The subject of today’s discourse is “To Know Him Is to Be Free from All Fetters”. No living being in the world wants to he in bondage; the natural tendency of the human mind is to attain all-round emancipation. In all spheres of life – social, economic, psychic, intellectual and physical – human beings seek total freedom. If people do not want that freedom, it should be understood that they have lost their inner vitality, the pulse of life has stopped. Such people should have no place in a living society, rather they should reside in the funeral pyre of the burial ground. Now, the question is: how can one attain liberation from all bondages? Today’s discourse is an attempt to answer that question.

There is only one Entity who, when known, can give liberation to human beings, and that entity is Parama Puruśa. The scriptures say,

Súkśmátisúksmaḿ kalilasya madhye
Vishvasya sráśt́áramanekarúpam
Vishvasyaekaḿ pariveśt́itaraḿ
Jiṋátvá shivaḿ shantimatyantameti.

Anádyanantamakhilasya madhye
Vishvasya sráśt́áramanekarúpam
Vishvasyaekaḿ pariveśt́itaraḿ
Jiṋátvá devaḿ mucyate sarvapáshael.

Súkśmátisúkśmaḿ kalilasya madhye. The power of perception of the human sense organs (indriyas) is very limited; they can function only within a certain limited range, and beyond, that they are ineffective. Where the indriyas fail to function, the buddhi or intellect takes over. But the intellect also functions within a limited range, although broader than than that of the indriyas. In the case of a very subtle or very crude object, the intellect also cannot function properly.

What is the meaning of Súkśmátisúkśmaḿ? When an object is beyond the power of perception of the sense organs we call it súkśma or subtle. That is, an object which the mind can conceive, but which the indriyas cannot perceive, is subtle. That which comes within the range of the sense organs is crude or sthúla. And the object which is beyond the conceptual range of the mind is very subtle (súkśmátisúkśma). Kalilasya madhye. The word kalila has a number of meanings. Here it means a very subtle portion of an object. When the human mind ceases to function it is suspended, it becomes ineffective. That state is called the liila, or divine game, of Parama Puruśa. Take the case of a tiny white ant: it is a very small creature, yet it too has a brain of its own through which it can think. Even in the case of a tiny white ant, the cosmic game of Parama Puruśa is equally operative. It is not that divine grace is limited only to the crude objects of the senses. Rather, His divine grace continues in the same way in subtle and very subtle objects. The numerous ways in which the divine game of Parama Puruśa is being played is simply beyond human imagination.

Vishvasya srast́á. What do we mean by Vishva? We know that this vast creation, this quinquelemental universe, is created by the static principle of Prakrti. The very wont of the static principle is to bring everything within the bondage of limitations. Parama Puruśa created the universe with the help of the static principle of Prakrti. When He functions as a witnessing entity to this creation of the static principle, this quinquelemental universe, He is called Vishva. Now the question is, who has created Vishva, the witnessing entity? The answer is, He has created Himself, and as such He is caged Svayambhú (self-created). Thus, in the very subtle sphere where the human mind fails to function, His divine game continues in so many ways.

There is a subtle difference between liilá and kriid́a. When the cause of an effect is easily discernible it is called kriid́a, but when the cause is unknown and only the effect is easily discernible it is called liilá. This creation is the liilá of Parama Puruśa because human beings do not know why He has created it. With the help of their intellect they are eager to know the cause of creation, but will they ever be successful in this quest? They want to solve the riddle of creation, but they have no notion about the cause. So whatever Parama Puruśa does is all His liilá, It cannot be called His kriid́á. I have already said that when one discovers the relation between the cause and effect it is called kriid́á, but when one can see only the effect and not the cause, it is called liilá. For human beings having only a small unit mind the creation is the liilá of Parama Puruśa, but to Him it is His kriid́á. For instance, in the relative world wherever there is time, space, and person, and wherever the limited intellect can function, we can discover the cause behind every action. In this connection you remember the oft-quoted aphorism of Maraśi Kańada: Kárańábhávat káryábháva – “Where there is no cause there is no effect.” In the process of tracing the cause-effect relationship back to its original cause we arrive at the last stage. Beyond this stage action does not remain within the scope of time, space and person. Since the cause remains beyond the scope of the three relative factors, it does not also come within the periphery of mind. If the mind transcends the periphery of the relative factors it is automatically annihilated.

