Saḿgacchadhvaḿ Shrii Shrii Anandamurtii 12 October 1978, Patna

Now there will be an interpretation of another common Vaedika shloka. It is,

Sam ́gacchadhvam ́ sam ́vadadhvam ́ sam ́ vo mana ́m ́si ja ́nata ́m,

Deva ́bha ́gam ́ yatha ́pu ́rve sam ́ja ́na ́na ́ upa ́sate.

Sama ́nii va a ́ku ́tih sama ́na ́ hrdaya ́nivah,

Sama ́namastu vo mano yatha ́ vah susaha ́sati.

“Sam ́gacchadhvam ́”. Here the prefix “sam” means “in the proper style”, “in the proper way”, “in

the proper rhythm”. Now, everybody moves, everything as a whole moves, and each and every entity

in its individual capacity also moves. And what is movement? Movement means changing place.

Movement denotes velocity. The Sam ́skrta root verb “gam” denotes velocity. It denotes life also. So

each and every living creature will have to move. There is no alternative.

But not all movements are “sam ́gacchadhvam ́”. What is society, what makes it up? What is

sama ́j? “Sama ́nam ejati iti sama ́jah”.

“Ejati” means “gacchati”. For movement, for walking, there are several verbs in Sam ́skrta –

gacchati(1), calati, carati, vrajati, ejati – so many verbs having different meanings and different

imports. Now, here we have so many people moving together. Here “moving together” does not

mean march or double march, here “moving together” means that all portions of society, all portions

of the collective body, should have the spirit to move ahead. Suppose you have gathered sufficient

money, and there is no dearth of food in your house, but the remaining portion of society, your

neighbours, your friends, are suffering from a dearth of money, or food, or clothes. Then it means

that you are not following the spirit of “sam ́gacchadhvam”. “Sam ́gacchadhvam” means to build a

strong, well-knit society where there shall be no exploitation, no superiority complex or inferiority

complex.

Just to represent the spirit of “sam ́gacchadhvam”, I propounded the theory of PROUT. So the

entire theory of PROUT stands upon this Vaedika sermon of “sam ́gacchadhvam”.

Then “sam ́vadadhvam”. In Sam ́skrta the verb “va” means “to speak”. Everybody speaks, so

what is the import of “sam ́vadadhvam”? “Sam ́vadadhvam” means that you are to be guided by that

supreme Spirit that makes you speak in the same line, that is your language must not have any

ambiguity. It should be free from all ambiguities. It should be clear, conclusive and decisive.

“Sam ́vo mana ́m ́si ja ́nata ́m”. “Vah” means “your” in the plural, “Vah” is old Sam ́skrta, that is,

Vaedika. In Laokika Sam ́skrta, that is, later Sam ́skrta, the term for “your” is “yusma ́kam” but in old

Vaedika Sam ́skrta it is “vah”. The root verb is “vah”. “As” becomes “ah”, that is, “as” and “ah” are the

same thing, so it is “vah”. “Sam ́vomana ́m ́si ja ́nata ́m ́” means “vo mana ́m ́si sama ja ́nata ́m”.

You should know that the source of all creation, and also the source of all microcosm, is the

Supreme Progenitor. You should know that from the Supreme Progenitor cometh all the microcosms.

You should never forget this fundamental truth. The difference among the units is the difference in

their microcosmic reactive momenta, but you should remember always that the source of all these

microcosms is the Singular Entity, the Singular Macrocosm. Then the relationship among human

beings will become closer and closer. “Sam ́vo mana ́m ́si ja ́nata ́m”. You should know this fact, you

must not forget this fact.

“Deva ́bha ́gam ́ yatha ́pu ́rve sam ́ja ́na ́na ́ upa ́sate”. Now, the word “deva” comes from the root

word “div”. “Div” means “a divine existence”. So “deva” means “a divine existence”.

Mahars ́i Ya ́jin ̭avalkya says,

Dyotate kriidate yasma ́dudyate dyotate divi,

Tasma ́ddeva iti proktah stu ́yate sarva devataeh.

