सत्य, the Prime Existence.
The Scriptures declare that सत्य, the Prime Existence pervades the entire creation and yet remains more by ten measures - "सं भूमीं विश्वतो अत्यतिष्ठद्दशांगुलम् ", further clarified in Isha Up. as "पूर्णमद: पूर्णमिदं पूर्णात् पूर्णमेव अवशिष्यते ।।". He comes to be known as पुरुष,since he pervades and envelopes singularly the whole of creation -"सं वा अयं पुरुष: सर्वासु पुर्षु पुरिशय: । नैनेन किंचनानावृतम् । नैनेन किंचित् समावृतम् ।।" and also comes to be known as िवष्णु, since covers comprehensive everything in creation - "यस्माद् विश्वं इदं सर्वतस्य शक्त्या महात्मन: । तस्माद् एव उच्यते विष्णु: विश्वतो प्रवेशनात् ।।".
In Upanishads it is said that the Prime Existence to make itself known formats itself in many forms - "रूपं रूपं प्रतिरूपो बभूव तदस्य रूपं प्रतिचक्षणाय । इन्द्रो मायाभि: पुरुरूप ईयते युक्ता ह्यस्य हर्यश्व: शती दश ।।". Therefore it manifested as नाम the subtle divine essence, known as शक्ति and as रूप, the gross form known as िशव, in the continuing process of creation the शक्ति comes to be posited within िशव to the tip of the fingure as it were. Therefore, when one says that gross forms are active in performance of actions what we really mean is that the subtle divine essence within the form has made the gross form resurgent to become active in performance of actions. No gross form can be active unless the subtle essence posited within the form makes the gross form to be proactive, it being said - "िशव: शक्त्या युक्तो यदि भवति शक्त: प्रभािवतुम् । न चेद् एवं देवो न खलु कुशल: स्पंिदतुमपि ।।".
It is, however true that while the manifest gross forms are available to be perceived, neither the subtle essence nor the unmanifest Brahman are perceived, but are able to be perceived when the forms perform actions - "तां न पश्यंित ... तानि अस्यैतािन कर्म नामािन एव ।". Therefore, even as one would search the lost cow by the footprints which it leaves behind even so सत्य, the Prime Existence dwelling within the heart or the divine essence within the forms should be searched and perceived by the actions performed by the forms. When one says that gross forms are active in performance of actions, what one really means is that the subtle divine essence within the form has made the gross form resurgent to become active in performance of actions.
The Supreme Being, as the all pervading and all enveloping िवष्णु does not display his divine essence शक्ति as the power or energy only in some extra-ordinary mediums or in some extra-ordinary situations but also displays as शक्ति through every gross form िशव, the medium in creation and in every situation and in every moment in life. Devi Sukta narrates some of the definite places where शक्ति becomes significantly perceived - 'या देवी सर्व भूतेशु िवष्णु मायेित संिस्थता ।' the divine essence - शक्ति that manifests as Vishnu's formatted power or energy existing in creation as " 'बुद्धी, िनद्रा, क्षुधा, छाया, शक्ति, तृष्णा, शांति, लज्जा, श्रद्धा, वृत्ति, कान्ति, लक्ष्मी, स्मृति, दया, भ्रान्ति रूपेण ... इन्द्रियानामधिषठात्रि भूतानां चिति चाखिलेषु या । भूतेषु सततं व्याप्ति देवियाँ नमो नम: ।।'.
Therefore, look around the world and you will see शक्ति, the divine essence of the Supreme Brahman existing as the resurgent power proactive and energising every thing in creation to perform their actions according their attributes and inclination.
There is nothing in nature which is beautiful or ugly, good or bad, order or confusion, except in relation to human imagination.
On empirical level all that is gross becomes experienced using organs of senses. Mind being influenced by senses, every thing becomes a matter of human taste, choice, selection and preference at the point of Time, when Mind is under the influence of the organs of senses, every thing experienced, seen, heard, spoken or thought being temporary and impermanent as something written on flowing water, was it were. The entire concepts about the seemingly good or bad events, noble and ignoble intentions, auspicious and Inauspicious thoughts are absolute in existence, both being reflected as positive and negative aspects of the Divine manifestation, relative to the actions performed by human being in response to the influence of senses on their Mind.
