Sunáma Cayaniká

You know that even before Sadáshiva there was dance, there was music; people used to sing, also; but everything was in a disorderly manner. The dexterous hands of Sadáshiva made it a science – rather, an artistic science. It is not an easy job to dance properly and correctly. The fundamental requirements, or the fundamental spirit, of dance, instrumental music, and song were brought within the framework of science by Sadáshiva, and that is why He is also known as “Nat́arája”: “Nat́arája” means “King of the Dancers”. (And another name of Sadáshiva is “Nádatanu”, that is, “music personified”.)

You know that even before Sadáshiva there was dance, there was music; people used to sing, also; but everything was in a disorderly manner. The dexterous hands of Sadáshiva made it a science – rather, an artistic science. It is not an easy job to dance properly and correctly. The fundamental requirements, or the fundamental spirit, of dance, instrumental music, and song were brought within the framework of science by Sadáshiva, and that is why He is also known as “Nat́arája”: “Nat́arája” means “King of the Dancers”. (And another name of Sadáshiva is “Nádatanu”, that is, “music personified”.)

You know that even before Sadáshiva there was dance, there was music; people used to sing, also; but everything was in a disorderly manner. The dexterous hands of Sadáshiva made it a science – rather, an artistic science. It is not an easy job to dance properly and correctly. The fundamental requirements, or the fundamental spirit, of dance, instrumental music, and song were brought within the framework of science by Sadáshiva, and that is why He is also known as “Nat́arája”: “Nat́arája” means “King of the Dancers”. (And another name of Sadáshiva is “Nádatanu”, that is, “music personified”.)

The cult of devotion first originated during the period of Vraja Krśńa... We find Parama Puruśa in charming form, in attractive form, in the form of oneʼs own (more oneʼs own than anyone else could be), for the first time in human history in Vraja Krśńa. In the cult of devotion, devotees view Parama Puruśa from their respective viewpoints according to their individual saḿskáras. The people of ancient India adored Krśńa in three different ways: vátsalya bháva, madhura bháva and sakhya bháva. Nanda and Yashodá [Krśńaʼs foster father and mother] adored Him in vátsalya bháva, whose spirit is: “How lovely the child is, how pleasingly He speaks, how charming is His smile, how sweet is his inarticulate ‘Pa-Pa-Pa Ma-Ma-Ma’. I shall feed Him, I shall dress Him, I shall bathe Him, I shall make Him laugh. I shall caress Him, placing Him on my lap.” Such devotees are busy exclusively with Him. Nanda and Yashodá were the first to find the Cosmic bearing of Parama Puruśa reflected in a tiny child. The name of this bháva [attitude, stance] is vátsalya bháva.

The word nandana has come from the Sanskrit root verb nand. Nand suffixed by lyut́ = nandana. Nandana means “one who gives joy to others and gets joy from others” – both to give ánandam [bliss, joy] and to get ánandam ... It refers to one who gives ánandam to Parama Puruśa and at the same time gets ánandam from Parama Puruśa.

By permutating and combining different sounds, Shiva created various rágas [musical modes] and arranged them in a perfect orderly sequence. In this way He created six rágas and thirty-six ráginiis. This was an immense contribution to the world of music and earned him the epithet Nádatanu [Embodiment of Divine Sound] in the Vedas.

What is the inner meaning of Náráyańa? The word “Náráyańa” has been composed of Nára + Ayana and the inner meaning of Náráyańa is Parama Puruśa. The word Nára has got three meanings in Saḿskrta. One meaning of “Nára” is devotion ( Bhakti). You know there was a great sage, Nárada, which means the donor of Bhakti. “Da” means donor, so Nárada means one who distributes devotion. Another meaning of “Nára” is water. (niira) The third meaning is Supreme Operative Principle or Paramá Prakrti. Then what is the meaning of Náráyańa? Sometimes the word “Prakrti” is erroneously used for nature. We say “it is a natural creation”, but there is a difference between nature and Prakrti. Nature is the functional style of Prakrti, Prakrti is not nature. So Prakrti – the Operative Principle gets shelter in Náráyańa, as “Ayana” means shelter. Then Náráyańa means the shelter of the Supreme Operative Principle, who is the superstratum of Supreme Operative Principle. It is Parama Puruśa the Supreme Cognitive Principle, which is the transcendental and all-pervading entity. So Náráyańa means Parama Puruśa.

Nitya niraiṋjana sauṋkat́a bhaiṋjana
carańáravinda dáo he ámáy,
Bandhana mocana ánanda vardhana
kot́i kot́i prańati jánái tomáy.
"O entity without blemish, destroyer of obstacles,
give me Your lotus feet.
O breaker of bondages, enhancer of bliss,
I express millions of salutations to You.

The entity who knows fully about each and every object, each and every mind, each and every jiivátmá, about everything in this creation, is Nityabodham.

Unless human beings discover the answer to the question, “To whom do you belong?” they cannot answer the question. “From where do you come?” The answer is that they belong to that supreme indestructible Entity. When He was unmanifest, he was in His eternal stance – His nityabháva. When He becomes manifest, He remains in His liilábháva, His playful stance. And when He is in the latter state, the microcosms come into the world.

Tumi nitya satya nijádhiin
tumi cira nava cira purátan,
Tumi hatásher sheś áshray
tumi áṋdháre úśár ágaman.
“You are eternally real and independent,
every new and ever ancient.
You are the final refuge of the hopeless,
the coming of dawn in the darkness.”

Nityam means “unchangeable”, that which is permanent, which does not undergo any change. That which is nitya is also known as deva [divinity, god]. Deva is the expression of Paramátman [the Supreme Soul] which is “Sarvadyotanátmakah akhańd́a cidaekarasah”, that is, “which vibrates everything, living or non-living, in the entire creation”... An object as it should be, in a condition or form as it should be, and remaining in that form or condition, is called shuddha. This word Shuddha is a relative word... no object of this physical world can be called shuddha, or pure. Paramátman does not undergo any change and cannot be touched by impurity, so He alone can be called pure, or shuddha. He is pure for all time, and nothing else can be like that.

There are many meanings of the word nididhyásanam. But one of the main meanings is the symphony of mind, which means that “I am moving only to attain Him, I am after Him with all of my love only centered upon Him.” Here exists total sincerity and total honesty. Here the destination is not two or three entities, but only one entity.

Baba: “There are many meanings of the word nididhyásanam. But one of the main meanings is the symphony of mind, which means that “I am moving only to attain Him, I am after Him with all of my love only centered upon Him.” Here exists total sincerity and total honesty. Here the destination is not two or three entities, but only one entity.”

Baba: “The process of transformation or metamorphosis of the singular Self into these factors is called saiṋcara or saḿkrama. Saiṋcara or saḿkrama is a process of analysis. In this analytical movement the infinite Macrocosmic Entity (Niratishaya) gets transformed into innumerable finite entities (sátishaya).”

Baba: “Ábhása has two meanings. One meaning is that, due to reflection, or refraction, something appears to be bent or misshapen. So, according to this interpretation, nirábhása will mean “that which does not undergo any reflection or refraction”. The second meaning is that which does not have any ábhása, any semblance, in other things or in other objects; that which cannot be conceptualized. This second meaning becomes more pertinent. As Parama Puruśa has the characteristic of reflection, His reflections on unit beings are the unit selves, or jiivátmás. There may not appear to be reflection, but reflection is there.”