Those divine vibrations, those divine manifestations, the vibrating attributions of the Divine

Father, are deva. “Deva ́bha ́gam ́ yatha ́pu ́rve” – that is “the divine vibrations of the past”. Why has the

word past been used? Because from the very dawn of human civilization there have been these divine

vibrations, and these divine vibrations know no differentiations. And in the actional sphere also, there

have been no differentiations. Equality and parity have always been maintained.

Just see the case of air, light, water, respirations and everything. The need for these things is

the same for all individuals. There have been no differentiations. These differentiations that we see in

society are creations of vested interests, creations of depraved persons, of degenerated, immoral

people. So you should not support these actional defects of immoral persons. You should follow the

divine vibrational system, that is, you must not try to find any differentiations among individuals.

“Deva ́bha ́gam ́ yatha ́pu ́rve sam ́ja ́na ́na ́ upa ́sate.” It is the wont of divine expressions that there be no

differentiations, no class of exploiters and exploited. That is, this wont of not creating any

differentiations was not only their duty, it was their upa ́sana ́, the desideratum of their existential

march.

“Sama ́ni va a ́kuti”. When everything cometh from the same source, from the same Progenitor,

and when finally everything goeth back to the same desideratum, there must be the same

aspirations, the same longing, in the heart of each and every individual. But due to the depraving

actions of immoral people, those exploited, those downtrodden people are forced to forget their goal.

They are drifted away from the desideratum of their life. This should not be done. Everybody should

get the chance to develop their natural longings for Him.

“Sama ́na ́hrdaya ́nivah”. When everything comes from the same Progenitor and moves along the

same path towards the supreme culminating point, then should there be any cordial difference

between man and man? No, there must not be. Everybody should be given the scope, or

circumstances should be created, such that nobody gets the scope to feel that their future is sealed

forever, is blocked. So let everybody feel that everybody in this expressed universe belongs to the

same big human family. “Ek caoka ́, ek culha ́, ek hyay ma ́nav sama ́j”.(2)

“Sama ́namastu vo mano.” All microcosms come from the same Macrocosm, and finally, all

microcosms will become one with the same Singular Macrocosm. So, while they are in society, while

they are in the phenomenal world, they should remember this Supreme truth: that actually they are

one, one Entity expressing itself through so many different corporeal structures. And when this is

done – and it is not at all a difficult job to do it - then what will it be? It will be a society in the proper

spirit of the term. And this is the loftiest, it is the highest mission of all human beings. Those who do

not recognize this fact, or those who want to forget this fact, are actually enemies of human society.

Those who support casteism, racialism, provincialism, parochialism, nationalism, even

internationalism, are enemies of the big human society. Human society is, rather should be, based on

only one ism, and that ism is universalism.

Footnotes

(1) The third-person form of the root “gam”. –Eds.

(2) Hindi for “One kitchen, one fireplace, one human family.” –Eds.

12 October 1978, Patna

Published in:

A ́nanda Vacana ́mrtam Part 3

Prout in a Nutshell Volume 3 Part 11 [a compilation]

Nityaḿ Shuddhaḿ Shrii Shrii Anandamurtii 15 October 1978, Patna

There is a shloka of Tantra,

Nityam ́ shuddham ́ nira ́bha ́sam ́ nira ́ka ́ram ́ nirain ̭janam;

Nityabodham ́ cida ́nandam ́ Gurubrahma nama ́myaham.

Nityam means “unchangeable”, that which is permanent, which does not undergo any change.

That which is nitya is also known as deva [divinity, god]. Deva is the expression of Parama ́tman [the

Supreme Soul] which is “Sarvadyotana ́tmakah akhan ́d ́a cidaekarasah”, that is, “which vibrates

everything, living or non-living, in the entire creation”. (Akhan ́d ́a means “that which cannot be divided

into pieces”. Cidaekarasah means “one who is cognition personified and who has the same flow from

ana ́di [beginninglessness] to ananta [endlessness]”.) This is the meaning of nityam.

“Shuddham”. An object as it should be, in a condition or form as it should be, and remaining in

that form or condition, is called shuddha. This word Shuddha is a relative word. Suppose pure ghee is

prepared with all the necessary precautions. But will that pure ghee remain pure after ten years? No.

