The excellence and subtlety of expansion are inseparable. Brahma is the most expansive entity, the all-pervading existence. His subtlety is unfathomable. Due to subtlety His identity cannot be perceived by the senses. It is not accessible to the extroversial mind.

The cruder the object, the less its capacity of expansion and vice versa. Thus the degree of expansion and subtlety of liquid is greater than that of solid. The aerial factor is even subtler than liquid. The ethereal factor is the most expansive and subtlest of all the five fundamental factors. That’s why it is not perceptible to the indriyas. It is not possible to determine its size or fathom its subtlety, nor to make any measuring rod for that purpose. This ethereal factor, although one of the five fundamental factors, is almost beyond the scope of human perception (it requires a highly developed human intellect and continuous scientific pursuit for its perception) so how can a common person grasp something which is even more subtle than that?

I have said earlier that the subtler an object the less the capacity of the indriyas to perceive it. As the greatness of expansion depends upon the degree of subtlety of an object, the more expansive an object the more difficult it becomes for the indriyas to perceive it. To grasp such an object requires constant endeavour and a refined intellect. That’s why human beings try to understand subtler objects with the help of their minds. What is beyond the perception of the crude physical organs, the eyes or the ears, can often be perceived with the help of the internal ears or internal eyes, or the introversial mind. Wherever the extroversial mind might work in the internal mind or in the external world, it cannot go beyond the periphery of the ethereal factor and is thereafter forced to return to its own abode.

Human beings are constantly coming in contact with an entity beyond the periphery of the five fundamental factors. That entity is the human mind. Although the mind cannot be perceived by the indriyas, with a little introversion its existence is substantiated without doubt in individual life. However hard a so-called pandit (scholar) may try to convince you through powerful logic that you have no mind, you will not accept it because mind is a natural entity for you. You do not require any logic from any outsider to understand your own mind.

There is another entity which is even subtler than the mind – the Cognitive Faculty (Puruśatattva or Bhahmatattva). Being subtler than the mind, it is beyond the capacity of the mind to grasp it. But in the process of sadhana, when the mind becomes so subtle and expanded that it loses its individual existence, the Supreme Cognitive Factor can be recognized.

The rśi says,

Rco akśare parame vyoman yasmin devá adhi vishve niśeduh
Yastanna veda kimrcá kariśyati ya ittadvidusta ime samásate.

While discussing a subtle entity one is continuously reminded of the ethereal factor, the subtlest factor of this perceivable world. That is why people loosely describe Brahma as being “like ether” or “beyond ether”. This Supreme Entity who is as subtle as ether (in fact, He is much much subtler than that) is called Akśara because He is not transmuted from the Original Stance. Conversely, the entity or entities which have been transmuted and are undergoing various transmutations are called kśara. Only the Supreme Entity, Parama Puraśa, is Ákśra. The various emanations of the Supreme Entity which are subject to constant change are known as devatas (mythological gods or dieties). These devatas or divine emanations lie embedded in the cosmic body.

Brahma is the source of infinite energy. Whatever has been created, or is being created, or will be created is a vibrational flow emanating from Him. The seed of all emanations lies embedded in Him. The controlling faculties of the vibrational flows are called devatas.

These devatás, or divine emanations, have no absolute or separate identity. The manifestation of this relative universe is caused by their collective expression. The sound created by the vibrational expression of each devatá, in which its potentiality of expression lies, is called its acoustic root, and the totality of these acoustic roots is called oṋḿkára or prańava. Hence oṋḿkára is the seed of the cosmos.

Those who worship the various deities in pursuit of artha (mundane wealth) and not Paramártha (Supreme wealth) do so because those deities are the controllers of the transient wealth of the universe. Those who worship these deities to attain Brahma will be sadly disappointed for it is impossible to attain the infinite through the worship of the finite. The one who declares that a particular deity is Brahma may have an element of devotion, but must be totally devoid of rationality.

Dyotate kriid́ate yasmádudyate dyotate divih
Tasmáddeva iti proktah stuyate sarvadevataeh.

So devatá is a particular vibrational flow whereas Brahma is the ocean of universal flows, the ocean of divine nectar. It is totally unnecessary for a spiritual aspirant to worship any particular deity. The rśi says, “For one who has not realized Brahma, ritualistic worship, the study of the scriptures, religious pilgrimages, charitable activities or scriptural recitation are all meaningless”. Such ritualistic observances devoid of cosmic ideation do not deserve to be called anything less than ostentatious public displays, or pretentious demonstrations of intellectual vanity.

Only that person who remains free from all superstitions and moves towards the Supreme Entity with genuine devotion, and one-pointed ideation on Him, and whose inner soul runs unhindered towards the cosmic soul, attains Him, attains everything in life, and attaining Him gets merged in Him. Merging in the ocean of nectar, one also becomes nectar. Hence the Vedas declare, “Brahmavid Brahmaeva bhavati” (one who knows Brahma becomes Brahma).