Sarve ʼtra sukhinah bhavantu sarve santu nirámayáh,
Sarve bhadráńi pashyantu na kashcid duhkhamápnuyát.
“Let everybody be happy;
let everybody be free from all psychic ailments (nirámaya);
let everybody see the bright side of everything;
let nobody suffer from any trouble under pressure of circumstances.”

Supreme bliss and yoga are one and the same thing. At such a stage all propensities, all entities, become calm and tranquil. Common people are normally madly preoccupied with mundane objects according their saḿskáras. Their organs continually run after one object or other with an intense desire for self gratification. But the state of Yoga is a state of the tranquillity of the organs. In such a state the sádhakas remain calm and tranquil. In this sádhaná of absolute composure, sádhakas have to be fully established in self-restraint through the attainment of nirodha (the cessation of all mental functions). This can only be achieved by surmounting the four lower states of citta [i.e. mind]: restlessness (kśipta), infatuation (mud́ha), distraction (vikśipta) and concentration (ekágra).

In Yoga one has to do vrtti-nirodha [suspension of the psychic propensities], and for vrtti-nirodha one has to withdraw oneʼs mind from the crude objects and direct it towards Paramátman, then only suspension of propensities is possible. There has to be a goal without which suspension is not possible.

Hásikhushite sabe ucchala
niiradhi urmi nrtye capala,
Ańu paramáńu bháve caiṋcala
dúre sare ácho kár áshe.
“Everyone surges forth in happiness
and the waves of the ocean (niiradhi) totter in dance.
Atoms and particles flutter in ecstasy—
at whose wish do you remain far away?”

Baba: “What is rága? 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 avidyá that causes such stage of mind is called rága."

He [Brahma, the Cosmic Consciousness] is Niilakańt́ha or blue-throated, i.e., the vast bluish sky is in the region of His throat. His initial extroversion or expansion from the subtle to the crude is the sky. The sky is of blue colour and is capable of imbibing and carrying the sound. Hence Niilakańt́ha is a very suitable epithet for Brahma. His throat is not limited and demarcated like that of a unit. The entire creation is within Him. His depth is unfathomable and hence He is calm and tranquil.

Balivár tár kichu náhi áche
ná balá bhávete bhariyá rayeche,
Bháve bhávátiite duyetei áche
madhurase bodhi utpala.
“He has nothing to say,
and fills us with ecstatic ideation (bháva) beyond words.
He is both within bháva and beyond bháva,
the blue lotus of wisdom in sweetness's essence.

Tomára gopana kathá
ánandaghana dine,
Ájike bhariyá dio
nútaner gáne gáne.
“Whisper secret words to me this blissful day;
today, fill us with with songs of the ever-new (nútana).”

In spiritual parlance the Soul [Átmá] is one. In whatever condition the mind be – manifest (e.g., in animate beings and plants) or unmanifest (e.g., in inanimate earth, iron, etc.), the Átmá goes on reflecting itself on it and its objects – the crude objects. The reflection of the Soul on the mind is called the jiivátmá, and in that case the Reflector-Soul is called Paramátmá [Supreme Soul] or Pratyagátmá.

The fundamental goal of yoga is the union of jiivátmá [unit consciousness] and Paramátmá [Supreme Consciousness]. It is the supreme unification of these two entities, and as a result the jiivátmá ceases to have a separate identity.

Baba: “Paramártha is that which brings permanent cessation from the triple afflictions – physical, mental and spiritual.”

Varaśáy tumi ketakii surabhi
Haraśe paráge bhese jáo
Sharate snigdha jyotsná je tumi
Cakorer práńe áshá jágáo.
“You are the fragrance of the screw pine in the rainy season.
In joy, you float afloat with the flower pollen (parága).
In autumn you are the pleasant moonlight
who awakens hope in the cakora bird's heart.”

Sakale tomáre káche cáy pete
Tomár sauṋge milemishe jete
Tomáre bheve tomári bháve
Ke bá se páy náko paritośa.
“Everyone wants to draw close to you
to be together with you.
Contemplating you, in your ideation
who does not attain total contentment (paritośa)?”

What is the meaning of páńd́ava? In Sanskrit [pańd́á, from the] root verb pańd́, means “spiritual knowledge, sentient knowledge”. Pańd́ita means “he who has acquired spiritual knowledge, he who has acquired sentient knowledge”. Pańd́á means “I am Brahma.” This firm determination, this stance of “I – Brahma,” this firm determination, is called pańd́á. And he who has acquired pańd́á is called pańd́ita – and he who wants to acquire this knowledge is called pańd́u – and páńd́ava means “pertaining to pańd́u”. The stages that you will have to go through in your spiritual practice are páńd́ava.

Nidrá tandrá bhayaḿ krodha álasyaḿ diirghasútratá,
Ete hátavyáh śad́ dośáh ... bhútim icchatá.
In this sloka, people are cautioned about six dangerous bad habits. Those seeking welfare (in Saḿskrta, bhuti means “well-being”) in individual or collective life, in social or political life, should avoid these six bad habits. They bring great trouble to people, both individually and collectively.

Janamer par janam je geche
Marańer par marań eseche,
Moder prańay cira akśay
Sháshvata nididhyásane.
“Life after life passed,
Death has come again and again.
Our love (prańaya) is abiding and undecaying
in eternal contemplation.”

“Prańava” – pra – nu + al. Nu is the root verb, al is the suffix, pra is the prefix... Pra means in Sanskrit “in proper style”. You should remember, pra means “proper”, “in proper style”, “in a proper way”. And nu means “to goad”. And al makes it a noun, that is, “the Cosmic acoustic expression, the Cosmic acoustic faculty, that goads a man towards the Supreme Goal”, towards Parama Puruśa. That acoustic expression of this Cosmic order is called prańava.

Prańidhána is devotion attained through japakriyá or repetition of oneʼs iśt́a mantra. Thus Iishvara prańidhána [the first lesson of sádhaná] is the incantation of the name of the Supreme Being with cosmic ideation. Iishvara prańidhána does not mean to escape from the world, nor to avoid oneʼs responsibilities like a coward. On the contrary, iishvara prańidhána is a dynamic spiritual practice performed with the courage of a lion. The more one masters the technique, the more the mental wave becomes straightened, and the easier it becomes.

Baba: "What is the meaning of “prańipáta?” The word “prańipáta”; is derived from the Saḿskrta prefix “Pra” + “ni” + “pat” + “ghaiṋ”. Prańipáta means “total surrender”. But where should one surrender? At the altar of oneʼs goal. The Sádhaka should surrender totally and selflessly at the base of that altar. And to whom should one surrender? One is to surrender to the supreme goal of oneʼs life, to the highest point of oneʼs supreme stance."

Tumi súrya ámi khadyota
ámi pradiipa tumi pradyota.
“You are the sun, and I, a firefly.
I am a lamp and you, the source of light (pradyota).”

“One who has longing for intuitional knowledge to earn and to share, and to be blissful, is Prabuddhánanda.”

Cái ná vitta cái náko sukh
Dekhite cái prasanna mukh,
Miśt́i hese eso káche
Doś trut́i bhule.
“I want neither wealth nor pleasure;
I want to see your happy (prasanna) face.
Smile sweetly and come close,
forgetting my faults and defects.”

Shárada nishiithe niirave nibhrte
Tava sáthe halo paricay
Shárada nishiithe,
Bhálo besechilum tomáke
Bujhlum tumi priitimay.
“On a silent autumn night, alone,
I came to know you.
I fell in love with you
and understood that you are made of love (priitimaya).”

