This creation is apparently composed of many entities, but fundamentally, there is one entity the one and the same Supreme Entity pervades all the created objects of this universe.

Eko’haḿ bahu syám. The cosmic will of Parama Puruśa was materialized by Prakrti resulting in the creation of multidimensional and quinquelemental universe.

This manifested world of inferences is composed of five fundamental factors – ether, air, fire, liquid and solid. Not only inanimate matter, even human beings are made of the same fundamental factors which are themselves created due to the influence of prakrti. Prakrti is the immanent principle of Puruśa.

“Shaktih sáh shivasya shaktih.” Ultimately we discover the Single Entity which is beginningless, endless, omnipresent, colourful, placid and tranquil. All the innumerable finite entities, with their individual names and forms, have originated from that one Supreme source. The fire, water, sky and earth; the birds and animals; the worms and insects; the body and mind; the sense organs; knowledge and intellect; in fact all visible and invisible, crude and subtle, manifested and unmanifested objects emanates from Parama Puruśa alone.

Why are those so many differences amongst the animals, or amongst the human beings, why are there so many struggles. The answer is that these differences and struggles are all due to the influence of Máyá. Máyá’s influence has all caused thee and the undifferentiated Puruśa to be metamorphosed into many. Maya is the cause for the differences between one and another, one age and another, and one person and another. The moment the veil of Máyá is removed, truth manifests itself in all its radiance, and all the external differences merge into internal unity.

The same saḿskáras cannot live in two separate entities – they want to be fused in one. So if one’s individual saḿskáras could be withdrawn and then infused into two separate structures, they will certainly become one. Ráma and Shyáma are two different entities because each has a different set of saḿskáras. Shyáma doesn’t act or think like Ráma, and Rama doesn’t look like Shyáma. If their separate saḿskáras are removed there will ultimately exist one soul and one mind.

Suppose there is pot of water in the pond. If the pot is broken, there remains only one entity – water. Likewise, if the individual saḿskáras are removed the internal entities will be fused into one. This may sound a little strange, but it is a fact.

(On 12th May 1969, at Ranchi jagrti, the following incident took place. While two sádhakas were meditating their individual saḿskáras were removed and the same set of spiritual saḿskáras were infused in them. Immediately they rushed to each other and embraced so tightly that it was impossible to separate them. They lay unconscious, locked in one anothers grasp. They felt a deep bond of love for each other – they had no sense of discrimination – and their bodies begun to shiver. As they have the same saḿskáras they wanted to become one. Since both of them had the same feeling, the same life, the same of mind and the same soul, why should they want to remain in the separate bodies? In the physical sphere, spatial gap between two separate entities cannot be removed altogether. Thus externally it still appeared as if there were two bodies, but internally they are one. Had nothing been done they would have remained in each other’s embrace until the very last moment due to their identical saḿskáras. But separate samskaras were infused in them – in one the vrtti of anger was infused in one of them, and in the other the vrtti of shame – and they immediately continued with their meditation as before).

Different people have different saḿskáras – some carry the vrttis of anger, shame or hatred, while others are the victims of fear and attachments. Due to the variations in saḿskáras there are differences in the nature of human beings. Some people are calm and peace-loving by nature, some are honest and some dishonest. Some people are artistically creative and dream of imitating the great poets Rabindranath Tagore or Milton, whereas others dream of sailing the seven seas to discover new lands like Columbus or Vasco da Gama.

The differences in people’s thoughts, ideas, manners, customs, dress and food habits are all due to the varying saḿskáras. The moment the individual saḿskáras are removed, the mind loses its existence and only the soul remains. It too, becomes one with the universal soul, like a drop of water merging into the vast ocean.

Thus the fundamental entity is one. Outwardly he appears to be many. Ekaḿ sad vipráh bahudahá badanti. The Supreme entity is the only one unchangeable entity. The intellectuals or vipras have given Him various names. The saḿskáras of all individuals could be withdrawn in one moment if Parama Puruśa so desired. But He does not because it would stop His entire creative flow and lead to the dissolution of this world.

The diversities and variations of the universe are due to the veil of Máyá. Remove it and you will see this diversity vanish in a second like camphor, leaving the One Supreme Entity. Neither this material universe nor any living beings will remain. Saguńa Brahma, the creator, and Puruśottama, the Witnessing Entity, will both be non-existent. The process of Saiṋcara and Pratisaiṋcara will be suspended and the variegated expression will cease forever. In a word the entire creation will be dissolved.

To continue the flow of His divine play, it is not desirable that all entities of the vast universe should attain the Supreme stance at one time; neither is it the natural process. Thus human beings must strive to attain individual salvation. If Parama Puruśa is pleased, they will surely succeed in their efforts.