainly He is bhadram.

	`Mrtyurmrtyuh nama'myaham.' `Mrtyurmrtyuh' means `death of death'. This has two imports. One is that everybody, each and every living creature, is afraid of death - everybody is afraid of death - but death is afraid of Him. So He is the death of death. And the second meaning is this: Whenever a man dies, he comes back again in another form. Again he undergoes death, again he comes back. This cyclic order goes on, and on, and on. Birth after death, death after birth - the cyclic order goes on. But what happens when one ensconces oneself in Him, when one becomes one with Him? One will die, no doubt, but after death one won't come back.

	So when one is in deep love with Him, and death comes, that death is the final death. After death there will be no rebirth. Along with that death, death dies. So it is mrtyurmrtyuh - the death of death. So He is mrtyurmrtyuh.

	Each and every intelligent person of the world, everyone who has an iota of intelligence, should try to goad all his energies, all his propensities unto Him. He is the Supreme Shelter. There is no alternative.

7 October 1978, Patna