In this universe, everything is moving. Whether one wants to or not, one is moving. Movement is the very characteristic, the very nature of this universe. Therefore, it is called “jagat”. The root verb is “Gam” which means “to go”.

Everyone has to move physically as well as mentally. There is movement in the spirit also. Therefore if one knows which way one should move, there will be no waste of energy. Similarly, it is necessary to know how best to move. “How and where” will give proper direction to the movement

There are four stages of life – the wakeful, the dream, the deep sleep and the Turiiya. Out of these, the first three stages are within the scope of expression while they are on the move; in the fourth, there is movement, but no expression.

Just as individual life has four stages, so also collective life has four movements or stages.

(1) There is the worldly quinquelemental physical existence. In this stage there is an effort to attain name and fame, to procure money, land, property etc. This is one type of movement.

(2) There is the effort to seek psychic or mental treasures or attainments.

(3) There is the effort to convert the ectoplasm into cognition or the psycho-spiritual movement.

(4) There is the stage of pure cognition.

The first is called Káma. It aims at physical attainment. The second is called Artha, which aims at removal of pain. Pain is physical, mental and spiritual, but, mainly it is in the psychic realm. When we do not understand something, this also causes mental pain, hence one meaning of Artha is also “meaning”.

The spirit behind the word Artha is that which removes pain. As the pain of hunger and of many other types is removed by money, so Artha is also used in the sense of money.

The scope of psychic wealth is vast, but this also does not last. It does not survive physical death. The psychic impressions which remained unexpressed in the physical arena, remain with the soul; the body is lost into oblivion. A scholar in the next life may be a fool or an illiterate person. Even in this life the mind does not retain its wealth. Think of a big learned man, who has gone mad for an MA in philosophy, who does the job of a clerk in a business firm. He loses his earnings of mind. Therefore, accumulation of mental wealth is also not a stable position.

The third one is to try to convert the psychic stuff into cognition. This effort is called the dharma. Dharma is of two types – primary and secondary. The primary dharma is expressed only in human beings. Therefore, the establishment of pure cognition or Bhágavata dharma is only possible in humans. Secondary dharma is that of the body, of various organisms or creatures. When the movement of life reverts to the original state i.e. consciousness, there is still movement there but no expression. When “svabháva” (one’s own nature) is converted into “svarúpa” (one’s original stance) “gati” (mobility) continues but there is no expression. This is the peculiarity of this stage. Here there is no vibration and hence no expression. As this stage is Absolute and Eternal, it cannot be symbolized. The movement of life, therefore, should be from physical to psychic, from psychic to psycho-spiritual and from psycho-spiritual to spiritual. Those who are not moving in this direction are moving towards great catastrophe and in the end, they will finally be converted into iron or wood.

All the potentialities and powers of human beings should be fully utilized. From the crude to the subtle and from the subtle to the causal, and from the causal to that which is beyond cause and effect, is the path of progress. You will follow this path and this will lead you to your desideratum.

In the process of Saiṋcara the abstract is crudified, and in the reverse process matter is powdered down and becomes subtler and subtler until it is fully liberated from the crudifying effect. Therefore, one bas to avoid depraving propensities which lead to more physicality, and promote elevating tendencies of mind ( vrittis). The correct way to get rid of depraving tendencies is not to repeat to oneself that I shall avoid this tendency or that. Suppression is not the proper way to weaken these tendencies. Do not suppress, but channelize. Humans are psychic beings. Reconvert the psychic into the spiritual. Let elevating tendencies be converted into a spiritual wave.

There are 49 propensitics. Collect them and awaken the 50th, the “Para” vrtti. When this will be awakened, you will enter the realm of pure cognition, which is called “Brahmadhámá” or the abode of the Supreme.

The mind has to be made one-pointed. As long as this is not done, you will not be establised in pure consciousness.

Devotion to the Supreme Entity is withdrawal of all other attachments and their concentration into Viśńu or Param Puruśa. The foundation or the base of all other propensities is unstable. Only the base of the 50th propensity, i.e., Pará, is stable in the Supreme Entity. The stable base is one and not many.

One has to be persistent and tenacious in this respect. You have to adopt only one goal, one base and one name. By keeping more than one direction, the Para will be distorted – the psycho-spiritual wave will not be consolidated.

Remember that for you there is only one name of the Supreme Entity and not many like Káli, Viśńu, etc.

In this regard, the story of Hanumána is very instructive. Someone asked him, “Hanumánji, you are always repeating ‘Rám, Rám’ and never uttering the name of ‘Náráyańa.’ What is the matter?” Hanumán said that although he knew that Ráma and Náráyańa are one and the same, even then he accepted Ráma as his only Lord.