This imperishable Parama Brahma is the paramount topic of the Vedas. Many people think that the Vedas only teach the worship of Brahma, but it discusses so many other subjects such as chanda (rhythm), mantra (holy chants), vyakarańa (grammar), and a host of other rules and regulations, dos and don’ts. Should we study all the Veda’s teachings? In reply one can only say that one may accept the essence of something without accepting its non-essential aspects. If someone says “I eat wood apple” it doesn’t mean that he eats its skin, seeds or gum. Similarly to eat a mango does not mean to devour its skin and stone but to eat the essential part discarding the rest. So to accept a scripture means to accept the essence which stands the test of rationality, and to discard the rest. Rational people should never declare that the teachings of the scriptures should be followed blindly. The rśi says,

Yuktiyuktamupádeyaḿ vacanaḿ bálakádapi;
Anyaḿ trńamiva tyajyamapuktaḿ padmajanmaná.

[The rational words spoken by a child should be given importance, but the irrational utterings of even the creator Brahmá Himself should be rejected as a straw.]

Kevalaḿ shástramásrtyaḿ na kartavyo vinirńayah;
Yuktihiinavicáre tu dharmaháni prajáyate.

[Do not make decisions on the basis of scriptural study. For if your analysis of the scriptures is irrational it may undermine dharma.]

The Vedas expound the science of metre, the rules of religious sacrifices and various other observances, describe vows and paraphernalia, and make certain pronouncements about the present, past, and future. They also expound the science of intuitional practice. An intelligent person should reject the inconsequential portion of the Vedas and only accept the important part that is the description of intuitional science (Brahma-vijiṋána).

According to the Vedas the Supreme Entity (Parama Brahma) is giving expression to this created universe with the help of His immanent principle, His divine Máyá. Shiva, latent in the microcosm, is creating a world of imagination in collaboration with Prakrti. Similarly, the Supreme Entity, in collaboration with His immanent power, continues the cosmic flow of creation, the Macrocosmic conation, from which all microcosmic entities emerge. As microcosms are born out of the influence of Máyá they are subject to Her spell as long they remain in the microcosmic stance. But the Supreme Entity, the Supreme Witness, is beyond the influence of Máyá for He is the Lord of Máyá. Had He been under Her influence, the secret of salvation from Máyá would have eluded Him.

The Máyá who continues this cosmic imagination for the exhaustion of Saguńa Brahma’s samśkaras is subservient to the Supreme Cognitive Faculty of Parama Puruśa because He is ensconced in the highest state of awareness. The Cosmic Imagination starts as a reactive expression from that supreme state.

Máyántu prakrtiḿ vidyánmáyinantu maheshvaram
Casyávayavabhútaestu vyáptaḿ sarvamidaḿ jagat.

Máyá and Prakrti are almost synonymous. The etymological meaning of Prakrti is the “entity who is creating diversities in the infinite cosmic body”. Usually, when the sentient, mutative, and static principles remain in a state of balance, it is called Prakrti, and when balance is lost, due to the dominance of the sentient principle, it is called, Vidyámáyá. But when the balance is lost due to the predominance of the static principle it is called Avidyámáyá. So the rśi says, “In reality Máyá and Prakrti are almost the same. The entity who remains beyond their influence is the Supreme Controller.” Both the concept of Puruśa and Prakrti are very subtle, too subtle for you to understand with the indriyas. But when (as a result of the combined association of Puruśa and Prakrti) their existence comes down to the psychic level due to the crudifying influence of Prakrti, then your intellect, your subtle power of perception, can perceive their existence. The subtler the object, the less capacity the indriyas have of perceiving it. A subtle mind can only fathom a subtle object like the mind, but nothing subtler.

The crudest manifestation of the Cosmic Mind is the quinquelemental universe. Hence the rśi says, “This vast quinquelemental universe is His physical body”. His subtle and causal body and His stance as Puruśottama are beyond the scope of perception of the indriyas. Microcosms can never fathom the extreme subtlety of these states of cosmic existence. To bring the vast cosmic body within the scope of perception is beyond the microcosmic capacity.

The word “jagat” is derived as gam (root verb) + kvip (suffix) and means “ a moving entity.” Due to the extroversive (Saiṋcara) and introversive (Pratisaiṋcara) flows of cosmic imagination everything of this universe is in a state of continuous flux. Most of the manifested universe cannot come within the scope of perception of the sense organs and the mind of microcosms. Some part of it can only be realized by the subtler layers of mind and intellect, while the subtlest portion can only be assimilated through deeply universalistic spiritual immersion. Materialistic philosophy does not want to transcend the scope of the crude perceiving mind, and there is no harm if it doesn’t! The nature of an object depends upon the mental outlook of the subject. It is foolish to try to deny the existence of something which is beyond the scope of perception through vain intellectual debate. It is certainly not wise to say that something does not exist simply because it is beyond one’s power of comprehension. If a blind man says that the world is colourless, will it lose its colour? A wise man can only say, “I do not understand anything beyond this.” So it can safely be declared that a materialistic philosophy is no philosophy because the totality of the universe is not within the scope of its purview.