One can surmise that no object in gross form can be active unless the subtle essence, the power or energy within those gross forms do not become become resurgent, as the power by which one lives, which promotes every action and one who determines every action and life, as source and the end of every thing, as wisdom of the wise and as strength of the soldier, as enterprise of the industrious and as service of the surrendered one, as the speech of the speaker and hearing of The listener, thought of the thinker, as blazing energy of the Sun and soothing calm of the rising moon, warmth of the fire and moisture of the waters, valour of the soldiers and compassion of the victorious, as the veiled illusion that pervades the entire creation.
On spiritual level ब्रह्मन् is neither good or bad, noble and ignoble, auspicious and Inauspicious all equally being divine responses, Upanishad pointing Brahman "to be neither gross nor subtle, neither short nor long, neither blowing red not adhesive like water, neither shade nor darkness, neither air nor space, without attached. Brahman is the, smell, eyes, ears, voice or mind, radiance. Or breath, mouth or measure, having neither within nor any without, eating any thing or anything eating it". Further it is the being "understanding, mind, life, sight, hearing, earth, water, air, either, light, absence of light, desire, absence of desire, anger and absence of anger, righteousness and absence of righteousness, what is perceived and what is not perceived, what is inferred and what is not inferred.
Thus when one looks around for God and perceiving attentively everywhere and if finds him NOWHERE, then he will surely be there and found NOW HERE.
Spinoza, a western mystic says, "Whenever anything in nature seems to us as ridiculous, absurd or evil, it is because we have but a partial knowledge of things and are in the main ignorant of the order and coherence of nature as a whole and because we want everything arranged according to the dictates of our own reason. (Therefore) the terms good or bad, they indicate nothing positive considered in themselves ... For one and the same thing can at the same time be good, bad and indifferent. For example, music is good to the melancholy, bad for mourners and indifferent to the dead".
The moment one becomes conscious of the indivisibility of existence as the subtle divine essence within every gross form, then shorn of the hallowed imagery, religious allegory and temporal poetry, profound thoughts, philosophical interpretations, he sees Brahman every where and in every inanimate thing and animate beings, as the One, Singular and Sole Being, acting by necessity and according the Cosmic Law and rules of Righteousness.
Jnyanadeva, a mystic born in Maharashtra has given a beautiful expression to his spiritual awareness of सत्य, the Prime Existence which a supra-sensory mind can experience. Therefore, he says that it is difficult to describe Vithala, the father who stands with mother Rakhumadevi, as one with attributes or without, one who could be conceived or one beyond being conceived since even scriptures say 'not this, not this', neither subtle nor gross, with form or without form, seen or unseen, manifest or unmanifest. Because, verily he, verily is one who is both with and without attributes :
"तुज सगुण म्हणों कीं निर्गुण रे ।
सगुण-निर्गुण एकु गोविंदु रे ॥१॥
अनुमाने ना अनुमाने ना ।
श्रुति नेति नेति म्हणती गोविंदु रे ॥२॥
तुज स्थूळ म्हणों कीं सूक्ष्म रे ।
स्थूळ-सूक्ष्म एकु गोविंदु रे ॥३॥
तुज आकारू म्हणों कीं निराकारू रे ।
आकारू-निराकारू एकु गोविंदु रे ॥४॥
तुज दृश्य म्हणों कीं अदृश्य रे ।
दृश्याअदृश्य एकु गोविंदु रे ॥५॥
तुज व्यक्त म्हणों कीं अव्यक्तु रे ।
व्यक्त-अव्यक्त एकु गोविंदु रे ॥६॥
निवृत्ती प्रसादें ज्ञानदेवो बोले
बाप रखुमादेविवरू विठ्ठलु रे ॥७॥".
Vithala, the Supreme Being, verily is distinct with and without form, the eternal manifestation of सत्य, the Prime Existence, the auspicious redeemer, who captivates one imagination, the Object, the Purpose, the meditation which makes intellect stainless :
"सगुण निर्गुण दोन्ही विलक्षण
ब्रह्म सनातन विठ्ठल हा
पतितपावन मानसमोहन
ब्रह्म सनातन विठ्ठल हा
ध्येय ध्यास ध्यान चित्त निरंजन
ब्रह्म सनातन विठ्ठल हा
ज्ञानदेव म्हणे आनंदाचे गान
ब्रह्म सनातन विठ्ठल हा."
The present verily is the moment when he should be seen and experience in this very life, here and now, not elsewhere and later. If one does not great will be the danger. Those who know and experience they become immortal while others suffer misery - "इहैव सन्तो अथ विद्मस्तद्वयम्, न चेदवेदिर्महती विनष्ठि: । ये तद्विदुरमृतास्ते भवन्ति अथेतरे दु:मेवापियन्ति ।।".
