Parama Puruśa and His Creation

The subject of today’s discourse is “Parama Puruśa and His Creation.” It is said,

Páshabaddho bhavejjiivah páshamukto bhavecchivah.

[The microcosms are in bondage, and the Macrocosmic Shiva is free from all bondages.]

What is the fundamental difference between jiiva and Shiva, between microcosm and Macrocosm, between the creation and the Creator? The main difference is that the microcosms are in bondage, whereas Shiva or Macrocosm is free from all bondages. The difference between one object and another is determined by observing their respective characteristics. The wood apple and the mango are two different fruits, but if the qualities of the wood apple are transferred to the mango, then the wood apple itself becomes mango. Likewise, the microcosmic created entities are different from the Macrocosm, their Creator, because of their qualitative differences. Now, if by dint of sádhaná, if the microcosms can assimilate the special characteristics of Parama Puruśa, they cease to remain microcosms; they become Shiva Himself. At the same time it is also said that all the qualities that are present in Saguńa Brahma or Iishvara (Qualified Consciousness) are of course also present in Parama Puruśa, with some other qualities as well. So we see that Parama Puruśa is both Iishvara and Bhagaván, and something more than that.

Now let us analyse the qualities that are present in both Parama Puruśa and His created entities. The Saḿskrta word Iishvara is derived from the root verb lish + suffix varac. The root verb iish means “to control.” Hence the word Iishvara literally means “controller”. In this universe each and every object whether big or small or middle has a controller. This rule applies universally to all objects, from the tiniest molecule to the universe. However, Parama Puruśa is the Supreme Controller, and His created microcosms are the controlled entities. In the mundane world, human beings can never control their own activities because human capacity is extremely limited. For instance, even a second before one’s death one cannot know of the impending death. But Iishvara, the Controlling Entity, has absolute power of control: there is none to oversee or supervise His activities.

Just as the owners of a house can remove the tenant if they so desire, according to necessity they may issue a notice for the tenant to vacate the house. Of course the tenant may go to the court for help, but Iishvara, if He so desires, may snatch away this human body, whose true owner is not the human being but Iishvara Himself. Human beings can at the very most utilize their bodies; but if Iishvara takes away this body, human beings have nothing to say about it, for as they are controlled entities, they have no alternative but to surrender to the Supreme Controller Iishvara.

Therefore it is logical that when Iishvara controls everything Himself, in that case His created microcosms have no freedom. Of course in the kingdom of Parama Puruśa, a certain amount of freedom is granted to the microcosm. For instance, if any human being sitting in the kingdom of the Lord criticizes Parama Puruśa, He does not become angry, nor does He admonish His critic. This much freedom is granted to the microcosms. But at the same time it should be remembered that the capacity, the strength of the microcosm to criticize Parama Puruśa comes from none other than Parama Puruśa Himself. The microcosms criticize Parama Puruśa with the energy allotted to them by Him.

Now what sort of attitude should the microcosms adopt towards the Supreme Controller, Parama Puruśa?

Ya eko jálavániishata Iiśańibhih
Sarváunllokániishata Iiśańibhih
Ya evaeka udbhave sambhave ca
Ya etadviduramrtáste bhavanti.
Eko hi rudro na dvitiiyáya tasturya
Imáunllokániishata Iiśańibhih
Pratyamjanáḿstiśt́hate sauncukopantakále
Saḿsrjjavishvá bhuvanánii gopah.

The controlling power of Parama Puruśa is truly a unique force, a magic power. When an expert magician creates a living pigeon out of a clod of earth, the spectators become wonderstruck to see it. In reality that earth is not actually transformed into a pigeon, but the spectators seem to see with their eyes that the soil is being transformed into a living, flying pigeon. What is the secret behind this phenomenon? And who knows this secret, whether the clod of earth really became a pigeon at all? In fact this secret is known only to the magician and his inveterate followers and no one else.

With a similar kind of magic power, Parama Puruśa has been continuing His creation. Now if anyone desires to know the inner secrets of that magic power, what should be done? The answer is to establish a relationship of love with the magician Himself. One will have to enlist oneself in the inner circle of His followers. Then the Controller of this universe, because of His intimate relationship with that person, will disclose the secret of His controlling power. So one can know the secret from Parama Puruśa only through the closest proximity to Him, and not through any struggle with Him.