Yo yonimadhitiśt́hatyeko yasminidam saḿ ca vi caeti sarvam.
Tamiishánaḿ varádaḿ devamiid́yaḿ nicáyyemaḿ shántimatyantameti.

He is the Noumenal Cause of the universe. He shines in the various expressions of the fundamental factors. He is the flower, He is the honey, He is the bee. It is only due to the varying degree of influence of the static principle that He manifests Himself in these three different ways. With the help of Prakrti His Macrocosmic bearing is controlling the various manifestation of His own Self. He is playing with Himself.

Whatever may be the apparent differences between one object and another, if one proceeds along the path of synthesis one will ultimately arrive at the Supreme One. Whether you call this entity small or vast, its depths are unfathomable. Countless unit expressions of finitude lie embedded in the singular identity of the ocean. The diverse expressions of this changing universe are embedded in the singular body of the universe and the diverse expressions of the celestial world are embedded in the infinite void. The same vast space you will see both outside and inside your citta. If you analyse the various symbols of the myriad of diversities you will discover that they are all merging in the Supreme Singularity. This is true in the case of the individual and the collectivity. He is the subject, the object and the connecting link – all in one.

What is the vast play of cosmic imagination? Does it originate from the noumenal causal factor – the collective creation of Puruśa and Prakrti? Is it not a fact that the causal factor, due to the varying degree of influence of the static principles, is manifesting itself in countless ways? In reality, this causal factor is the Causal Mind of the Supreme Entity, and the countless finite emanations are the minutest expressions of His Citta. All the quinquelemental objects perceived in the universe today had their origin in a previous subtler stage. If we trace these subtler stages back to their original source will finally arrive at the Supreme Causal Factor. Prakrti (which is inconspicuous in Nirguń Brahma) lies dormant as a causal factor in the initial stage of Saguńa Brahma. One who is asleep cannot said to be non-existent. That which is unmanifest is of course unexpressed, but the principle which causes its manifestation cannot be said to be non-existent. It does exist but in a subdued form – it’s action expression is unsubstantiated, and is this incapable of giving a subjective bearing to Puruśa.

Suppose a distinguished poet is sleeping. While sleeping is he devoid of poetic genius? No, but at that time the poetic talent remains dormant in a causal stage in his individual mind – his poetry and his faculty to compose are unexpressed. Since He is not expressing himself as a poet he does not deserve to be called a poet.

Parama Puruśa, under the influence of Prakrti, manifests the glory of His poetic expression along the path of Saiṋcara, and finally, in the introversial flow of Pratisaiṋcara, merges Himself in His original stance.

The creation of the universe has been continuing to originate from the Cosmic Causal Factor. The first perceptible form that the citta has assumed in the cosmic extroversial flow is the ethereal body. At this stage He doesn’t have any physical body but exists in a virtual abstract form. Yet human beings with the help of the subtler sensory organ (organ of hearing), and by applying certain scientific methods, can assimilate the sound tanmátra from the subtler ethereal body to some extent.

Thereafter the aerial body is created with the application of a cruder force of Prakrti. The aerial body’s sound tanmátra can also be heard by the ears. The ethereal body, while being constantly formed out of His unmanifested cosmic potentialities is also being transmuted into the aerial body, without losing its inseparable association with the Witnessing Faculty. The aerial body is thus a cruder manifestation of His mind. In the further extroversive flow of Macropsychic manifestation, both within and without, there is a ceaseless clash of vital force causing subtlety to become increasingly crude. The intermolecular space decreases giving a concrete form to the Cosmic Mind in its metamorphosed form. The internal and external clashes increase proportionally. In the ethereal factor there is no difference between the internal and external forces, but in the case of the aerial factor there is greater internal clash. Although the molecules in the aerial factor are scattered far from each other there is something external to it – some external pressure – which it develops the capacity to resist.

The next stage of crudification (resulting from the further crudification of the inter-molecular space) in the flow of Saiṋcara is the luminous factor. It derives its luminosity from the intense clash of forces. It has an even greater capacity to resist the external factor. We can see the luminous factor in the various celestial bodies of the vast space which, although in most cases are not yet converted into solid or liquid, have assumed a particular shape. In the flow of Saiṋcara these luminous entities gradually get crudified into the liquid factor. Their intermolecular space further decreases causing greater internal conflict. This internal contraction results in its assuming a particular shape and size and developing an even greater capacity to counteract its exterial forces.

When the burning celestial bodies begin to condense in the process of Saiṋcara they are converted into a liquid ocean of fire. This planet earth, after its immediate dissociation from the burning Sun, was in the liquid state for some time. When this liquid factor reaches the nadir point of the flow of Saiṋcara, its molecules and atoms reach the zenith point of proximity resulting in intense clash within its internal space. Its material flow is perceivable to all the indriyas. And its internal capacity to fight against its opposing forces become tremendous.

