Today the remaining portion of yesterday’s discourse will be completed.

Ekaḿ nityaḿ vimalam acalaḿ sarvadhiisákśiibhútam;
Bhávátiitaḿ triguńarahitaḿ Sadguruḿ Taḿ namámi.

“Ekaḿ nityam.” Regarding any supra-psychic entity, any Cosmic entity, either attributional or non-attributional, we cannot say whether it is one or more than one, because that entity is beyond the scope of any sort of demonstration. We cannot say this or that regarding any Cosmic entity, so it is futile to say “one”, “two”, “three” or “four”. But when one wants to ensconce oneself in Him, one is to get one’s mind pointed, one’s mind pinnacled. And that’s why, when there should be one-pointedness, the only numeral, adjective or article that can be used for Him is “One”. And so in this shloka it has been said, “Ekaḿ nityam.” It is a singular Entity. “Ekam” does not mean “singular Entity”; “ekam” means that when one is to come in contact with Him, one’s mind is to be brought to a point.

“Nityam”. In this universe, within the universe and without the universe, wherever there is any flow (and actually, everywhere there is flow), and when that flow concerns Macrocosm or microcosm, it is something expressed. And when it does not concern any microcosm or Macrocosm, in that case it is not expressed, but the flow is still there. When the flow is there but the flow doesn’t come within the periphery of microcosm or Macrocosm, that entity is called “nityam”. So not only Saguńa Brahma, or Táraka Brahma, but also Nirguńa, is nityam. In common language we may use the word “non-metamorphic” for “nityam”; that is, “nityam” means “that which undergoes no change”. Anything undergoing no change is “nityam” – it was, it is, and it will be. And “anityam” means undergoing change according to changes in time, space and person. The Supreme Entity who teaches the world the secrets of spirituality is One and nityam.

“Vimalam acalam”. “Acalam” means “strong”, “erect”, “mountain-like”. “Vimalam” means “spotless”. So a lofty, mountain-like, spotless personality is vimalam acalam. The comparison is with “acalam”, because [[just as in this world of relativity it appears that the mountains do not move, similarly the cardinal spiritual principles do not move.]] And the entity representing those cardinal spiritual principles is treated as if it were a mountain, not moved, not moving, not shaking, not deviating from its principles.

“Sarvadhiisákśiibhútam”. Now in the phase of Pratisaiṋcara, the introversive phase, what happens? Crude entities get powdered down, and thus from matter we get citta, from citta we get ahaḿkára, and from ahaḿkára we get mahattattva. And that is the full development of mind, the complete development of mind, or microcosm.

Now, even in so-called crude matter there is mind in sleeping form, there is mind in dormant form, and because of its being in dormant form, we do not recognize it because we do not feel its existence. That does not mean that mind is not there – certainly it is there – but we fail to recognize it. The imperfection is in us, not in these forms of matter. So wherever there is mind, in developed form or undeveloped form, the reflection of Pratyagátmá is certainly there. And that reflection is the jiivátmá. Now, where the jiivátmá has not developed, or has not taken its proper form, what happens? Pratyagátmá directly performs the functions of the jiivátmá. And where the jiivátmá has developed to some extent, the functions of the jiivátmá are performed directly by the jiivátmá and indirectly by Pratyagátmá. And this is the case with human beings also.

In human beings the jiivátmá is far more developed that in any other creature, because the mind if far more developed than in any other creature. That is why human beings are called “manúsya” or “mánava”. “Mana” + “u” + “sna” = “mánava”, the entity where mind dominates, and not matter.

“Sarvadhiisákśiibhútam”. He is the Witnessing Entity of all minds, developed, undeveloped or underdeveloped. And whatever any mind does, crude or subtle, developed, underdeveloped or undeveloped, He knows it. He is the Witnessing Entity. So whether something be crude, inanimate, undeveloped (like trees, bushes, herbs, plants), underdeveloped (like a cow, a monkey or a dog), or developed (like a human being), whatever its mind does is known to Him. Nobody can do anything secretly; and nothing done by anybody remains coverted or secret.

He is sarvadhiisákśiibhútam, and because He is sarvadhiisákśiibhútam, people have one advantage and one disadvantage. The disadvantage is that you cannot do anything secretly – whatever you do or think is known to Him. Nothing remains secret. This is a disadvantage because He knows whatever you do and whatever you think. And what is the advantage? As He sees everything, He is always with you. You are never alone. This is the advantage.

Now, “bhávátiitam”.

Shuddhasattvavisheśád vá premasúryáḿshusámyabhak,
Rucibhishcittamásrńya krdasao bháva uccyate.