... bala means “the supreme Cosmic stamina”, the stamina that creates and breaks, and rája means “the king”, “the ruler”. That is, “the Supreme King who controls bala, the Cosmic stamina, the force that can create and that can break”, is “Balarája”.

Tumi rúper atiita vibhu bodhátiita
vishvátiita vibhútimaya.
“You are beyond form, O lord, beyond understanding (bodhátiita),
beyond the universe, the embodiment of majestic power.”

... it is possible for human beings to feel Parama Puruśa with their intuition and not with their intellect. Parama Puruśa is something that can be touched by your intuition and not by your intellect. In Vedic language, intuition is called bodhi and intellect is called buddhi. The Supreme is beyond the range of your buddhi. It is within the range of your bodhi. Now when bodhi developed after thousands of years, those human beings felt, understood, and realized that there are certain cardinal human principles. And there lie the cardinal values of human existence. After understanding that, men realized the real value of the human entity. And they also realized that the only goal of human existence is Parama Puruśa. There cannot be any second goal.

“Only someone sincerely dedicated to Brahma attains liberation; on this matter there is no doubt” (Kevalaḿ Brahmaniśt́ho yah sa mukto nátra saḿshayah).

Since the Rgvedic age, rśis have been mainly divided into four categories: Mahárśi, Devarśi, Rájarśi and Brahmarśi... Those who infused their existence with a current of spiritual inspiration throughout their lives were called brahmarśi (for example, Brahmarśi Kańva, Brahmarśi Atharva).

Baba explained the name Bhaktapráńánanda to its recipient thus: “One who gets bliss from Parama Purusa, who is the life of the devotee."

Oh followers of Ananda Marga, march along the path of Satya and awaken the Satya hidden in you. Develop the cosmic consciousness that is latent in you. In the same manner as Bhagiratha through his sagacious powers summoned the holy currents of the Gauṋgottarii through the dark mountain-chasms. Through those currents of Satya, enliven your society and carry it along on the path of the infinite ocean of inseparable souls which are awakening on the road to the Supreme Union – the holy confluence of the sea. When this is attained, there will be no mean wanderings or the externalized struggle for existence. There will be one Universal “You” who will forget is own self in the serenity of the serene, the serene, the exaltation of Consciousness and the holy touch of the supremely blessed.

Bhadra means internally and externally good. Bhadra persons are very cautious before doing anything. They think what the reaction of their action would be. They do good and keep doing good, even if they do not immediately obtain the good reaction of their benevolent deeds. They do not mind suffering till they start getting the good reactions of their good deeds. And once the reactions of their good deeds begin, then there is bliss and only bliss.

Baba: “Why has the word bharga been created? In bharga there are three letters – bha, ra and ga.
Bha – Bhásayate lokán iti – “Because of His presence, because of His effulgence, the entire universe has become effulgent.” Bhásayate lokán iti [“that which illumines all the strata”]. And what is the first letter of bhásayate? Bha.
Raiṋjayati. Raiṋjayati means “to charm”, “to colour”.(19) It starts with ra. So he who charms the Supreme is raiṋjayati, and the first letter of raiṋjayati is ra.
And the last one is Gacchati yasmin ágacchati yasmád.(20) Gacchati yasmin – “goeth back to whom”. Ágacchati yasmád – “cometh from whom”. You see, everything is coming from Him and going back to Him, coming from Him, going back to Him. So Gacchati yasmin ágacchati yasmád. Whatʼs the first letter? Ga. Gacchati yasmin – the first letter is ga.
So bha – ra – ga. Bha – ra – ga bharga ucyate [Bha, ra and ga compose bharga]. Thatʼs why His divine effulgence is called bharga. Sah bhásayate, sah raiṋjayati and gacchati yasmin. Thatʼs why bha – ra – ga. In the “Gáyattrii Mantra” [a popular name for the “Savitr Rk”] we use the word bharga for “His effulgence”.”

Parama Puruśa, the Supreme Reality, is beyond all speech and thought: He is beyond the reach of the vocal cord. So He is bhávátiita [“beyond bháva”]. Shiva was also beyond the reach of ordinary intelligence. Although His body was composed of the five fundamental factors, He was beyond them. The more one thinks of His infinite qualities, the more one becomes speechless, the more deeply one becomes absorbed in Him. However He is viewed, He is seen to be the newest of the new – constantly new. That is why He has been described [in the Shivagiiti] as bhávátiita abhinava [“beyond bháva, ever-new”].

Generally the suffix varac is used to indicate something which is inherent. The verbal root iish means “to rule” or “to control”. Thus, one whose intrinsic nature is to rule or to control is iishvara. That which perishes according to the law of nature is nashvara (nash [perish]+ varac); “that from which light is diffused” is bhásvara (bhás [luminosity]+ varac).

Generally the suffix varac is used to indicate something which is inherent. The verbal root iish means “to rule” or “to control”. Thus, one whose intrinsic nature is to rule or to control is iishvara. That which perishes according to the law of nature is nashvara (nash [perish]+ varac); “that from which light is diffused” is bhásvara (bhás [luminosity]+ varac).

Baba then asked all of us to smell His wet clothes. Each of us got a different but indescribably beautiful scent coming from Baba... Baba then explained the scientific reasons behind this phenomenon: “Only Táraka Brahma has the capacity to control the bhútas [material elements]. He who knows how to control the bhútas is Bhútanátha. That is why another name of Lord Shiva is Bhútanátha. Bhútanátha has control over both the bhútas and the tanmátras [subtle elements].”

Udayácaler aruńa ele tumi sutaruńa
áloy nácále jata práńa,
Mauṋgalamaya tumi tomáre kot́ishah nami
ádi shesh tomári dána.
“You came as the tender crimson of Dawn Mountain
and made so many lives dance in your light.
You are auspiciousness embodied;
I bow to you countless times.
From beginning to end [all] is your gift.”

So first is shravańa, then second is manana... Manana means to think about Parama Puruśa again and again. Here to simply remember His name is not the main object, rather to intently think about accounts of Him again and again is proper manana... It is those words manana on which drives the mind towards Parama Puruśa in a rhythmic order that are called mantras. Every spiritual aspirant has his personal mantra, his personal Iśt́a mantra. “I shall convert inauspicious words into auspicious words by application of guru mantra, and repeating His Iśt́a mantra I shall move forward.” This is manana. What happens due to continuous manana? The second quality of the mind is to remember. With continuous manana on Him, a person does not forget Him at all. Even when you are asleep, japa [repetition of mantra] continues in the mind without any effort.

[Parama] Puruśa has no length, breadth or width – He is beyond the senses, He cannot be seen with your eyes. He is non-material. He has to be understood by the proper application of the fundamental intellect or buddhitattva. When one succeeds in bringing the buddhitattva, which is normally agitated by the waves of the emotions, to a state of serene composure by applying the internal force of the agryábuddhi (pointed intellect), then alone will the radiance of the effulgent Puruśa be reflected on the mind. This intellect is the subtlest part of the mind, a part of hirańmaya kośa. It is from this layer that the subjective and objective seeds start to arouse their germinative potentialities. These potentialities find greater scope of expression in the Vijiṋánamaya kośa and become manifested in the atimánasa kośa. The proper application of intellect leads to proper progress in sádhaná. Sádhakas who make proper use of their intellect (Maniiśá) in the scriptures are called maniiśii or the people of intellect.

