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Contents
PREFACE...................................................................................................................................... 3
THE PROLOGUE .......................................................................................................................... 4
PRATHAMA CHARITA -------THE FIRST HYMN .................................................................... 16
THE EPILOGUE ........................................................................................................................ 131
APPENDIX A........................................................................................................................... 167
APPENDIX B........................................................................................................................... 177
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PREFACE
The Holy Chandee - the Scriptural Hymn which symbolically embodies the
highest transcendentalism of the Vedas and the Upanishads I have called it the
Triune Hymn because it spiritually integrates three Hymns into one to reveal the
The book is divided into four parts - { I } The prologue which seeks to convey
briefly an idea of its place in the growth and development of the Hindu religion
and philosophy, { II } the text of the first Hymn, freely translated into English
with appropriate comments, { III } the Epilogue which attempts to show how the
first Hymn, the briefest, subtlest and the occultest of the three, fore-shadows
and throws forward the ideas developed in the second and the third and brings
out and establishes the links which bind together the three, and { IV } the two
appendices, the first of which traces its origin to a group of verses in the Rig
One of the motivations of the book is that it may convey to Western readers a
true idea of the Hindu religion and the philosophy on which it is based. The
Hymn embodies itself in a radiant symbolism and is vibrant with a rhythm and
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THE PROLOGUE
The Vedic Age and the Post-Vedic era constitute together the earliest and
perhaps the longest period of sustained spiritual thinking and aspiration and of
and death, in human history. Great intuitive visions illumined the giddiest heights
of sublime thoughts and ideas and generated mighty currents from which great
at one end to atheism and near-atheism at the other, great ideas and emotions,
- radiant, profound and subtle, - surged up, for the first time, from the mind of
man, to mark the first great awakening of the human spirit. It was a long
to any conclusion, even approximately regarding the periods and eras during
place them some thousand years of variously estimated at between six and
eight thousand before the Christian era while Western Scholars believe that the
gap between the Christian era and the Vedic civilization can not be longer than
fifteen hundred years. The truth may lie somewhere between the two.
assumptions. We believe, the Vedas and the Upanishads are the earliest and
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the greatest scriptures of the human race. We believe that the ideas and
Indian Philosophy were in vigorous circulation during the late Vedic era and that
some of the Puranas which refer to, enunciate and interpret many of the highest
The Shakta believes that the Markandaya Purana which contains the Holy
Chandee was a dominant force in India’s spiritual and religious thought during
the post-Vedic era and might have been influencing and stimulating a militant
elaborate any further because we have no chronological data but we feel certain
that those who may contradict it have not any acceptable chronological data
either. We may however add that the “ Shakta “ has, from time immemorial
linked the ‘Chandee’ with the Vedas. The First Hymn has been traditionally
equated with the Rig-Veda, the Second with Yayurveda and the Third with the
Sam Veda while the concept of the Mother as the Ultimate Reality – both
of the Rig Veda, provides the spiritual basis of the three Hymns and runs
through them to unify the Triune Hymn with the monistic mysticism of the
– scattered Prints, suggestions and glimpses. In the Triune Hymn, the Prints,
the glances and the glimpses gather themselves together into a steady vision of
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the Ultimate Truth and the Ultimate Reality, reflecting itself in the mirror as
many-splendid Symbolism.
The symbolism of the Triune Hymn is profoundly significant for two reasons.
literal. One of the reasons why common men and women love and admire their
poets and philosophers is that they alone can make our familiar words race and
fly and tune them up to match our finest and loveliest feelings and emotions and
our highest and most exalted aspirations. And poets and philosophers have
always used symbols, in the widest and subtlest sense, to rescue words from
the bondage of the literal. The Seer who envisioned the ‘Chandee’ introduced
the truth, as he saw it of the Ultimate Reality manifesting itself in creation and
the cosmos. The Upanishads offer us glimpses of the Ultimate Truth; the
not have done it alone without the aid of symbols and images which can
dramatise super-mundane ideas and lend them a potency and vitality far
beyond the reach of the most expressive words. The other reason is bound up
with the mood and character of the symbolism. It reveals itself as a militant,
cosmic game in which the spirit of battle is matched by the spirit of delight. It
stages a battle between divine and undivine forces, both released by the Mother
and both permeated by Her all-pervasive presence .The Creative Forces and
process of evolution through this battle in which the undivine must die, to be re-
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born into divinity. The Sakta believes that nothing else can reveal the long
process of fulfillment which man must complete through many births, deaths
message straight into the inmost being and impels the man who grasps its
meaning to identify himself with the truth which stimulates and sustains the
battle.