Srinatha Janakinathe cábhede paramátmani

The meanings of the word “Ráma” are many, but they lead to the same truth, i.e., Parama Puruśa. The first meaning is “Ramante yoginah yasmin” The entity upon which the yogis meditate is Ráma, i.e., Parama Puruśa.

The second meaning is: “Ráti Mahiidhara”. The one who is most resplendant, the light from which all other lights derive their power to enlighten. This also means Parama Puruśa.

The third is: “Rávańasya Marańam Rámah” – The one who kills the ten-faced demon Rávana is called Ráma. The ten-faced demon is none other than the base propensities of human mind which function in all ten directions. Only when you go into the shelter of the Parama Puruśa this ten-faced demon is killed.

Similarly, the word “Náráyáńa” also means Parma Puruśa. Nára has three meanings: (1) water, (2) Paramá Prakrti and (3) devotion. The word Ayana means the shelter, therefore, one who is the abode of devotion; it also means the Parama Puruśa.

Hence, it is clear that for the sake of psycho-spiritual progress one-mindedness is very necessary. Pará needs only one idea and no confusion. There should be one aim, one way and one name to guide a person on the way. None of these should be two in number.

When one makes progress on this path, one will notice that there is movement in the spiritual realm, not only movement but acceleration also. In fact, there is no pause on this way and it is an eternal journey.

The next question is: What is the method of this movement? Is it necessary to determine whether one should sit facing east or west or north or south? The opinions of scholars differ. There will be difficulty since the scholars are bound to give conflicting views. The mind will again be in confusion – what to accept and what to reject.

The scriptures, religious books also express in different languages and give varying directions regarding the actual path to be followed. Moreover, if you want to read all the scriptures, it requires 200 years while life is not that long. “Art is long, life is short.” You cannot afford to waste any part of your precious life in these conflicting theories.

Srutayo vibhinnáh Smritayo vibhinnáh
Neka Munir Yasya mataḿna Bhinnam
Dharmasya tattvam Nihitaḿ Guháyám
Mahájano Yena Gatah Sah Panthá

In the spirit of Dharma, the soul of spirituality is hidden in the “guha”, i.e. your I feeling, You need not go to temples or mosques to find it. The Lord of your inner shrine is hungry and you are offering feasts in the outer world to attain Him. You have a jewel in your hand, you throw it away and spread your hand in begging before others asking them to give alms. Your Lord is there in your own “I” feeling. How to find Him? Learn from those who are practical, those who have done Sádhanáin their lives and have realized themselves, and follow them. The scriptures or the scholars will not rescue you. They are no support on this path.

How is the Ultimate Truth hidden in your “I” feeling? It is like:

“Tilesu Taelam dadhineva Sarpih”.

He is there in you as the oil is in the oilseed. Crush the seed through Sádhaná and you get the oil. Separate the mind from Cognition or Consciousness; and see that His resplendence lightens up your whole inner being. He is like butter in curd; churn it and He will appear from within. Churn your mind through Sádhaná and Parama Puruśa will appear like butter from curd. He is like a subterranean river in you. Remove the sands of mind and you will find the clear and cool waters within.

Thus it will be seen that for all creatures there is only one desideratum and it is Parama Puruśa. Move inward and you will attain Him – What will you say to Parama Puruśa then? What should be your prayer? It should be “O Lord, lead me on the correct path. Let not my intellect be distracted from the path of Truth.” You are all the children of Parama Puruśa. You will certainly attain Him. You will not deviate from the path of Truth. To attain Him is your birthright. The meaning of Gáyatrii chhanda is this-“O Lord of this resplendent light that pervades all, let not my mind, my intellect, deviate from truth. Show me the way. Lead me on the correct path. I meditate on thy Divine Effulgence so that my intellect is guided towards You.”

The same is the spirit of “Lead me from the unreal to the real, from Darkness to Light, from Death to Immortality.”

Asato má Sadgamaya Tamaso má Jyotirgamaya
Mrtyor má Mrtangamaya Ávirávir ma aedhi.

Where the intellect has adopted the correct path, the internal symbolisation will not express in the physical arena but be reconverted into spiritual wave.

Forget about your past, your past mistakes or sins. All these symbolisations will be converted into cognition. Once this is done one is no longer a sinner: one is pure as anyone else. The devil has become an angel.

“Therefore, I say that even if the most sinful approaches me single-mindedly, I deliver him or her from all sins.” He or she will surely attain the Desideratum of Life. One day everyone has to come to the Lord’s shelter. The sooner it is done, the better.