What is the primary cause of this creation and what is it that humans should worship? In reference to this, scripture says that no relative factor can be the primary cause of creation:

Kálah svabhávo niyatiryadrcchá bhútáni yonih puruśa iti cintyá;
Saḿyoga eśáḿ na tvátmabhávád átmápyaniishah sukhaduhkhahetoh.

[It is debatable whether time, nature, fate, accident; or the five fundamental factors of matter; or unit consciousness – any of these separately – is the ultimate cause of creation. Even collectively they are not the cause of creation, although the átman, unit consciousness, is the catalytic agent. The unit consciousness is not the cause of creation, because it can be affected by virtue or vice.]

Kála. Does this universe, comprising all these animate and inanimate objects, owe its existence to kála [time]? Is this universe inherent in the womb of time? No, time is no independent factor. Time is the psychic measurement of the motivity of action. For there to be time, there has to be a “place”, for without a place no action can be performed. Over and above time and place, a “person” is also necessary, for that person will take the measure of the motivity of action. And thus where there is kála [time], there have to be place and person as well. So time is a relative factor, not an eternal or absolute factor.

Space, or place, is that in which all the solar systems of the universe exist. Round the nucleus of one solar system, that is, the sun, the earth revolves. When the earth completes one such circumambulation, we say that a year has gone by [i.e., we have defined time in terms of place].

But the mere existence of the sun does not give us the idea of a year, nor even does the existence of the earth and the sun together give us the measure of time. For this a person, endowed with the power of judgement, becomes indispensable. So we see that in the absence of a person also, time does not exist; so time is entirely a relative factor. Some people say that “Mahákála”, or “Eternity”, knows whatever took place in the past, whatever is taking place in the present, and whatever will take place in the future. But as a matter of fact there exists no such absolute or supreme entity as “Mahákála”, for time is measured on the basis of relativity, that is, of place and person. Hence time cannot be the noumenal cause of this phenomenal universe.

Svabháva. Then is svabháva the primary cause of this creation? The English equivalent of svabháva is “nature”. Nature is a blind force. Everything mundane is dependent on nature. But if we leave everything to nature, all sorts of confusion will arise. An infant has neither any intelligence nor any judgement; but when it puts its hand into a fire, its hand gets burnt. Wise people would not punish the little child in this way; but nature admits of no judgement. So this discriminating world can never be evolved by undiscriminating nature. Thus svabháva, or nature, is not the rudimental cause of the creation of the universe either.⁽¹⁾

Niyati. The word niyati is derived ni [-] yam + ktin, [and its synonym is adrśt́a.] [Adrśt́a means] “what is not seen with the eyes”.⁽²⁾ That which seems to be invisibly controlling us is called niyati. Niyati in English is “fate”. But is the advent of humans in this world only a play of fate? Humans experience various kinds of pleasure and pain in their lives. But are they due to fate?

To every action there is an equal and opposite reaction. Original actions are of two kinds – psychic and psycho-physical. A person steals mentally; then he or she repeats the performance physically, but at the behest of his or her mind. So [in either case] the responsibility for the act lies with the mind. Therefore it is in the body of the mind that reaction will get awakened. If we think uncharitably of others, we have to endure the reaction or requital thereof in our mind. Reaction must follow mental action, whatever it may be. Reaction takes place in accordance with the nature of the original action. So we have got to be ever alert about our actions, not about their fruits. In reference to this the Giitá says:

Karmańyevádhikáraste má phaleśu kadácana;
Má karmaphalaheturbhúmá te sauṋgo’stvakarmańi.

[You have the right to action but not the right to the fruits of the action. You must not do actions that will bind you, but you must not be averse to action, either.]

When an action has taken place but the karmaphala-bhoga [reaction] has not, the reaction to the action remains in seed [form], which is called saḿskára, or reaction in its potentiality. When the reaction immediately follows the performance of some action, a person says that he or she is undergoing or experiencing the fruits of such-and-such action. But when the body undergoes a change due to physical weakness or infirmity (that is, when death takes place), then in the next birth the person has to serve the accrued requitals, that is, the unserved reactions of the previous birth – and at that time persons will not be able to understand which of their actions have brought upon them the reaction that they are now serving. It is just because [the cause] cannot be seen or understood that it is called adrśt́a, or unseen, requitals, or fate. Niyati, or fate, is merely the accrued reactions of the original actions. Niyati is no guiding factor. Wise persons do not waste time musing on reactions. Humans can mould their own fate in accordance with their actions. They must not become slaves to their fate.