The Sage decided perhaps to be militant for other reasons. There were other
ideas in circulation and they had to be militantly repelled.. The Sankhya System
Purusha and Prakriti – with Prakriti, the phenomenal nature, blindly dynamic
and endlessly throwing up on the one hand non-living and living matter with all
life-forms from the simplest organism to man – blindly creating the senses of
perception, the organs of action, the heat and the mind – and, on the other hand,
about in the Universe and getting trapped in the meshes of life created by
Prakriti. The uncreated, eternal souls stay supremely detached and indifferent,
even when trapped, but in some mysterious way, they create empirical selves
for men – and perhaps for many lower animals – by getting themselves
reflected in the mirrors of their minds and intellects. These reflected ‘empirical’
egos then come in for agonies and sufferings of life, punctuated by fugitive
moments of imagined rather than real happiness, and therefore seek ways of
escape from the meshes of Prakriti through births, deaths and re-births for a
long, long spell until they achieve complete self-extinction to merge in the Great
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Nihil and to liberate the detached, uncreated and eternal souls transmigrating
from bodies to bodies with their reflected eyes through births and deaths. This is
a fictitious, fantastic concept but it held some great minds in captivity in the past
and sneaked its way into the philosophical thought in later times. Although the
Purusha and Prakriti in the same way as the Sankhya did. Its basic doctrine had
that of the Sankhya but it evolved the technique of Yoga – the art and technique
not however specify the goals and objectives to which the art and technique of
powers gained through Yoga are also known to have been prostituted to serve
lower ends and with many people in India and elsewhere, Yoga is no more than
data but it can be logically assumed that the ‘Chandee’ emerged at a time when
the Monistic idealism of the Upanishads lay hidden or partly hidden under debris
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of spurious philosophies and philosophical distortions. The Triune Hymn
Suratha who had been disciplining his whole being through a long series of
births re-births has at last worked his way up into an awareness of the profound
mystery surrounding the Creation and Cosmos and man’s life and death
although he does not yet know how to understand and interpret the mystery
him about the mystery and is hospitably received. But he is restless within and
he strolls around the hermitage, he goes deeper into himself and discovers his
own philosopher self – the Vaishya – who stands aloof from the Self
immediately in contact with life and tries to systematize the thoughts and
impressions flowing in. He had discovered earlier that the ideas, philosophies
and scriptural injunction, on the basis of which he ruled the kingdom of his own
self and governed the psychic empire of his own relations with the external
world of men and nature have proved totally inadequate. The whole foundation
and structure he had built up with these ideas dis-integrated and collapsed. And
he learns from the Vaishya – his philosopher self – that the art and technique of
philosophy, has proved futile because there was no exalted ideal,- no goal and
destination – in view. They however felt strangely drawn towards these ideas
and practices because of their long association with them and from a sense of
personal involvement and they decided to go together to the Great Sage and to
seek his guidance as to how the mysteries which so deeply perplexed them
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should be solved.
What were those ideas and assumptions which King Surath wanted so
chronological data which could have provided a basis. But the name ‘Samadhi’
with which the Vaishya – the King’s philosopher self – has been designated very
clearly points to the Yoga philosophy and the Yoga must attract the Sankhya as
a matter of Course. The ideas and assumptions which sustain both these
systems are practically identical and it seems safe to assume that the Triune
Idealism of the Upanishads. The final battle between ‘Shumbla’ – the Supreme,
Sovereign ‘undivine’ – and the Mother { the Ultimate Reality } towards the end of
the Third Hymn seems to confirm this view. There in that battle, Shumbla seeks
to destroy the idea of one Ultimate Reality; he jumps into the void with the
Mother to destroy Her; he fights with Her in the Void which is the eternal
boundless space in which the Sankhya’s eternal, uncreated Souls are supposed
to wander about and which is also the Great Nihil in which the reflected egos
But the Sage who envisioned the Mother as the Transcendent and Immanent
Reality had little patience with this doctrine and Shumbla was thrown down and
destroyed the next moment. It seems pretty certain that there was a time in
Ancient India when the Sankhya doctrine of eternal, uncreated soul led to
unholy, undivine colossalisation of the individual-self and that the Triune Hymn
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of the Vedanta.
The Great Sage to whom Suratha And Vaishya come to refer their doubts and
problems goes straight to the point. He briefly discusses the strange and
mysterious behaviour of the ego – the self sense – which inevitably and
invariably accompanies life and then introduces the Mother Concept of the
Ultimate Reality to unmask the mysteries of Creation and the evolution of the
Cosmos. He accepts the Vaisheshika theory of the Cosmos having been a sea
of atomic particles at the beginning of each cycle of Creation and represents the
Mother as both the Transcendent and Immanent Reality, standing away from
mysterious Source and pervading the whole Cosmos and the Creative,
evolutionary process as the Immanent Reality. She is the supreme creatrix and
sovereign of the Universe and she has been perpetually creating and sustaining
the laws and rhythms which govern all changes in the Cosmos – both
phenomenal and noumenal.. Life has emerged out of these rhythms and self-
sense has emerged with life to give every separate unit of life its individuality
and sense of direction.. Although pervaded by the Mother like the physical
unidentifiable but the cosmic rhythm draws these sparks together and blends
them into separate and different forms of life equipped with minds of widely
point, the self-sense assumes character of an immortal soul. The Sakta only
assumes as a Hindu that when a living being is equipped with fine senses of
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perception, five organs of action, five life forms [ forces ] and mind and intellects
and is thus able to draw down into himself the consciousness he needs from the
soul – relatively speaking. Such a self or soul is not – and can never be – the
supposedly uncreated and eternal soul of Samkhya. But in final analysis and in
the light of the final goal every soul is destined to reach, it must be held to be
divine. There is nothing undivine in the Cosmos in the Ultimate Sense because
every bit of it – living and non-living – has come out of the Mother’s immanent
reality. Life is therefore essentially divine but it must begin undivine on account
of the unawareness of its inherent divinity. When the self-sense of a living being
develops however into a fully equipped soul, it has already moved up and is
fairly on its way to the realization on its divine role. Such a soul becomes
immediately the throne of the Mother and the all – pervasive Cosmic
Consciousness casts a fragment of itself into its mould to become the Divine
Self of the living being concerned. In the light of whatever little experience we
have been able to gather during man’s march towards Light, such a living being
has to be a man.