... manomaya means “that which is formed of mind”. Now a man has a body made of the five material factors. It has not been formed of mind, but that material body is operated by its mind. Mind is the director. So the body is not manomaya; it is material – páiṋcabhútamaya. But what is the case with Parama Puruśa? Parama Puruśa is not páiṋcabhútamaya but rather manomaya. He has a mind and that mind is operated by átmá [consciousness]. Nothing takes place at all through any material body. ... Now, whatever we see in this universe we call quinquelemental. Whatever we see in this material world is real to us in its quinquelemental form but to Parama Puruśa it is not. He thinks in this way. He thinks the palm tree, He thinks the mountain. To us these are all quinquelemental but to Him they are psychic, completely psychic. Hence Parama Puruśa is manomaya. This manomaya entity is called manomaya for yet another reason; this being that Parama Puruśa is present in every cavity of the human mind.

... As soon as jiivas understand deeply who Krśńa is, they rush towards Him with a fervent desire to merge in Him – this is jaeva dharma [the characteristic nature of the unit soul]... The devotee becomes indifferent to any censure or praise and rushes towards Parama Puruśa in the form of Manomohana Krśńa [“the one who nourishes the human heart with divine bliss”]. Krśńa is also called Mohana [literally, “attractive”] because He charms everyone and attracts everyone towards Himself. A devotee does not like to be with Him in the presence of others, but wants to enjoy the intimacy and sweetness of being with Him alone.

Alakha niraiṋjana manoraiṋjana
Vishvamohana tumi anádikáler.
“Formless, blemishless, captivating the mind,
you beguile the universe from the beginning of time.

Himel háoyár májhe
Phot́áye rekhechi dhavala kamala,
Mayúkhamálár sáje
Eso káche eso káche.
“In the icy breeze
I have kept a white lotus abloom
adorned with a garland of rays (mayúkha).
Come close, come close to me.”

Eso eso jyotir chat́áy tumi eso eso,
sapta ashva rathe mariici máliir pathe,
ese sakal ke bhalobeso.
“Come, come in light’s effulgence,
come on a chariot of seven steeds
on the path of the ray-covered Sun.”

Since the Rgvedic age, rśis have been mainly divided into four categories: Mahárśi, Devarśi, Rájarśi and Brahmarśi. Those persons who executed their worldly duties as required and at the same time cultivated meditation, concentration, sádhaná, philosophy (árańyaka and upaniśad) and so on in search of a higher world, and having attained perfection in that spiritual path, would do service to the world, were called maharśi (for example, Mahárśi Vishvámitra).

In Saḿskrta “Má” has got three meanings. One meaning of “Má” is “no”, as for example, “Má Gaccha” – donʼt go. Another meaning of “Má” is indriya – the sensory and the motor organs. This is why the tongue is also called “Má”. The third meaning of “Má” is the Supreme Operative principle – Lakśmii, Paramá Prakrti. “Dhava” means controller, “Dhava” means husband. That is why a lady who has lost her husband is called Vidhavá. Another meaning of dhava is also white. Hence “Mádhava” means the Controller of Prakrti. Who is the Controller of Prakrti – the Operative Principle? It is Parama Puruśa.

Máyátiita haye máyádhiish tumi
sarva-vipada-bhaiṋjana,
Kaluśa-hárii mana-vihárii
marma-mánasa-raiṋjana.
“Beyond Máyá, you are Máyá’s master,
destroyer of all danger.
You dwell in the heart
removing our imperfections,
delighting the mind (mánasa-raiṋjana) to its core.”

Máyátiita haye máyádhiish tumi
sarva-vipada-bhaiṋjana,
Kaluśa-hárii mana-vihárii
marma-mánasa-raiṋjana.
“Beyond Máyá (máyátiita), you are Máyá’s master,
destroyer of all danger.
You dwell in the heart
removing our imperfections,
delighting the mind to its core.”

Máyátiita haye máyádhiish tumi
sarva-vipada-bhaiṋjana,
Kaluśa-hárii mana-vihárii
marma-mánasa-raiṋjana.
“Beyond Máyá, you are Máyá’s master (Máyádhiisha),
destroyer of all danger.
You dwell in the heart
removing our imperfections,
delighting the mind to its core.”

... As soon as jiivas understand deeply who Krśńa is, they rush towards Him with a fervent desire to merge in Him – this is jaeva dharma [the characteristic nature of the unit soul]... The devotee becomes indifferent to any censure or praise and rushes towards Parama Puruśa in the form of Manomohana Krśńa [“the one who nourishes the human heart with divine bliss”]. Krśńa is also called Mohana [literally, “attractive”] because He charms everyone and attracts everyone towards Himself. A devotee does not like to be with Him in the presence of others, but wants to enjoy the intimacy and sweetness of being with Him alone.

What is mokśa? Should one do anything for attaining mokśa? The English term for mokśa is "salvation". Not "liberation", but "salvation". "Salvation" means liberation of permanent nature. Emancipation of permanent nature is salvation. We must not use this term "salvation" for physical liberty or psychic liberty. It is to be used only in the case of spiritual liberty because in all the other three spheres, physical, psychic, and psycho-spiritual, there cannot be liberty of permanent nature. It is called mokśa. For the attainment of mokśa what is one to do? That pinnacled psycho-spiritual existence of yours is to be offered at the altar of the Supreme. The dearest entity for each and every human being is his existence, is his feeling of existence. “O Parama Puruśa, I offer this feeling of existence, I offer this mind at your feet.” This is the practice of mokśa as taught by the ácáryas during Dhyána [a lesson of meditation in which the psyche is directed towards Consciousness]. It is the practice of mokśa.

Baba: “The microcosm wants to move forward. There are so many obstacles, so many mundane bondages, both external and internal. As you know, these internal bondages are known as ripus [enemies] and the external fetters are known as páshas [bondages]. One will have to look forward, [fighting] these internal and external bondages. [All those bondages on] the unit cognition are of baser nature. When a microcosm wants to move a step forward, so many inimical entities assemble and try to defeat that microcosm. So sádhaná requires a sort of fight, rather it is a fight, against all the [degenerating agencies]. In this first stage, the microcosm tries its best to fight against these internal and external enemies and tries to move forward. This stage is known as yatamána.”

One who is praised by the world for his or her uncommon virtues or else is continually slandered by those blinded by jealousy, is called Yashasvii. His or her essential quality is known by the name yasha (yashas).

One day, Yájiṋávalkya fell seriously ill. His two wives, Maetreyii and Kátyáyanii, attended on him with due care and affection.(1) It is a fact that some men are ordinary and some are extraordinary. Similarly, some women are ordinary and others are extraordinary. After recovering from his illness, Yájiṋávalkya said to Kátyáyanii, “I would like to give you a present. What would you like?” His wife replied, “Let me see Iʼd like some new clothes, some new jewellery, in fact, so many things.” And she made a long list of all the things she wanted. Yájiṋávalkya bought everything she asked for and then asked Maetreyii, “What would you like? Clothes, jewellery, or any other valuable thing?” Maetreyii remained silent. Yájiṋávalkya continued, “Just a little while ago, Katyáyánii said she would like some new clothes, jewellery, and so many other things. What would you like?” Maetreyii replied, Yenáhaḿ námrtasyáḿ tenáhaḿ kim kuryám. “What will I do with things which will not remain with me permanently? Of what use are the objects which will not establish me in immortality? The expensive clothes I wear today will be torn in a few days. The jewellery I wear today will no longer be fashionable tomorrow as the designs change from age to age. A certain design was fashionable in my grandmotherʼs day, another one in my motherʼs day and yet another in the present day. No design is permanent forever. Itʼs nice of you to offer me such things, but none of them will remain with me. I will have to leave them all behind when I depart from this world; so what use are they, and why should you tempt me with them?” Yájiṋávalkya then asked, “Please tell me what you would really like.” “If you can,” she replied, “please give me that thing which will remain with me permanently, which Iʼll be able to preserve forever, which will establish me in immortality. I donʼt want anything else.” Then Yájiṋávalkya gave her a number of instructions, upon which a major part of Rájá Yoga is based.