Yadrcchá. The English equivalent of yadrcchá is “accident”. I must say at the very outset that accident can never be the primary cause of evolution or of the Cycle of Creation. Kárańábhávát káryábhávah; that is, “Without a cause there can be no effect.” When we come across an effect and along with it we get acquainted with its causal factor, we then call that effect an “incident”. But when, due to ignorance, we cannot know the cause of the effect, or when the causal factor gets transformed suddenly into the effect factor, we call that effect an “accident”. But in the universe there is no such thing as an accident. It is only to cover up one’s ignorance of the real cause that one talks about an “accident”.

Bhúta. Bhúta is translated “matter” in English. There are many materialists, such as Charvaka, who say that this universe is begotten of matter alone. According to Charvaka what is non-perceptible is non-existent. We cannot see the mind, or air, but do they not exist? Through our judgement we know that matter is an inert object, and hence without intelligence. Intellect, and conscious beings, cannot be begotten of a non-intelligent inert object, that is, matter.

Prakrti. Now the question is, whether Prakrti [Cosmic Operative Principle] is the primary cause of this manifest universe. No, it certainly is not. Pra karoti iti Prakrti [“The entity that gives form to different objects is called Prakrti”]. A light bulb is lit by electrical energy. A fan, too, moves electrically. But this electrical energy is controlled and harnessed by humans; there is a switch for it, also. If people do not want any electric light, they just switch it off, and there is no light. The manifestation or unmanifestation of electrical energy depends on the human will. The shakti [energy, power] of Prakrti is that of Puruśa – Shaktih Sá Shivasya Shaktih. So without the permission of the Supreme Puruśa, the universe could not have been evolved. Prakrti is the secondary [efficient cause], Puruśa is the chief [efficient cause].

Jiivátmá [synonymous with puruśa in the shloka]. Is the jiivátmá [unit átman, unit consciousness] then the causal factor of this Srśt́icakra [Cycle of Creation]? Sáḿkhya philosophy says that in the universe there are many jiivátmás and one Prakrti. But we know that a jiivátmá has no independent entity of its own. It is upahata [affected] by, and vulnerable to, pleasure and pain, though it does not take part in action. A mirror has no colour, but it becomes red if a red flower is placed before it. That is why the átmá of a pápii [sinner] is called pápopahatátmá [átman affected by sin] and that of a puńyaván [virtuous person], puńyopahatátmá [átman affected by virtue]. Both pápátmá [sinful átman] and puńyátmá [virtuous átman] are wrong terms. When a football match is being played in some field, keen competition exists between the two groups. The spectators too betray their mental agitation regarding the defeat or victory of a particular side. Similarly with the jiivátmá. The átman which is involved with the mind⁽³⁾ [is] an entity vulnerable to vice and virtue, and can never be the causal factor of the universe.

[Saḿyoga, “combination”.] Two imperfect entities together cannot create an infinite entity, either. So [no combination of] time, nature, fate, accident[, and jiivátmá] collectively can create a Supreme Entity. None of these entities is the subtlest entity.

The citta [ectoplasm, mind-stuff] is responsive to material waves. When the movement of the [citta is pro-noumenal, the citta merges in the spiritual sphere. When the movement is pro-phenomenal], the sense of the material waves wakes up in the citta. We then call it bodha [perception]. But when the psychic pro-[noumenal] wave is reflected on the átmá, it is jiṋána.

The reflecting plate is more important than the reflected one. So among all these factors, the subtlest and final plate [within the unit] is the átmá [unit cognition]. But though it is very subtle, it is shelterless, so it always needs a vast shelter. The unit cognitive force is in search of that vast shelter, which is the Supreme Cognition. This Supreme Cognition is the noumenal cause or the Causal Matrix. The Vedas say,

Yato vá imáni bhútáni jáyante yena játáni jiivanti;
Yat prayantyabhisaḿvishanti tad vijijiṋásasva tad Brahma.

[All created beings emerge from, are maintained in, and finally dissolve in, the Supreme Entity. You should desire to know that supreme stance as Brahma.]

So this Supreme Cognition, and no second entity, is your dhyeya [object of meditation].

A question arises: “Have all the above – time, nature, etc. – no value at all?” But the answer is, yes, they certainly have.