The Divine Self has also been described elsewhere as the Witness Self. But the
Sakta does not feel happy with this expression. The Monistic thinkers who use it
generally propound that the Witness Self only watches but remains entirely
separate and detached from the Ego with which it is closeted and with which it
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Hymn negates the assumption. The divine Self is the Mother Herself pervading
the Ego. She simultaneously pervades the Cosmos and minute atoms with
itself in the Cosmos. But it generated an upward pull at the same time to
restrain and reverse the downward movement. These conflicting pulls oppose
each other from the very beginning and their actions assumes the character of a
The Divine Self acts seemingly as an umpire during the initial stage – perhaps
through many births and re-births – until the conflicting pulls divide the human
ego into two – the higher and the lower. .The battle goes in favour of the lower
for a long spell and the higher suffers many defeats. But it keeps on surviving
to fight another day. And then desperately invokes the Mother in a crisis and the
Mother responds through the Divine Self. She joins the battle; She uses the
higher ego as Her mount and rides it hence into the upper hemisphere of the
being, drawing the lower ego upward with all its delights and hungers for
This is the basic theme of the Triune Hymn. The human soul is not immortal in
the absolute sense. It has emerged out of life and has therefore a beginning
and it will have an end when it merges in the Mother’s Consciousness Force at
the end of the process of refinement and purification which may take millions of
years It is immortal in the sense that it survives many physical deaths but is not
eternal like the eternal uncreated Soul of Samkhya. There is a belief that it may
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retain its separateness as a pulse in the Eternal. Consciousness even after the
merger and may be re-born somewhere in the Cosmos for some special
reasons and to serve some divine purpose but we are not competent to enter
emphasise that the journey of an ego, - through many births and re-births, -
ego through births and re-births, it continuously refines itself and causes the
hungers which fuel it to look higher and higher upward and to chasten
themselves until they refine themselves into great hungers for light and
must come between the beginning and the end – both to depress and stimulate
– but no human ego can irrevocably stray away from the pre-determined path.
The Triune Hymn peremptorily reminds us that the Mother is always there to
guide us along this path, however far we may stray – Her Impulse of Delight
created the Universe because the One intended to diversify Itself into many. It
played the Cosmic game with non-living many for ages and ages until life
emerged here and there – as on the Earth of ours – to produce living many,
are received and reciprocated and that we can receive and understand the
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messages which come down from it. The Mother – the One Ultimate Reality – is
not a mere witness or dis-interested spectator. Her Impulse of Delight set the
whole Cosmos and the cosmic game in motion and She remains an active
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PRATHAMA CHARITA -------THE FIRST HYMN
Verse 1 “ “ Listen to me, Ye men “ says the sage “ as I narrate to you the
events which led to the birth of one who came to be blessed with the awareness
and knowledge of having emanated from and being one with the resplendent
Ultimate Reality { !—of which the solar force and light is the visible symbol on
earth } and then descended, trailing that knowledge, into his next incarnation to
word M.
Verse 2 “ The events to be narrated will show hiw this one acquired the
Solar force of transcendental knowledge and became the son of Eternal Light to
whose spirit governed the life of man for a long, long cycle of time, extending
over many billions of years } through the blessings and mercy of the Mother.”
words MANNANTARADHIP
Verse 3 “This man who had passed through many strange and diverse life
immutable rhythm through countless births and deaths } and whose inner being
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was now illumined { II—illumined, during the life-term which is the subject-
cosmos } came to be known throughout the whole world as King Surath { III—
his inner mind, emerging out of the matrix of the vital mind,
region and from the vital mind, had now emerged the inner
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the ego, disciplined, bold and competent—equipped with
charioteer }.
II— .
Verse 4-- King Surath fostered his subjects like his own children
but they became his enemies in the end and launched an assault on the
The reference is to the kingdom of his own mind and to the psychic empire
he built for himself with his knowledge of the world outside. The subjects are
the thoughts and ideas ploughed up by his Ego from the soil of life, using
the mind as the plough and with the ideas, concepts, rules and norms which
coherence to build them up into a well-co –ordinated system. But when the
the inner mind and encouraged it to go all out for unfamiliar and audacious
ideas and truths, there was a confrontation between the new and the old
and the old desperately sought to defeat the inner-mind and hold it down.
The assault launched on the heart and the inner mind was intended to
and the rebels, but the rebels, though inferior to him, succeeded in
overpowering the king “. The king gained his knowledge of the outside world
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maintained both his control over it and liaison with it through that knowledge
The vision which illumined his inner being and awakend new longings and
by the rebels. The King had to accept defeat because the vision and the
awakening were intensely subjective and did not offer him anything which
the king, fortunate even in defeat, retreated upward into his heart—his inner
flight, even in defeat. He retreated upward into his inner being where he
tried to establish himself as a sovereign with the psychic force of the new
vision and of the truths which he glimpsed in its light. The forces which
governed his life at this higher level were certainly subtler and more potent.