Hence the only path for the survival and progress of the microcosms is to establish a sweet relationship with the creator of the universe. According to Maharśi Kańáda, the illustrious propounder of Vaesheśika philosophy, this universe is composed of innumerable atoms and molecules; these are, however, only material forces. In the absence of consciousness, they themselves cannot create anything original or do anything rational. If the responsibility of all the actions of this universe had been left to the atoms, molecules, protons, electrons, positrons, etc., then there would be clash at every moment; and in that case this vast, beautiful and harmonious universe where everything is moving according to a particular system, would not have existed at all.

According to Kańáda, those material forces are undoubtedly the primary causes, but they cannot control themselves; they are controlled by the Cognitive Force, the knowing faculty which is none other than Iishvara. Such a blind material force cannot create this vast, well-ordered universe. So in order to transcend the crudity of this material universe, there is no other way for human beings except the surrender to the Cognitive Principle, and the sooner the human beings thus surrender, the better it will be for the speed of their progress will be accelerated. Human beings are not simply living creatures with hands and feet: they are something far greater than that.

The human body which is material, is controlled by mind, and mind is controlled by unit consciousness, and unit consciousness is controlled by Parama Puruśa. Hence truly intelligent people should perform their mundane duties according to the will of Parama Puruśa. We already discussed the two different interpretations for the word Iishvara; the third interpretation is:

Klesha-karma-vipákáshayaeraparámrśt́ah
Puruśa visheśa Iishvarah.

The Entity which remains unaffected or unassailed by kleśa (afflictions), karma (action), vipáka (reactions or requitals of actions) and áshaya (unserved saḿskáras or unrequited actions) is called Iishvara. All the living beings in this world are not equally evolved; the standard of elevation of all is not uniform. When living beings in the course of evolution go beyond the periphery of these four factors mentioned above, they are called Iishvara.

What is kleśa? That which affects the natural state of mind is called kleśa, that is, the psychic state from which people seek to be liberated is called kleśa. No one wants his or her natural state of mind to be impaired. Suppose in a certain place there is something decomposed from which a foul stench is emanating. Whenever one thinks of that, one’s natural mental state is disturbed; one cannot remain mentally balanced. Obviously, people want to avoid such an uncongenial atmosphere. Conversely, where there is a fragrant odour, the mind rushes there and it becomes pleasurably balanced. When people light fragrant incense before meditation, the same psychology prevails: the mind remains calm and quiet, in a natural flow in such a congenial environment. All the living beings are affected or assailed by kleśa.

How many types of kleśa are there? The four main types that people experience while performing their mundane duties are: kliśtávrtti, akliśt́ávrtti, kliśt́ákliśt́avrtti, and akliśt́ákliśt́avrtti.

Kliśt́ávrtti: People sometimes knowingly or unknowingly do certain actions as a result of which they not only undergo difficulties at the time of action, but even after the action is finished, they suffer the negative consequences of their undesirable actions. Suppose in a certain place people are competing with one another to determine which one of them can consume five kilos of rasogollas [sweetmeats]. While they are eating the five kilos of rasogollas, they certainly do not feel comfortable. Although they have no real inclination to eat and find it difficult to do so, they force themselves out of competitive spirit just to win the prize. So they suffer at the time of eating, and afterwards they certainly suffer from digestive trouble. This is an example of kliśt́ávrtti. Goaded by this kliśt́ávrtti, human beings do many actions in this world. It affects all living beings except Iishvara.

Kliśt́ákliśt́avrtti: Suppose someone is doing a good action, and in the process undergoes some hardship, while at the same time his friends are deriving material benefits from their actions. Perhaps some of them have already purchased several luxurious buildings, whereas he is living in a dilapidated tenement. He undergoes hardship in the beginning, but what is the ultimate result? It is akliśt́a – not painful. Perhaps while living an honest life, people may face some difficulties, but as they led pious lives, their death becomes glorious. So initially their action is kliśt́a or painful, but ultimately it becomes akliśt́a or non-painful. This kliśt́akliśt́avrtti also affects living beings, but not Iishvara.

Akliśt́ákliśt́avrtti is that action which is not painful at the beginning but which is ultimately painful. Suppose four passengers, A, B, C and D, are going to Bombay from Nagpur. The first three are travelling without tickets, and that too in the First Class compartment. But passenger D is travelling second class, and the train is overcrowded and painfully cramped. So for passenger D the train journey is certainly painful (akliśt́a) but for passengers A, B and C the journey is quite pleasurable (akliśt́a) because they are travelling in the comfort of First Class without spending a farthing for tickets. Now at a certain railway junction the inspector boards the train and arrests passengers A, B and C for ticketless travel: they are dragged to the police station in humiliation, bound in chains. But as passenger D was travelling with a bonafide ticket, he exited triumphantly from the compartment. Thus although for him the journey was painful, ultimately it became non-painful (akliśt́a). This vrtti also affects living beings, but not Parama Paruśa.