The movement in the process of Saiṋcara takes place due to the increasing influence of tamaguna. The more the cosmic cycle moves through the phase of Saiṋcara, the more the physical form of objects becomes evident. The greater the action of the internal force, the greater the conflict between the inter-molecular space, and the greater the capacity to assimilate the different tanmatras.

The ethereal factor carries only the sound tanmatra. When it is transformed into the aerial factor it acquires the capacity to carry a greater variety of tanmatras (but not a greater quantity of tanmatras). Thus the aerial factor can carry two tanmatras, sound and touch. However, the sound tanmatra it carries is not as subtle as the sound tanmatra carried by the ethereal body. When the same aerial factor is converted into the luminous factor its total capacity for carrying tanmatras remains unaltered, but it acquires the capacity of radiating light and can thus carry the form tanmatra (as well as the sound and touch tanmatras). The sound tanmatra it carries is not as subtle as the aerial factor’s sound tanmatra. As the process of crudification continues there is more internal clash (and less external clash) resulting in the increase of the capacity to carry an even greater number of tanmatras.

The force which plays a special role in balancing the interial and exterial forces within the structure is called práńa. In this struggle if the opposing exterial forces are dominant the material structure collapses, and we declare it as dead. But actually it doesn’t die, it maintains its existence in the midst of countless forms of the expressed universe.

Tomár mahávishve kichu háráy náko kabhu
Ámrá abodh andha máyáya khunje berái prabhu.

[In your vast universe nothing is ever lost.
Because of the dark spell of illusion
We mistakenly believe that things die.]

When the physical structure vibrates strongly due to the clash of internal forces a certain control must be exercised over the structure to ensure neither explosion nor implosion occurs. Under such circumstances the práńa will have to act under its own initiative otherwise it will be difficult to maintain the balance between the two opposing forces. To help the individual structure to maintain a balance between the exterial and interial forces the Cosmic Mind creates a sub-centre or individual mind within that structure. When the life force, due to the complexity of the structure, takes the unit mind as the apparent source of its actual flow, that is called life or vital energy (práńáh). Práńáh is the collection of ten vayus. (That’s why in Saḿskrta it is always used in the plural number. In modern Indian languages born out of Saḿskrta we use the word práńa in the sense of práńáh). The microcosm which guides its entire structure with práńáh is called a living being.

Práńa originates after the emergence of the five fundamental factors in the phase of Saiṋcara. The origin of práńáh marks the beginning of Pratisaiṋcara, the introversive phase of the Cosmic Cycle, which moves towards Consciousness from matter according to the dictates of Vidyámáyá. Initially it is initiated by sattvaguna and ultimately merges in the vast Cosmic Mind.

[[Do the quinquelemental entities move towards Brahma in all cases with the help of their physical body and vital energy? No, this flow can take two different paths, one rapid, the other delayed. The path of microcosmic development is the path of rapid development. With the awakening of Consciousness in matter, the microcosm overpowers the influence of Prakrti and attains oneness with Consciousness.

Of course microcosms acquire the capacity to move independently before attaining oneness with consciousness; they acquire it as soon as they attain a human mind. At that stage they can either accelerate their movement in pratisaiṋcara towards the Cosmic Mind and Supreme Consciousness or, by ideating on crude matter, they can degrade their minds and consciousnesses to such a degree that they become undeveloped microcosms or even crude matter. That is, they can regress.]]

Those who move forward properly along the path of Pratisaiṋcara or accelerate their speed through the process of sadhana are true human beings. The further the microcosmic body moves along the path of Pratisaiṋcara the greater its structural complexity. To cope with this complexity the microcosm, out of its physical structure, evolves a more developed and capable psychic body. That’s why we notice that the greater the complexity of the physical structure, the greater the protoplasmic and glandular complexities and the greater its psychic expansion. With the increasing complexity of the body and mind the human hopes and aspirations, pains and pleasures, sorrows and afflictions also increase. The boss running an office of a huge corporation requires far more psychic power than the boss running the office of a small company, for he has to shoulder greater responsibilities and run greater risks. A person who lacks the requisite psychic capability for his job is demoted. Similarly, if a human being is preoccupied with crude thoughts he will have to be reborn in a crude body for he is not utilizing his full potential. Human beings, the crown of creation, due to their heavy responsibilities, have more qualities than other creatures. The reflection of Consciousness becomes more distinct on a mental plate of a person whose mind is highly expanded. Such a mind overflows with bliss when it receives cosmic inspiration, and with the help of sádhaná develops a greater power to realize the Supreme Entity. The day one gets the Supreme attainment marks the end of the Pratisaiṋcara phase of the cosmic cycle for that particular microcosm.

