You know, nothing is fixed or stationary in this universe of ours. Everything moves. Movement is the order of the day. Movement expresses living stamina. Even the big bodies, even this universe, are not fixed or stationary; because the earth moves, and along with the movement of the earth, the big body also moves. So everywhere there is mobility and motivity.

This world is created by Parama Puruśa through the movement of His Macrocosmic stuff. So nobody can remain fixed in this universe. One must move, and that movement may be positive movement or may be negative movement, but movement must be there.

This psychic movement of Parama Puruśa is known as saiṋcara and pratisaiṋcara. And human movement towards Parama Puruśa, towards the subtler, rather, subtlest goal is nothing but an accelerated movement of pratisaiṋcara. If a man says, “I am not doing any spiritual practice, but I am a moralist. I won’t budge on moralistic principles,” such a man, we should know, will have to move. And because there is no positive movement of pratisaiṋcara, his movement will be negative. That is, a day will come when the man will become worse than human beings. So just to maintain the acceleration of pratisaiṋcara, a man must do spiritual practice, otherwise there must be downfall.

Now when the movement is towards the subtler entity, that movement is called devajiṋána or amrtajiṋána.⁽¹⁾ And where the movement is a negative one, that is, negative pratisaiṋcara, it is called bhútajiṋána.⁽²⁾ So if a man is a super-moralist, but he doesn’t do any spiritual practice, his downfall is inevitable; that is, his movement towards bhútajiṋánii is inevitable. So wise people must do spiritual practice.

Now, Parama Puruśa is everywhere. Amrta [spiritual nectar] is a creation of His. Bhúta [solid factor] is also a creation of His. So when a man resorts to devajiṋána or amrtajiṋána, Parama Puruśa is with him and helps him in all possible and impossible ways. Similarly, when a man resorts to bhútajiṋána, Parama Puruśa is with him and helps him in all possible and impossible ways. Parama Puruśa is always with each and every creature, the virtuous or the sinners; both are equally helped by Him. The virtuous can see him, can feel His existence, and the sinners cannot. This is the only difference. And why can the virtuous feel His presence, and why can the sinners not feel His presence?

It is a knotty question, but the reply is not at all knotty, the reply is very simple. Between the virtuous and Parama Puruśa, the veil of Máyá is very thin, and it disappears very easily; when a man’s distance from the Cosmological Nucleus goes on decreasing, the veil of Máyá becomes thinner and thinner and finally disappears. And when a man resorts to bhútajiṋána, the veil of Máyá is very thick, and goes on becoming thicker and thicker as his distance from the Cosmological Nucleus increases.

Now due to this veil of Máyá, due to the dexterous hands of Máyá, the crude world stands between the man and his Parama Puruśa, where otherwise there is no difference. The difference is of Máyá-ic creation.

Tayorvirodho’yaḿ upádhi kalpito na vástvah kashchidupádhireśah;
Iishádyamáyá mahadádikárańaḿ jiivasya káryaḿ shrńu paiṋcakośam.

[The difference between the two (unit consciousness and Supreme Consciousness) really lies in their respective upádhis, differentiating faculties; there is no other substantial difference between the two. Prakrti acts upon Puruśa in order to bring about the creation from the "I exist" feeling down to the state of crudest matter. O human beings, this is what the unit should remember.]

[The difference between the two (unit consciousness and Supreme Consciousness) really lies in their respective upádhis, differentiating faculties; there is no other substantial difference between the two. Prakrti acts upon Purus?a in order to bring about the creation, from the "I exist" feeling down to the state of crudest matter. O human beings composed of the five fundamental factors, remember this.]

Etávupádhi Parah jiivayostayoh samyaunnirásena Parah na jiivah;
Rájyaḿ narendrasya bhat́asya khet́akastayorapohena bhat́o na rájá.

[These upádhis, differentiating marks, are characteristics of both the Supreme Subject and of the unit. Once these marks are obliterated, the microcosm will become the Macrocosm – just as a single individual will be considered a king if he has a kingdom, a warrior if he is holding a club. Take away these differentiating marks, and it will be difficult to distinguish between the two.]

And finally, when this veil of Máyá disappears, there is no difference between microcosm and Macrocosm, no difference between jiiva and Shiva.⁽³⁾ The difference between the jiiva and his Lord Parama Puruśa is just the difference of titles.

When there remains the veil of Máyá, the Cosmic Entity is the nucleus of the order and is the creator of everything including this quinquelemental world. And at that time the jiiva is the creator of his physical, psychic and other bodies. And when this veil of Máyá disappears, the jiiva becomes Shiva and there remains no individual small body or small mind or anything that may be treated as a projection of microcosm.

Etávupádhi Parah jiivayostayoh samyaunnirásena Parah na jiivah;
Rájyaḿ narendrasya bhat́asya khet́akastayorapohena bhat́o na rájá.

But when due to disappearance of this veil of Máyá, that is, when the Máyá becomes thinner and thinner and finally vanishes, what does happen? Samyaunnirásena Parah na jiivah – “There remains neither the objective counterpart nor the subjective counterpart.” The object and the subject become one, and that oneness is the supreme oneness, the supreme singularity of the Macrocosm, the supreme singularity of the Cognition. As long as there is Máyá, there is title. When we give a club to a man, we say he is a wrestler. When we attach a kingdom to a man, we say he is a king. And when the title of “club” or the title of “kingdom” is taken away, we say he is a man. There remains neither any wrestler nor any king; these are of titular creation. Similarly, the difference between jiiva and Shiva is of titular creation, and this difference of title is created due to the veil of Máyá. Now how to do away with this veil of Máyá? The reply is very simple. The Lord says:

Daevii hyeśá guńamayii Mama Máyá duratyayá;
Mámeva ye prapadyante Máyámetáḿ taranti te.

“This Máyá, this omnipotent Máyá, is a principle of Mine – Shaktih Sá Shivasya Shaktih [‘Shakti (the Operative Principle) is the shakti (force) of Shiva’]. It is a principle of Mine – Daevii hyeśá guńamayii Mama Máyá duratyayá – ‘It appears to be insurmountable.’ ”⁽⁴⁾

But Mámeva ye prapadyante Máyámetáḿ taranti te - “but⁽⁵⁾ the jiiva who has taken My shelter, who resorts to the Cosmic shelter” – Máyámetáḿ taranti te – “he can easily surmount this Máyá” with the omnipotence of the Supreme Entity.

Nányapanthá vidyate-ayanáyá – “There is no second way.” That is, the only path, only way, the only secret to surmount the influence of Máyá, is to take shelter of the Cosmic Entity.

Footnotes

(1) At this point on the tape, the author said "Jiṋána means . . ." The next few words were inaudible on the tape. –Eds.

(2) At this point on the tape, the author mentioned another name for this negative kind of jiṋána, but that name is not clearly audible. –Eds.

(3) A sentence here regarding jiiva and Shiva was not clearly audible on the tape. –Eds.

(4) A few words here were inaudible on the tape. –Eds.

(5) A word here was inaudible on the tape. –Eds.