Bháva has something to do with two entities – one, the sentimental flow of the microcosm, and the other, the perennial flow of spirituality. (In English you should not say “spiritualism” for “adhyátmikatá”. You should say “spirituality” because “spiritualism” means something to do with ghosts, etc. – “pretatattva”. The correct term is “spirituality”.) The parallelism between the sentimental flow of the microcosm and the perennial flow of spirituality is what is called “bháva”.

Shuddhasattvavisheśád vá premasúryáḿshusámyabhák
Rucibhishcittamásrńya krdasao bháva uccyate.

“Bhávátiitam”. Beyond the arena of bháva is his position. He Himself is above the position of bháva. That is why here it has been said, “bhávátiitam”. Bháva can come up to Him and knock at the door, but cannot enter the palace, that’s the thing. Just knock at the door, but cannot go within.

“Bhávátiitaḿ triguńarahitam.” You know that in the triangle of forces, where equipoise is maintained before creation, there is no manifestation. As long as the equipoise is maintained, as long as the equilibrium is maintained among the three binding principles – sentient, mutative and static – there cannot be any manifestation. The Noumenal Cause remains as it is. But when that equipoise is lost, the flow of Máyá comes out of one of the vertices, and creation starts. So Paramashiva, the Sadguru and Táraka Brahma are beyond the scope of the guńatrikońa, that is, the triangle of forces. In their cases the guńatrikońa maintains its equipoise and equilibrium. Hence He is triguńarahitam.

Prabhumiishamaniisamasheśaguńam
Guńahiinamaheshagańábharańam.

“O Lord, Thou are the controller of everything, but there is nobody to control You. Your guńas are beyond the scope of counting. Nobody can count how many guńas there are.”

I told you that once many disciples of the Lord assembled at a particular place and requested Kavi Padmadanta to write a poem on the guńas of the Lord, to say what the Lord is like. “Please compose a poem,” they asked. Kavi Padmadanta said:

Asitagirisamaḿ syát kajjalaḿ sindhupátre
Surataruvarashákha lekhanii patramurbii,
Likhati yadi grhiitvá sáradá sarvakálaḿ
Tathápi tava guńáńámiishapáraḿ na yáti.

Kavi said (by the way, “kavi” doesn’t mean “poet”; in Saḿskrta, “kavi” means “satyadraśt́a”, “seer of truth”): “To write about His guńas in a proper style, what are the minimum requirements? You know the ink tablet you get in the market? If that ink tablet is just like the mighty Himalayas – so big – and so many oceans become the ink-pot, and if a branch of the heavenly Párijata tree is used as a pen, and if this vast lithosphere, that is, the earth, is used as paper, and the Goddess of Learning, Sarasvatii, writes and writes for an infinite period, even then the guńas of the Lord cannot be written.”

“Guńahiinamaheshagańábharańam.” Now you see, each and every devii and devatá has so many ornaments: ear-rings, necklaces, cuŕis, crowns. But our Lord, Parama Puruśa, has only one ornament: His disciples.

“Bhávátiitaḿ triguńarahitaḿ Sadguruḿ Taḿ namámi.” What is the Sadguru? “Guru”, you know, means “dispeller of darkness”. “Gu” means “darkness” and “ru” means “dispeller”. The man who taught “alif, be, pe, te”, or “a, á, ka, kha”⁽¹⁾ was also a guru. The man who taught you how to fight was also a guru. The man who taught you how to cook was also a guru. So many gurus. The man who initiates you in Vaedikii diikśá was also a guru.

Vaedikii diikśá means this: In ancient India there were two types of diikśá. First a boy used to get Vaedikii diikśá. Vaedikii diikśá is to request God, request the Lord, to show one the right path. And after a long time, when the Lord is satisfied, He arranges for Tántrikii diikśá. Ananda Marga diikśá is Tántrikii diikśá.

Now those who initiate in Vaedikácára – Vaedikii diikśá – are also gurus. So what is the Sadguru? The word “sat” means “that which undergoes no change”. In modern Saḿskrta, “sat” means “good” and “asat” means “bad”, but in Vaedika Saḿskrta, “sat” means “that which undergoes no change”.

Násadásiinno sadásiittadániiḿ násiidrajo no vyomá paro yat;
Kimávariivah kuha kasya sharmannambhah kimásiidagahanaḿ gabhiiram.

“Sat”. Now, the entity by whose grace one comes into contact with sat (sat, the non-changeable entity, the non-changeable stance, the non-changeable nuclear entity around which so many electrons move) – that entity, or rather, that framework through which Parama Puruśa is working or Táraka Brahma is functioning, is the Sadguru, “Sadguruḿ tvaḿ namámi” – “I do my namah before you, at your altar.”

Footnotes

(1) Arabic and Saḿskrta versions of “a, b, c, d”. –Eds.