But not all physical entities are converted into Consciousness. Where the vital energy and mind are not developed the entity will have to follow the path of stagnation and can only be established in Consciousness after arousing the vital energy and mind. If it fails to do that, its physical structure will be controlled by the Cosmic Will. Undeveloped physical structures do not try to direct their self will against the natural forces, but human beings, due to the greater complexities of their physical structure, and the greater development of the energy and the mind, challenge the natural forces and sometimes, with the help of their developed vital energy and psychic power, can overpower them in both individual and collective spheres. If matter guided by energy (práńa) can be called Union Territories (such as Goa and Pondicherry) then the living sub-human creatures together with their vital energy (práńah) can be called Indirectly Centrally Administered Areas whose budget is passed by the government; and the living beings endowed with more developed minds and lives can be compared to A-class States (such as India). Normally Direct Union Territories are considered part of the federal state and their civil servants are considered as the employees of that central government. However, under certain circumstances, these employees are accorded different rights and responsibilities. This is the same in the cosmic world too: inanimate matter, sub-human creatures, and human beings have their respective rights and responsibilities. The present state of Bihar is a part of India. The government of Bihar is a part of the Indian government, yet the praise and criticism for or against the government of Bihar does not directly concern the government of India. The government of Bihar will have to plan according to its own state exchequer not the central government’s.

The same thing applies to human beings with developed minds. When life evolves from matter the Macrocosmic Mind helps in the evolution of the human mind. But when that composite structure increases in complexity in the phase of Pratisaiṋcara, guided by cosmic imagination, its mental capacity increases and proportionately it is accorded greater rights and responsibilities. When the unit mind takes responsibility for the authorship of action it must also take responsibility for the consequent praise or criticism. If the government of Bihar finds itself helpless in certain circumstances it can surrender it’s entire burden to the central government. Similarly, the unit mind can relinquish its authorship and surrendering all its rights and responsibilities to the Supreme Entity, can become one with that Entity by merging the unit mind in the Supreme Mind. But when inanimate matter does not follow the path of living beings, [[it]] follows the path of stagnation. When unicellular beings moving along the path of Pratisaiṋcara come in contact with other living beings they evolve into multicellular creatures. Through the same process these multicellular creatures can increase their multicellular complexities. When the intensity of the internal struggle increases the psychic body has to become stronger according to the intensity of the struggle. No matter how powerful a creature may be, if its physical complexities are less, its psychic and spiritual complexities will be proportionately less. That’s why the mighty elephant and rhinoceros have to suffer the fate of being the slaves of human beings.

As the psychic realm of a unit being develops its capacity for self expression gradually increases enabling it to struggle against obstacles and move towards a brilliant future. Human beings, due to their greater control over their propensities, try to express their desires and ambitions after due deliberation. But an undeveloped creature rushes immediately towards any object it sees which excites its greed. Human beings do not act like that, of course – they control their instinct of greed through proper and rational discrimination. And this discrimination is the result of psychic expansion which itself is the result of the reflection of the Supreme Consciousness on the unit mental plate.

Thus humans reach higher stages of psychic expansion as they advance on the path leading to the attainment of the Supreme Entity. This expansion causes them to become established in the subtler world of cognition. Finally one glorious day they will either attain liberation by merging their individual minds in Saguńa Brahma or salvation by merging their existential feeling in Nirguńa Brahma. But if they remain preoccupied with petty thoughts they will be converted into sub-human creatures or even into the crude fundamental factors.

Thus there are three paths open to human beings: salvation (mokśa), liberation (mukti), and complete crudification. When the five fundamental factors do not get the scope of acquiring a mind in a physical structure they move towards even more crudity – the solid becoming more solid; the liquid becoming solid; the luminous becoming liquid and ultimately solid; the aerial factor becoming luminous then liquid, then solid; and the ethereal factor becoming aerial, then luminous, then liquid, then solid. As a result of the continuous crudification of the fundamental factors the physical structure becomes more condensed. This path of crudification is the path of degeneration. All the perceptible physical objects of the world are composed of the five fundamental factors. If the subtle factors within them crudify that is are converted into solid one day due to extreme condensation, their existence will go beyond the sense of perception, becoming extremely small. This process of contraction increases the internal clash within the material structure. When the internal clash becomes so intense that the structure can no longer maintain it’s structural solidarity it is called jad́asphota. Jad́asphota converts all the fundamental factors into the ethereal factor, from which they again move within the flow of Saiṋcara evolving once more to their solid base where they again get the scope to become a living structure.

On one branch of the evolutionary tree the solid structure develops a crude mind and evolves as a unit being. On the other branch due to the process of degeneration, or the lack of scope for evolution, the solid structure suffers the fate of jad́asphota.

Take the case of this planet earth which is composed of the five fundamental factors. The living beings of this earth are presently able to select the path of salvation or liberation. But when, due to the crudifying influence of Saiṋcara, the earth’s environment will become uncongenial for habitation, unit beings will not get any further scope to advance along the path of liberation. Under these circumstances the planet and its atmosphere will gradually get condensed. It will become so small that it will become unrecognizable as a planet. When its internal factor reaches the nadir point of crudity it will appear to be non-existent outwardly. At this stage it will experience jad́asphota causing an immense explosion. That tremendous energy release converts the solid body into the ethereal factor. The celestial bodies of the universe which are unfit for human habitation are all moving through the process of jad́asphota and are hurtling towards a catastrophic explosion. This is the inevitable fate of each and every celestial body. But it is possible to increase longevity of a particular planet with the assistance of a highly powerful celestial body such as a comet or nebula.

