The omniscient Supreme Entity is avarńa – beyond colours. Parama Puruśa does everything. Eko avarńo bahudhá shakti yogád – bahudhá means that which is divided into many or innumerable parts. That singular Entity does not have any colour. He transcends all fetters and bondages. He is the causal matrix of the manifold entities. He is the nucleus and very source of the various expressions, vibrations, colours and shades of light. He has been creating everything through that power of His to create multiplicity, or that propensity of His to create manifold bondages, that is known as Prákrta shakti or Prákrta Máyá. Whenever Parama Puruśa (that singular Entity) creates anything with the help of Prakrti, He does it by His power to create illusion (Máyáshakti). He accomplishes all work by the dexterity of Prakrti, by the power to create illusion. What does the word ́dexterity’ mean? Dexterity also means “plasticity”. Plasticity means a substance out of which many things have been created. It means that out of one entity many more entities can be created. It is the potentiality to create manifold entities. Bahudhá shakti jogád. Many things are created, many entities are born. This creative essence of Parama Puruśa is termed as Prakrti in Sanskrit. When this creative essence is engaged in the act of creation, it is called Máyá. Bahudhá shakti yogát, varńánanekán nihitártho dadháti – through the power of Prakrti or Máyá, Parama Puruśa has created variegated colours and continues to create them.

Wherever there is any semblance or sign of existence there is bound to be a corresponding vibration or wave, and that vibration must be associated with some inferential expression (tanmátra) or the other. Do you understand? A vibration is always dependent on an inferential expression (tanmátra). Different tanmátras are associated with different vibrations. That is how from these vibrations, inferences such as sound, touch, form, taste and smell continue to saturate the universe. Since they are associated with the tanmátras, sound, touch, form, taste and smell emanate from their respective vibrations and permeate the universe. So, wherever there are vibrations, there must be sound, touch, smell, form, taste, and they all come within the scope of perception. Varńa is also a kind of tanmátra. Different colours have been created due to the creative excellence of Prakrti and the dexterity of Máyá. But He who is the Creator of all these, the Primordial Cause, that Supreme Entity (Parama Puruśa) remains colourless, beyond the bondage of tanmátras, be it positive, negative or any other form of tánmátrik influence.

Varńánekán nihitártho dadháti. But why does He create all these tanmátras? Why such a variety of inferential expressions? Why such an emanation of inferential mani-festations from His supreme body, His supreme nucleus? Who can answer this? Why has He created the attributional world or colourful world full of diversity? Who has the answer to this? He was One. Why did He desire to become many? This is an internal secret, a profound truth. You and I can surmise this because when there is some action or another, it is undertaken either for the enjoyment of the doer, as a part of one’s duty, or as a part of the successful completion of an action. So this life, these acoustic expressions, luminous manifestations and panoramic diversities – everything is created for His joy. Our considered judgment tells us that whenever anything is accomplished, one does it for one’s own satisfaction or pleasure, not for the successful fruition of a task. But this is simply our limited thinking, analysis and judgement. It may or may not hold true as it relates to the Supreme Father. That is why the seer (rśi) says nihitártho dadháti, i.e., the secret is internal. Only the causal “Master” knows the secret. It may or may not be for His bliss, but the real cause is known only to Him. What does nihitártho mean? Nihitártho means “secret”. Dadháti means “an arrangement” [to do something] or “something to be done which has been done”.

We discover this truth at the beginning, at the very outset of creation. We find that truth at the root of all manifested actions, and thus, everything comes within the purview of the Supreme Truth. In this instance, what form does our prayer take? In other words, what should be our one and only prayer? What is the Vaedika mantra? What is Vaedika diikśá [initiation]? Give us righteous intellect. We seek righteous intellect. Let our thinking be goaded to the righteous path. Let our thinking be directed towards one goal and consummated in pinnacled intellect, so that it attains fruition by coming in contact with the nucleus, the supreme subjectivity (Parama Puruśa), and is established in all-round perfection.

Sa no buddhyá shubhayá saiṋjunaktu. No means “ours”. If no is prefixed to a vowel, it becomes na, but if it is prefixed to a consonant, it becomes nah or no. So, no buddhya – let Him guide “our intellect”. Shubhayá saiṋjunaktu – let Him guide our intellect on the path of truth, so that our life remains wedded to shubha. What does shubha signify? In Sanskrit, in paraśmaepadii, there are three words – shubham, kalyáńam, kśemam. When there is all-round progress in the physical, psychic and spiritual strata, it is known as shubha. When there is progress in two strata, it is termed kalyáńam. When there is progress in one stratum it is called kśemam. In Bengali, it is khemam. One of the names of Prakrti is Kśemauṋkarii. That is why our intellect should move on the path of Ánanda (Supreme Bliss).

While explaining the savitr rk, I said that its main objective is dhiyo no pracodayát, so that our intellect and dispositions are chanellized towards the Supreme Bliss. That is why the only prayer to Parama Puruśa is, “Let Him guide us for the attainment of supreme bliss.” This is termed as Vaedika diikśá. Tántrika diikśá gives direction for action in the physical, psychic and spiritual domains. Tántrika diikśá is not confined to mere prayers. Tántrika diikśá indicates the path of action, and helps one attain fulfilment through action. Vaedika diikśá is limited to prayer only. For those who have received Tántrika dikśá, there is hardly any need to pray by chanting Savitr Rk.