EE7.5 - Triangle of Forces and the Supreme Entity

Triangle of Forces and the Supreme Entity

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Subháśita Saḿgraha Part 19

Notes:

official source: Subháśita Saḿgraha Part 19

this version: is the printed Subháśita Saḿgraha Part 19, 1st edition, version (obvious spelling, punctuation and typographical mistakes only may have been corrected). I.e., this is the most up-to-date version as of the present Electronic Edition.

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The Supreme Entity means the Supreme Cognitive Principle. The Cognition is the Supreme Entity and not the Operative Principle, because this Cognitive Principle is the Transcendental Entity and the Operative Principle or Creative Principle is functioning within the jurisdiction of Consciousness. This universe is the creation of the Operative Principle within the jurisdiction, within the campus of the Transcendental Entity, of the Cognitive Principle. When it operates, the Operative Principle creates something concrete i.e. the Consciousness is transmitted into abstract and abstract is metamorphosed into the quinquelemental entity, then that Operative Principle is called the Creative Principle. In sanskrit we call the Creative Principle “Máyá”, and the functional attributes, the collection of the functional attributes of this Creative principle is nature.

Though the Creative Principle is nature, it functions within the scope of Consciousness. Prakrti functions, Shakti functions on the chest of Shiva. Shakti is an innate principle. She can dance, she can function only whep she is permitted to do so by Consciousness – Shiva, Paramashiva. So the Supreme Entity means Paramashiva, the Supreme Cognition. The Cognitive Principle is the invisible witnessing entity; witnessing the entire universe – both Macrocosm and microcosm. Macrocosm is the psychic counterpart of the Supreme Cognition and microcosmos the direct psychic counterpart of the unit cognition and the indirect psychic counterpart of the Supreme Cognition. This quinquelemental universe is a metamorphosed form of Macrocosm.

I say, this universe is the macro-psychic connotation and the microcosm is unit mind. The unit mind of Rám, Shyáma, Yadu, Madhu is not the direct creation of Macrocosm, i.e., it has not been created directly by the Macrocosmic mind. It is the creation of the quinquelemental universe, the creation of matter, and matter is the creation of the Supreme Mind. Matter is the creation of Macrocosmic Mind. Unit mind is the creation of matter.

As a result of internal clash and cohesion, when the external force starts functioning within the scope of matter, and when it gets its centre of activity within material structure, we say the external force has been converted into vital force. We say life has been created within matter. When, due to internal clash and cohesion, matter gets powdered down, it is called mind, the basic form of mind, i.e. under-developed mind. As the result of clash and cohesion we get metazoic structure, we get complicated mind, and so finally in this world of ours, we get human structure. Because of this physical complexity, the mind has also become complex and complicated, and due to this complexity in unit mind, we have got several types of human forms in the physical world. Mind is controlled by hormones secreted from different glands and sub-glands; those hormones control each and every propensity of human mind. That is why I always lay stress that in intuitional science an aspirant should control the mind or its propensities which are being controlled by the glands and sub-glands. This is what is called Sádhaná, intuitional practice. This is a science.

Now the entire quinquelemental universe is governed by the functional attributes of the Operative principle which is known as nature. Hence it can not remain outside and go beyond the campus of the Transcendental Entity. When unit mind ideates on the Supreme Mind, it is transformed into the Supreme Mind. When spiritual aspirants develop implicit faith and love for that Supreme Father, they surrender themselves at the altar of the grandeur of the Supreme and become one with the Supreme Cognition.

An aspirant wants physical oneness with the Supreme Cognition. This is called Nirvikalpa Samádhi in Sanskrit, and the aspirant’s feeling of oneness with the Macrocosm is Savikalpa Samadhi.