This phenomenal event of jad́asphota is nothing but the recoiling of the cosmic waves. These recoiling waves become straightened by the explosion. If the ethereal, aerial, luminous, liquid and solid factors that form the physical structure of a six foot tall human being are condensed to such a degree that the inter-protoplasmic gap becomes completely non-existent that healthy gentleman will be a billion times smaller than a poppy seed!

Behind all these diversities of the creation is Brahma the Supreme Entity. Everything is created, maintained and dissolved in Him, nothing lies beyond His Macrocosmic arena. The rśi says, “He is Ishán, the Supreme Controller of everything, showering grace upon everyone and everything. He is adored and worshipped by all, even the gods. He is the God of the gods, He is, Mahádeva. In Him lies the real peace. Do not ideate on anything other than the Supreme Entity.”

Yo devánáḿ prabhavashcodbhavashca vishvádhipo rudro maharśih;
Hirańyagarbhaḿ pashyate jáyamánaḿ sa no buddhyá shubhayá saḿyunaktu.

What are these manifestations, these expressions of divine power? All these emanate from Him. The gods cannot claim any special credit or originality for their extraordinary faculty of action or their divine sports. All the inspirations or the impetus comes from Him only.

The gods are like puppets in a puppet show which only dance when someone pulls their strings above. They enjoy no rights, no freedom, no responsibilities. He is the fundamental force behind the expression of the various powers of the different gods in the universe. Not only does He provide inspiration and momentum as the Cognitive Faculty but as the Causal Matrix is continuing the entire creation of this universe. He is the Creator and Controller of the universe and is thus called Vishvadhipa, the Supreme Lord of the Universe. He also withdraws this created universe in Himself and is thus called Rudra, the entity which causes others to weep even while giving them liberation.

The whole phenomenon of creation is moving in a particular flow. When an individual flow comes in contact with another individual flow, and when the intellectual movement comes within the scope of measurement, the time factor is created. The collective name of universal movement is Kála or Rudra philosophically. This time factor is a partial manifestation of the Supreme Entity or Maharśi (Maha + rśi). A rśi is one who cultivates wisdom, who enriches the intellectual field through deep research and innovative discoveries and harvests the fruits of wisdom. Those who invent deadly weapons such as the hydrogen bomb, which caused the frightening holocaust, do not help the human intellect attain the height of human perfection, but rather direct their intellect towards crudeness. These types of inventors and their patrons do not deserve to be called rśis, rather, they are worse than demons, far worse than internal creatures, having forfeited their right to human identity. The rśi says Brahma is Maharśi, the Sage of the sages.

When Prakrti exercises Her sentient influence on the Supreme Cognitive Principle, the latter, in the Macrocosmic stance, is called Virata, and in the microcosmic stance, Vishva. Similarly when Prakrti exercises. Her mutative influence on Puruśa, the latter, in the Macrocosmic stance, is called Hirańyagarbha, and in the microcosmic stance, Taejas. The universe is essentially vibrated with the vibrations of the Hirańyagarba. (You should not confuse this Hiranyagarba with the Hiranyagarba which is the name of the metamorphosed form of Saguńa Brahma. This Hiranyagarba is basically a philosophical term which doesn’t have any relevance for spiritual practitioners). It is dominated by the mutative principle and was created after Prakrti exerted Her influence on Brahma. Thus the cosmic existential-I was the witness of the origin of Hiranyagarba. “Let this vast Macrocosmic Entity who is the witness of Hirańyagarbha’s origin connect our intellect with Supreme Benevolence, let Him give us proper guidance.” This is our sole prayer unto Him. The same prayer has been repeated in the Savrti Rk of the Vedas.

Oṋḿ bhúh bhúvah svah oṋḿ tatsaviturvareńyam
Bhargo devasya dhimahi dhiyo yo mah pracodayát oṋm.

[I meditate on the divine effulgence of that Supreme Father, the Creator of the seven lokas, so that He can lead my intellect to the Supreme Benevolence.]

Asado másadgamaya tamaso má jyotirgamaya
Mrtyormámrtorgamaya ávirávirmayaedhi.

Rudráyatte dakśińam mukhaḿ tena máḿ pahi nityam.

[Oh Lord lead me from the unreal to the real, from darkness to effulgence, from death to immortality. Oh Lord, manifest your divine effulgence in me.]

[Oh Rudra, the Supreme One, protect me with your benevolent face on the right.]

Súkśmátisukśmam kalilasya madhye vishvasya sraśtáramanekarúpam.
Vishvasyaekaḿ parivest́itáraḿ jiṋátváshivaḿ shántimatyantameti.

