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Let there be a short discourse on the universal expression of Parama Puruśa, the vishvarúpa of Parama Puruśa.(1)
Tvaḿ strii tvaḿ pumánasi tvaḿ kumára uta vá kumárii;
Tvaḿ jirńo dańd́ena vaiṋcasi tvaḿ játo bhavasi vishvatomukhah.
Niilah pataungo harito lohitakśa tadidgarbha rtavah samudráh;
Anádimastvaḿ vibhutvena vartase yato játáni bhútáni vishvá.
[You are a woman, You are a man; You are a boy, You are a girl; when old, You walk falteringly with a stick. You express Yourself in so many forms and so many ways.]
[Little blue insects, little green insects, and red-eyed birds; clouds full of thunder and lightning; the seasons, the ocean – all these manifestations of Yours proclaim Your power from beginningless time.]
“O Lord, all the expressions, all the manifestations are known to You. Nothing is negligible, nothing is unimportant. All are microscopic expressions of the Supreme Puruśa.” He cannot hate you. He hasn’t got the right to hate anybody, He hasn’t got the right.(2)
Tvaḿ strii tvaḿ pumánasi.(3) Males are expressions of Parama Puruśa, they are the sons of Parama Puruśa. Similarly, womenfolk are expressions of that Parama Puruśa, they are the daughters of Parama Puruśa.
Tvaḿ strii tvaḿ pumánasi tvaḿ kumára uta vá kumárii – “A little boy, a sweet little boy, is Your expression. A sweet little girl is also Your expression.”
Tvaḿ jirno dańd́ena – “And that old man moving with a stick” – like this – “is also another sweet expression of that Parama Puruśa.” Different panorama of His expressions. A collection of so many pictures. All are equally sweet, equally respectable, equally loving, because the collection of all these figures is His vishvarúpa.
Tvaḿ játo bhavasi vishvatomukha – “and all Your expressions, each and every expression of Yours, is sarvatomukha” – that is, “omniscient”, “omnipotent”. “You are so loving,” and so a devotee sees Him in each and every expression.
Niilah pataungo harito lohitakśa tadidgarbha rtavah samudráh – “Little insects of blue colour, of green colour, and(4) clouds, and thunder – all of these – all are Your expressions, all are my Lord, my loving Lord.”
Anádimastvaḿ vibhutvena vartase – “and You reside, Your abode is in the realm of infinity. One cannot go beyond Your jurisdiction, nobody can go beyond Your jurisdiction.(5) Because – what? You are Ánandasvarúpa [Embodiment of Bliss].”
Ánandáddhyeva khalvimáni bhútáni jáyante;
Ánandena játáni jiivanti ánandaḿ prayantyabhisaḿvishanti.
[Out of bliss all beings were born, in bliss they are living, and into bliss they will ultimately dissolve.]
“They were created by the ánandam of Parama Puruśa, He wanted it. Just to give pleasure to Himself He created the whole world, so the very root of creation lies in ánandam.”
Ánandena játáni jiivanti – “and living beings, they want to live here, remain in this world, because they want to get ánandam from this world.” And when a man thinks that he is not getting ánandam or he will not get ánandam, he commits suicide.
Ánandaḿ prayantyabhisaḿvishanti – “and in the last hour and in the culminating point of human life, he wants peace in the sweet lap of ánandam [bliss] – Parama Puruśa.”