So one cannot call that ghee pure, because it does not remains as it was. Even if there is no

adulteration, it does not remain as pure as it was when originally prepared. It undergoes changes due

to changes in time. So we can say that no object of this physical world can be called shuddha, or

pure. Parama ́tman does not undergo any change and cannot be touched by impurity, so He alone can

be called pure, or shuddha. He is pure for all time, and nothing else can be like that.

“Nira ́bha ́sam”. A ́bha ́sa has two meanings. One meaning is that, due to reflection, or refraction,

something appears to be bent or misshapen. So, according to this interpretation, nira ́bha ́sa will mean

“that which does not undergo any reflection or refraction”. The second meaning is that which does

not have any a ́bha ́sa, any semblance, in other things or in other objects; that which cannot be

conceptualized. This second meaning becomes more pertinent. As Parama Purus ́a has the

characteristic of reflection, His reflections on unit beings are the unit selves, or jiiva ́tma ́s. There may

not appear to be reflection, but reflection is there.

Still another meaning is that one may have some kind of idea of Him, even a very faint or

minute semblance of Him, yet no one can claim himself to be another, or smaller, or duplicate,

Parama Purus ́a. So the word nira ́bha ́sam has been used here in this sense also.

“Nira ́ka ́ram”. An object is created by the effect of the three gun ́as, sentient, mutative and

static. What we see or feel, that which is perceivable, is known as matter, dravya. “Tava dravyam ́ Jagatguro Tubhyameva samarpaye.” Suppose we talk of the Himalayas. Though they are very vast,

they have a limit. In other words, that which comes under the bondage of limitation has a shape or

size. It is dravya, or matter. Dravya is that which has taken form. But the entity which is under no

bondage of limitation, either of time, person or space, cannot be under any bondage of shape or size,

so He is called nira ́ka ́ram.

“Nirain ̭janam”. Ain ̭jana means black spot. So that entity which is spotless, or which has no

black spots, is Nirain ̭jana.

“Nityabodham”. Bodha means experience supported by the intellect. Suppose you saw

something wonderful – that was an experience for you. However, no idea of yours is connected to

that experience which you had. So this is not bodha, or knowing. For example, someone sees a

rainbow. That is a case of perception. The person, however, has no concept about the seven colours

– therefore it is not a case of bodha. If a technician sees a machine, he can have bodha of the

machine, but a layman who is not an engineer cannot form any mental conception of the machine.

Budh + ghain ̭ = bodha. The entity who knows fully about each and every object, each and every

mind, each and every jiiva ́tma ́, about everything in this creation, is Nityabodham. Nothing can be

done which is secret from Him.

“Cida ́nandam”. Parama Purus ́a is chiefly known as Satyam or Aparin ́a ́mii – unchangeable or

undergoing no metamorphosis. Cit means “cognition” – Shiva is known as Citi Shakti and the other

Shakti is known as the Creative Principle. So Cida ́nanda is also the Cognitive Faculty or He who is

always in bliss. He need not go anywhere in search of happiness from some other source. His [very]

existence is bliss. A ́nanda is cognitive bliss.

This is the quality of Parama Purus ́a, that He has created the jiivas [unit entities], and it is a

sort of conspiracy or drama of His to keep the jiivas in bondage. A playwright gives a particular role

to a particular person. In such a way this Great Director of the Great Drama has involved everyone in

his or her own way. In doing so He finds happiness, so that is what He does. He also does this to

make things more interesting.

Actually, Parama Purus ́a never means any harm by involving someone in a particular role. Say

He has involved everyone in one or other role, and has picked a special role for Himself. In the drama

He withdraws the bondage from a particular jiiva ́tma ́ and liberates him or her. To place one in

bondage and again release him or her is His liila ́ [inexplicable divine play or sport]. And He is

absorbed in this liila ́.