Finally, akliśt́ávrtti is that action which is neither painful in the beginning nor painful in the end. This vrtti may be present both in living beings and in Parama Puruśa: it is part of Parama Puruśa’s characteristic nature, and for living beings it is in their spiritual practice. In the spiritual sphere human beings and Parama Puruśa are in the same realm, and thus the more the human beings perform spiritual practice, the closer they come in contact with Parama Puruśa, because then there remains Only one common vrtti for both them and Him – akliśt́ávrtti. Hence it is mentioned in the scriptures that in Parama Puruśa there is not the slightest vestige of kleśa.

When there is some expression both in the psychic and spiritual spheres, it is called kriiŕá, but Parama Puruśa does not do anything in the physical sphere, because for Him there is nothing external – everything is within Him. For the microcosms, for the unit living beings, there are both external and internal psychic projections. If someone thinks about ghosts even in broad daylight, one will definitely see those ghosts externally due to repeated internal psychic projection. On the contrary, a person who has never thought about ghosts will never see ghosts even in the dead of night. In the process of constant brooding over ghosts, a major portion of the mind becomes concentrated, and suspended in the object of that internal psychic projection. In that case the entire personality of the individual concerned is disturbed. He or she starts thinking, “I am the ghost,” and acts accordingly. The disease of hysteria is similar to this ghost phobia or ghost possession.

Again, there are some people who sometimes experience spirit possession: perhaps at night they feel possessed by the spirit of the goddess Kali or by Lord Shiva. These are all psychological phenomena. Hence this proves that for living beings there are both physical and psychic actions: they think of so many things, and what they think within, they cannot speak out either due to shame or fear of social criticism.

Remember that the less the gap there is between one’s internal thinking and one’s external action, the better person one is. Obviously the inner personality and the outer personality should be one. Usually it is found that there is a gap between these aspects of a single person, and with the passage of time this gap goes on increasing, and finally one’s real personality becomes completely lost. This split personality is a great impediment to human progress. Do not allow such a thing to happen. Today’s civilization is not a civilization in the true sense of the term. I urge society’s thinkers to analyse this situation deeply. What is the major defect in our civilization? It is this very split personality: the inner personality and the outer personality differ, and that difference is gradually increasing. Such a split personality is rarely found among the rural masses. In Parama Puruśa also such a defect cannot be found because for Him there is no difference between internal and external – for Him everything is internal, nothing is external; everything is within, nothing is without. Thus from the actional point of view there is some difference between jiiva and Shiva, between Parama Puruśa and His creation.

Next comes vipáka. The word vipáka is derived from vi - pac + ghaiṋ. Vipáka literally means the reaction of an original action: whenever a person does an original action, there is an equal and opposite reaction. But to state only this much is not enough: something more must be added, and that is “provided the three factors, time, space and person remain unchanged.” If there is the slightest change in time, space or person, the reaction will not be equal and opposite: it will be either slightly more or less. For example, suppose Mr. X borrowed the amount of Rs. 2000 from Mr. Y one evening at 7-30 P.M. If Mr. X returns the amount the same day, he will not be required to pay anything extra. But if he returns the amount the next day, then he will have to pay a certain amount as interest on the original amount, because there has been a lapse of time.

Similarly, if someone commits some wrong or undesirable action, then the requital will not be equal to the original action because the reaction is not expressed immediately after the original action is performed; it usually takes place after several hours or days. It may even take a few decades for its expression. For this the wrongdoer will have to undergo a reaction which is greater in degree than the original action: the doer will have to undergo a certain amount of pain as “interest” to the original action. This is what is meant by the term vipáka. It is applicable only to the microcosms and not to Parama Puruśa, for human beings perform actions both in the physical and psychic spheres, and for their undesirable actions in the psychic spheres, too, they will have to suffer the consequences. It is said in the scriptures that in Kali Yuga (the present Age of Darkness), mental sin is no sin at all, and this may be true to some extent. But it is also true that although psychic sin is not punishable, still it must be avoided.