And(6) this is the vishvarúpa of Parama Puruśa. But the jiṋánii [sádhaka who follows the path of knowledge or discrimination] – you know, there is a fight from the very beginning. There are two sets of fight. One fight goes on between yogis and jiṋániis, bhaktas [sádhakas who follow the path of devotion] and jiṋániis – they are two belligerent parties, always fighting with each other. The bhaktas and the jiṋániis. And another fight is between bhakta and Bhagaván [the Lord]. [laughter]
The fight between jiṋániis and bhaktas is: The jiṋánii wants to see everything, understand everything, with the help of his little intellect. And that intellect lies within the small nerve cells of the brain. And those nerve cells are within that little(7) cranium. And they think that they are jiṋániis, they are not ordinary yogis. This is the mentality of the jiṋánii. And they want their jiṋánam to be universally recognized. It may or may not be jiṋánam, but it should be recognized. [laughter] And they are(8) do-little, tall-talking people, theoreticians. And also they are puffed up with vanity.(9) This is the nature of jiṋániis. You boys, you girls, do you want to become jiṋániis?
[Audience: “No.”(10) ]
And bhaktas say that this little brain and these little nerve cells are creations of Parama Puruśa. How can they judge Him with this little brain and these little nerve cells? The best way to get Him, to be one with Him, is to surrender at His altar.
So they are always fighting amongst themselves, those jiṋániis and those bhaktas.
And there is a fight between bhakta and Bhagaván also, as you know. It was started in – when? [Beginningless time.] And we don’t know whether it will go on up to [endless time]. The fight is about what? Bhagaván says: “O bhaktas, O devotees, I am here because you are here. My name, Bhagaván, would become meaningless if the bhaktas were not present, because a name becomes meaningless if that name is not used by anybody as a mode of address.” Suppose a man, a particular gentleman, is Nirmal. But if there is no one in the universe to call him Nirmal, then that name “Nirmal” becomes meaningless.(11) “And so you are superior to me,” says Bhagaván. “O bhaktas, You are superior to me.” And the bhaktas say: “O Parama Puruśa, Thou art the very fundament of my life, very base of my life. I exist because you exist.”
You know, one of the meanings of the word “Krśńa” is as follows: Krś means “to be”. In Sanskrit the root verb krś has two meanings.(12) And another meaning is “to be”, “to exist”. Why do we call Him Krśńa? Because bhaktas say that “We exist because of Your existence. That’s why You are Krśńa. If Krśńa is not existing, then we also won’t exist.”(13) So bhaktas say: “No, no, no, Parama Puruśa, You are the fundament of my life, so You are far, far superior to me.” And Bhagaván says: “No, why superior?” [laughter] This fight is going on between bhakta and Bhagaván. A fight to be the inferior to the other. A never-ending fight.
The jiṋániis say: “When the Lord has expressed Himself in the form of this universe, the noumenal Lord in the form of the phenomenal world, in the form of the phenomenal universe, then who doth control us? Who’s the controlling authority? When He has expressed Himself fully?” The bhaktas say: “No, no, no, this universe is the phenomenal side of His expression, and the remaining portion, the remaining counterpart, is far superior to, far bigger than, that expressed portion. This universe is a finite island, a very small island, in an ocean of infinity. The expressed portion of Parama Puruśa is just like a point, and the unexpressed portion is bigger than an ocean.” Bhaktas say:
Sahasrashiirśá Puruśah sahasrákśah sahasrapát;
Sa bhúmiḿ vishvato vrtvá’tyatiśt́haddasháuṋgulam.
Puruśa evedaḿ sarvaḿ yadbhútaḿ yacca bhavyam;
Utámrtatvasyesháno yadannenátirohati.(14)
[Puruśa has innumerable heads, innumerable eyes, innumerable feet; He is everywhere on this earth. He is the all-pervading Entity. He is ten finger-widths above the trikut́i, located at the mid-point between the eyebrows (i.e., His seat is the sahasrára cakra, located at the crown of the head). He knows whatever happened in the past and whatever will happen in the future. He is the Lord of all, because He has created everything.]
“My Lord thinks with innumerable brains and yours is a single brain. A man has only one brain, and Parama Puruśa thinks with innumerable brains. You see with two eyes, you jiṋánii, you see with two eyes, and Parama Puruśa sees with innumerable eyes. He sees what is being done within your mind, what is being done by you secretly. Because He has innumerable eyes.”