There was a yogi-king in ancient India about thirty-five hundred years ago, and his guide was Lord Krśńa. Krśńa was a great yogi. The name of that yogi-king was Yudhisthira. Yudhi means “in war, in battle”, and śt́hira means “unaffected, unassailed” – “balanced”. One who can maintain oneʼs mental balance even in wartime is “Yudhisthira”.

The múládhára cakra is represented by Sahadeva, the svádhiśt́hána cakra is represented by Nakula, the mańipúra cakra is represented by Arjuna, the anáhata cakra by Bhiima, and the vishuddha cakra by Yudhiśt́hira. And above that is the site of the mind. What mind? The sentient mind. When the kulakuńd́alinii reaches here [mid-point between the eyebrows], a person attains the qualified stance, savikalpa samádhi. So to attain this stance of savikalpa, the kulakuńd́alinii, that is, the jiiva shakti, the sleeping divinity, will have to pass through these five stages. So these five stages are the Paiṋca Páńd́ava [Five Pandavas].

Sureri d́heu táne táne
bájalo áji práńe práńe,
Sakal hiyáya raiṋjan elo
spandan elo tava doláy.
“In song after song, a wave of melody
sounded today in heart after heart.
Delight (raiṋjana) entered the hearts of all.
Your stirred a spiritual vibration.”

Tava náme práńe shiharań jáge
raiṋjita hai tomári ráge,
(Jáy) tava gáne tava náce
Sab kichu mor miliye.
“Your name thrills my heart,
I am coloured (raiṋjita) with Your colour.
In Your song, in Your dance,
everything of mine dissolves.”

The world has witnessed few bandits as cruel as Ratnákara was in his younger days. It is said that in only a few years he took the lives of a few thousand people. But even such a confirmed criminal is not deprived of divine grace. The moment he developed an intense desire to switch over to an honest life, a pure sentient and divine life, discarding his previous criminal ways, he receive Cosmic grace in abundance. This transformation of the ignoble life of the bandit Ratnákara to the devotional life of the holy Ratnákara took place within a few years only. The life of a bandit Ratnákara was worse than that of ordinary men, but because he developed an intense desire to lead a pure spiritual life, he became a noble man. So every person like Ratnákara through pious thought, benevolent deed and constant spiritual practice can become extraordinary. Should such a person still be called sinful or dishonest? Everyone invariably lived an ordinary life or sub-standard life in the past. This is only natural, because although everyone has become from the same source, yet everyone has come through the process of Saiṋcara and Pratisaiṋcara.

Sarva-ratnádhiisha sarva-tyágii tvam,
marakata-mańi udbhásitah tvam.
Vishva-biijaḿ vishvasya ádyam,
namo shiváya sambbhútapate.
“You are the controller of all jewels, yet renounce everything.
You shine like an emerald.
You are the seed of the universe and its beginning.
Homage to you, Shiva, lord of created beings.”

Nitya niraiṋjana bhava-bhaya-bhaiṋjana
ratnesha raiṋjana tumi prabhu sabákár.
“You, O lord, are eternal, without blemish, destroy of all things fearful of this world,
master of treasures (Ratnesha), giving delight to everyone.”

Since the Rgvedic age, rśis have been mainly divided into four categories: Mahárśi, Devarśi, Rájarśi and Brahmarśi... Those who had to take care of great social responsibilities (such as a king) but at the same time were able to saturate the urges of their heart and their intellect with spiritual consciousness were called rájarśi (for example, Rájarśi Janaka).

One meaning is Rámante yoginah yasmin – “the only entity, the only object, from which yogis, that is, spiritual aspirants, get pleasure”. Spiritual aspirants do not get pleasure from small, finite, worldly objects. They want something infinite. Na alpe sukhamasti – “Bliss cannot be obtained from finite objects.” The infinite object which supplies them with infinite happiness is nothing but Ráma. As said in Ánanda Sútram,(1) Sukhamanantamánandam [“Infinite happiness is ánanda (bliss)”] – they want ánandam and not sukham, they want bliss and not happiness. Rámante yoginah yasmin.

Another meaning of “Ráma” is Ráti mahiidhara Ráma – “[Ráma is] the most glittering entity of the entire universe”. The first syllable of ráti [“glittering”] – rá – and the first letter of the word mahiidhara [“world”] – ma – make up “Ráma”. Why(2) glittering entity? Because all other glittering entities get their [glitter] from Him. In this solar system, we derive energy from the sun. But from where does the sun get energy? The sun gets energy(3) from the Cosmological Nucleus. There are countless solar systems in the Cosmos. And for all these solar systems, the hub is Parama Puruśa, Puruśottama. He is the Nucleus of all energy. The sun gets energy from Him alone – therefore Ráti mahiidhara.

The third meaning of “Ráma” is Rávańasya marańam Ráma [“Ráma is the death of Rávańa”]. The first syllable of Rávańasya and the first syllable of marańam go to make up “Ráma”. And what is Rávańa? In the Rámáyańa there is something regarding Rávańa. (The Rámáyańa is a mythological book, it is not history.) Rávańa means a ten-faced demon. That is, Rávańa represents the extroverted human mind moving, functioning, in ten directions – moving towards crudeness, away from the Nucleus – being drifted away by the centrifugal force. How can one be saved from crudification? Rávańa can be defeated, can be destroyed, only when one takes shelter in Ráma. Thatʼs why He is Rávańasya marańam: when one takes shelter in Parama Puruśa, Rávańa automatically dies. So one under whom Rávańa automatically dies is “Ráma” – Rávańasya marańam – the first syllable of Rávańa, and the first syllable of marańam.

As the story goes, when Ram was completely unable to defeat the powerful Ravana, who had Shivaʼs power, during their fierce battle, he performed a worship of Shiva in the hopes of pleasing him. In the mantra of obeisance at the end of the worship Ram used the name Rámeshvára for Shiva. He said: Tvaḿ Rámasya iishvarah ityárthe Rámeshvarah – (śaśt́hii tat) [You are Ramʼs Lord; in that sense you are Rámeshvara]. Shiva objected strongly to this and said: “Rámasya iishvarah iti Rámeshvarah – I donʼt accept this. Rámah yasya iishvarah sah Rámeshvarah” – (bahuvriihi samása). That is, Ram is Rámeshvara to those for whom he is Lord. In other words, “I think of Ram as my Lord.” Ram said: “How can I be Shivaʼs Lord?” This set off a verbal dispute between the two. Probably the sound of weapons also started ringing out, one with the bow and arrow and the other with the trident. The sea-girt earth trembled. Groups of men and bears and monkeys started shaking violently out of fear. Everyone became afraid and wondered: “What is going on, what is going on! What cataclysm has befallen us!” With folded palms they entreated them: “You are both great souls. We donʼt want there to be a war between you.” The two of them said: “We are also keen to avoid war. Tell us what samása it will be and everything will be finished.” Then they all replied in one voice: “What need is there for a quarrel over who is whose Lord? Rámaeva iishvarah iti Rámeshvarah – nitya samása (Ram is the Lord, in this sense Rámeshvara – nitya samása).” Everyone accepted that Ram was God. It is best not to debate over who is whose Lord. This is nitya samása.