Now, human beings may be intellectually developed but they function within their physical structures. Certain points of their brains act as nuclei, which help them to operate different functions and nerve cells and entire nerve functions. So they have to function under certain limits, and that is why they are called microcosmic. The microcosms create their own world. In your mind you can create many things, but those things are purely psychic bodies and bear no value for others. In your mind, you have created an elephant. That elephant is being witnessed by you only and nobody else can witness it. So it is purely yours and no one else has got anything to do with it. But because everything remains within the scope of Macrocosm, when He is thinking of an elephant in His mind, for you it is external. When you create the elephant within your mind and you create another man within your mind, that man of your mind is witnessing the elephant of your mind, For the man of your mind that elephant is a relative reality.

Now, in psychic sphere, microcosms can create anything according to their desire, according to their cognition but microcosms function under certain limitations. By nature the microcosm is multipurposive in motive, but unilateral in action; and the Macrocosm is unipurposive in motive but multilateral in function. Macrocosm is multilateral.

Microcosm is multipurposive in motive. You want to become rich, you want to become a great man, you want to render social service, you want to do so many things, you cherish so many longings in your mind. But while functioning, you can do only one thing at a time, one work at a time. Macrocosm however is unipurposive in motive. His only motive is to create many objects and individuals and to help His progeny in all-round development. It is His only purpose! So He is unipurposive in motive but multilateral in action. He is doing so many things for the entire universe, for each and every entity. You are witnessing only your own mental faculty and your mental force, but He is witnessing everything in the microcosmic existence. He is the witnessing faculty. His pervasive association with all the microcosms is called Protah Yoga and His relationship with each and every individual unit is called “Otah Yoga”, He has got direct relationship with each and every entity and He has got collective relationship with this collective universe. That is why you can say that He is multilateral in action. That is why in the Puruśa Shúktam of the Rgveda it has been stated:

Sahasrashiirśá Puruśah sahasrákśah sahasrapát;
Sa bhúmiḿ vishvato vrtvá’tyatiśt́haddasháuṋgulam.⁽¹⁾

A microcosm functions with the help of only one brain and the capacity of the brain is not more than its structure and nature. But He functions with the help of innumerable brains, all the brains are His creation and the potentiality of so many brains lies within the scope of Macrocosm. That is why none can challenge the authority of Macrocosm. Sahasrákśa. Whenever you see, you see with your own eyes, with the limited sight your optical strength but, you are within the Transcendental Entity. But He, being the Transcendental entity, is witnessing everything without the help of any physical organ. So it has been said “He is Sahasráksa”, He has many eyes. Sahasrapád. Wherever you go, you go with the help of your legs, but He has innumerable legs. Because He has got innumerable legs, one foot is here, another foot is on another planet. For Him there is no spatial factor. That is why He is Sahasrapad.

He is an all-pervading entity and not within the scope of quinquelemental universe, nor with in the scope of the abstract, but above that. He is “Atyatisthad dashangulam.”

I have already said in other Dharma Mahacakras that in a human body the controlling point is the pituitary gland, the seat of consciousness which controls directly the conscious mind, indirectly, the sub-conscious and more indirectly the unconscious. He is witnessing not only your physical or abstract expressions but above that your controlling of all these are being witnessed by Him.

So His existence is not only all pervading within the realm of physicality and mental world but your unit cognition is also being controlled and witnessed by Him.

Atyatisthád Dashangulam: He is above 10 fingers’ measure, above the real abode of pitutary gland i.e., pineal gland, above the realm of abstract and physicality.

The Supreme Entity, the Supreme Puruśa (Puruśa means Pure Sete Yah Sah Puruśa) resides within each physical structure. He is Puruśa, because the supreme fundamental relative factors are created by Him, the spatial, the temporal and the personal factors and are within His campus. That is why whatever work had been done by these three factors, whatever will be done by these three factors, comes to Him. There is a sloka in the Rgveda where it is stated – “Puruśaeva sarvam edam yadbhútam yadbhavyam.” The Puruśa knows whatever was done and Puruśa will know whatever will be done in future also. Then you may say Puruśa does not know the present. He knows the future, but nothing has been stated regarding the present.

