EE7.5 - Lord of All Lords

Lord of All Lords

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Ánanda Vacanámrtam Part 1

Notes:

official source: Ánanda Vacanámrtam Part 1

this version: is the printed Ánanda Vacanámrtam Part 1, 2nd edition, version (obvious spelling, punctuation and typographical mistakes only may have been corrected). I.e., this is the most up-to-date version as of the present Electronic Edition.

This is Discourse 34 of the Ánanda Vacanámrtam series.

Online additional information

Eśa ha devo pradisho’nu sarváh
Púrvvo ha játah sa u garbhe antah
Sa eva játah sa janiśyamáńah
Pratyaḿ janáḿsttiśt́hati vishvatomukam.

He is that very Entity. He is that very Deva who functions in all the corners of this universe. What is Deva? “Deva” means –

Dyotate kriid́ate yasmádudyate dyotate divi
Tasmáddeva iti proktah stúyate sarvadevataeh.

The vibrational manifestations emanating from the Supreme Nucleus are known as “Devatás”, and these devatás address that Supreme Nucleus as “Deva”. That Supreme Nucleus is addressed by the term “Deva”. He with His powers vibrates the entire universe, makes the entire universe dance táńd́ava; and He by dint of His occult and supra-occult powers brings back everything unto His lap. This is the definition of “Deva”, and these rays and pencils of rays coming out from the Nucleus are known as “Devatás”. Deva is worshipped by the Devatás. This Supreme Deva is also known as “Mahádeva”.

Tvamiishvaráńáḿ paramaḿ maheshvaraḿ
Tvaḿ devatánáḿ paramaḿ ca daevatam
Patih patiináḿ Paramaḿ parastád
Vidáma devaḿ bhuvaneshamiid́yam.

“Iishvara” means “controller”. There may be so many controllers in a country, even in a village – controller of stores, controller of ammunitions, controller of agricultural products etc. There may be so many controllers. They are all iishvaras. During the Moghal period, the Moghal Emperors, known as “Dilliishvaras”, the Lords of Delhi, sometimes used to forget, or rather were at a loss to find, the difference between Dilliishvara and Jagadiishvara, the Lord of the Universe. Sometimes they used to think that they were Jagadiishvaras.

But amongst so many iishvaras, big and little iishvaras, lies Maheshvara, the Iishvara of all iishvaras, Lord of all lords.

I have already said, “You are the Supreme Devatá of all those Devatás;” the Supreme Devatá is Deva or Mahádeva.

“Pati” in “Prákrta” becomes “ai”. For example, “deshapati” becomes desái (desha + ai = deshái or desái). “Dalapati” becomes daloi (dala+ ai = daloi or dalui), and “bahaniipati” becomes bahanoi (bahanii + ai = bahanoi).

So You are the Lord of all lords, You are the King of all kings. Wherever there is some functioning, wherever some action is done, what happens?

There is a subjective counterpart and an objective counterpart. When this universe is the object, the Supreme Mind is the subject. Where the Supreme Mind is the object, Supreme Consciousness is the subject. When you see something, your eyes are the subject and the seen object is the object. Then, your eyes are the object and your mind is the subject. Next, your mind is the object and your átman is the subject. Then your átman is the object and Paramátman is the subject. So, He is the Supreme Subject. He is the Para of all paras.

Object is “apara” and subject is “para”. He is both Paresha and Aparesha.

He is the Deva. He emanates all the pencils of rays and pencils of vibrations from His infinite body. One is to know Him. He is respected and decorated and adorned in the universe. He is that Deva.

A microcosmic fraction of a particular vibrational expression can be known, can come within the periphery of human knowledge, not more than that.

You are the King of all kings. King of all kings – that is “emperor” in English, in Saḿskrta “samrát́”. He is the Supreme Subjectivity – Subjectivity of all subjectivities.

If you are to know anybody you are to know Him only. Now one may raise the question: When I am His object, how can I make Him my object? When you meditate on Him, you accept Him as your object. But everything is His object so how can you make Him your object? Yes, it is a knotty question, but the reply is very simple. When you meditate on Him, He does not become your object. At that time you are to think that the Supreme Subjectivity is seeing you. He is seeing you as His object.

Just now I said that this Supreme Deva functions in all directions. There are ten directions. First – north, east, west, south – four clear directions, lateral directions. (N-e-w-s - “news”. What you get, what you acquire, what you gather from north, east, west and south is news, n-e-w-s.) Then there are the sub-directions: ishán, naerta, agni, váyu – north-east, north-west, south-east and south-west. These four sub-directions are called “anudisha”. Now east, west, north, south, up and down, the six lateral directions, are known as “pradisha” in Saḿskrta. Six pradisha plus four anudisha – six plus four is equal to ten. He functions – that Singular Entity functions – in all ten directions. Not a single direction is neglected by Him or ignored by Him, and nobody taking shelter in any of those ten directions can avoid His witness-ship.

If after doing something bad one tries to hide oneself in antarikśa, that is, in the sky, samudra madhaye, or under the water of the sea or in the caves of the hills, one will still not find any hiding place in the universe. That Supreme Entity sees everything – “Púrvvohajátah sau garbhe antah”.

And this Supreme Deva expresses Himself in so many microcosmic forms, and those microcosmic forms are His objects. Each of His reflections on those microcosms is one jiivátmá, and when He witnesses His own reflected counterpart, He is known as “Pratyagátmá”. “Púrvvoha játah sau garbhe antah”. He acted like this. He displayed Himself like this in the past, He is acting like this in the present, and He will act like this in the future. “Púrvvoha játah sau garbhe antah.”

All that is in the world, all that has come here, all that is in the process of coming, all that may be coming, all that will come – all these things are his microcosmic manifestations. Something in the present is a reflection of the Cosmic Father; so is something in the past and so will be something still in the process of coming.

“Pratyam” janáḿstiśt́hate vishvatomukhaḿ. That is, He is Sarvatomukha. He is a multi-faced Entity. That is, wherever you go or from whatever corner you try to see Him, you will see His face. You cannot escape seeing His face; and your existence cannot escape from His face. He is “Sarvatomukhii”. That is, “multi-faced”.

This Puruśa has sahasra shiirśa – innumerable brains. You have only one brain with limited power and limited capacity, but He has infinite, that is, innumerable brains, and infinite capacity.