Baba: “Párvatii, the spouse of Shiva, invented lalita mármika, which means “voice of the inner spirit”. The dance used for kiirtana is lalita mármika. It represents the inner voice of the spiritual aspirant. The main thing in lalita mármika is the expression through mudrá.”

Unless human beings discover the answer to the question, “To whom do you belong?” they cannot answer the question. “From where do you come?” The answer is that they belong to that supreme indestructible Entity. When He was unmanifest, he was in His eternal stance – His nityabháva. When He becomes manifest, He remains in His liilábháva, His playful stance. And when He is in the latter state, the microcosms come into the world.

Baba: “You know that Parama Puruśaʼs other name is Liilámaya [the Sportive One]. You will find Parama Puruśa if you love Him heartily. But He plays a play with you. If He does not play with you, you will not get ánanda [bliss]. A person must run here and there after Him, and think, “What is going on, what is going on?” This is suspense. And this suspense is the sweetness.”

Shuddha chile shuddha thákibe
mahávishve ke shuddha karibe,
Cirashuci he mor vararuci
dhyáne tomáre sabe cáhibe.
“You were and will remain ublemished;
you will purify the entire universe.
O my ever-pure one, the most radiant (Vararuci),
everyone will seek you in meditation.”

Oṋḿ bhúr bhuvah svah
oṋḿ tat savitur vareńyaḿ,
Bhargo devasya dhiimahi
dhiyo yo nah pracodayát oṋḿ.
“Om – [to the creator of] the Seven Worlds. Om.
We meditate on the most excellent (Vareńya)
effulgence (Bharga) of the divine (Deva) Savitá, [Parama Puruśa],
so that He may inspire our intellect
[unto the path of supreme blessedness]. Om.”

You know, in Sanskrit there are two similar words, Jaya and Vijaya. Jaya means “victory”, victory over the inimical force, but victory of temporary nature. When the enemy is defeated, you become a jayii; but in the next phase or in the next moment the enemy may again rise up, become victorious – you may be defeated. And what is vijaya? Vijaya means “victory of a permanent nature when the enemy is completely destroyed”.

“Beloved of all, your unworldly banner of victory flies aloft;
Atoms and particles, the Macrocosm and specks of dust ever sing your praise”
(sarvapriya apaoruśeya uŕe tava vijaya ketana;
ańu parmáńu bhúmá tryasareńu kare sadá guńakiirtana)

In the scriptures right knowledge is called vijiṋána. These days vijiṋána is used synonymously with “science”; in old Sanskrit vijiṋána meant knowledge of the bhútas [fundamental factors]; but the literal meaning of vijiṋána is “special knowledge”, that is to say, “spiritual knowledge”.

Vijiṋánamaya Kośa – This layer [of the human mind] is derived from Janarloka of the cosmic mind. In this kośAna exists the knowledge of existence, the knowledge of “I”. Here also Vaerágya [detachment] and Viveka [discrimination] are found, and this kośa the desire for sádhaná́ arises. Here sattva is dominant; tamah is less and rajah is least.

The Supreme Controller of Vidyá and Avidyá Shakti is Puruśottama. He is the Supreme Cognition, above Vidyá and Avidyá; above pará [controlling the supramundane world] and apará [controlling the mundane world]; and above jinána and ajinána. To become established in the stance of Puruśottama (or Saguńa Brahma), a spiritual aspirant will have to initially seek the help of Vidyá Shakti. Even to attain the non-attributional stance (Nirguńa), the assistance of Vidyá Shakti is indispensable. After attaining the attributional stance both Vidyá and Avidyá have a certain controlling authority to some extent, but after attaining the non-attributional stance they cease to exist.

The Supreme Controller of Vidyá and Avidyá Shakti is Puruśottama. He is the Supreme Cognition, above Vidyá and Avidyá; above pará [controlling the supramundane world] and apará [controlling the mundane world]; and above jinána and ajinána. To become established in the stance of Puruśottama (or Saguńa Brahma), a spiritual aspirant will have to initially seek the help of Vidyá Shakti. Even to attain the non-attributional stance (Nirguńa), the assistance of Vidyá Shakti is indispensable. After attaining the attributional stance both Vidyá and Avidyá have a certain controlling authority to some extent, but after attaining the non-attributional stance they cease to exist.

... I created the biija [seed mantra] of philosophy of human life (jiivana dharma) and of guidance of human conduct (jiivana veda) a long time ago. I told some people about it in private conversation but I never said it publicly. Today I shall focus on this. It is also summed up like a sútra – bhavisca: bha, vi, sa, ca. A human being should remember these four letters in every walk of life, then one will surely prosper. It is a secret biija mantra. You can call it a secret “Gáyattrii Mantra” as well... Here bha means Bhagaván [God]... Vi means Vinaya [humility]... The third is Saḿyama [self-restraint]... The fourth is Caritra. Caritra is the collective name for all the actions of a person : a comprehensive term that takes into account what a person eats, how they walk, what they do, etc.

Being without beginning and end, He is called Vibhu or Eternal. He is subtler than the subtle and beyond all kinds of destruction.

Tumi rúper atiita vibhu bodhátiita
vishvátiita vibhútimaya.
“You are beyond form, O lord, beyond understanding,
beyond the universe, the embodiment of majestic power (Vibhútimaya).”

The collective name of these eight occult powers, ańimá, laghimá, mahimá (garimá), iishitva, vashitva, prápti, prakámya and antaryámitva, is vibhúti or aeshvarya. Vi – bhú + ktin gives us the word vibhúti, which means “to be established in a special condition or state or quality”.

Baba: “What is rága? 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 avidyá that causes such stage of mind is called rága."

According to scripture, one name for Parama Puruśa is Viśńu. The word is derived from the Sanskrit root verb viś (“to enter”). The word viśńu means “expansive” – that is, “one who pervades every entity”. Because of this infinite, limitless, unbroken and omnipresent entity, other objects remain alive. As fish cannot live without water, living beings cannot survive, and nothing can exist, without Parama Puruśa. In fact, everything exists because He exists.

Whatʼs the meaning of vishvátiitam? When, as the objective counterpart of the Supreme Consciousness, something concrete is created, something under the strict supervision and bondage and fetters of the static principle, then that created being is called vishva [universe]. So vishva is His objective counterpart. And because vishva is His objective counterpart, He is above the jurisdiction of vishva – He is vishvátiitam.

Chande anupama gandhe manorama
bhávárúŕha spandane sabákár priyatama,
Kusume tumi máliká máláy tumi mańiká
viitarága haye háso anuráge suśamáy.
“With incomparable rhythm, a mind-stealing scent,
a vibration that ascends to ecstasy, you are the most beloved of all.
Among flowers, you are jasmine; among garlands, a pearl [necklace];
Free of attachment, yet you smile with affection and charm.”

