The identity of any object is determined by its special characteristics. The human mind gains knowledge of an object through perception or cognition when one or more than one of its characteristics are conspicuously manifested. Thus we understand that this is water, that is fire, this is a deer, that is night, this is kindness, that is experience, and so on. These characteristics are indicative of certain actions; that is, the objects give expression to their inherent characteristics through actional expressions. Hence the nature of influence that is exerted by one object on another is what is called its special characteristics.

Actional expressions are determined by the nature of the guńas (binding principles). Where there is no guńa, there is no actional expression. Consequently, there is no manifestation of the inherent characteristics of an object. An entity in which the guńas operate is called baddha puruśa (one in bondage). Such entities exist throughout the universe in various abstract and concrete forms. Having been limited by the guńas to certain lines of demarcation, it is possible to perceive them with the help of the physical senses as well as the mind. The guńas bring the abstract within the scope of the the world of perception, conception and sensation.

The body and mind of the microcosm are under the bondage of Máyá, so microcosmic consciousness is also baddha puruśa. By its actional expression it tries to maintain an existence separate from the Macrocosmic Consciousness. What is the difference between baddha puruśa and Brahma? If Brahma were also the manifestation of the play of the guńas then He would also have certain characteristics. But no, Brahma is not in bondage. The gunas exist within Him, but in a dormant form, subservient to Him. Due to this association with the guńas, He is called Guńádhiisha.

For the external manifestation of the guńas a second entity is essential, just as a path is necessary if one wishes to move, and food is necessary if one wishes to eat. But Brahma is infinite and endless, One without the second. As there is no entity other than Him, the guńas cannot be manifested externally, so He is devoid of any fundamental characteristics or actional expression.

Na tasya káryaḿ kárańaiṋca vidyate
Na tatsamashcá bhyadhikashca drshyate
Parásya shaktirvividhaeva shrúyate
Svábhábikii jiṋánabalakriyá ca

You can not point to gold, silver, iron, sand or stone and say, “ This is the life of my life” because each is a mere quinquelemental object. Akhańd́a cidaekarasah Brahma: Brahma is an unbroken flow of Consciousness. Is Brahma really devoid of external characteristics? Yes. There is nothing outside Him and thus no way to discern His characteristics from without. So is He also devoid of internal characteristics? No. Regarding actional expression, He is certainly devoid of characteristics, but where there is an expression of internal assimilation, He certainly does possess characteristics. In His internal body there is an incessant flow of thought which causes the creation, maintenance and dissolution of the entire universe. This Macrocosmic thought process originates and functions within the Cosmic Mind, and takes place due to the influence of the three guńas. Hence He is the Máyádiisha (Lord of Máyá) and Guńádiisha. And being Gúńádiisha He is also Saguńa Brahma (Attributional Brahma), and as such possesses certain characteristics.

Yato vá imáni bhútani
Jáyante yena játáni jiivanti
Yatprayantyabhisaḿvishanti
Tadvijijiṋásasva tadbrahma.

All the created beings emerge, are maintained and finally dissolve in the flow of Cosmic ideation. So try to know that Supreme Entity, the veritable Brahma. In Tantra the same idea has been expressed,

Yato vishvaḿ samudbhútaḿ yenajátaiṋca tiśt́hati
Yasmin sarváńi liiyante jiṋayaḿ tadbrahmalakśaeńaeh.

The entity in whom the creation, preservation and destruction of the universe takes place is Brahma.

The characteristics of Brahma which have been described in the Vedas or in Tantra are only in the form of conation, as internal psychic thoughts, and not as in the form of externalized actions. Rśi Shvetáshvetara rightly observed, Na tasya káryaḿ karańaiṋca vidyate – “He is neither an agent nor an instrument of action (karańa)”.