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The Scriptures declare that सत्य, the Prime Existence pervades the entire creation and yet remains more by ten measures - "सं भूमीं विश्वतो अत्यतिष्ठद्दशांगुलम् ", further clarified in Isha Up. as "पूर्णमद: पूर्णमिदं पूर्णात् पूर्णमेव अवशिष्यते ।।". He comes to be known as पुरुष,since he pervades and envelopes singularly the whole of creation -"सं वा अयं पुरुष: सर्वासु पुर्षु पुरिशय: । नैनेन किंचनानावृतम् । नैनेन किंचित् समावृतम् ।।" and also comes to be known as िवष्णु, since covers comprehensive everything in creation - "यस्माद् विश्वं इदं सर्वतस्य शक्त्या महात्मन: । तस्माद् एव उच्यते विष्णु: विश्वतो प्रवेशनात् ।।".
In Upanishads it is said that the Prime Existence to make itself known formats itself in many forms - "रूपं रूपं प्रतिरूपो बभूव तदस्य रूपं प्रतिचक्षणाय । इन्द्रो मायाभि: पुरुरूप ईयते युक्ता ह्यस्य हर्यश्व: शती दश ।।". Therefore it manifested as नाम the subtle divine essence, known as शक्ति and as रूप, the gross form known as िशव, in the continuing process of creation the शक्ति comes to be posited within िशव to the tip of the fingure as it were. Therefore, when one says that gross forms are active in performance of actions what we really mean is that the subtle divine essence within the form has made the gross form resurgent to become active in performance of actions. No gross form can be active unless the subtle essence posited within the form makes the gross form to be proactive, it being said - "िशव: शक्त्या युक्तो यदि भवति शक्त: प्रभािवतुम् । न चेद् एवं देवो न खलु कुशल: स्पंिदतुमपि ।।".
It is, however true that while the manifest gross forms are available to be perceived, neither the subtle essence nor the unmanifest Brahman are perceived, but are able to be perceived when the forms perform actions - "तां न पश्यंित ... तानि अस्यैतािन कर्म नामािन एव ।". Therefore, even as one would search the lost cow by the footprints which it leaves behind even so सत्य, the Prime Existence dwelling within the heart or the divine essence within the forms should be searched and perceived by the actions performed by the forms. When one says that gross forms are active in performance of actions, what one really means is that the subtle divine essence within the form has made the gross form resurgent to become active in performance of actions.
The Supreme Being, as the all pervading and all enveloping िवष्णु does not display his divine essence शक्ति as the power or energy only in some extra-ordinary mediums or in some extra-ordinary situations but also displays as शक्ति through every gross form िशव, the medium in creation and in every situation and in every moment in life. Devi Sukta narrates some of the definite places where शक्ति becomes significantly perceived - 'या देवी सर्व भूतेशु िवष्णु मायेित संिस्थता ।' the divine essence - शक्ति that manifests as Vishnu's formatted power or energy existing in creation as " 'बुद्धी, िनद्रा, क्षुधा, छाया, शक्ति, तृष्णा, शांति, लज्जा, श्रद्धा, वृत्ति, कान्ति, लक्ष्मी, स्मृति, दया, भ्रान्ति रूपेण ... इन्द्रियानामधिषठात्रि भूतानां चिति चाखिलेषु या । भूतेषु सततं व्याप्ति देवियाँ नमो नम: ।।'.
Therefore, look around the world and you will see शक्ति, the divine essence of the Supreme Brahman existing as the resurgent power proactive and energising every thing in creation to perform their actions according their attributes and inclination.
There is nothing in nature which is beautiful or ugly, good or bad, order or confusion, except in relation to human imagination.
On empirical level all that is gross becomes experienced using organs of senses. Mind being influenced by senses, every thing becomes a matter of human taste, choice, selection and preference at the point of Time, when Mind is under the influence of the organs of senses, every thing experienced, seen, heard, spoken or thought being temporary and impermanent as something written on flowing water, was it were. The entire concepts about the seemingly good or bad events, noble and ignoble intentions, auspicious and Inauspicious thoughts are absolute in existence, both being reflected as positive and negative aspects of the Divine manifestation, relative to the actions performed by human being in response to the influence of senses on their Mind.