So the action which comes within the periphery of the mind but whose cause remains unknown is called the liilá of Parama Puruśa. But this cause, whether it remains within or without the periphery of the human mind, is clearly known to Parama Puruśa. The so-called scholars attempt to discover this cause, but in vain, because it remains beyond the domain of the first effect. Human beings can only try to imagine the cause but they will never come to a decisive conclusion about what it actually is. How can the unit mind conceive of something which is beyond the domain of mind? To attempt do so is a sheer waste to time. In spite of that intellectuals continue their vain attempts, because it is their ingrained habit. But the truth remains forever unknown to them. They can only realize the truth when their minds reach the abode of truth, but in actuality the mind can never reach that abode.

True devotees never vainly discuss anything. They know that to debate something which is beyond the scope of the mind is a waste of time. Devotees are the wisest people; the pundits are foolish. Pundits foolishly waste their time trying to know something which is beyond the periphery of the mind. Devotees, on the contrary, try to make the best use of their time. They are well aware of their relation to Parama Puruśa; they know that He is their Creator, and they are His creation. So the relation between the devotee and His Lord is one of creation and creator. This inseparable relation of Creator-creation has been mentioned in the sloka: Vishvasya Sraśtáramkanewaru pam.

It is a very personal and familiar relationship. Parama Puruśa is not a judge, nor are the individuals the accused. The relationship between Parama Puruśa and the unit beings is a sweet and familiar one. The devotees remind the pundits that their attempts are exercises in futility, and declare unambiguously that they belong to Parama Puruśa, and Parama Puruśa belongs to them. I told you something in Calcutta about the word Bábá. Bábá is derived from the Sańskrta word Vapra. Vapra-Bappá-Bábá. Vapra means “dear”. Parama Puruśa is dear to one and all, and so human beings call Him Bábá. Likewise, all created beings are dear to Parama Puruśa, so to Parama Puruśa all the created entities are Bábá. This is an unusual relationship. When the devotees sing Bábá Nám Kevalam, Parama Puruśa also sings Bábá Nám Kevalam. This means that Parama Puruśa exists because devotees exist, and devotees exist because Parama Puruśa exists. Their relationship is interdependent.

You all know that there is an old conflict between the devotees and the Lord. The devotees say to the Lord, “You are great – You are our life”. To this the Lord replies, “You are great; you are My very life. I exist because you exist”. Who is greater – the devotees or the Lord? Since time immemorial this conflict has been going on, and will continue for eternity. It will never have any satisfactory solution. Hence the devotees advise the pundits not to waste their valuable time. Human beings come on this planet for seventy or eighty years at the most. If they waste their valuable time in fruitless debate, when will they do their real work? “Art is long, life is short”, says the old proverb.

The devotees claim that the pundits are mistaken. Before the universe was created Parama Puruśa was completely alone. Just think of a vast universe where there are neither stars, nor comets, nor satellites, but only one Entity – Parama Puruśa. If you remained so completely alone, how would you feel? I am sure you would go mad. Well, Parama Puruśa was in a similar situation. He had the power to speak, but there was none to hear. He had the power to laugh, but there was no occasion for laughter. He could not even cry, or scold anyone. Just think what a terrible situation He was in. Hence to perpetuate His eternal divine game – to speak, to laugh, to teach, to scold, to instruct – He manifestated Himself in numerous ways. This is, in brief, the contention of the devotees.

Not only has Parama Puruśa created the most complex entities out of Supreme Singularity, He has created the tiniest of objects too; so He understands the pains and pleasures of both. He shares their joys and sorrows. If some people think that they are insignificant, illiterate, poor people, and their Parama Puruśa does not take care of them, they are entirely mistaken. This is not possible, because from the largest to the tiniest everything is within His vast mind. Everything originates from Him.