What is the meaning of karańa here? The instruments or machines through which the mind performs actions are the body and brain. There are two types of karańa: vahihkarańa (external instrument) and antahkarańa (internal instrument). In the case of human beings the external instruments are the five sensory and five motor organs. These organs help them to perform actions while being in contact with external physicalities and to externalize their inherent microcosmic characteristics. Mental thought processes are expressed through the internal instruments, namely the mind and the internal indriyas(the mental ears, eyes, hand, vocal cord, etc) Karańa does not directly mean these internal instruments – it refers to the external instruments – and that is why it has been mentioned that Brahma has no karana. For the entity outside whom nothing exists there is no object to be held, no path to be walked on, no form to be seen, nor any sound to be heard. Thus He has no external organs either. In the beginning He made a resolve (saḿkalpa): “I am one. Let there be many.” His imaginative flow has now taken the form of the universe. His vast mind which made this resolution and from which the flow of imagination (vikalpa) emerges is endowed with infinite possibilities. Hence numerous entities are being created at a time.

His vast mind pervades each of His mental creations having complex structures (microcosms). The psychic thought, psychophysical projections, and mental objects of microcosms are all limited. No microcosm can create a universe independently unless it becomes one with His ideation, but then it will have no separate existence.

The Macrocosmic mind remains unassailed in all circumstances, for He is the only one, He is the Supreme Authority. The Entity who becomes active within His vast cosmic body, exerting a tremendous influence over the microcosms is Máyá, His immanent power. Brahma Himself does not do anything but remains unassailed as Máyádhiisha (Lord of Máyá).

Máyá and Prakrti are virtually synonymous. When Prakrti remains unmanifest in a balance state in the triangle of forces she is called Prakrti (Operative Principle), and when she works within the unbalanced triangle of forces she is usually called Máyá (Creative Principle).

Whatever Entity Máya creates is unique for it is characterized by its own special traits. No two objects cast in the same mold are exactly identical. Any two objects of this world may be similar, but not identical because every object is created in a particular stage of His imaginative flow and completed in another stage.

In his internal body a tremendous phenomenon is constantly taking place. Endless matter is drifting in His Cosmic flow. Due to the constant friction in the material body, and the systaltic flow of energy, unending diversity is created. Due to the variation in the nature of the systaltic flow in both animate and inanimate bodies, there is increasing complexity. Life is created in extremely complex physical structures due to ceaseless internal struggle and external clash. The mind is created as the apparent controller of vital energy Material structures endowed with both life and mind are called animate beings (plants, animals and human beings).

Microcosms, endowed with the physical body (annamaya kośa), psychic body, crude mind, subtle mind and causal mind, are the natural expressions of the Supreme Entity. They derive their physical, psychic and spiritual energy from that Entity who is behind the vast, imaginative cosmic flow. Microcosms acquire so many qualities from Him, yet it is said that He is devoid of the actional faculty. The physical bodies of microcosms are nothing but the mind-stuff of the Macrocosm. No matter how crude an object might be in the relative world, it is nothing but the psychic thought-wave of the Macrocosm.

Whatever microcosms imagine in their citta remains as a thought and is not perceived externally. And the physical body which is perceived as reality by the microcosms, is only a transformed state of Cosmic ectoplasm. The psychic body of the microcosm is nothing but the mental power of the Cosmic Mind concentrated in certain of its sub-centres. The physical structures are also sub-centres. Due to the differences in the complexity of the structures there is a greater or lesser degree of expression of psychic energy. The spiritual power of the microcosms is nothing but a shadow of the reflected Macrocosmic Consciousness on the microcosmic mental plate.

Even though there is immense diversity in the Cosmic Body of Brahma, He remains His usual singular self. Being neither karańa (instrument of action), nor action, He has no external perceptible characteristics.

Na tasya kaschit patirasti loke na veshitá
Naeva ca tasya liuṋgam
Sa kárańaḿ karańádhipádhipo na cásya
Kashcijjanitá na cá dhipah

Every unit mind can function freely in the realm of imagination. Take the case of India. During the period of subjugation, when the inhabitants of India were denied the freedom of movement and speech and the right to organize themselves, they still had the power to think. It was the collective thought of the Indian people which finally got physical expression and helped them to attain the freedom of independence. Thus in the sphere of imagination every microcosm enjoys independence, the power of a king. But one can only imagine according to the capacity of the mind. One may have unlimited freedom, but one does not have unlimited capacity. The closer one comes to the Supreme Consciousness in the introversive flow of the Cosmic Imagination (Pratisaiṋcara), the more one’s mental capacity increases, and the more one’s spirit of independence is expressed. When one finally becomes established in Supreme Consciousness, one realizes that the Supreme Entity has limitless psychic power and freedom of expression.