You know that philosophically and psychologically there is nothing called “present.” There is past, and there is future. What I am saying, it is future for you, and when you hear it, it is past for me. Hearing by you and saying by me, my saying and your hearing are not being done simultaneously; there is a gap. That is why in whatever is done by us, by microcosms, a portion and of the past portion of the future correlated by the macrocosm is called present. So philosophically and psychologically there is past and there is future and that is why in this sloka it has been said that Parama Puruśa knows the past and knows the future. Yad Bhútam yad bhavyam, what will happen, will happen.

He is the navel point of the creation. He is Lord of the navel point of creation. One may think that one is an educated person, one is a learned person, or that one is animal in human structure. All however are only human beings. Remember that an animal is also the creation of the Supreme Father, it is a beloved of the Supreme Father; the Father cannot hate His animal children.

You know in Tantra when one first does Sádhaná, in that phase one is no better than an animal. One’s structure is that of a human but internally one is just like an animal. When that animal does Sádhaná, he or she recalls the Lord, “O Lord, I may be an animal, I may be a Pashu, but thou art my Lord. I am Pashu but you are my Pashupati.”

So in the first phase of Sadhana, the Supreme Entity is addressed as Pashupati. After starting Sádhaná, one starts psychic fighting against the crude force, the crude force functioning within the mind, the crude force functioning within the society, the crude force functioning within the family and the crude force functioning within the country. One starts fighting, so one becomes “viira”. This “viirata” in fighting is actual Sádhana. This is life. Life is the constant fight against belligerent forces. Life is fight. When one starts to fight one becomes a human in human structure.

So in the second phase of Sádhaná Pashupati becomes Viireshvara. It was another name of Lord Shiva. As a result of the fight, when this fighting tendency, this belligerent tendency becomes one’s own, in that case one becomes Deva.

Then one says “O Lord, by your mercy, I have become Deva (divine in human structure) and thou art my Lord, thou art Mahádeva.” So in the third stage that very Lord becomes Mahádeva, Pashupati becomes Vireshvara, then becomes Mahádeva, according to the stages or phases of Sádhaná, of the spiritual aspirant. This fight against the centrifugal force, functioning in the world, is actually the Sádhaná. You know, in each and every structure there are two forces, centripetal and centrifugal forces. In the case of cosmological order, in the case of Brahma Cakra, the Centripetal force, is called Vidyá and the Centrifugal force is called Avidyá. So spiritual practice or the intuitional practice is the fight between Vidyá and Avidyá. Sádhaná is to strengthen vidyá, the centripetal force, in one’s movement towards the nave of the cosmological order.

This cosmological nucleus is the nucleus of all other nuclei of the universe. This is the abode of Supreme Beatitude. Each and every nucleus of the universe gets shelter in Supreme Consciousness; that is why He is called Náráyan. “Ayan” means shelter, nár means operative principle. If one wants peace of permanent nature, if one has developed a longing for the Supreme Destiny, one has to lead all one’s propensities towards this Supreme nucleus and this movement is called Sádhana. While moving towards this Supreme Nucleus one will have to fight against the centrifugal force, Avidyá shakti. In this fight against Avidyá shakti, one must have sufficient weapons. You know the Sádhak is a soldier, a soldier requires weapons. Sádhaná is a fight in your internal sphere, in your mind. There you should have 10 weapons, five Yama and five Niyama. Similarly in the fight against evil forces, in this crude physicality, you should have physical weapons.

Those who want disarmament and those who want to ban the atom bomb are not friends of human society. The friends of human society want to accelerate the speed of human society. Those advocating disarmament want to retard the progress. Weapons, you must have. As you should have control over your body and mind. there must be control, not abuse of your weapons. Now in this process i.e. in the realm of intuitionalism you should have 10 internal weapons, Yama and Niyama. Your progress in Sádhaná depends on Jiṋána, Karma and Bhakti. Your actual progress is being affected by Jiṋána and Karma. But the final union with the Supreme, with the Mahádeva, will be possible you when develop Bhakti within you. In Sádhaná you should remember that you have to develop Bhakti in your mind and this Bhakti and you can get by regular Sádhaná, and by rendering selfless service.