They were the spiritual ideas and principles which he adopted for his inner
being and the quasi- spiritual edicts of the institutionalized religion. He had
based on reciprocity and harmony, between the two. These ideas and edicts
had been his counselors and friends heretofore and he hoped, they would
absorb the new truths and strengthen and purify themselves with them.
Verse 7.--- “ But within the domain of his inner mind and heart, his old
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counselors had since transformed themselves into his enemies—evil, wicked
principles and truths of the supposedly highest spiritual value – and the quasi –
spiritual edicts of the SHASTRAS which he adopted for self – guidance now
fiercely clashed with his new vision, aspirations and longings and started
robbing him of his delight. These truths, principles and edicts had heretofore
been his counselors but face to face with aspirations and longing which sought
within the recesses of his being through many births and deaths. In the crisis
which followed the deadly conflict between the old edicts and principles and the
new aspirations, the old drained out and robbed a good deal of the delight
which had dug itself into his being over a long, long period of transmigration of
The whole creation has emerged out of the Mother’s Impulse of Delight and a
thirst and search for delight generates the primordial psychic compulsion which
always determine the life course of every living being. The impulse of delight
seeps into our being through all our impressions and actions and keeps on
refining and purifying itself – keeps on adding to itself and strengthening itself –
as the human Ego migrates from one life – form to another through deaths and
births. It responds to the Mother’s upward pull and impels the Ego upward,
drawing out the inner mind and the super- mind gfrom the depths of the vital
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mind as it moves on to higher levels of being and brings new ideas,, aspirations
and truths into the vastly expanded field of vision. To be robbed of this delight –
spiritual disaster. Sorrow enters into human consciousness only when the
the King mounted his steed as though he was going out to hunt alone and rode
It was a glorious adventure for a new discovery. The budding, nascent, Gnostic
and visionary, hitherto lying dormant within his own Ego – his own soul – had
and genesis through the eye of the inner mind which had just surfaced. It was
not a full awakening; the Gnostic was half – awakened, unsure, elusive and
playing almost a game of hide – and – seek. The King mounted therefore the
steed of his inner mind and rode into an unexplored regions of his own being –
regions ‘ wooded ‘ with glorious, radiant ideas and thoughts which had not yet
regions to hunt out of his own Gnostic in a half – serious mood { MRIGAYA
BYAGENO }, to identify him firmly and to obtain from him, if possible, the
The impact of his vision shook the deepest roots of his being,
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creating the Universe and diversifying itself into countless multitudes of
separate units – both living and non – living. He saw these units, both separate
and inter – linked; he saw them pervaded and enlivened by one force; he saw
the one in many and many in one. He could not yet define and analyse what the
vision precisely signified but it finally dislodged him from the ideas, beliefs and
faiths to which he had so long anchord his whole being. For him, life was never
going to be like what it was before. He tried to be like what it was before. He
tried to be half – serious because he was desperately trying to hide, even from
himself, the stupendous nature of the change. He played with the idea of getting
back into the old set-up but he had reached the point of ‘ no return ‘.
him. He went deep into the unexplored regions oh his own psychic and he rode
out simultaneously into the external, phenomenal world to relieve the tension.
He had perhaps known or heard of the sage ‘vedas’ and under the pressure of a
sub – conscious urge; he trotted round to his hermitage. It was no ordinary hunt;
there was no pack or party. He was severely alone; he discarded or was trying
to discard his own belief, ideas and faiths. What sustained him was his yearning
And the sage rewarded him with the knowledge. Fate ordained that the nascent
Gnostic within his own being was to be awakened and instructed by the sage he
had earned his fulfillment as the fruit of his actions in his previous births. The
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process of fulfillment had to be a long one, beginning in the current life and
extending into the next and into the life or lives after the next. But it an onward
move all the time and there was to be no faltering –no turning back.
described as ‘ revealation ‘, ‘vision ‘ and a’ new birth into a higher life.’. The vital
mind which had hitherto been his sole psychic instrument for such vital
purposes as eating, drinking, mating and endless seeking of ease and comfort
forward a minor role trailing the process of becoming through many births and
deaths, the’ Good Charioteer” had worked his way up to a point where his inner
mind –to develop later into the super – mind – had emerged to new realities, to
survey old realities in a new light and to discover the presence of a sovereign
rhythm binding together and integrating realities at higher and lower levels
Teleologically speaking, he had a vision of the first cause – the cause that
evolved Itself into the creation and cosmos – and the omnipotent, sovereign
rhythm which he felt and discovered everywhere as the cosmic pervasive force,
Vedas, a leader of the twice born order,, and saw hordes of predatory animals,
chastened and controlled, quietly roaming about, other sages { in whom all
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harmonious silence } as also disciples { who accepted the disciplines of a
into a higher life. Surath { the good charioteer } had just had that experience but
Vedas had it long ago and absorbed and accommodated its impact and force
into his own psyche. He was now on the summit of the twice- born enlightened
order and his knowledge and enlightenment had had a profound influence on
the whole hermitage. The other sages who lived there and accepted_his
authority had achieved a deep spiritual silence which had muted their inner
conflicts and discords into a perfect harmony. And there were disciples who had
could govern their lives because the predatory hordes within their own being –
the human senses perpetually activated and urged by their appetites for
pleasure and experience – had been leashed, trained and chastened through
stayed there in that hermitage for sometime, strolling about from one point to
another “
strolled around from one part of the hermitage to the other, he breathed in the
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quiet and harmony which prevailed and which supported and sustained the
state of heightened consciousness animating his inner life at that moment. But
he was still vulnerable to the pull of the lower hemisphere of the being from
self- love and his thoughts turned to his home { in the lower hemisphere of the
being } which he had just left and which his predecessor had maintained and
preserved before him. And he wondered whether his old home was now being
Now begins an intense psychic crisis in which Surath is actually aware of his
Ego having divided itself, first into two and , as we shall soon see, finally into
three personalities. A sudden discovery reveals his own self divided into two –
the higher and the lower – the higher retaining its sense of sovereignty over the
whole ‘being’ but dispossessed of the strength to exercise it. It has indeed
moved upward into a purer rarer atmosphere, assisted by a new vision and
riding the winged steed of the inner mind but it is still a weak psychic entity
incapable of governing the ‘being’ which is its home { PURI }. It has however
been blended, despite its lack of potency, with the vision of the ‘process of
becoming’ which reveals the Ego and ‘the being’ indissolubly entwined with it
into one indivisible force, surviving deaths and being piloted into new births in a
ceaseless quest for fulfillment. The soul { this one indivisible force } must pass,
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through deaths and births, into new lives and incarnate itself into new bodies
until it reaches the terminal point where it is destined to play its final role. And
until that final point is reached, each finite self { each Ego or soul } must
proceeding births, and rule and maintain the bodies and minds which constitute
the ‘being’ and in which it must inhere during the pre-destined life – terms.
