The subject of today’s discourse is “The Cosmological Order”. In this universe of Macropsychic conation, everywhere there is a system. There is an order, there is a rational expression. All the structures, all the frameworks, are guided by a law; and the name of that law is “nature”. The name of the working faculty is Prakrti, and the Supreme Entity controlling the functional expression of Prakrti is Parama Puruśa.

In each and every structure there is one controlling entity, and that controlling entity is the para portion of that structure; and the remaining portion of that structure, that is, the portion controlled by the para portion, is called apara. In an atom, the para, that is, the controlling portion, is the nucleus. And electrons are moving around that nucleus. In the case of an atom, the moving entities, the controlled entities, are the apara entities, and the [nucleus], the controlling entity, is the para entity.⁽¹⁾

In this mundane structure, this ethereal structure, the para portion, the controlling portion, is the earth, and the controlled portion, the apara portion, is the moon moving around the earth. The apara is dependent on the para. Again, in our solar system, the para portion is the sun, and so many planets with their respective satellites are moving around the sun – they are the apara. Here also the vital stage lies with the sun. The heat, the warmth, the vitality, everything, these planets acquired from the para, from the sun. In the case of this solar system, death of the sun would mean death of the planets, the thermal death of this solar system. And similarly, for the entire universe, for this entire Cosmic world, the para portion is Parama Puruśa, is Puruśottama, and all the “planetary systems”, all the jiivas, are moving around that para as satellites, getting the vitality, getting everything of the earth, from that supreme para, from that nucleus. He is the Hub. He is the Nave of this Cosmological order. This Cosmological order is known as Brahma Cakra in Sanskrit.

Now as you know, in each and every structure the apara moves around the para, and this movement around the para, this movement around the nave of the structure, is affected by two forces. One is the centre-seeking force, or centripetal force, and the other is the centrifugal force.

In the case of the nucleus of the Cosmological order, the para, the nucleus, is called Puruśottama, and so many animate and inanimate objects are moving around Him. So here also, two forces are acting. One force is centre-seeking, centripetal – goading, rather, helping the movement of the jiiva towards the centre, towards Puruśottama. And the other – the force that drifts the jiiva away from Puruśottama – increases the length of the jiiva’s radius; and that is the centrifugal. And so far as this Cosmological order is concerned, the centripetal, or centre-seeking, force is called vidyá; and the centrifugal force is called avidyá.

You know, the function and the existence of each and every entity in this universe has a certain influence on all other entities. The life, the movement, the thought-waves, of an ordinary ant affect you. Even the thought-waves of an ordinary ant affect your destiny. Nobody is alone in this universe. And this mutual attraction amongst all the entities of the world maintains the balance of the universe. If even an ordinary ant dies a premature death, the balance of the universe will be disturbed. So nobody, no entity, no human being, nothing in this universe, is meaningless. Each and every entity [in] this universe is valuable because it helps in maintaining the balance of the universe.

Now this vidyá, that is, this centre-seeking, centripetal, force, helping the jiiva in its movement towards the Supreme, towards Parama Puruśa, has two [effects] on living bodies and living minds. These effects of vidyá on the human mind – two in number, as I said – are samvit shakti and hládinii shakti.

And the two influences of the centrifugal force on the human mind are vikśepa shakti and ávarańii shakti.

Now, what is the effect of vikśepa shakti? When someone is fully under the control of vikśepa shakti, that person thinks that if he or she goes away, moves away, keeps himself aloof and away from the centre, then the centre will not be in a position to control his or her destiny. And by this force a person is [often] misguided. The person thinks that running away, moving away, from the Supreme, will [keep] him or her from undergoing the [reactions] to his or her actions. This is vikśepa shakti.

And the other influence of this centrifugal force on [a person] is ávarańii shakti. Such persons think that if they keep themselves engaged in worldly [actions], and if they do not ideate on God, then God also will not think about them. God will also forget them. And thus they will not have to suffer the consequences of their past actions. This is called ávarańii shakti. Ávarańa means “to cover”. That is, one tries to cover oneself, one’s mind and body, so that God will not be able to see them. It is another folly. But those are the two expressions, two influences, of the centrifugal force, that is, avidyá shakti, on the human mind. Do you follow?

And the other force is vidyá shakti, the centripetal [force. It also has two expressions –] one is samvit and the other is hládinii.