There is no feeling of contraction in the Supreme Entity. There cannot be, for contraction is caused by the influence of external forces, and in Him external forces are absent. He is not required to work under anyone’s direction. In the three worlds He has no master or controller, rather He is the Supreme Controller. As He is infinite, He has no physical body and as such there cannot be any difference of gender/sex in Him. That’s why in Vedic scriptures the pronoun “it” (neuter gender) is often used instead of “he” or “she” for Brahma.

The rśi says, Naeva ca tasya liuṋgam – “He is beyond sex differentiation.” This word liuṋgam can also be explained in a different way. (vide Human Society Pt. II)

According to the law of causation, the cause (liuṋga) of one event or object is the effect of a previous cause. Brahma has no cause because the three relative factors (time, space and person) upon which the law of cause and effect depends, are them selves dependent on His Cosmic thought wave. Nothing existed before Brahma and thus any cause of which Brahma could be the effect was beyond the periphery of the Cosmic thought wave. Hence Brahma is called Akárańa (causeless), Aja (unborn), and Aliuṋgat (having no preceding cause).

Although He has no cause, He is the cause of each and every manifestation in the universe (which can be divided into three categories – physical, psychic and causal – from the microcosmic point of view). Everything is His mental creation. As the Cause, where He has given His mental imagination the physical form, it appears to human beings as the solid factor. Likewise, His ethereal, aerial, luminous, and liquid manifestations appear respectively as ether, air, fire and water to human beings.

He is also called Karańádhipádhipo. Here karańa means sense organs (indriyas). The Lord of the indriyas is the mind ( indriyánáḿ manonáthah). But He is the Lord of the mind. Being above the microcosmic stance, none can have any authority over Him.

Puruśa evedaḿ sarvaḿ yadbhútaḿ yacca bhavyam;
Utámrtatvasyesháno yadannenátirohati.⁽¹⁾

Puruśa has been creating this vast universe with the help of His mental power and the limitless possibilities of His ectoplasm. It is true that His ectoplasmic creations are not infinite, but His ectoplasmic possibilities are infinite. He utilizes His immense possibilities just as the spider uses its thread to create innumerable types of webs.

Yastúrńanábha iva tantubhih pradhánajaeh.
Svabhávato deva ekah svamábrńot.
Sa no dadhádbrahmápyayam.

“Just as a spider maintains a close vigilance over all parts of its web while sitting immobile in its centre, similarly Puruśottama exists at the nucleus of the universe as the witnessing entity, free from the influence of Prakrti.” The rśi says, “Let the Supreme Entity, who is creating the vast universe with His Immanent Power, guide our pinnacled intellect so that we can realize Him in the true light.”

Only Parama Puruśa has the capacity to impart the knowledge of intuitional science, and then by His grace alone. If He does not teach, how can one learn? In the absence of true knowledge one will fall into the snares of the material world. One should pray to Him to awaken one’s intellect so that one can realize from the depth of one’s being that “ I am Brahma”. In the Vedas, a prayer is often made to Brahma asking Him to provide inspira tion to all microcosms to connect their intellect to Cosmic Consciousness – Sa no buddhyá shubhayá saḿyunaktu. This is the main theme of the Savitri Rk. (Gayatrii Mantra) is this. Dhiyo yo nah pracodayát.

As the Cause behind this expressed universe, does the Supreme Entity perform actions? In one sense, He does, and in another sense, He doesn’t. If one wishes to know whether He does or does not, one will have to become one with Him. There is no other alternative.