Sahasrapát [“innumerable feet or legs”]. Just to conquer space, you use aeroplanes, you use rockets; but you will never be able to conquer time or conquer space. You must take some time to cross a particular area. You may minimize the time span, but it will never become nil. But sahasrapát – “My Parama Puruśa has got innumerable legs.” Suppose one leg is here in Hyderabad, another in Madras. Does it take any time to go from Hyderabad to Madras? No. By rocket it will take some time. But He is sahasrapát. He has got legs everywhere in this universe. In each and every part of this universe.
Sa bhúmiḿ vishvato vrtvá’tyatiśt́haddasháuṋgulam – “O jiṋánii, He has expressed Himself in all the forms of the universe. He is present in each and every entity. But” – sa bhúmiḿ vishvato vrtvá – “He covers everything also.” That is, He is not only in the form of this expressed universe, but as its witnessing counterpart, He remains above this universe also.
Á’tyatiśt́haddasháuṋgulam [“He is ten finger-widths above the trikut́i, located at the mid-point between the eyebrows (i.e., His seat is the sahasrára cakra, located at the crown of the head)”] – that is, “through all, with the help of all, His mental faculties, He controls your physical and mental movements.”(15)
“But He knows everything – all past events, all future events, and, in between the past and future, the short span of present.” But you jiṋánii, from one side you are learning, from another side you are forgetting.(16) Because you are learning with a particular speed and forgetting with more speed. [laughter] And this is the condition of the jiṋánii. So you boys, may I ask for a second time: “Do you want to become jiṋániis, or do you want to become bhaktas?”
[Audience: “Bhaktas.”]
Very good. Then I’ll help you. [laughter] Utámrtatvasyesháno yadannenátirohati – “and He’s the Lord, He’s the Father, He’s the Progenitor, of all(17) creatures, of all living beings.” Human beings, you know, are the most developed, most elevated creatures. And He’s the Lord of all elevated creatures. He is the Lord of those so-called jiṋániis also (if they are actually elevated creatures). Utámrtatvasyesháno [“Lord of hell and of heaven”]. But you know, those who are downtrodden people, illiterate,(18) sinners – aren’t they children of that Parama Puruśa? Certainly. He is the Lord of heaven, He is the Lord of hell also. He is the master of all, He is the Puruśa of all. So no sinner should feel that because he is a sinner, Parama Puruśa doesn’t love him, Parama Puruśa doesn’t like him. He should remember that he may be a sinner, but still he is the child of that Parama Puruśa; Parama Puruśa cannot hate him.
You know, once there was an altercation between a jiṋánii and a bhakta. The bhakta asked the jiṋánii: “You jiṋánii, can you say what my Parama Puruśa, what my Lord, cannot do?” And the jiṋánii was in a fix to say what the Lord cannot do. So the bhakta gave a reply. He said: “My Lord, my Parama Puruśa, My Supreme Father, cannot do two things. One is, He cannot create another Parama Puruśa. [laughter] He cannot create another Parama Puruśa like Him. It is His first defect. [laughter] The first disqualification is, He cannot create another Parama Puruśa. And the second disqualification is, He cannot hate anybody. Even if so desired by Him – suppose He desires to hate a particular man – no, He hasn’t got the capacity to hate others, He cannot hate others. These are the two disqualifications, defects, of Parama Puruśa.”
Utámrtatvasyesháno – “He is the Lord of all elevated creatures, He is the Lord of all the seven heavens, and He is the Lord of, He is the Father of, He is the loving Progenitor of all downtrodden people, all sinners, all degraded, depraved persons.” So it is the duty of all human beings to utilize each and every moment of their precious lives in sádhaná, in meditation, in ideating on the glory of the Supreme, and utilize their valuable lives in doing the kiirtana of the Lord.
