SAIṊCARA AND PRATISAIṊCARA

MOVEMENT IS THE ORDER OF THE DAY {purely Original Discourse}

SHRII SHRII ANANDAMURTI

15 July, 1979, Ernakulam, INDIA 

You know nothing is fixed or stationary in this Universe of ours. Everything moves, movement is the order of the day, movement expresses the living stamina.

Even the dead bodies, even this Universe are not fixed or stationary because the earth moves and along with the movement of the earth, the dead body also moves. So everywhere there is mobility and motivity.

This world is created by the Parama Puruśa through the movement of His Macrocosmic stuff.

So nobody can remain fixed in this Universe, he must move and that movement should also be, may be a positive movement or negative movement but movement must be there.

This psychic movement of Parama Puruśa is known as Saiṋcara and Pratisaiṋcara .

And human movement towards the Parama Puruśa towards subtler rather the subtlest movement is nothing but an accelerated movement of Saiṋcara an accelerated movement of Pratisaiṋcara .

If a man says, that I am not doing any Spiritual practice and but I am a moralist, I will follow moralist principle, such a man, he should know, will have to move, and because there is no positive movement of Pratisaiṋcara, his movement will be negative, that is a day will come when the man will become worst than human being.

So just to maintain the acceleration of Pratisaiṋcara. A man must do Spiritual Practice, otherwise there must be downfall.

Now when the movement is towards the subtler entity, that movement is called “Devayana”or “Amrtayana”, “yana” means way or offshoot.

And where movement is negative one, that is negative Pratisaiṋcara ., it is called “Uta yana”or “Narakayana”.

 So when a man, if a man is a super moralist but he doesn’t do Spiritual Practice, his downfall is inevitable. 

That is his movement towards “Uta yana” is inevitable. 

So wise people must do Spiritual Practice.

Now Parama Puruśa is everywhere, Amrta is a creation of HIS, “Uta” is also a creation of HIS. 

So when a man resorts to Devayana or Amrtayana, Parama Puruśa is with him and helps him in all possible and impossible ways, similarly when a man resorts to “Uta yana”, Parama Puruśa is with him and helps him in all possible and impossible ways. 

Parama Puruśa is always with each and every creature, the virtuous or the sinners both are equally helped by HIM. 

The virtuous can see HIM, can feel HIS existence and the sinners cannot, this is the only difference and why the virtuous can feel HIS presence and why the sinners cannot feel HIS presence? 

It is a knotty question but the reply is not at all knotty ? The reply is very simple. 

Between the virtuous and the Parama Puruśa , the veil of Máyá is very thin and it disappears very easily. 

When his distance from the Cosmological Nucleus goes on decreasing, the veil of Máyá becomes thinner and thinner and finally disappears. 

And when a man resort to Utayana, the veil of Máyá is very thick and goes on becoming thicker and thicker has his distance from the Cosmological nucleus increases. 

Now due to this veil of Máyá; due to these the dexterous hands of Máyá , the crude world stand between the man and his Parama Puruśa .

Where, otherwise there is no difference, difference is of Máyáic creation. 

Tayorvirodhayam upadhi kalpito na vastavah kashcidupadhiresah,

IshadyaMáyá mahadadi karanaḿ Jiivasya karyaḿ shrnu paincakos am”

Eta´vupa´dhi para Jiivasyastayo samyagnira´sena paro na Jiivah,

Ra´jyam narendrasya bhat´t´asya khet´akayorpaohena bhat´t´a na ra´ja´.” 

And finally when this veil of Máyá disappears; there is no difference between microcosm and Macrocosm; no difference between Jiiva and Shiva. 

Pásha baddha bhavet jiiva, páshmukta bhavet Shiva” 

The difference between a Jiiva and his Lord Parama Puruśa is just the difference of title, when there remains the veil of Máyá, the Cosmic Entity is the nucleus of the Order and HE is the Creator of everything including this quinquelemental world and at that time, the Jiiva is the creator of his physical, psychic and other body. 

And when this veil of Máyá disappears, Jiiva becomes Shiva and there remains no individual small body or small mind or anything, that may be treated has a projection of Macrocosm. 

Eta´vupa´dhi para Jiivasyastayo samyagnira´sena paro na Jiivah,

Ra´jyam narendrasya bhat´t´asya khet´akayorpaohena bhat´t´a na ra´ja´ 

But when due to disappearance of this veil of Máyá that is when the Máyá becomes thinner and thinner and finally manifest, what does happen, Samyagnira ´sena paro na Jiivah – there remains neither the objective counterpart nor the subjective counterpart, the object and the subject become One and that Oneness is the Supreme Oneness, the Supreme Singularity of Macrocosm, the Supreme Singularity of the Cognition.

Till there is Máyá, there is title, when we give a club to a man, we say he is a wrestler, when we attach a kingdom to a man, we say he is a king. 

And when this title of club or the title of kingdom is taken away, we say he is a man. There remains neither a wrestler nor any king. These are of titler creation, similarly the difference between Jiiva and Shiva is of titler creation. 

And this difference of title, is created due to the veil of Máyá. 

Now how to remove this veil of Máyá?

The reply is very simple. 

The Lord says,

DAEVII HYES´A´ GUN´AMAYII

MAMA MA´YA´ DURATYAYA´;

MA´MEVA YE PRAPADYANTE

MA´YA´META´M´ TARANTI TE. 

This Máyá, this omnipotent Máyá is a principle of Mine, “SHAKTI SA SHIVASYA SHAKTIH”, it is the principle of mine, Daevii hyes´a´ gun´amayii mama Ma´ya´ duratyaya´, it appears to be insurmountable, it is, yes it is insurmountable but Ma´meva ye prapadyante, the Jiiva who has taken my shelter who resort to the Cosmic Shelter, shelter, Ma´ya´meta´m´ taranti te. 

He can easily surmount this Máyá with the Omnipotence of the Supreme. 

Na´nya pantha´ vidyateyana´ya”. 

There is no Second way, that is the only Path, only Way; the only Secret to surmount the influence of Máyá, is to take shelter of the Cosmic Entity. 

BA’BA’ says Challi…