Eko Devah sarvabhúteśu gúd́hah sarvavyápii sarvabhútántarátmá;
Karmádhyakśa sarvabhútádhivásah sákśii cetá kevalo nirguńashca.⁽²⁾

That Supreme Singular Entity, reflected in all mental plates, and permeating all fundamental factors, is lying covert everywhere. He pervades everything, manifested or unmanifested, thinkable or unthinkable. He is Paramátman, the origin of all Jiivátmans, the inner consciousness of all. Although He is not the direct author of actions, He is the Supreme Controller of all actions. All entities gain their power from the power He radiates in His imaginative flow; all entities gain the strength to act from His strength. The cognitive faculty of all microcosms is contained in His Consciousness. A microcosm is nothing but an infinitesimal part of the Macrocosm, just as a spark is a tiny fraction of the huge fire. He is Sarvabhútádhivása, the vast shelter of all fundamental factors.

Every incident of this universe takes place within His mind every entity is a creation of His vast imagination. He does not require hands and legs to do his work. He guides and rejuvenates all with His psychic power. He observes the game of the universe, its microcosms, and flow of energy as a silent witness. Remain ing hidden behind the divine game of endless bliss He exists as unassailed Puruśa. Sákśiicetá kevalah nirguńasca. For recognition of actional expression His witness-ship is necessary. Hence He is the witness to every phenomenon. The capacity of witness-ship is only possible for a conscious entity. He is Consciousness personified. He is One and only One. Being above the guńas (qualities), He is Guńádhiisha, Guńátiita or Nirguńa (non-attributional).

Eko vashii nirkriyánáḿ bahunám ekam
Biijaḿ bahudhah yah kotita
Taḿatmasthaḿ yenapashyanti dhiiráśtesyám
Sukharaḿ sháshvataḿ nesareram

People generally surrender to a person who is endowed with greater physical, psychic or spiritual power than themselves. Parama Brahma is superior to all in all respects. He is the greatest of all. Hence the entire universe is under His control. In the absence of power from this Supreme Authority, all the created entities would lose their vital force. By providing vocal power He makes the mute eloquent, and by providing the power of movement, He makes the lame traverse mountains. He is one, but the potentialities of an infinite number of seeds lie within Him. Whatever you create in your mind, be it a cow, a horse, or a goat, you cannot give it an independent mind or make it a separate entity. Your mind is a singular entity, you do not have any power to divide it. But the Cosmic Entity possesses infinite mental power. He alone has the capacity to create numerous entities out of His mental body.

Intelligent people realize Parama Puruśa deep in their unit souls, after surrendering themselves at His divine altar. Only by becoming one with Him does one attain the infinite and the eternal. To merge in Him, the path of self-surrender is the only path. Wealth cannot help one to attain Him; one cannot buy the mind or devotion with money. In order to receive devotion one must give devotion. One has to give a similar object in exchange for the object one desires. If you want something material such as rice, pulse, oil, or salt, you will have to pay with something material – money. If you want to attract the attention of someone’s mind you will have to give your mind in return. If you want to win over a subtle mind, crude money will not help you. To attain Paramátman, you will have to offer your jiivátman. You should not hold back even a small fraction of your existential “I” feeling, but sacrifice your entire self in the fire of Brahma. Remember, where “I” exist He does not, and where “He” exists, I do not. If you think you can buy rice without spending your money, you are mistaken – your money will stay in your pocket and the rice will remain in the shop. You will never hold it in your hands. Similarly, if you cling to the remnants of your existential I-feeling, you will never attain Brahma. Those who practice the cult of self-surrender are wise; the rest are fools. The rśi says, “Inferior people, people of animal nature, are afraid of the cult of surrender and can never hope to merge in Him.”

Nityá nityánáḿ cetanshcetanánáḿ
Eko bahunáḿ yo vidadháti kámán
Tatkárańan saḿkhya yogádhigamyaḿ
Jiṋátvá devaḿ mucyate sarvapáshae.

The quality of permanence of those entities of the world we consider as permanent comes from Him alone. To the transient mundane objects jiivátman is a permanent entity, but this perma nence is fully dependent on the grace of Paramátman. All animate objects acquire their psychic power, their consciousness, from Him and Him alone. He is the Consciousness of all conscious entities.