External sin, expressed in physical action, should not only be avoided but it is punishable as well. Take for instance, the case of someone stealing with one’s own hands: for this the thief will have to undergo punishment. But suppose someone steals mentally: by this no one on earth is harmed. This mental crime may not be punishable, but it should definitely be avoided, because if people often think about committing theft, as a result of prolonged thinking one day their hands will certainly be engaged in the actual act of stealing. Now if Parama Puruśa does something mentally, that also involves vipáka or reaction, whether good or bad. The fact is that although Parama Puruśa does not do anything bad, He certainly does good, and these good actions also beget good reactions. It is the divine decree that good actions beget good reactions, and bad actions beget bad reactions. The former is like golden chains, and the latter like iron chains. Yet in the case of Parama Puruśa this question of reaction is not applicable, because there is nothing beyond Him – everything in this expressed universe is all created within Him, and He is dealing with His own created objects according to His own wishes. Thus no question of good or bad can arise, and that is why the matter of suffering the consequence of action also does not arise in His case. If you slap a decent person, that will be an undesirable action on your part; but if you slap your own cheek, will that also be considered an undesirable act? No, certainly not. No one will ever criticize you, or file a suit against you for this, because it is exclusively your personal matter. Likewise, whatever Parama Puruśa does, He does with His own created objects, and hence in that case the question of vipáka does not arise.

Next comes áshaya. The principal meaning of the word áshaya is ashraya or “shelter.” Each and every entity requires a shelter; for instance, the city of Nagpur where we are seated now requires a shelter. In this case Nagpur district is the shelter and of Nagpur where we are seated Nagpur city; and the shelter of Nagpur district is Nagpurcommissionary; and the shelter of Nagpur commissionary is the state of Maharastra; and the shelter of Maharastra state is India; and the shelter of India is the continent of Asia. The continent of Asia is only a part of our little planet Earth, and this planet Earth is only a small part of our solar system. And finally Parama Puruśa is the shelter of all the solar system. So if Parama Puruśa is the shelter of all, then what is the shelter of Parama Puruśa? The answer is that Parama Puruśa does not require any shelter. Regarding Him the scriptures say, “Nirálambamiishaḿ”; that is, the Supreme Entity does not require any shelter or refuge. But for the microcosms, a shelter is indispensable.

If the microcosms are to save themselves from afflictions or kleśa, then they will have to acquire all the qualities or characteristics of the Supreme Entity. The akliśt́avrtti or non-painful propensities are inherent both in jiiva and Shiva, in microcosm and Macrocosm. Hence human beings will have to encourage this non-painful propensity more and more; that is, let human beings practise sádhaná more intensively and look upon all their mundane duties as part of their spiritual practice, thus superimposing cosmic ideation on all their actions. Only thus can they avoid undergoing afflictions. If people become more and more regular in the application of their guru mantra, then on one hand they will be able to perform more and more physical activities, and at the same time they will be able to avoid creating new saḿskáras (reactive momenta). Regarding vipáka it can also be said that human beings must treat all the objects of this universe in the proper perspective as the various expressions of Parama Puruśa, and learn how to apply madhuvidyá even while discharging their mundane duties.

Regarding áshaya, spiritual aspirants should remember that they will have to become completely dedicated to their ideology or ádarsha. More important than this is that they will have to become dedicated to their Iśt́a; they will have to establish a relationship of exclusive devotion to Iśt́a. If there is not intense attachment to one’s Iśt́a in one’s heart, then one cannot do anything. Thus during sádhaná you should think that as you are thinking of Parama Puruśa, He is also thinking of you. This is the proper devotion to one’s Iśt́a. When people do something exclusively for themselves, their mental tendency is called áshakti or attachment, and when they do something not for their personal satisfaction but for the pleasure of Parama Puruśa, their mental tendency is called bhakti or devotion.

Parama prema svarúpa: whatever the Lord does, He does for the welfare of His created beings and not for His own interest. He is inexplicable: no language can properly explain Him. The microcosms on the other hand, have limited intellect. They are goaded into action by trivial self-interest. Once a certain gentleman, a businessman, was asked to laugh. He said, “I am ready to laugh provided it brings me some profit.” Without considering the profit and loss of any action, he could not act. But such a question does not arise in the case of Parama Puruśa. Whatever He does, He does for the welfare of all creatures. He is inexplicable also: but the ways and behaviour of microcosms can be explained. Regarding any individual, we can say that he or she is such-and-such type of person: “She is very frugal… he is good-hearted but sharp-tongued, etc.”