Gripped by this vision and the truth it conveys, the higher Ego discovers itself in
the ‘Selves’ which ruled the ‘being’ in previous births were really the fore—
runners from whom it had descended to rule the ‘being’ { the body and the
mind } during the current life-term. But through a King, it was not yet in a
position to exercise its sovereignty and to this sense of frustration was added a
strong sense of responsibility as the vision changed it with the task of piloting
itself and the ‘being’ into the higher hemisphere – into divinity and fulfillment. It
laments because it feels expelled and dis-inherited. It has installed itself in the
higher psychic region and can even vaguely see the path that heads to glory
and emancipation but has not yet developed the will force which can compel the
recalcitrants and rebels into submission. Its servants- the vital mind and the
senses- are so insanely devoted to the merely ephemeral that it is not certain as
to whether they are proceeding on the right lines or not in the lower region of
the ‘being’. It expresses doubts as to whether the body and the mind are
elephant of mine, always intoxicated with delight and with hunger for delight
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should now fare, controlled as he is by my enemies. “
The mighty royal elephant is the lower Ego. The ties that bind together the
higher and the lower have indeed been loosened but they have not been dis-
linked, and the higher cannot relieve itself of doubts and worries about the lower.
The two have however sharply individualized themselves and have placed far
apart- one in the higher psychic region { of BUDHDHI } and the other in the
lower hemisphere of the being. And as it happens when the being is split by
one and the other. At one end, at a particular moment, there is a complete
distrust of the radiant assumptions which float about as profound truths in the
upper region and there is simultaneously at the other end, a sneering contempt
for the low appetites, unwholesome desires and course delights which govern
life in the lower hemisphere. These conflicting currents of thoughts clash and
contempt as the higher Ego refers apparently enquiringly to the course feed of
unwholesome delights with which the hungers of the lower Ego are now being
appeased by the vital mind and senses, formerly its servants and now its
enemies.
Verse 13.---- “ Those who recognized me as their King and had, in return
for their loyalty, peace and happiness assurance { PRASAD }, their hopes and
desires fulfilled { DHAN } and had their hungers { both physical and spiritual }
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appeased { BHOJAN } will now transfer their allegiance to another King.”
The higher Ego which is soliloquizing has now the vital mind and senses in view.
ensured harmony within the ‘being’, preserved balance and peace, fulfilled the
within approved limits. The vital mind and the senses are natural predators.
Their hungers are strong and many and they seek to satisfy their appetites in
the most unrestricted manner. They may create chaos unless held firmly in
leash. They were under proper control when the higher Ego ruled the whole
being but now after it has withdrawn itself, it is certain the senses will be under
the unrestricted control of the vital mind, their natural leader and will become its
vassals. And the vital mind will misguide and mis-lead the lower Ego into
excesses.
vital mind and senses } will squander the resources, painfully stored and the
The Ego and the being in which it inheres, generally marches onward and
upward through births and deaths, strengthening itself with new psychic and
spiritual powers. There are certainly cases in which some human souls do go
downward by fouling the springs of their lives but generally speaking, humans
do inch upward in time with the cosmic rhythm. They gather in new strengths
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and powers as they move into their next births but it is a painfully slow process.
The higher ego which has now a glimpse into the “ process of becoming “ fears
therefore that these psychic and spiritual resources, painfully garnered are now
in danger of being squandered and exhausted by the vital mind and the senses,
operating independently.
The vital mind, assisted by the senses which are its natural subsidiaries, is
tremendously strong but its power is matched by its prodigious capacity for
placed at the disposal of the human Ego by the cosmic ‘process of becoming’
but it has to be firmly controlled and directed. Unless held under restraint, it will
misguide the Ego into positions where extravagant and wasteful activities
become inevitable. Doubts about the ability of the lower Ego to discharge the
responsibility generate therefore the fear that strengths and powers stored in
the coffer of the ‘being’ painfully through a long series of births and deaths may
now be recklessly squandered. This may stop the upward move and may even
Verse 15.--- “ These and similar other thoughts disturbed the King
and then he suddenly saw a ‘Vaishya ‘ strolling about near the hermitage of the
saint.”