He, the Supreme Singular Entity, provides each microcosm with the objects it requires according to the intensity of its respective desires. To the creatures living in the deep depths of the vast ocean He has provided sensitive feelers, fins and protective scales for the fulfilment of their long-cherished desires. To the aquatic creatures He has given the capacity to radiate light. To those animals who have nurtured the desire to defeat their powerful foes, he has provided weapons: deadly poison, sharp claws, long horns and intelligent minds; and for those animals who wish to escape attack he has provided defence mechanisms such as lightning speed and camouflage. Due to His unique magnanimity and benevolent consideration for others, He is the Lord of the universe. When you develop this magnanimity and spirit of well-being for others, you will also become one with Him.

All the philosophical treatises such as the Saḿkhya, and the entire spiritual cult, have been propounded to help human beings to attain Him, Parama Brahma, the only true goal. After attaining Him, or even by ideating on Him, one’s small mind will expand to the size of the vast Cosmic Mind, snapping all the bondages of the fetters (páshas) and the enemies (ripus) which had hitherto kept the unit mind limited.

This process of expanding the mind to attain liberation from the bondages of fetters and enemies is sádhaná. And the best method of sádhaná is iishvara pranidhána. Will it suffice to practice iishvara prańidhána while sitting alone at home? The one who performs bad actions in society and attempts to practice Iishvara Prańidhána at home for hours will not succeed: impure thoughts will certainly flash in the mind and disturb the smooth flow of the process of meditation. One cannot be successful in iishvara prańidhána if one does not sincerely observe the other points of yama and niyama in the external world. Those who say that the practice of dharma is purely an individual affair are mistaken. Dharma is very much the concern of the entire society. Unless one’s sincere endeavour to follow the path of dharma is extended to collective life, one will never free the mind from the bondages of pettiness, and sitting in a closed room in the name of dharma sádhaná will be an utter waste of time.

Bhidyate hrdayagranthishcidyante Sarvasaḿshyáh
Kśiiyante cásya karmáńi tasmin drśte parávare.

The narrowness of a unit mind in bondage is removed by the sustained effort to perform sádhaná at home and in the society at large. Through the all-embracing practice of sádhaná one will achieve the fullest expression of one’s potentialities. If the mind is narrow, Brahma sádhaná is futile.

Brahma sádhakas love people not by considering their nation ality, but as manifestations of Brahma. They could never wage a war based on the petty sentiments of casteism or provincialism, but would readily take up arms to defend justice and righteous ness against the evils of injustice. They are constantly aware that Parama Puruśa is their Father and Parama Prakrti, their mother. Hararme pitá gaorii mátá svadeshah bhuvanatryam.

The friendly glow of fireworms and the happy twinkling of stars become almost indiscernible on the night of the full moon. And on the day of the full moon one cannot see the moon if the sun shines brightly in the sky. When a bright entity appears, the less luminous fade away. With the appearance of the big, the small disappear. As one’s mind begins to expand, one’s small-I begins to lose its existence, and in the final stage of expansion, vanishes altogether.

Na tatra súrya bháti na candratárakaḿ
Nemá vidyuto bhańti kuto’yamagnih.
Tameva bhántamanubháti sarvaḿ
Tasya bhásá sarvamidaḿ vibháti.

In His presence, the moon, the stars and even the brilliant sun becomes lustreless. Electricity has no light before Him, what to speak of fire. All these shining objects derive their brilliance from Him. Their existence depends entirely on His existence. He is an embodiment of effulgence. He is the source and foundation of all life in the universe. All entities shine with His radiance. One will have to accept Him as the only object of one’s mind. One who does not do that is a fool, and will eventually lament with tears of sorrows in the eyes,

Vrtha janama Gounáyalu hena prabhu ná bhajalu
Khoyáyáhin soha guńanidhi
Hamára Karama manda námilala eka bunda
Prema sindhu rasaka avadhi

Alas, I spent my life in vain pursuits. Never having worshipped the merciful Lord, I have lost the most precious treasure. How woefully unlucky I am that I did not receive even one drop of the nectar of His divine love.

Footnotes

(1) Rgveda Puruśasúktam. –Trans.

(2) Shvetáshvataropaniśad. –Trans.