So no one should feel disconcerted about anything. All should know that He is concerned about

their welfare. Just as parents are concerned for their child, so is He even more concerned for each of

His children. Therefore, do not be afraid or perplexed under any circumstances. I have told you that

you are never alone in this world – the Entity that guides the stars guides you also.

15 October 1978, Patna

Guru Pújá Shrii Shrii Anandamurtii 4 October 1978, Patna

Yesterday I spoke regarding the seven secrets of success as were told to Pa ́rvatii by Shiva. One

of the secrets was “Gurupu ́janam.” I said that “pu ́janam” means the endeavour to acquire the

attributional stance of Guru. And, regarding the import of the term, Guru, I said that “gu” means

“darkness”, the spiritual darkness, the micropsychic darkness, and “ru” means “dispelling personality”.

So Guru means “the personality who dispels darkness from the minds of spiritual aspirants”.

What is the meaning of the incantation that is used in Guru Pu ́ja? In that incantation the first

line is “Akhan ́d ́a man ́d ́ala ́ka ́ram ́ vya ́ptam ́ yena cara ́caram ́.” I told you in A ́nanda Su ́tram, “Brahmaeva

Gurureka na ́parah”. The secrets of Brahma, His macropsychic and cognitive secrets, are known only

to Him, and unless and until He expresses Himself through some physical form, how can His secrets

be known to others? And that is why it is said, “Brahmaeva Gurureka na ́parah”. That is, Brahma

Himself is the Guru. There cannot be any second Guru. His secret is known to Him only, and He

expresses Himself through a framework, a form. Now generally people say that the form is Guru, but

the form is not Guru, Guru is expressing Himself through that form.

As I have already told you, the expressed universe, this quinquelemental expression of this

universe, is very big, but it is not infinite. While creating this universe of ours static Prakrti, the static

attribution of Prakrti, had to be used and will be used. Because of the static attributions it cannot be

infinite. Certainly there will be bondage because bringing something under bondage is the wont of

static Prakrti. Further, because of its shape being to some extent elliptical, it is called “Brahma ́n ́d ́a” in

Sam ́skrta. “An ́d ́a” means “oval-shaped”. “Brahma” + “An ́d ́a” = “Brahman ́d ́a”, that is, “the elliptical

expression of the Cosmic Entity”. It is the partless expression of Parama Purus ́a, which is

“Man ́d ́ala ́ka ́ram”. Parama Purus ́a has this type of quinquelemental expression, the universe, and is all-

pervasive in nature. Parama Purus ́a is all-pervading. For this the English is “pervasive”, the Sam ́skrta

root verb is “vis” and that is why this all-pervading Entity is also known as “Vis ́n ́u”. “Vis ́n ́u” means all-

pervasive.

“Tadpadam ́ darshitam ́ yena tasmae Shrii Gurave namah.” You also know that this all-pervasive

Entity, this Vis ́n ́u, remains untouched by the microcosm. Microcosms cannot come into contact with

this Entity without the help of Guru, who is the link between jiiva and Shiva. This link is also a part of

Shiva, that is to say, Shiva is Guru. “Tadpadam ́ darshitam ́” – this link, actually or noumenally, is

Parama Purus ́a, is Ta ́raka Brahma. It is He who is to be followed. “Tasmae Shrii Gurave namah”

means, “I surrender myself at your altar”.

“Ajin ̭a ́natimira ́ndhasya jin ̭a ́na ́in ̭jana shala ́kaya ́.” You know that an eye ointment is applied with

a stick (“Shala ́ka ́” means stick). Now, all the microcosms are parts of that Noumenal Entity, all are

actually parts and particles of that Supreme Entity, but due to ignorance, due to the darkness of

ignorance, they cannot see what is what and which is which. That is why they require the ointment of

spiritual knowledge. Guru (with a stick) applies the ointment of spiritual knowledge to their eyes.

Caks ́urunmilitam ́ yena tasmae Shrii Gurave namah.

After the ointment of spiritual knowledge has been applied the eyes are opened. Then, “tasmae

Shrii Gurave namah”: I surrender myself at your altar. Namah means to “surrender”. Namah refers to

the process called “Namo mudra ́”. It means that all my expressions, all my dexterities, which are

expressed through my ten fingers, have been brought to a point. That is, I surrender along with all

my capabilities, all my dexterities.