The ‘Vaishya’ is the philosopher self of the King- the philosopher self which is
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the philosopher- inherent in every human Ego at higher levels of the ‘being’. He
has helped the higher Ego to meditate on life’s ultimate destiny and to reward
himself with a luminous idea which borders on a vision. This idea has enabled
him to discover a Gnostic within himself although it was not yet a clear-eyed
discovery. It now reveals his philosopher self, personified as ‘Vaishya’. And the
Trinity- the three in one – the Ego as the moral force equipped for action, the
budding Gnostic aspiring to envision the mysteries of life and death and the
meditator and philosopher trying to evolve and systematize thoughts and ideas
The word ‘Vaishya’ may suggest thoughts linked with commerce and
thoughts and influences between the Ego and the vast, incalculable cosmic
Non-Ego outside it. And the contact and exchange must inevitably occur
Verse 16.--- “ And the King enquired as to who the ‘Vaishya’ was,
what his mission might be and why should he look so sad and care-worn?”
Verse 17,--- “ To these words from the king, inspired by love and
sympathy, the Vaishya, moved by the King’s kindness, humbly made his reply, ‘
The King had so long been soliloquizing and now seems to be participating in a
dialogue. But the dialogue is only apparent because the higher Ego,
30
personifying itself as the king is only trying to understand and interpret a
message from the philosopher inherent in the same ‘being’. The soliloquy is
added that he was born into a wealthy tribe but has since been ousted from
home by his sons and wives dishonestly hungering for his wealth. He
continued---
my wives and sons who had only my wealth in view – and dis – owned by
friends and relatives, I have come out into this forest- sad and dis-illusioned “
The name ‘Samadhi’ firmly indicates the dividing line between the ‘vital mind’
and the ‘inner mind’. The vital mind, entrusted with the task of preservation and
perpetuation of the human race, always looks outward to fulfil its pre-destined
role – to avoid dangers and to face and defeat them when necessary, to devise
measures for both safety and comfort and to satisfy the many hungers of man,
both physical and mental. Its main trend bias is utilitarian. The philosopher self
personified as Vaishya, has emerged out of the vital mind, absorbing and
nourishing itself with the residual psychic energy of the vital mind and seeks,
initially to evolve and express thoughts and ideas which pitch themselves above
man’s animal existence and beautify, brighten and sweeten it with poetry and
literature, with various arts and higher sciences and with different systems of
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philosophy. But when it moves up into a rarer and purer atmosphere to
contemplate the problems of life and death and life’s ultimate destiny, start
them into transcendental philosophy, the vital mind repels and rejects it as
fanciful system – building. It accepts from the inner mind the arts, poetry and
literature which broaden, sweeten, vivify its intellectual and emotional life; in the
same way, it accepts the higher sciences which extends its intellectual horizon
and help life to cruise hopefully into the unknown and it takes in and absorbs
the social and moral philosophies which ensure well-ordered social life. Life,
with all these consolations, is certainly, tolerably pleasant and the lower ego and
the vital mind controlling the lower hemisphere forcefully – argue that instead of
the sorrows surrounding the ultimate dissolution and death { from which there is
The different methods of cognition evolved by the inner mind and the various
thought-processes generated in association with them are its wives and sons
and the ideas and thoughts formulated are the wealth and treasure. The
philosopher self regrets therefore that they have allied themselves with the vital
mind in the lower region, mis-appropriating the thoughts and ideas and expelled
him from home only because it transferred its quest for knowledge to a higher
plane. .And the whole hosts of ideas, truth, fancies and emotions which were
his friends and relatives at one time have co-operated with them in this act of
expulsion. They are like lovely, multi-hued flowers, beautiful on the branches. Of
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a plant which has its roots in the common earth; they could not transcend the
limits of their origin inspite of being divinely beautiful for a brief while and
The inner minds of human beings are the creators and preservers of the highest
ideas of man. They are the real wealth of mankind and Vaishya, personifying
the philosopher self of Surath claims therefore to have sprung from a wealthy
tribe.
the past when he referred to the wealth of thoughts and ideas. He looks
‘Samadhi’. There is indeed running through this discourse and under current of
regret that the process of meditation and concentration, now to be applied to the
pursuit of the ultimate question of life, was directed heretofore to the satisfaction
runs through the whole eight-phased process, beginning with the ‘ notion ‘ of the
final objective anding with the transformation of the ‘notion’ into realty. It is
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initially ‘notional’ meditation culminating in the final concentration at the end.
Verse 20.-- “ I have no news now,” says Vaishya “of how things are
are faring ill or well at the old home and whether they are behaving themselves
or are mis-behaving,”
It is primarily the old human emotion of sorrow and sadness at the moment of
parting. The human mind and soul has a way of striking its roots into whatever
soil it may find itself on and sorrow and agony is man’s inevitable experience
when these roots are loosened or severed. The inner mind is determined to
move upward, exiling itself from the familiar life of routine and futilities and
renouncing the delights which that life abundantly offered. But it cannot help
feeling the gravitational pull of that life- the downward pull of the old ways of
thinking and acting, and of the familiar thoughts and ideas which were its wives,
Verse 22 .---- “ But do you feel any love’ enquired the King, ‘for those wives,
sons and friends who impelled by their desire for your riches, dis-owned you
The king had asked himself this question only a little earlier. As a matter of fact,
34
the same soliloquy is continuing and we are hearing it from a different listening
post.