What is samvit? Someone who is simply eating, drinking and sleeping, living like an ordinary animal, [all of a sudden thinks] that he or she should do something. [One is a] human being, one shouldn’t waste one’s valuable time, one’s valuable life. One should do something, one is to do something. Each and every life, each and every human life, is nothing but a mission. Human life is nothing but an ideological flow. Life is a mission. The person thinks like this. This feeling in the human mind is created by the samvit shakti of vidyá. “I should do something.”

Now after this feeling [is aroused] in the mind – “I should do something” – then what happens? The person tries to [think] how to do something.⁽²⁾ How to move towards the Nucleus? How to become one with [that Entity]? This desire, this longing, for the Great is aroused in the person’s mind. And the next moment what happens? By the grace of the Supreme the person gets the path. And he or she starts moving towards the Supreme in an accelerated speed. This movement is called hládinii shakti. Hlád means [the entity that gives] pleasure. This shakti gives pleasure to the aspirant, that’s why it is called hládinii shakti. So [we see] how this Cosmological order is composed: first, in the centre, is Puruśottama, the Hub, Parama Puruśa; and there are so many animated and inanimated objects moving around that Nucleus; and this movement is affected by two forces, vidyá and avidyá. Vidyá has two effects, samvit and hládinii, and avidyá has vikśepa and ávarańii.

So what are these entities moving around the nucleus? Actually, as planets are mostly creations of the controlling stars – in our solar system the sun is the controlling star – similarly those animate and inanimate objects moving around the “sun” of this Cosmological order, moving around Puruśottama,⁽³⁾ are just like planets of Puruśottama. They are the jiivas. Now in this order, just as in the solar system we see satellites moving around the planets, and planets moving around the sun, [there are entities that move around Puruśottama, while the jiivas are controlled by those entities.] In the case of this Cosmological order, there are several guiding faculties. Actually they are working like planets, and jiivas are working like satellites. So these “planets”, rather these controlling faculties, moving around Puruśottama, are called devas. Devas are moving around Puruśottama – and that’s why Puruśottama is called Mahádeva. And jiivas are being directly controlled by the devas, and finally by Puruśottama, Mahádeva.

So what are these devas? Devas are emanated waves, emanated waves of the Supreme Hub. So many waves, carrying so many ideas,⁽⁴⁾ are emanated from the controlling hub. And these faculties are called devas, and these devas [control] the actional side of all living beings.

Dyotate kriid́ate yasmádudyate dyotate divi;
Tasmát deva 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”. He with His powers vibrates the entire universe, makes the entire universe dance; and He by dint of His occult and supra-occult powers brings everything back onto His lap.]

“These devas, these waves, these vibrational expressions, actually control all the universal phenomena.” Now, these are the devas. Now, so far as human psychic structure is concerned, the psychic structure⁽⁵⁾ is a collective expression of a certain number of devas. In the human body there are several glands and sub-glands, and the hormones secreted from different glands and sub-glands create waves, different types of waves, in the human body; and these waves are carried by, are re-vibrated by, so many nerves, nerve fibres, nerve cells. So in the human body the number of devas is more than the total number of nerve fibres and nerve cells. They are so many in number within a small human body – because the human body is controlled, is vibrated, by so many propensities, so many faculties, so many qualifications, so many attributions. So the entire Cosmological order is being vibrated by so many devas. And that’s why regarding the Controlling Faculty, Mahádeva, it has been said, Sarvadyotanátmaka akhańd́a cidaekarasah [“Supreme Consciousness exists in the form of an unbroken flow of cognition, the supreme source of all kinds of emanative vibrations”].

He is an all-vibrating, infinite ocean of divine nectar. Sarvadyotanátmaka akhańd́a cidaekarasah.

Raso vae sah – “He is the Cosmic elixir personified.” Now the controlling entity⁽⁶⁾ is the controlling deity – He creates, He controls, all the vibrations of those devas. He is the Controlling Entity, He is the Shaḿkara. Sham means “to control”. He who controls the entire universe is “Shaḿkara”. He is Parama Puruśa, He is Mahádeva, He is Shaḿkara also. And He is Krśńa also, because He is attracting each and every unit towards Himself. But there is no difference amongst Krśńa, Mahádeva and Shaḿkara.