My beloved Vraja Krśńa has been playing His flute and calling people to Himself since the dawn of time. The created beings of the universe are revolving around Him. Because they are constantly moving, their balance is maintained, otherwise they would fall apart. The planets move around the sun, and thus they maintain their balance. The moment they stop revolving, they will disintegrate. Similarly, every microcosm is moving, dancing around my beloved Vraja Krśńa. In His ocean of blissful bháva [devotional sentiment born out of psycho-spiritual parallelism], in His eternal flow of infinite sweetness, He is making others dance in joy and bliss, filling their minds with divine ecstasy. This is His rásaliilá, His divine sport of joy. Raso vae sah [“He is an eternal flow of bliss”]. Remaining in the middle of the ocean of bliss, He maintains the balance of the universe. No one is detached from His Cosmological order, no one feels isolated.

Vi – rańj + ghaiṋ = Virága; and vaerágya is derived from virága. The root verb rańj means “to colour” something. When a person is not affected or swayed by the colour of any object whatsoever of the world, that person is said to have attained vaerágya. He or she moves among various colours, yet no colour of any object can spread its influence over the person’s mind. This is vaerágya.

The cult of devotion first originated during the period of Vraja Krśńa... We find Parama Puruśa in charming form, in attractive form, in the form of oneʼs own (more oneʼs own than anyone else could be), for the first time in human history in Vraja Krśńa. In the cult of devotion, devotees view Parama Puruśa from their respective viewpoints according to their individual saḿskáras. The people of ancient India adored Krśńa in three different ways: vátsalya bháva [parental love], madhura bháva [sweet or romantic love] and sakhya bháva [the love of friends]. Nanda and Yashodá [Krśńaʼs foster father and mother] adored Him in vátsalya bháva, whose spirit is: “How lovely the child is, how pleasingly He speaks, how charming is His smile, how sweet is his inarticulate ‘Pa-Pa-Pa Ma-Ma-Ma’. I shall feed Him, I shall dress Him, I shall bathe Him, I shall make Him laugh. I shall caress Him, placing Him on my lap.” Such devotees are busy exclusively with Him. Nanda and Yashodá were the first to find the Cosmic bearing of Parama Puruśa reflected in a tiny child. The name of this bháva [attitude, stance] is vátsalya bháva... Rádhá attained Krśńa through madhura bháva. In Krśńa she found everything that was charming and sweet in life. The spirit of madhura bháva is this: “I will make my entire existence, whether physical, mental, social or spiritual, one-pointed to derive bliss from my dear Krśńa.” Usually ninety-nine percent of all devotees maintain this Rádhá bháva due to its sweetness. Never before in history did anyone attain Parama Puruśa in madhura bháva; they attained Him for the first time in Vraja Krśńa. And Vraja Krśńan increased the degree of sweetness by playing His flute. People might say, “I will never look at Him again” – but then the flute sound would come to their ears and they would say, “How can I not look at him?” Or they might say, “I will never even think of Him again, but will remain content to look after my little worldly family” – but then the notes would call to them: “Why didnʼt you come today? Are you not coming? Iʼm waiting for You.” This is madhura bháva. In the history of the world, Parama Puruśa first appeared as the personification of charm and sweetness, to be attained through madhura bháva, in Vraja Krśńa.

The derivation sham + kr + al gives the word Shaḿkara, meaning “the controlling entity of everything [inanimate and animate] in the universe”.

Baba explained the name Shamitánanda orally thus (3 or 4 October 1971): “One who gets bliss by controlling the fifty propensities plus everything else is Shamitánanda.” He explained that this is different from the name Shántánanda, which means “One who gets bliss by controlling the fifty propensities.” Both come from the verb sham (to control). The etymology is sham+nic+kta.

And the last thing that one should remember is that this great Parama Puruśa is the supreme shelter of everything. In a small atom, electrons have got the shelter of the nucleus. In our town of Kingston, Kingston is our shelter. But Kingstonʼs shelter is the country of Jamaica. And Jamaicaʼs shelter is the continent of America; and Americaʼs shelter is this globe; this globeʼs shelter is the solar world, solar system; and the solar systemʼs shelter is Parama Puruśa. So Parama Puruśa the Great is the supreme shelter. We are sheltered by Him, we are sheltered in Him, and finally we will be sheltered in His Supreme Nucleus. There is no alternative.

Mandrita mana mohana mama
múrta mamatá tumi,
karuńá karo ártake
sharańe ágata ámi.
“Charming, beguiling my mind,
you are love embodied.
Be compassionate to the suffering;
I have taken shelter (sharańa) in you.”

In the olden days neglected and exploited people, who had fallen prostrate under extreme oppression, used to look upon Shiva as their supreme shelter. Shiva would crush this exploitation with His thunderbolt – He would strike the arrogance of vain and egoistic people with His trident, and reduce to ashes the mountains of injustice and tyranny.

Baba gave this name to the newborn child of Madan Mohan and Rita Roy of Kolkata. He explained that it is derived from the verb sham (to control) with the suffixes -kta and -nu. “One who can control himself is Shánta [peaceful]. [Adding the] -nu suffix, [Shántanu] means one who can control himself and also lead others also to Shánti [peace].”

Sháshvata sattá prabhu tumi
ár sabe tomár krpáy áche.
“O Lord, you are the eternal (sháshvata) entity;
all others exist by your grace.”

Baba: “Lord Buddhaʼs father was called “Shuddhodana”. “Shuddha” means “pure” and “odana” means “rice” (or any staple food) or “means of livelihood”, so Shuddhodana literally means a person who lives by honest means, whose food is accepted by all.”

So in the phrase shravańa, manana, and nididhyásana, shravańa means “to listen”. I shall prepare my ears in such a manner that they should always listen only to the glory of Parama Puruśa. What will be the result on hearing of His glory? If any person continues to hear of the glory of Parama Puruśa, then the sound wave shall reach his/her ears. From the ears it shall reach his/her nerve fibres, and from the nerve fibres it will reach the brain. After reaching the brain, it recreates the same sound wave and then it reaches the mind. When that sound reaches the mind, it gradually starts moving towards Parama Puruśa. This is shravańa.

When asked by his disciples, Lord Buddha said that the proper style of movement should be according to a definite system and in that definite system there should be eight fundamental factors. Another thing I should say here, for movement around the nucleus two forces are at work – one is centripetal and one is centrifugal. The centripetal forces called Vidyá Shakti or centre-seeking force. Those moving with Vidyá Shakti get inspiration to move towards the nucleus. The other is centrifugal or drifting away from the centre. This movement always increases the radius, and where Vidyá is more strong the radius is always reduced until finally the moving entity becomes one with the nucleus. This is salvation – becoming one with Parama Puruśa, becoming one with the Supreme Faculty. Now, how to decrease the radius? That is, how to strengthen the Vidyá Shakti? That is a spiritual secret. Lord Buddha says, there are eight factors. Those factors will help the spiritual aspirant in lessening the length of the radius... The second important factor is Samyak Saḿkalpa. A person must have firm determination that, “I am to reach the goal, I must reach there.” This second item is known as Samyak Saḿkalpa – proper determination.

Truth is that which never changes: it always remains in the same condition throughout eternity. Satya is not only unchangeable throughout eternity but it is also unlimited: there is nothing beyond it. Satya also does not change from place to place: it remains the same whether in one place or another. Thus Satya is not affected by time, place and person ... There is no difference in the portions of satya within itself; it is an unbroken undifferentiated continuity. There is nothing outside it, and so there is nothing else which is different from Satya, and there is nothing else which is like Satya.