The Supreme Cognition is called Parashiva in the scriptures. The movement towards Parashiva is called parágati, or introversive movement. For this movement all the aforesaid relative factors – time, nature, fate, accident, and matter – are certainly needed.

Time, as has already been said, is purely a relative factor. But time should not be neglected, as neglect of the time factor produces many undesirable consequences. A child of five, for instance, thinks that he or she will start sádhaná at the age of twenty-four. When he or she becomes a young person of twenty-four, the person thinks that he or she will start sádhaná at the age of forty-five. And at the age of forty-five the person decides to start it ten years later. Thus time is wasted, and at the end of the person’s life the person realizes his or her mistake.

The study of nature is no less important, when you come to serve the world. When you attend on a patient, if you are aware of the svabháva, or nature, of the disease, treatment becomes easy. If you know the nature of your friend and foe, you will know better how to deal with them individually.

And fate serves as an eye-opener. When a person does an act, the person forgets that one day he or she will have to serve the reaction to that action. So when people suffer, they should understand that they are being punished for their past misdeeds. This will help the person to be serene [about the punishment] and alert about the consequences of any [future] evil act.

“Accident” is a misnomer. No effect can take place without a cause. When a person receives an opportunity to do sádhaná, it is to be understood that the person is being allowed today to do sádhaná due to the good and virtuous deeds he or she performed in various past lives. The opportunity is the effect of the factors that lie behind it. So the present should be properly utilized for the future.

And finally, our bodies have come from this material world, so we must not neglect matter. Since matter too is a manifestation of God, we should behave properly with it; otherwise living will be impossible, and so will sádhaná.

So we see that humans are benefited by these things, but this does not mean that they are the only aim of human beings. The summum bonum of human life is to attain Parashiva. To attain that Supreme Entity you will have to adjust with these ingredients.

Shakti helps in such adjustments. You cannot [ignore] Prakrti. A sádhaka of Shivatva or Cosmic Consciousness does not disregard Shakti. One who is a Shaeva in the world of thought is indeed a Shákta on the path of sádhaná. (And, since Viśńu means “All-Pervading Entity”, one who sees the All-Pervading Entity in every object of this practical world is indeed a Vaeśńava.)⁽⁴⁾ There is no question of quarrelling among Shaivite, Shákta and Vaishnavite.

Shakti is not the dhyeya. Shakti is earned through the thought of Shiva, but Shiva is not attainable through the thought of Shakti. Shaktih Sá Shivasya Shaktih – “Shakti abides in Shiva.” Shakti is always being converted into Shiva. In reference to the ways of Shiva and Shakti, the Vedas say, Sa nityanivrttá [“She is ever-waning”]. After a limitless time [according to the Vedas] all the shaktis will be transformed into Shiva, and then alone will the universe come to its end.

There is [only a philosophical] difference between Shiva and Shakti. Let no one say that they could not worship Shiva for want of Shakti.

People may think, “Will Shiva be kind to us? Will He not be angry since our past is full of ills and depravities?” To Him there is no difference between sinners and the virtuous. On the contrary, a virtuous person may harbour vanity. The person may think, “I have never done anything wrong.” But a sinner is a helpless person. He or she has nothing to his credit. He or she is absolutely shelterless. So Shiva extends His arms first to the sinners. Giving help and shelter to the helpless and shelterless is indeed the mark of real greatness, of the really great. If Shiva failed to give shelter to the sinners, we might infer that hatred abided even in Paramátman, and that He distinguished between a sinner and a virtuous person.

What does a mother do? If one of her two sons is strong and the other weak, she takes more care of the weak child. Similarly Shiva showers His blessings more upon the helpless.

There is no need of flowers, etc., in the sádhaná of Shiva. To progress towards Paramashiva, love is necessary. Verbal enthusiasm alone will be of no use.

Go forward. Forget all about your past. Advancement and progress must come your way. Victory shall be yours.

Footnotes

(1) A sentence that may have been mistranslated in the original magazine publication of this discourse omitted here. –Eds.

(2) A sentence that may have been mistranslated in the original magazine publication of this discourse omitted here. –Eds.

(3) The átman which is involved with the mind is the jiivátman. –Eds.

(4) The major three of the traditional five schools of Tantra are Shaevácára, Sháktácára, and Vaeśńavácára. –Eds.