Now, this entire Cosmological order is an ocean, an infinite ocean, of divine nectar. And the so many vibrations created in this universe, so many waves, are different devas. And the life of an individual moves – goes up and down – just like a boat in the sea, according to the length of the wave.

This rhythmic expression of the divine nectar, of the divine wave, has an acoustic counterpart also. It is not only moving, it is not only dancing, it is singing also. And these movements, these vibrations, these waves,⁽⁷⁾ are being controlled by the divine flute of the controlling entity, Krśńa. This movement, these dances, are a creation of that supreme controller, Krśńa, according to the rhythm created, according to the rhythm emanated, from His divine flute. And He is in the centre of this ocean of divine nectar. And the ocean, this kśiirasamudra [ocean of kśiira, a sweet milk preparation], is the sudhárasam [flow of divine nectar]. So He is dancing in the centre playing on this divine flute, and all the jiivas are dancing according to His desire. One will have to dance according to that Cosmic rhythm. One may or may not like it, but one will have to dance. This liilá of Parama Puruśa, who is the controlling entity standing in the middle of this divine ocean, is known as His rásaliilá.⁽⁸⁾ Liilá means rásasamudra [ocean of bliss], [His] rásaliilá. Each and every living entity will have to take active part in this rásaliilá.

Now you see, all these waves have their original source in the Nave of the universe. That is the first stage. These vibrations are called the basic stage or basic expression. The basic expression is just near, [in] close proximity to, the Controlling Entity. Then the next one is the primordial expression. It is almost a straight line.

Shuddhasattvavisheśád́vá premasúryáḿshusámyabhák;
Rucibhishcittamásrńya krdasao bháva ucyate.

[That which makes one extremely pure and sentient, which causes the sun of love to shine, which makes the mind clean-surfaced and soft owing to the spiritual effulgence, is called bháva.]

This second stage is called bháva. And then the next one is the vibrational expression.⁽⁹⁾ And this quinquelemental universe is created in this vibrational stage. The jiivas, according to their spiritual status, according to their sádhaná, according to the intensity of their longing for the Great, are in different positions, and attached to different waves.⁽¹⁰⁾ And what is your sádhaná? To do sádhaná is to lessen the length of the radius with the help of the hládinii shakti. You have to lessen the length of the radius. But knowingly or unknowingly, each and every jiiva is to take part in that rásaliilá and move around Parama Puruśa . . .

[The discourse up to this point was transcribed and edited by staff of Ananda Marga Publications, using a copy of the recording that ended at this point. A transcript was also made by an experienced and reliable transcriber using a copy of the recording that included material subsequent to this point. We have included that subsequent material below, but as of the release of this Electronic Edition, it has not been possible for the staff of Ananda Marga Publications to verify and authenticate the below material. Without authentication it has not been possible to edit the below material either, hence the material appears here just as originally transcribed by the person mentioned. The below material does not appear in the printed version of the discourse.]

. . . because you cannot go beyond the jurisdiction of this divine dance. You have to remain in and take part in the divine dance.

Sarvájiive sarvasaḿsthe brhante tasmin haḿso bhrámyate Brahmacakre;
Prthagátmánaḿ preritáraińca matvá juśt́astataste-námrtatvameti.

[All unit entities, all unit structures, revolve around the Nucleus Consciousness in the Cosmic Cycle of creation. This rotation of theirs will continue as long as they think that they are separate from their Creator. When they become one with the Nucleus, they will attain immortality.]

So many jiivas with their so many physical structures and psychic pabula are moving round the Cosmological order. Each and every Jiiva, each and every microcosm has got its own physical structure. Somebody is black, somebody is white, somebody tall, somebody dwarf, somebody man, somebody goat – they have got separate physical structure according to the nature of reactive momenta. And similarly according to the original action and original longing they have got different psychic pabula. Somebody meditating on money, somebody meditating on ministry, somebody meditating on social cohesion, somebody meditating on the result of examination. And so many psychic pabula are moving round the Cosmological order. No two stuctures are similar. No two pabula are similar.

Sarvájiive sarvasaḿsthe brhante tasmin haḿso bhrámyate Brahmacakre. Haḿsa means microcosm – jiiva. They are bhrámyate – they are moving. Where? Brahmacakre – “in the Cosmological order”. There is no other alternative – they move in their respective radius by their materialistic outlook. They have to decrease the length of their radius by spiritual approach. They have to remain in the periphery of the Cosmological order. And the movement goes on till Prthagátmánaḿ preritáraiṋca matvá – [as long as] he thinks that he and his Lord, he and the Supreme goal, he and the Supreme nave, are the two different entities – [as long as] he realizes this, [as long as] this idea of differentiation, [as long as] this idea of separation, is there.