However small the root of an idea may be, or however subtle might be the circle of energy, you will see the reflection of Parama Brahma, the infinite creator. His Divine Excellence does not end in atoms and molecules, but permeates even smaller particles. Whatever tiny particles you might imagine such as neutrons, electrons, protons, and positrons, all are radiant in His Divine Effulgence, all are His playful expressions. That’s why from the point of subtlety He is beyond conception. He is the manifestation of all visible objects such as the big and small entities, and all the subtle entities such as the atmosphere. He is the veritable Shiva, blessedness personified. Whatever He does, He does for all. Just as parents sometimes have to punish their children and cause them to weep to rectify their bad habits, similarly Parama Puruśa leads human beings to Supreme Blessedness through trials and tribulations. If once you can know Him, you will attain bliss.

Saeva kále bhuvanásyásyá goptá
Vishvádhipah sarvabhuteśu gúd́hah
Yasmin yuktábrahmarśayo devatáscha
Tamevaḿ jiṋátva mrtyupáshaḿ shchinatti.

This creation which seems to be real to the microcosm is actually the psychic conation of the Macrocosm. Only He knows the secret of this phenomenon. Suppose you are thinking of Laheriasaral (in Bihar, India). Are you not inseparably associated with the Laheriasarai of your mind? Does not your individual identity lie in the atoms and molecules of that Laheriasarai? Is not the subject closely associated with the object? Certainly. Likewise His divine glory is inseparably associated with every molecule of this world of imagination. Just as you can build, preserve, or destroy the Laheriasarai of your imagination according to your own sweet will, likewise the Supreme Entity has the absolute right to play with His creation according to His Sweet Will. Hence He is rightly called Vishvadhiipa, the Supreme Lord of the Universe. Thus we see that on the one hand He is the Supreme Controller of the Macrocosmic thought projection, and on the other hand He is the universal life inextricably related with his entire creation both in the individual (ota yoga) and pervasive (prota yoga) associations.

The immense potentiality with which this vast creation is flowing lies embedded in that Supreme Entity. On the one hand matter, together with práńa (energy), through the process of jadásphota (structural annihilation) is moving along the path of Saiṋcara, on the other hand, the práńah (vital energy) of the living entities is gradually merging into the Supreme Entity as the culmination of the flow of Pratisaiṋcara.

The as-yet-unexpressed mental potentialities of Brahma are presently moving towards the Supreme Entity along the path of [[expression of saiṋcara either in a rapid or delayed movement]]. Thus unexpressed potentialities will continue to find expresson for eternity. [[ [The transition] from the unexpressed to expression results from the initial impact of Prakrti’s rajogun’ii shakti, which follows the stage where sattvagun’a alone was influential.]] The degree of mutative expression within the cosmic cycle (comprising Saiṋcara and Pratisaiṋcara) is not uniform anywhere, nor can it be.

Due to the ever-increasing progress and the resultant greater psychic clash in the vast cosmic body, the intensity of the mutative vibration increases. Hence, it is not possible for all parts of creation to have a uniform temperature or a simultaneous death. When the energy of the material structure gets concentrated in its centre due to extreme crudity jadásphota occurs. This releases vast amounts of energy within the universe thus maintaining the thermal disparity of the universe and the continued flow of the cosmic imagination. That is why the fear of some scientists that the universe will meet a thermal death is baseless. Partial thermal death may occur in part of the universe, but the total thermal death of the universe will never be a reality.

If the atmosphere gets too polluted, or if the release of energy from the sun decreases, this world may become unfit for human habitation. But in the universe as a whole there will never be lack of space for human habitation. People of this earth may settle on other planets which may not be included in our present solar system. Many of the planets, satellites, suns, stars and comets which are presently burning will be converted into beautiful, habitable planets. The very thought of thermal death is unwarranted – there is no sound philosophical reason to substantiate it. This vast universe comprising the stars, planets, satellites and other celestial bodies is the psychic imagination of the Supreme Entity. Those who separate themselves from that Supreme Entity cannot properly understand this diversity. So the gods and brahmarśis always remain united with Him because being united with Him is the greatest benevolence. The only duty of a person seeking liberation is to become one with Him. On attaining Him the bondages of fear and decay and death, of hatred and apprehension, etc. will be shattered beyond recognition.

Ghrtát param mańd́amivátiśukśam jiṋátva shiváḿ sarvabhúteśu gúd́ham
Vishvasyaekaḿpariveśt́itáraḿ jiṋátvá devaḿ mucyate sarvapáshaeh.

Just as the essence of clarified butter remains hidden in milk similarly, Parama Puruśa, as the Witnessing Force, is the fundamental essence lying hidden in all objects. The controlling power of the cosmic cycle is called Puruśottama. Shiva is not only the Puruśottama or Parama Shiva of objects, He is the witnessing force of each and every molecule. He is also the power behind sight, and the driving force behind each action.

When He remains associated with the collective manifestation of the universe as its witnessing force that is His prota yoga, and when He remains associated with the individual microcosm as its witness, that is His ota yoga. Thus He lies covert in each and every entity in His individual and collective association. The human beings, after knowing the Supreme Entity, attain liberation from all fetters (páshas).