That entity which existed in the past, which exists at present, and which will ever exist in the future is called Sanátana.

sarpáh pibanti pavanaḿ na ca durbalás te
shuśkaes trńaer vanagajá balino bhavanti,
kandaeh phalaer munivaráh kśapayanti kálaḿ
santośa eva puruśasya paraḿ nidhánam.
“Snakes drink only the air, yet they are not weak;
wild elephants become mighty eating dry grass.
The best of sages pass their days sustained by fruits and roots;
contentment is the greatest treasure of a human being.”

“I decorated the mind's altar,
spreading a seat of love and affection.
I lit a lamp with the flame (saḿdiipa) of my heart,
but the lamp-rite of welcome (Árati) did not happen,
did not happen,
[for] my friend did not come,
did not come.”
(Cittavediike sájáye rekhechi,
ráge anuráge ásana petechi.
Práńer sandiipe pradiipa jvelechi,
árati holo ná árati holo ná,
tabu elo ná baṋdhu elo ná.)

Bro. Sandiipa reports the following memory of Baba giving his name: "This was in evening Darshan, which in Ranchi was in a small room to the side of the big stage. First Baba said 'Now a little boy has truly come.' Then he spoke to Dada Nirmalananda in (I believe) Bengali. Nirmalanda turned to me and said that Baba had given me a name, Sandiip, which meant 'proper light' – at which point Baba interrupted to say something like "a bright light, giving warmth to those around."

Oṋḿ bhúr bhuvah svah
oṋḿ tat savitur vareńyaḿ,
Bhargo devasya dhiimahi
dhiyo yo nah pracodayát oṋḿ.
“Om – [to the creator of] the Seven Worlds.
Om – We meditate on the most excellent (Vareńya)
effulgence (Bharga) of the divine (Deva) Savitá, [Parama Puruśa],
so that He may inspire our intellect
[unto the path of supreme blessedness]. Om.”

Trńád api suniicena taror iva sahiśńuná,
Amánináḿ mánadena kiirtaniyah sadá Harih.
“Being more humble that the grass, tolerant like a tree,
honoring those lacking prestige, one should always sing the praise of Hari.”

Baba: “Arjuna and Sudámá were great devotees. But while comparing their devotion by this yardstick, we have got to say that Sudámá was a greater devotee than was Arjuna. You know the story in the Mahábhárata – Arjuna refused to fight when Shrii Krśńa asked him to do so. This shows that Arjuna did not have full faith in and complete surrender to Shrii Krśńa. Had there been complete surrender, Arjuna would have done as directed by Shrii Krśńa. On the other hand, we notice a complete surrender by Sudámá. He never desired anything from Krśńa, his sakhá [friend], who could have given him anything and everything. Howsoever he was, he remained content. Even when his wife forced him to go to Shrii Krśńa to request Him to remove his poverty, he went to him but didnʼt ask for a thing. Sudámá was a greater devotee than was Arjuna.”

Sei niráláy bhese bhese hesechilo
Hesechilo sudhákare.
“Floating aloft in that lonely place, He smiled;
He smiled [at me] through the Moon (Sudhákara).”

Madhur hásite mohan báṋshiite
D́ák diye jáo sadá sudhámay.
“With your sweet smile and enchanting flute,
you ever call out, full of nectar (Sudhámaya).”

“Sulocana” means the man who sees only the bright side of everything, only good qualities, only the good side, and not the bad side, who never supports any sort of destructive criticism, always constructive criticism, who always sees the good side of everything.

Do you know what the meaning of “Hara” [a name of Shiva] is? Spiritual knowledge, aesthetic knowledge, psychic knowledge and so many other kinds of knowledge – such as the knowledge of saḿgiita [music], of art, of architecture, and of medicine – everything comes from that Hara. What is the meaning of “Hara”? Ha is the acoustic root of the ethereal [factor] and ra is the acoustic root of energy. The vibrational flow of energy on the entire ethereal level is “Hara”, that is, in the expressed universe the most vibrating, the most dancing, entity is Hara. Hence Hara is also known as Nat́arája or Nat́esha [Lord of Dance].

The entity which is instrumental for the withdrawal of everything is called “Hara”, and the entity responsible for the creation of unit beings is called “Hari”.

Hari means: harati pápaḿ ityarthe harih, that is, he who steals the sins of the unit being is Hari... Now Parama Puruśa wants every human being to attain liberation or salvation. Why would He want any daughter or son of Him to carry forever the burden of their sins. He certainly does not want that. There are many on this earth for whom one life would not be enough to discharge their sins. Fifteen or twenty lives would be required to put an end to them. However Hari or Náráyańa is Parama Puruśa, so He will certainly not want His dear sons and daughter to carry the burden of their sins life after life. So what will He do? He will say: “Do one thing, give me all your sins. Give me the burden of your sins. Lighten your load and move ahead. I will carry the burden of your sins.” But the devotee will say: “What is this, Lord! Why should you carry the burden of my sins? Have I nothing else to give that I will give you my sins? Why should I give them? I will cook delicious food for you, I will sing for you, I will dance kiirtana for you, I will make you happy. Instead of all that I should give you my sins? This cannot be. It simply cannot be.” But Parama Puruśa wants his sons and daughters to be liberated from the burden of their sins. Still they wonʼt give them to him. So what does He do, He steals their sins secretly, thus He is a thief, He is Hari. He has no other means but to take them secretly. But to take someone elseʼs belongings without saying is stealing. So this is stealing. For this reason, harati pápaḿ yah sah harih [“He who steals sins is called Hari”].

The entity which is instrumental for the withdrawal of everything is called “Hara”, and the entity responsible for the creation of unit beings is called “Hari”. This is the fundamental difference between Hari and Hara.

Áj khushiir joyáre triloka bahiyá jáy
Koraker madhu shata dháre kothá dháy
Tomár sparshe apára harśe
(Áji) Práńer tantrii asiime hárá.
“Today, the triple universe flows in a tide of happiness.
The flower buds' honey streams away in countless currents.
At your touch, in boundless joy (harśa),
[the music of] the heart's string is lost in the infinite.

Baba: “ The Supreme Entity in its movement from crude to subtle gradually becomes “free” from the influence of Prakrti and begins to imbibe the qualities of Puruśa. The subtlest portion of the citta is the hirańmaya kośa. Just above this layer is the all-blissful stance of the Supreme Entity.”

It is an established fact that the mind is greater than the organs, for the mind is their creator and controller. And the sentient intellect or the pure sense of ego is greater than this subjective and objective mind, for the mind exists because of the sentient intellect of the dynamic momentum. Greater than this sentient intellect is the great Átman or hirańyagarbha (the Subtle Cosmic Mind), for Hirańyagarbhaʼs imagination is responsible for the creation of the sentient intellect and its reflection on unit consciousness. That is not all. It is through the medium of this imagination of the Hirańyagarbha; that the crude, subtle and causal factors as well as reflected consciousness (Ábhása-Caetanya) are constantly rotating. So the greatest of all the expressional bearings that abide in time, place and person, is Hirańyagarbha.

Baba: “ The Supreme Entity in its movement from crude to subtle gradually becomes “free” from the influence of Prakrti and begins to imbibe the qualities of Puruśa. The subtlest portion of the citta is the hirańmaya kośa. Just above this layer is the all-blissful stance of the Supreme Entity.”