Prthagátmánaḿ preritáraiṋca matvá – “I am different from my Creator” – this idea separates him from the Creator. When he thinks that he is one with the Creator, the length of radius goes and he becomes one with the centre, he is one with the Goal.

Prthagátmánaḿ preritáraiṋca matvá. He moves because he thinks that he is a different entity from his centre, from that of his Creator, from that of his Progenitor. Juśt́astataste-námrtatvameti. But he will attain, he will acquire, immortality when he thinks – juśt́astataste-námrtatvameti – what is immortality? Immortality means where there is no mortality. What is mortality? Mortality means death. What is death? Death means change. Where there is movement, there is change, there is relativity. Where there is relativity, there must be change, and there must be death.⁽¹¹⁾ The centre is a fixed point. So wherever there is movement in the relative world, there is death, there is mortality. But the Nucleus is in the centre, and so there is immortality and there lies the permanent abode of the Amrta Puruśa.

Juśt́astataste-námrtatvameti – that is, “he attains immortality” – that is, “he becomes one with the Nucleus” – when juśt́astataste – that is, “when he is benefited, when he is helped” by His grace. Juśt́a means “helped, benefited”. There is a man, an aspirant, a particular sádhaka. He will get His grace and others will not get – is it desirable? Then certainly there is partiality.⁽¹²⁾ But you know, it is the nature of the bhaktas, of devotees, that they hold brief in favour of their Lord. They always plead for their Lord. Even if there is predicament they won’t charge the Lord, rather they will hold the whole brief in favour of the Lord. They will plead for their Lord. They will say: “No, no, my Lord is not at fault.”

Here, the devotee says that his Lord always showers grace upon each and every individual, but the individual has to develop [devotion] for Him. Those who are not in love with Him, they do not realize the grace – but the grace is always upon each and every individual. And why they don’t realize the grace? The devotee says that because they hold the umbrella of vanity upon them. You see whenever there is rainfall, what happens? A man who is holding an umbrella upon his head, he won’t be drenched by the rain. He won’t be wet. And he who is not holding an umbrella will be drenched. Now the devotee says, the bhakta says: he who holds the umbrella of vanity, umbrella of ego, upon his head is not being wet by His grace; and he who has removed the umbrella of vanity will be wet by His grace. So grace is there. You have to realize it by removing the umbrellla of ego, by removing the umbrella of vanity. And this endeavour, this path, of removing the umbrella of vanity is your spiritual sadhana. It is the sadhana to remove the umbrella of vanity from upon the head.

Abhimánaḿ surápánaḿ
Gaoravaḿ raoravaḿ dhruvam;
Pratiśt́há shúkariiviśt́há
Trayaḿ tyaktvá Hariḿ bhajet.

[Abhimána is like surápána, gaorava leads to raorava, and pratiśt́há is like shúkariiviśt́há: an inflated ego is like drinking wine, self-aggrandizement leads one into the deepest hell, and social status is like the excrement of a pig. Give up all three of these and only sing the glories of the Lord.]

Abhimánaḿ surápánaḿ.⁽¹³⁾ Gaoravaḿ raoravaḿ dhruvam – – “self-aggrandizement has got its abode in naraka [hell].” Pratiśt́há shúkariiviśt́há – “pratiśt́há, that is, love for a social position, is the worst thing, and you should give up this thing.”

And you should give up these things. What? Abhimánam, gaoravam and pratiśt́há.

And after that Hariḿ bhajet – “aspire for the Lord.”⁽¹⁴⁾

Footnotes

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

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(8) “Parama Puruśa has created an endless network of waves from the Cosmic Nucleus according to His own sweet will.… Each of these waves is a deva, but the fundament upon which these waves have been created is called rasa.… The divine sport of these innumerable waves is called the rásaliilá.” (“Vrajagopála and Aesthetic Science” in Namámi Krśńasundaram, 2nd ed., 1997) –Eds.

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(13) Here the author’s translation or explanation of this phrase was not clear on the tape. –Eds.

(14) There may have been more at the end of the actual discourse than was on the tape. –Eds.