Vaishya, ‘but I cannot bring myself to feel cruelly aloof from them and cannot
Verse 24 .---- “ I still feel drawn to those, ‘continued the Vaishya, ‘who
prompted by an unholy desire for my riches, dismissed from their hearts all
sentiments of love and affection which a father, husband and friend may claim.’
‘why my heart, influenced by love and affection, should turn even to friends and
Verse 26 .-- “ I deeply sigh for them and cannot spare myself restless
about them even though they have been guilty of unfriendly behaviour. “
These opening verses which conclude the prologue to the first Hymn
The whole being stands divided, for a moment, into two entities, separated by
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that the old familiar life with the delights and graces is empty and futile until it is
of man’s life and destiny. The quest for these truths creates strivings and
aspirations which dislodge the better part of the Ego and the better part of the
psyche from the old moorings and starts the upward move. The higher Ego { the
King } and his philosopher self { the Vaishya } constitute the higher entity
thereafter and, for a while, there is a head-on collision between the higher and
the lower. There is regret at the upper end that there should be questioning…,
and protests against the quest for these truths from the lower region; this regret
goes together with a good deal of contempt. The Vaishya { the philosopher self }
wives and sons, the wives being the different methods and ways of cognition
which had evolved themselves in course of the quests for lesser truths and the
sons being the thoughts and ideas formulated as a result of these quests. They
relied on the analytical method in these quests, constructing and building up the
truths bit by bit, synthesizing the results gained by analysis into self-consistent
wholes. But the higher Ego, using the inner mind as its instrument, seeks to
have a vision of the fundamental truths at a glance and the old methods and the
There is indeed a wide gap between the old, familiar analytical method of
processes of reasoning and the new passion for intuitive vision. Yet the
knowledge gained through the inductive cum deductive processes had been
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creating, all along the line, intense pressures and compulsions which have
generated this passion for intuitive understanding. It has led to the discovery
and formulation of laws and principles which inevitably derive themselves from
an all pervasive cosmic rhythm and harmony. These laws, ideas and principles,
and comforts – have acquired an utilitarian bias and the utilitarian bias has
created certain habits of thought which form a screen between the laws and
truths discovered and formulated – and the fundamental truth – the beauties
and harmonies – to which they stand inductively related. Men stall themselves
in the comforts and consolations gained, in final analysis, by the inductive cum
ratiocinative process through many lives and deaths and then for some of them,
comes the moment of awakening when the screen moves away or is moved
Realty.. The Vaishya found himself /awakened’ now – but not with the whole
‘being’, a part of which was still steeped in somnambulistic slumber and was
How can the lesser truths and ideas in which rhythm and harmony is unfailingly
present exist unless man believes in the cosmic rhythm and in the Cosmic Mind
which is its creator? That is the question the Vaishya asks himself and is
37
Verse 27
And Verse 28 .----- “ Then the two – the King, the best among men and the
Vaishya, named Samadhi –went out together to meet the Sage. They offered
him their respects and greetings in the prescribed manner and then introduced
The two, symbolically and separately indivisualised, are really two in one. The
King, as the lord of the ‘being’, exercises will-power and controls the emotive
forces while the Vaishya, his philosopher self, strengthens and sharpens the
faculty of understanding and strives to develop a capacity for vision. The two
constitute the higher Ego of one individual who finds himself awakened into a
nascent vision – he can not yet define – and to receive, accommodate and
Verse 29
And Verse 30 .-- “ The King addressed the Sage as follows :- ‘Oh Lord, I
seek an answer from you to a question which baffles me. I know that my
personal and proprietory interest in my kingdom and the whole crowd of men
and matters relating to it is the source of all my sorrows. But with all this
knowledge, I have been grieving and suffering like an ignorant person. What is
Verse 31.--- “ The King continued :- ‘And now look at the case of this
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Vaishya, who inspite of having been persecuted by his sons and wives,
dishonoured by his servants and deserted by his relatives and friends, still feels
drawn in the wrong direction by sentiments and personal love and affection,
delusion as we two have been sharing the wrong – headed delusions of the
ignorant ?”
The King presents the eternal riddles of human life to the Sage. The ephemeral
nature of human relationships and of man’s life itself is painfully obvious but so
overwhelming is the force of the gravitational pull of the earth and of all that we
have created and built up on it that many of the finest minds see nothing better
than to make the best of what we have got and discover nothing more than
glittering unreal fancies in man’s supra-mental aspirations. Yet the urge to move
upward shall not be denied and repressed. The gravitational pull which draws
downward is a matter of daily experience but the upper gravitational pull which
impels a man upward from below and compels him to strive and aspire will be
meditate. It is no difficult to see that we often equate the ephemeral with the
39
eternal. Yet our life is painfully short; our few moments of happiness are illusions
life with sub-human animals. Either life has a deeper meaning which we must
Verse 34 .-- “ The Sage comes straight to the question and says – ‘oh,
you blessed and fortunate King, knowledge derived from sense – impressions
{ of things seen, heard , smelt, tasted or touched } must be shared by all living
beings and impressions must come in separately { through separate senses }.’ “
The Sage simply states that sense – impressions are the primary source of all
knowledge and they are available both to man and sub-humans. There is not
really much for clarification on this point although. Sense, impressions running
in separately emphasise their fragmentary charaeter and point to the need for a
qualities of these ideas will naturally depend on the qualities of the processes of
co-ordination and therefore on the qualities and grades of the minds assessing,
differences will inevitably emerge but it will still remain the same kind of
knowledge.