An old definition of verse is vákyaḿ rasátmakaḿ kávyam. When a story is narrated in a lucid manner it is called kávya or poetic verse. Who is a poet? One who knows all the three phases of time – past, present and future. In the modern age, the Saḿskrta word kavi is translated as “poet” in English, but in old Saḿskrta the word did not necessarily mean a poet – it meant a self-realized person.

In older days the scriptures or shástras were divided into several categories. Shásanát tárayet yastu sah shástrah parikiirttitah: that which leads to human welfare through a system of discipline is called shástra. That is, the books which lay down certain guidelines as to what actions should or should not be done, which actions are conducive to human progress and which lead to degradation, are called shástra. They are divided into four categories: kávya (verse), puráńa (mythology), itihása (educative history), and itikathá (history).

Itikathá or history, means the recording of chronological events; that is, the maintenance of a record of events as they took place in succession; and itihása means that portion of itikathá or history which has some specific educative value – it has no English synonym. Hence all history or itikathá is not itihása. When we refer to the history of India, it means the itikathá, not itihása, of India. Now, the definition of itihása is:

Dharmártha káma mokśárthaḿ niitivákyasamanvitam purávrttakatháyuktam itihásah pracakśyate.

That which leads to the attainment of dharma, artha, káma and mokśa (psycho-spiritual, psychic, physical and spiritual attainnment, respectively), that which leads to the attainment of a deep sense of morality, is called itihása. Iti hásati ityarthe itihása. Judged in this light, the Mahábhárata can be called itihása. What is taught in schools and colleges these days in the name of itihása should not be called thus; rather it should be called itikathá, itivrtta, purákathá, or purávrtta.

And what is puŕána or mythology? In puŕána the narrative event is not factually accurate, but it contains a good deal of educative value. The Rámáyańa is such a puŕána because it contains much material to educate the people. The great Vyasadeva composed the puŕánas in order to demonstrate that doing good to others brings victory, and doing harm to others brings defeat.

Paropakárah puńyáya pápáya parapiirańam.

Vyasadev wrote something about the inexplicable nature of the Lord. While describing Parama Puruśa, who transcends words, a great deal of verbal explanation has been made of the different occasions. For example, there are some descriptions regarding His extraordinary loveliness, apparel, ornaments etc., but these are not at all proper because He is beyond description. It is not possible to write something about an Entity who is indescribable. So at the end of the shloka the author begged Parama Puruśa for forgiveness:

Rúpaḿ rúpavivarjjtasya bhavato yadhyánena kalpitaḿ
Stutyánirvacaniiyatákhiloguro dúriikrtá yanmayá
Vyápitvaḿca nirákrtaḿ bhagavato yat tiirthayátrádiná
Kśantavyaḿ jagadiisho tadvikalatádośa trayaḿ mat krtam

“You are the Formless Entity, yet I have committed the error of describing Your form: this was my first offense. You are a Non-Attributional Entity and yet I have tried to describe Your attributes – Your infinite compassion, for You are the embodiment of Grace. This is my second offense. I know you are omnipotent, and even so I have extolled the glories of certain places of pilgrimage, and thus I have limited Your all-pervasiveness. I have described the merit one acquires by visiting certain places of pilgrimage, by bathing in holy rivers, by performing various sacrifices, charities and rituals – this is my third offense. Oh Parama Puruśa, I have committed these mistakes knowingly, and hence I beg Your forgiveness.”

The Supreme Entity is aniirvacaniiyah parama prema svarupa: that is, He is indescribable – no words can describe Him, whereas living beings can easily be described by words. Everything concerned with Parama Puruśa is infinite, whereas living beings are all finite. Then what should the microcosms do to attain Parama Puruśa? They must meditate on Him, and in this process they will one day attain that infinite love themselves. Regarding Parama Puruśa, the scriptures say:

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

Human beings perform actions with a limited mind, whereas Parama Puruśa performs actions with His infinite mind, and thus human beings can never compare themselves to Him. Human beings read a few books and, puffed up with vanity of knowledge, say, “Can you show us where Parama Puruśa is?” Now the question is, do they have the proper vision to visualise Him? If you tell a blind person to describe the parts of an elephant’s body, can he do it? Before describing the elephant, one must have the vision to see it: so first the blind man’s sight must be restored. Human beings see with two eyes, and both eyes are in front. Of course, if they had one eye in front and one in the back, that would also serve the purposes. But fortunately or unfortunately both eyes are in front and so they cannot see what is happening behind their backs. Whereas Parama Puruśa is seeing everything with His infinite number of eyes. He knows even what human beings do secretly or think inwardly.