One can surmise that no object in gross form can be active unless the subtle essence, the power or energy within those gross forms do not become become resurgent, as the power by which one lives, which promotes every action and one who determines every action and life, as source and the end of every thing, as wisdom of the wise and as strength of the soldier, as enterprise of the industrious and as service of the surrendered one, as the speech of the speaker and hearing of The listener, thought of the thinker, as blazing energy of the Sun and soothing calm of the rising moon, warmth of the fire and moisture of the waters, valour of the soldiers and compassion of the victorious, as the veiled illusion that pervades the entire creation.
On spiritual level ब्रह्मन् is neither good or bad, noble and ignoble, auspicious and Inauspicious all equally being divine responses, Upanishad pointing Brahman "to be neither gross nor subtle, neither short nor long, neither blowing red not adhesive like water, neither shade nor darkness, neither air nor space, without attached. Brahman is the, smell, eyes, ears, voice or mind, radiance. Or breath, mouth or measure, having neither within nor any without, eating any thing or anything eating it". Further it is the being "understanding, mind, life, sight, hearing, earth, water, air, either, light, absence of light, desire, absence of desire, anger and absence of anger, righteousness and absence of righteousness, what is perceived and what is not perceived, what is inferred and what is not inferred.
Thus when one looks around for God and perceiving attentively everywhere and if finds him NOWHERE, then he will surely be there and found NOW HERE.
Spinoza, a western mystic says, "Whenever anything in nature seems to us as ridiculous, absurd or evil, it is because we have but a partial knowledge of things and are in the main ignorant of the order and coherence of nature as a whole and because we want everything arranged according to the dictates of our own reason. (Therefore) the terms good or bad, they indicate nothing positive considered in themselves ... For one and the same thing can at the same time be good, bad and indifferent. For example, music is good to the melancholy, bad for mourners and indifferent to the dead".
The moment one becomes conscious of the indivisibility of existence as the subtle divine essence within every gross form, then shorn of the hallowed imagery, religious allegory and temporal poetry, profound thoughts, philosophical interpretations, he sees Brahman every where and in every inanimate thing and animate beings, as the One, Singular and Sole Being, acting by necessity and according the Cosmic Law and rules of Righteousness.
Jnyanadeva, a mystic born in Maharashtra has given a beautiful expression to his spiritual awareness of सत्य, the Prime Existence which a supra-sensory mind can experience. Therefore, he says that it is difficult to describe Vithala, the father who stands with mother Rakhumadevi, as one with attributes or without, one who could be conceived or one beyond being conceived since even scriptures say 'not this, not this', neither subtle nor gross, with form or without form, seen or unseen, manifest or unmanifest. Because, verily he, verily is one who is both with and without attributes :
"तुज सगुण म्हणों कीं निर्गुण रे ।
सगुण-निर्गुण एकु गोविंदु रे ॥१॥
अनुमाने ना अनुमाने ना ।
श्रुति नेति नेति म्हणती गोविंदु रे ॥२॥
तुज स्थूळ म्हणों कीं सूक्ष्म रे ।
स्थूळ-सूक्ष्म एकु गोविंदु रे ॥३॥
तुज आकारू म्हणों कीं निराकारू रे ।
आकारू-निराकारू एकु गोविंदु रे ॥४॥
तुज दृश्य म्हणों कीं अदृश्य रे ।
दृश्याअदृश्य एकु गोविंदु रे ॥५॥
तुज व्यक्त म्हणों कीं अव्यक्तु रे ।
व्यक्त-अव्यक्त एकु गोविंदु रे ॥६॥
निवृत्ती प्रसादें ज्ञानदेवो बोले
बाप रखुमादेविवरू विठ्ठलु रे ॥७॥".
Vithala, the Supreme Being, verily is distinct with and without form, the eternal manifestation of सत्य, the Prime Existence, the auspicious redeemer, who captivates one imagination, the Object, the Purpose, the meditation which makes intellect stainless :
"सगुण निर्गुण दोन्ही विलक्षण
ब्रह्म सनातन विठ्ठल हा
पतितपावन मानसमोहन
ब्रह्म सनातन विठ्ठल हा
ध्येय ध्यास ध्यान चित्त निरंजन
ब्रह्म सनातन विठ्ठल हा
ज्ञानदेव म्हणे आनंदाचे गान
ब्रह्म सनातन विठ्ठल हा."
The present verily is the moment when he should be seen and experience in this very life, here and now, not elsewhere and later. If one does not great will be the danger. Those who know and experience they become immortal while others suffer misery - "इहैव सन्तो अथ विद्मस्तद्वयम्, न चेदवेदिर्महती विनष्ठि: । ये तद्विदुरमृतास्ते भवन्ति अथेतरे दु:मेवापियन्ति ।।".
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