Sama plusiná sama mashakena sama nágena
Sama ebhistribhirlokaeh.

To Parama Puruśa a small white ant and a mosquito have equal importance. The huge mammoth and the three worlds also are equally important to Him. How vast are the three worlds in comparison to a tiny white ant! But to Parama Puruśa both are equally significant. That is why I want you to remember always that none of you are petty or unimportant in the eyes of Parama Puruśa. Under no circumstances can you be insignificant to Him. All of your feelings and longings, all your mental thought-waves, in fact, everything emanates from Parama Puruśa. He is One, but His manifestations are manifold, unending. His playful expressions are multifarious.

Agniryathaeko bhuvane praviśt́o
Rúpaḿ rúpaḿ pratirúpam jagáma
Ekastháh sarvabhútánatrátmá
Rúpaḿ rúpaḿ pratirúpa vahishca.

“Fire is one, but when it spreads to various objects it becomes numerous. Likewise, the One Supreme Entity becomes many when He expresses Himself externally in numerous entities”.

You can certainly claim that the One and the many are mere psychic distortions, the result of psychic assimilation and externalization. “One” is a particular number, “two” is also a number, “many” is another number. One may also be called many, because we arrive at many by adding many ones together. But in the case of Parama Puruśa, which number should we use? The word “one” is a psychic creation. The same is the case with the word “two”. All are the creations of the mind. But Parama Puruśa is not a creation of the mind. So how can we use the term “one” to describe Him? We can say one for a unit, but what about Him? Until our mind merges in Parama Puruśa, we cannot attain Him. To attain Him the mind must become one-pointed and directed solely towards Him. Thus if any number is to be used to describe Parama Puraśa, only the number one is suitable.

Vishvasyaekaḿ pariveśt́itárani. Parama Puruśa manifests Himself in numerous ways through each and every object of this universe, but His manifestation is not confined to unit beings and the observable universe alone. His existence extends beyond that. In other words, His divine game is not limited to you alone – it extends beyond that, and continues for eternity.

Jiṋátvá shivaḿ shántimatyantameti. Parama Puruśa is Shiva. By knowing Him human beings can attain absolute peace. The word shánti is derived from the Saḿskrta root verb sham plus suffix ktin. Shánti means to remain absorbed in one’s own self. One can attain equanimity and equipose of mind by knowing Parama Puruśa. This is what is called shánti. Parama Puruśa is addressed as Shiva. Shiva is also called the Cognitive Faculty (Citishakti); that is, Shiva is also a kind of force or Shakti. In ordinary terms what we call Shakti is Prakrti. So Parama Puruśa is Citishakti and Prakrti is His imminent power. Only if Citishakti permits it can the binding faculty of Prakrti influence Him. But if the Cognitive Faculty does not desire it, the Operative Force of Prakrti is helpless. Then Shiva remains dormant in His unmanifested stance. We witness the manifested state when the Cognitive Faculty permits the Operative Force to operate. So when someone attains freedom from bondage it means he or she is freed from the bondage of the Operative Principle, and is thus established in the Cognitive Faculty. This is why it is said, Jiṋátvá shivaḿ shántimatyantameti.

It is also said, Anádyanantamakhilasya madhye vishvasyá sraśt́ramanekarúpaḿ. He not only manifests Himself in the very subtle universe; He is equally beginningless (ańadi), endless (ananta), and unbarred (akhila).

What is the meaning of akhila? Khila means “bolt” or “shutter”. Anything which does not have a bolt or shutter is called akhila or nikhila. For India as a whole we say akhila bhárata. For the Saḿskrta word vára the English equivalent is “check”. The English word “bar” carries the same meaning also. For instance, the word Váráńasi, according to popular belief, means a place where anas or rebirth is checked or prevented.

Anádi. This universe is both beginningless and endless. Parama Puruśa manifests Himself in subtle forms, but He also manifests Himself in infinite ways.