He is sahasrapát – with a thousand feet. Human beings are limited by time, space and person. Suppose you are at Nagpur. You are thinking, “Had this town of Nagpur been very close to Hyderabad, I could have got my work done more easily!” But Parama Puruśa faces no such difficulty. He does not need to move from one place to another. Suppose someone has his or her Master’s Degree in geography. If that degree-holder is asked, “Can you say how many houses are there in Nagpur city? How many bricks are there in those houses?” – I am sure he or she cannot answer those questions. I have yet to meet a pandit who can tell me how many bricks are in the town of Nagpur. Human knowledge is very limited, very imperfect. Hence it is totally pointless to pride oneself on so-called intellectual knowledge or pedantry. In fact, human beings have nothing to be proud of except one thing, and that is Parama Puruśa. What type of pride is this? Human beings can think, “A perfect Entity like Parama Puruśa is my Father, I am His dear affectionate child.” This sort of vanity and pride can be harboured. But besides this human beings have no other treasure of which to feel proud.

Human beings can at most remember events which took place only a couple of days ago. Often they are quite ignorant of what will happen just after one second. Mostly they say something or perform some actions on the basis of assumptions. But Parama Puruśa is omniscient; everything, past, present and future is at His fingertips. But the knowledge of living beings is very limited. If those of you who have acquired the highest university degree are asked to sit for examination right now, perhaps none of you will pass the exam, and if you are asked to answer the same questions which were given to you when you passed from the university, you will certainly not be able to answer them, for you have completely forgotten the topics which you studied in the past. In such a situation, should human beings be proud of their intellect? Yet they are often misguided by a false sense of superiority or inferiority.

Suppose there is a Master’s Degree-holder in a certain village, and in that village no one else knows even A, B, C, D. If you visit his village you will find that that so-called educated person, because of his vanity and false sense of superiority, does not even talk to the illiterate villagers – he feels ashamed to speak to his old friends. In this way human beings develop meaningless ideas of big and small, high and low: they lose their universal vision.

But for Parama Puruśa there is no difference between educated and uneducated, literate and illiterate, high and low, black and white. Human beings always discriminate between those who are socially high and low: they disdain the low and prefer the high-born. This sense of discrimination exists only among living beings. Parama Puruśa always remains with people in their joys and sorrows. A virtuous person when in trouble says to Parama Puruśa. “Oh Lord, save me!” Similarly, a thoroughly wicked person also says, “Oh Lord, save me!” Parama Puruśa listens equally to both of them. In this regard I have already said that Parama Puruśa cannot do two things. First, He cannot create another Parama Puruśa like Himself. He can create everything, but He cannot create a second Parama Puruśa. Secondly, He cannot hate anyone even if He wants to. But human beings commit the mistake of hating others easily. So in this respect human beings are ahead of Parama Puruśa, that they can hate others!

Those who are seated in Heaven are as dear to Parama Puruśa as those who are ensconced in Hell, scorched in eternal hellfire. Even for those infernal creatures Parama Puruśa has unbounded love and affection – even such people are not helpless. Their piteous wailings reach His ears, and accordingly He takes steps to help them. But this is not the case for human beings: rather even at the sight of the sorrows and sufferings of afflicted people they will say, “Well done! as you sow, so you reap! Those people are reaping the consequences of their past misdeeds!” In the human mind there is an ingrained sense of hatred for others. But there is no such feeling in the mind of Parama Puruśa.

Parama Puruśa is the all-controlling Entity. No one else can dictate to Him. This is the major difference between jiiva and Shiva. In spite of such a serious difference, Parama Puruśa loves human beings and showers His Grace on them, and out of His infinite love for them, He has given them a valuable treasure – mind. The characteristic of this mind is that as it thinks so it becomes. Hence if they so desire, human beings can merge their individual minds in the Macrocosmic Mind. While taking the ideation of Parama Puruśa, human minds will one day become identified with Him, and one auspicious moment all the inherent qualities of Parama Puruśa will be infused in their unit minds. Brahmavid Brahmaeva bhavati: One who knows Brahma becomes Brahma.

And I have already said that there cannot be two Parama Puruśas. So in the last stage of evolution, the living beings become completely identified with Parama Puruśa, and then only the microcosms will be fully established in their infinite blissful Cosmic Stance.