The Supreme Entity in its movement from crude to subtle gradually becomes “free” from the influence of Prakrti and begins to imbibe the qualities of Puruśa. The subtlest portion of the citta is the hirańmaya kośa. Just above this layer is the all-blissful stance of the Supreme Entity. Both inside and outside the [[microcosmic]] structure, the Cosmic process of Pratisaiṋcara is working. Thus He not only exists surrounding all the entities, but with the help of His immanent power, He stimulates His imaginative flow. Thus the material structure endowed with its so-called vital energy becomes increasingly complex and is converted into annamáya kośa, supported by práńáh. It also acquires kámamaya kośa as its activating force. In the next stages, with the help of the extroversive flow of the cosmic cycle, the manomaya kośa evolves out of kamamaya, the atimanas evolves out of manomaya, the vijiṋánamaya out of atimanas, and the hiranmaya out of vijiṋánamaya. The hiranmaya kośa finally merges into the Supreme Cognition as the witnessing force. This cosmic imagination is an action and hence it has a sound of its own. It is so subtle that it is extremely difficult for the ear to hear it, but not impossible.

There is diversity in the sound owing to the variation in the degree of subtlety or crudity of the vibrated object. The rhythm in which the vibrational flow of the cosmic mind vibrates the annamáya kośa of individual microcosms – veins, nerves, arteries, blood, lymph, etc. – is the initial stage of the divine cosmic sound. When this sound is heard in the anamáya kośa it resembles that of a cricket. When this cosmic sound vibrates the kámamaya kośa it resembles the sound of ankle bells. In the manomaya kośa it resembles a flute (the mystic sadhakas of the Vaesnava cult describe it as the sound of Lord Krśńa’s flute); in atimánasa kośa, the resonance of a gong; in vijiṋánamaya kośa the buzzing of bees or the rolling of ocean waves; and in hirańmaya kośa, a prolonged oṋḿ sound. Thus the cosmic sound is expressed in various ways according to the degrees of crudity or subtlety in relation to the fundamental factors. There are various physical and psychic expressions centring around the various degrees of cosmic sound. When one’s mind is confined to a particular stratum one hears the sound peculiar to that stratum only. A person who lacks concentration of mind cannot hear any expression of the cosmic sound. In the field of spiritual practice the divine sound is expressed in a spontaneous way. When the existential awareness of living beings becomes concentrated with the cognitive bearing, it is not attracted to any sort of sound. Even the sound oṋḿ of the hirańmaya kośa becomes non-existent in the non-attributional stance because every sound is a particular expression of a guńa or principle (sentient, mutative or static principle), or as an expression of an action. A person who is emerged in the Cognitive Bearing does not need to make any psychic endeavour with the help of any acoustic root. He or she is free from bondages, from all fetters, having attained karma samádhi.

This Supreme Cognitive bearing is the final destination of all human beings. It is He who provides the impetus and inspiration necessary for spiritual progress, for movement along the path of Pratisaiṋcara. And to attain Him one should not perform ritualistic practice. All that is required is to move towards Him with ardent love and devotion for Him.

Ananya mamatá viśńormamatá premasauṋgatá

While moving towards Him do not neglect the world or the path of action. Although devotion is the most essential aid to help one to attain the Supreme Stance, yet knowledge and action are very important. Without them the possibility of downfall cannot be ruled out. Yet for a sádhaka devotion is the highest quality.

Bhaktirbhagavato sevá bhaktih premasvarúpińii
Bhaktiránandarúpáca bhaktih bhaktasya jiivanam.

[Bhakti is service to the Supreme Entity. It is love personified, bliss personified, the breath of a devotee.]

Eśa devo vishvakarmá mahat́ma sadá janáńam hrdaye sanniviśt́ah
Hrdá maniiśá manaśabhiklrpto ya etadviduramrtáste bhavanti.

Brahma, who has imagined and created this vast universe, is the only entity worthy of the epithet Mahat́ma. What we call jiivátmá or átmá is only the reflection of Cosmic Consciousness on the mental plate, and thus finite human beings should not be called mahátmá (noblest soul). Instead of being called mahátmá, durátmá (wicked), papátmá (sinful), or punyátmá (virtuous), human beings should either be called pápohate átma (a soul assailed by sin) or punyopahata (a soul assailed by virtue).

This Supreme Entity lies hidden in the existential feeling of each individual as its witness. He is reflected on the mirror of the buddhitattva (existential-I) of every entity. One who has made this reflecting mirror spotless through the constant practice of sádhaná can better understand the glory of this Entity. Those who have known this Entity have attained immortality.

This Entity is the Ocean of Nectar. He is ever-ready to guide individuals towards immortality, by His grace. Human beings must make the best use of His grace. Only He is the Pure Universal Preceptor.

Nityaḿ shuddhaḿ nirábhásaḿ nirákáraḿ niraiṋjanam;
Nityabodhaḿ cidánandaḿ Gurubrahma namámyaham.