Since the very dawn of civilization there is a living question regarding salvation of human beings. The supra-psychic existence which remains in close proximity to a corporal framework, and uses that very corporal framework as the only medium of its own emittances and emanations, can attain salvation. Lord Shiva said, Brahmaeváhamiti jiṋátvá mukto bhavati dehabhrt́. Even having a corporal structure one can attain salvation if one changes the idea of microcosm into macrocosm. The possibilities and potentialities of attaining salvation lie in the very existence of the supra-psychic being.

What is infinite in macrocosm is finite in microcosm, but the potentialities are the same. So what is required is to develop one’s finite attributions into infinite ones through the process of mystic approach.

What is mysticism? Mysticism is a never-ending endeavour to find out the link between finite and infinite. And when that link is established shiva-vákya comes true, that is, Shiva-vákya is materialized.

What is Shiva-vákya? “Brahmaeváhamiti jiṋátvá mukto bhavati dehabhrt.”

In Brahma Vandaná, while ascribing so many attributions to Brahma, it has been said that He is Paresha. What is Paresha? Para and apara are two counterparts of each and every existence. Para and apara are two portions – two counterparts of the same entity. The seen portion, the done portion, is called apara and the subjective portion is para. Now, what you see or do with the help of your sensory, motor organs or that external object, in the first phase, is apara and your sensory and motor organs are para – the para counterpart of that apara. And in the second phase, the next interior phase, those gates or organs are apara and the mind is para. Then in the next inner phase, your mind is apara and the unit spirit is para. And in the final phase your unit spirit, your atman, is apara and He is the Supreme Para. He is the Lord of all Paras. Hence He is called “Paresha.”

So, when one withdraws one’s propensities from objective world towards the subjectivity, one attains that Paresha. One becomes one with that Paresha, and there lies the secret of sádhaná.

So the Supreme Entity is Paresha and is also the Prabhu. “Pra” means “Prakrśt́a” that is the “best” and “bhu” means “being”. Prabhu, therefore, means “the best existence”. He is Prabhu of the world.

Now, Shiva-vákya can be established in many ways. It is said that He is Sarvendriyágamay i.e. He can not be achieved by any indriya. What are the indriyas? There are five motor indriyas, five sensory indriyas and the eleventh one is the mind. So, here it has been said, “sarvendriyágamya” that is, “sarvendriya” + “agamya”.

“Yaccaksusa na pashyati yena caksumsi pashyati.” He whom eyes can not see but from whom eyes get faculty of seeing. He is Sarvendriyagamya. The indriyas can not catch Him.

Here you should remember that the most important point is that mind is also an indriya – eleventh indriya, and that is why in Vedas also it has been said,

Yato váco nivartante aprápya manasá saha,
Anandaḿ brahmańo vidván má vibheti kutascana.

That is, where all the expressions of indriyas, where all the inferences fail and where the mind too fails, that is the Supreme Subjectivity. When that mind along with indriyas is withdrawn and placed into Him, then it is the supreme stance, parama sthiti. In that stance there is no fear. “Sarvendriyágamya Satya”. It is the Supreme truth, that is, where Sat is fully established, it is called “satya”. And what is “sat”? Sat means “that undergoes no metamorphosis”. So, in this universe of ours, that Paresha, that Sarvendriyágamya Entity, is the only satya.

I am not using the exact vocabulary of the shlokas. I just want to amplify the truth.

Acintya – He can not be your mental object. One day, I told you that while meditating on the Supreme you can not accept Him as your object. Because He is your subject. Everything is His object. He is the Supreme Subject. Then how, during japa and dhyána can He be your object? He can not be your object. So what is necessary – and herein lies the charm – is that while doing japa and dhyána, you should think that He is seeing you, you are His object. This thing you should always remember during japa and dhyána. That is the idea. That is the spirit. So He is acintya. You are His cintya.

“Akśara” means “where there is no decaying or no waning”. He is Acintyákśara.

Another adjective used for Him is “Jagadbhásakádhiisha”. Jagat means “moving entities”. Everything in this expressed world is moving. I say, it is a moving panorama. Jagadbhásakádhiisha - Everything in this created world glitters due to Him, that is, He is a Supreme source of all effulgences, rather He is the only source of all effulgences. We get light and energy from Apollo, from the sun, and the sun gets everything from Him.

He is the Supreme Father, Supreme Source of all effulgences - Supreme Savitá. That is why in Gáyatrii Mantra, He has been addressed as Savitá. And all glitterances of each and every entity come from Him, that is why He is Jagadbhásakádhiisha. And because all glitterances come from Him, He is in close contact with anything and everything – all important and all unimportant beings. So, if you follow those pencils of rays, if you move ahead along towards the emanating point of all the pencils of rays, you will reach the Supreme Nucleus. So what Lord Shiva said is correct, one hundred percent correct: Brahmaevahámiti jiṋátva mukto bhavati dehabhrt.

And finally, when following the opposite movement of all the pencils of rays, one reaches the source of those rays, that is, one feels that fundamentally one is Brahma. And by following this path of spirituality – “Mukto bhavati dehabhrt” – that supra-psychic existence who has accepted the corporal structure as its first proximity and uses it as its only medium for all emittances and emanations, finally attains salvation.

Shiva-vákya was true, Shiva-vákya is true and Shiva-vákya will remain true for ever.