Deva. Parama Puruśa is called Deva. All other entities are not exactly Deva, but are the expressions or creations of Deva. Numerous waves are always emanating from Parama Puruśa, each wave flowing with a particular speed and wavelength. In common parlance each of these waves is called Deva, but actually they are not Deva because their source or origin is Parama Puruśa. Every vibration of the universe is called Deva; and the, source of a devas is, called Mahádeva. So, in reality, who is Deva? He is none other than Mahádeva. The rest of the so-called devas are merely His reflections. Who is a deva? Sarva dyotanatmakah akhańd́acidaekarasa: the Entity who radiates innumerable vibrations out of His infinite body, whose tendency is to other than Mahádeva. The rest of the so-called devas are merely called Deva. He is cidaekarasah. Cit means Cognitive Flow, ekarasah means unbroken flow. So cidaekarasah means the singular unbroken flow of consciousness. In this sense only Parama Puruśa is Deva, and no one else.

Dyotate kriiŕate yasmádudyate dyotate divi
Tasmáddeva iti proktah stúyate sarvadevatah.

The Entity whose vibration vibrates the whole universe, whose effulgence illumines every other entity, from whom all other entities emanate, and in whom all other entities culminate, is the true Deva. All other deities are engaged in the service of the Supreme Deva. Hence He is the God of all gods, the Deva of all devas, that is, Mahádeva. By knowing Mahádeva all the binding fetters are removed forever. Here the fetters (páshas) mean all the physical, psychic and spiritual fetters. In the narrow sense pásha means the eight páshas.

Ghrńá shauṋká bhayaḿ lajjá jugupsá ceti paiṋcamii.
Kula-shiila-mánaiṋca aśt́ao pásháh prakiirttitáh.

[Ghrńá means hatred, shauṋká means apprehension, bhayaḿ means fear, lajjá means complex of shyness, júgupsá means hiding something or suppression, kulu means lineage, shiila means vanity of culture, and mána means vanity. These are the eight páshas or fetters.]

Sometimes the word pásha refers also to the six enemies (ripu): káma or attraction for physicality, krodha or anger, lobha or greed, moha or blind attachment, mada or pride, and mátsarya or envy. Sometimes it refers also to the fifty psychic propensities (vrtti) of the mind.

Only by knowing this Deva or Parama Puruśa can human beings attain emancipation from all sorts of bondages. There is no other way to emancipation. To know Him means to merge the unit mind into the Cosmic Mind. Human beings can become one with Parama Puruśa with the help of their unit consciousness. Only when they attain this stage can they realize that there is no difference between the microcosm and the Macrocosm; that is, knowledge, knower and known lose their individual existences. The knower and knowable become practically one, and the connecting link between the two, that is, knowledge, stands nullified. At this stage there remains no bondage.

Anádyananta: anádi and ananta. If there is any Primordial Entity it must have its starting point as well. If there is a starting point it must exist in a certain place, and it must have its culminating point also. If the starting point is located at a certain place, the culminating point must also be located in a certain place. If there is a starting point and a culminating point, there must be a middle point also. For these three reasons each and every entity comes within the scope of time, space and person.

When one knows Parama Puruśa, the creator of the starting point, the middle point, and the culminating point, one is free from the temporal, spatial and personal factors. One is liberated from the influence of the binding faculty as the Supreme operative Principle gradually wanes. Hence, regarding Prakrti it is said, Prakrtih sá nitya nivrttá – “Prakrti is the entity that undergoes constant waning.” By constant ideation Prakrti ultimately dissolves Herself in Parama Puruśa. Just as Prakrti is merged in Puruśa under certain conditions, sádhakas also become one with Parama Puruśa when liberated from the bondages of the Operative Principle. They attain salvation when Prakrti becomes one with Parama Puruśa in the process of gradual waning. The very wont of the microcosms is to attain liberation by snapping all their fetters. The only way to do that is to come within the shelter of Parama Puruśa. There is no other way – Nánya panthá vidyate yanáya.