Last night during Mahá Cakra I said that the object of adoration for a devotee is something personal. And where the unit is treated as a vibrational manifestation, the Supreme Entity is the controller of all those vibrations. In the Vedas, it has been said regarding that Cosmic Puruśa:
Tvamiishvaráńam paramaḿ Maheshvaram
Tvam devatánám paramam ca daevatam;
Pati patiinám paramam parastád
Viddma Devá bhuvaneshamiid́yam.
“Thou are Lord of all lords” – “Tvam Iishvaráńam Paramaḿ Maheshvaram.” In different spheres of life there are different lords, different owners and different controllers. In Saḿskrta the root verb “iisha” means “to control”. “Iishvara” means “controller”. In different spheres of our phenomenal life, there are controllers of different stages, or rather different orders. The controller of a particular factory, the controller of a particular warehouse, the controller of a particular directorate and so many others. But the movements of all these controllers are controlled by the Cosmic Puruśa. Hence that Cosmic Puruśa is Maheshvara. Others are iishvara, and the Cosmic Puruśa is Maheshvara.
Tvamiishvaránáḿ paramaḿ Maheshvaram,
Tvam devatáńám paramaḿ ca Daevatam.
Last night I said that “deva” means “vibrational manifestation”. Regarding Deva, Maharśi, Yájiṋa Valkya said;
Dyotate kriidate yasmádudyate dyotate divi;
Tasmát deva iti proktah stúyate sarvadevataeh.
The entity that vibrates the entire cosmos, that creates different expressions through different pulsations is a deva. Wherever there is movement there is creation. Wherever there is movement there are light waves, sound waves, and so many waves of inferences. And those expressions of inferences are devas, and Parama Puruśa is the controller of all those vibrations, all those manifestations, all those devas. Hence He is Mahádeva.
“Pati patiináḿ paraḿ parastád.” “Pati” means lord. In life, in different spheres of life, there are so many owners, so many lords; the owners of a particular piece of land, the owner of a kingdom, and so many more. But all these owners depend upon the mercy of Parama Puruśa. Their ownership depends on His mercy. So He is the Owner of all owners. He is the Lord of all lords. He is the Pati of all patis. “Pati patiinám paraḿ parastád.”
In the field of knowledge, there are two parts, two compartments, one the knowing compartment and the other the known compartment: one the subjective compartment and the other the objective compartment. Now wherever there is any functional side of knowledge, the knowing entity is known as “para” and the known entity is known as “apara”. Suppose one entity is the knower and another is the known; the knower entity will be known as “para”, and the other as “aparabrahma”. The subjective world, the subjective Supreme Entity of this world which comes within the scope of inferences is aparabrahma. He is know as Paresha, the Lord of Para. He is also known as Aparesha – the Lord of Apara.
“Parama parastád”. Where this external world is apara, who is the knower? The knower is your sense organs. In the second phase, your senses are apara and your mind is para because your mind is the knower of your sense organs. The mind knows. Then in the next, subtle, phase, the mind becomes apara, that is the known, and the átmá becomes the knower, the para. Then, in the final stage, you’re átmá becomes apara, the known, and the Cosmic Entity, Parama Puruśa, becomes the para. He is the Supreme Para. He is the Supreme Subjectivity.
So whenever you think that you are knowing some thing, in that very moment you should also remember that you are known by Him. That is, whatever you are seeing, He knows. Nothing remains secret or coverted for Him. What you have done, He knows. What you have thought, He knows, and what you will think, He knows. “Paramaḿ parastád vidám devam bhuvaneshamiid́yam.”
So, if you are to know anything, you should know Him. Know one, know all. He knows all. So if you are in love with Him, by His grace, you will also know all.
Now the thing is, when He is the Supreme Subjectivity, everything else in this universe is His object. All the iishvaras, all the paras, all the aparas and all the devatas are His objects, and He is the Supreme Subjectivity. He is the subject and everything else is the object. Then how, during your meditation can you accept Him as your object? He is the Supreme Subject, and when you are meditating on Him, He becomes your object? How can He become your object when He is the Supreme Subjectivity? During meditation, what should be your mode of approach? During meditation you should think that the entity on whom you are meditating is looking at you as His object. He is not your object. He sees whatever you are doing. This should be the psychology. He can never be your object. During meditation you should remember that the Supreme Entity looks on you, sees you as His object. He is not your object, you are His object. Do you follow? “Vidáma Devaḿ bhuvaneshamiid́yam” – that Deva, that Supreme Subjectivity, is to be adored by all, is to be loved by all, is to be accepted by all as the final culminating point of the different approaches of human life.
4 December 1978, Madras