You know, it is the human wont that whenever two or three persons assemble, what do they naturally do? They criticize others. Suppose two or three gentlemen are assembled. They are criticizing that man – “He is not a good man” – that minister – “He is not a good man” – that party – “It is not a good party.”(19) And they will never think what they actually are. They will never criticize themselves.(20) I will say they hardly criticize themselves. So what will an intelligent man do? He will do – what? Utilize that time. You know, people say: “An idle mind is the devil’s workshop.” So intelligent people will utilize their time in kiirtaniiyah sadá Harih [“always do kiirtana to the Lord”]. Whenever they will get any spare time, they will do the kiirtana of Hari.
Why Hari kiirtana? One name of Parama Puruśa is Hari. A very popular name of Parama Puruśa is Hari. Why Hari? In Sanskrit hr means “to steal”. So He is Hari, because Harati pápánii ityarthe Hari [“One who steals sins is called Hari”]. He steals. He steals what? He steals your sins.
Whenever you take something from a particular gentleman without his permission, but applying physical force, it is called dacoity, right? And when you take something from a gentleman without his permission, but secretly, not by outright violence, then it is called “stealing”.(21) When one ensconces oneself in Parama Puruśa, and when one surrenders oneself at the altar of Hari, then what does Hari do? He steals that person’s sins without his permission.(22) He will never say: “Oh, Mr. X, give me permission to take your sins.” [laughter] No, He won’t say this, because in that case Mr. X will say: “Oh, Hari, I will give you flowers, I will give you my mind, I will offer all my good actions and good entities. Why should I give You my sins?” He won’t allow; he won’t give the permission. So Hari is to steal his sins secretly. That’s why He is the Supreme Stealer also.
And what is a human being to do? Whenever he’ll get any time, whenever two or three persons will assemble, they will do kiirtaniiyah sadá Harih. It is the best means of utilization of your valuable time.
Footnotes
(1) The next few sentences were not clearly audible on the tape, but related to certain phases of Cosmic creation. The audible phrases were: “In the universal arena of Mind there was a time… and Parama Puruśa was the witness of that.… Then after that, that all-loving Parama Puruśa, that all-loving Supreme Progenitor, expressed Himself into…” –Eds.
(2) A few words here were inaudible on the tape. –Eds.
(3) The next few sentences were not clearly audible on the tape, but related to the mistreatment of women in society. The audible phrases were: “You know, in ancient society – and even now, in certain portions, in certain groups of people of the world – womenfolk are treated as… But should one treat them as…? No. They should not; rather, we must say they haven’t got the right to treat them…” –Eds.
(4) A word here was inaudible on the tape. –Eds.
(5) A few words here were inaudible on the tape. –Eds.
(6) A few words here were inaudible on the tape. –Eds.
(7) A word here was inaudible on the tape. –Eds.
(8) A few words here were inaudible on the tape. –Eds.
(9) A few words here were inaudible on the tape. –Eds.
(10) After the audience’s “no”, the author spoke a sentence, inaudible on the tape, that provoked laughter in the audience. –Eds.
(11) Two sentences here were inaudible on the tape. –Eds.
(12) The first meaning was inaudible on the tape. –Eds.
(13) A sentence here was inaudible on the tape. –Eds.
(14) Rgveda Puruśasúktam. –Eds.
(15) There was a gap in the recording here. Perhaps the tape had to be changed at this point. The author seems next to be commenting on the shloka (verse) line Puruśa evedaḿ sarvaḿ yad bhútaḿ yacca bhavyam (“Puruśa knows whatever was done in the past and Puruśa knows whatever will be done in the future.” –Eds.
(16) A sentence here was inaudible on the tape. –Eds.
(17) A word here was inaudible on the tape. –Eds.
(18) A word here was inaudible on the tape. –Eds.
(19) A few words here were inaudible on the tape. –Eds.
(20) A sentence here was inaudible on the tape. –Eds.
(21) A sentence here was inaudible on the tape. –Eds.
(22) A sentence here was inaudible on the tape. –Eds.