Gurur Brahma ́, Gurur Vis ́n ́u, Gurur Devo Maheshvara.

“Gurur Brahma ́”. What is Brahma ́? There are three main functional expressions of Parama

Purus ́a. He is the Supreme Progenitor, all are His progeny; as the Creator He creates everything; as

the Guardian He retains and nourishes everything. Every thing is in the environment of His creation.

When He withdraws everything within the Nucleus of His existence then everything becomes one with

Him. As Generator, as Operator, as Destroyer, He is GOD. The word “God” is made by taking the first

letters of three terms.

Now, you know that whenever anything is done, a vibration is created. Whenever any

vibrational action is done there must be sound, there must be light, and there must be other

differential expressions. During the phase of creation, when He creates, the sound “a” is created.

When He retains and nourishes the sound “u” is created. When He takes back everything the sound

“ma” is created. So, “Aum” represents all the expressions of the Supreme Entity.

Therefore it is said in the Tripa ́da Vibhuti Na ́ra ́yan ́a Shruti, “Pran ́ava ́tmakam ́ Brahma ́”. Aum is

called “Pran ́ava”. Now, when He creates, the sound “a” is created, so “Brahma” + “a” is “Brahma ́” –

“Gurur Brahma ́”, the creative faculty of Brahma.

“Gurur Vis ́n ́u”. Already I told you that Vis ́n ́u means the “all-pervading”. He pervades with the

help of Vis ́n ́u Ma ́ya ́ (Special Operative Principle).

“Gurur Devo Maheshvara.” What is deva? “Dyotate kridate yasma ́d udyate dyotate divi. Tasma ́d

deva iti prokta iti sarva devatah.” All those vibrations, all those expressions, all the actional

manifestations which vibrate the entire creation, leading it in the direction of the goal from electronic

imperfection to nuclear perfection, are called “deva”. All the actional manifestations of the Supreme

Entity are “deva” – there are many devas. But amongst them the Supreme Deva is the Supreme

Entity and the minor expressions of those actional manifestations are called “devata ́s”. That is, the

devata ́s are being controlled and supervised by the devas.

Among the Devas, the greatest is Maha ́deva, the deva that controls all actional manifestations.

Maha ́deva controls all actional manifestations within and without the microcosm and Macrocosm. You

may say that everything is within Macrocosm. But “without Macrocosm” means that portion of

Macrocosm, that portion of the Supreme Entity, that remains unmetamorphosed, that has not

undergone metamorphosis. He is called Maheshvara or Maha ́deva.

Maheshvara is He who has the power, the right and stamina to control the expressions of

devata ́s and devas; that is, the withdrawing power is His. Whenever He withdraws anything from this

world, we cry aloud, saying and thinking that that particular entity has died. But He has simply

withdrawn the actional manifestations of so many devas and devata ́s. That’s why He is Maheshvara.

And regarding Him it has been said:

Tava tattvam ́ na ja ́na ́mi kiidrsho’si Maheshvara,

Ya ́drsho’si Maha ́deva Ta ́drsha ́ya namo namah.

“O Maheshvara, we do not know what You are like or how you withdraw all the actional

manifestations of so many devas and devata ́s. You have the existential faculty, the faculty of existing.

And for that existential faculty we offer our namaskara. Your existential faculty is of some type – what

type we do not know – but to that type we offer our namaskara.”

“Gurureva Parama Brahma.” The expressed side of Brahma is called “apara”, and the

witnessing side is called“para”. When “para” becomes the witnessed side, the witnessing side

becomes “para ́para” – para for the para. Now, the Supreme Para, the Para of all paras, is “Parama”.

That Guru, that expression of Parama Brahma that dispels all your spiritual darkness is Parama

Brahma. That is, Parama Brahma exhibits Himself in the form of Guru just to dispel your clouds of

ignorance and spiritual slumber. “Tasmae Shrii Gurave namah” – “to that Guru I offer my Pran ́a ́ma.”

4 October 1978, Patna