The most significant note is however struck when the Sage addresses the King
as the ‘blessed and fortunate one.’ He was in severe mental distress; he had
temporarily lost his senses of direction and was in the depths of gloomy despair.
40
But the sage knew, this was the twilight gloom which precedes the dawn. This
was the moment of transition at the end of which he was destined to start his
upward journey into light. He was severing the old links and had to endure the
he had at last reached the point where fate and destiny must pick him up for a
life of heightened consciousness and delight (the mild dig at ‘knowledge’ is just
a bit of playful fun which the Sage permits himself to focus the light on what the
the of daylight and there are others, incapable of seeing during the hours of
night while there are still others, equally able to see both during day and night.’”
This reads and sounds simple enough. It only states a fact. Senses do indeed
gather in impressions which are, in due course, converted into notions and
ideas but some senses of some living beings do not function at all during certain
periods of time. The Sage seems to suggest that the physical senses have their
so serious as to make certain senses totally ineffective. But one may still
question the relevance of this statement in the current context unless it is linked
with an exploratory query which the sage meant specifically for the king. He
wanted to find out if the king understood and followed him when he said by
implication that there are three kinds of knowledge – the empirical derived from
41
sense – impressions, the transcendental based on an intuitive, Supra – mental
the links between the phenomenon and the noumenon and harmonizing and
The veiled reference to the three different groups of men possessing the three
relevant words, used in this connection, in highly restricted senses. The word
‘creatures’ occurring in the verse must be taken to mean only ‘men’ – not sub-
humans. The word ‘ day ‘ means the light of transcendental knowledge while
moving towards light but more often, deepening into darkness. If we assume
these meanings for these words, it becomes immediately clear that those who
cannot see in day light are the empiricists who deny the existence of any reality
beyond the phenomenal realities we see around us, while those who cannot
see during the hours of night are the transcendentalists who recognize the
the only reality and the countless units of living and non-living matter with
up out of the Ultimate Reality for a brief while only to return to It at the end of
their brief lives. The Gnostics who can see both during day and night come in
transcendental into the concept of one Ultimate Reality, creating pervading and
transcending the cosmos – existing as the One in many and containing the
42
many in one. These three groups represent three fundamental schools of Indian
thought form times immemorial. They still strek their way into Indian life along
One wonders however why the Sage introduced this theme, rather obliquely, at
this early stage. One explanation is that he wanted to test the reactions of the
king and it may well be presumed that he went straight into it because he found
{1} ‘Men are certainly knowledgeable but they are not the only ones as
beasts and birds and ruminants like deer are indeed equally knowledgeable.’
Verse 37 , --{II} ‘Men’s knowledge of this kind is exactly like knowledge of the
same kind possessed by beasts and birds. And men, beasts and birds are
comparable on equal terms in the same way { when you come to sleep,
Verse 38- {III} ‘But look at those birds, putting bits of grains into the beaks of
their little ones through love – inspite of this knowledge – although they
Verse 39 - { IV } ‘ Oh, lord of men, cannot you see that human beings are
swayed by feeling of love and affection towards their children because they
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monopoly of knowledge, the Sage reminds the King that men share their
and fears with beasts and birds. { He makes a special mention of ruminants
than others to hunters wiles }.The facts as they are, in the world of men and
in the animal world, are indeed comparable both as regards the manner in
satisfaction. This urge for appeasement of hungers thirsts is the first and
grains to feed their young ones first before satisfying their own hungers. T
only shows their self-love expanding itself and accommodating their young
old age by children growing up into adult hood. But it should not be
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‘ And inspite of all that may be said against it, this self-love
force } eddies round and round the ego under the compulsive urge of a
cosmic impulse released by the Mother { the Ultimate Reality } for the
purpose of maintaining and stabilizing the universal system drags down all
consciousness flows down with that Impulse to create the cosmos and the
continuum of space and time. Finite beings come later and the cosmic
own selves and their self-based activities. Led and lured by self-love which
and heredity, the finites enter into a state of diverse relationships with each
other, ,loving, hating, fighting, quarrelling, cheating and playing and loose
sight of the One in many. They eventually fail to see anything beyond them
or above them. And the Sage has this in mind when he refers to the eddies
of self-love and the pits of delusion into which men are led or lead
themselves.
The Sage will deal with the subject of ‘self’ and’ self-love’ all
45
Verse 41 .-- “ The Sage starts explaining the position more fully and
the King had had; The Ultimate Reality draws { even } the Lord of the Universe
into cosmic slumber and as the Super-cosmic Enchantress,- takes away such
Verse 42 ,-- { II } “ She, as the Supreme Divinity proceeds along Her own
way forcibly dragging behind Her the bewitched hearts of even the wise. “
Verse 43 .-- { III } “ She creates the cosmos – the whole world with all
that moves and all that does not move – and She, if propitiated, can grant
the Eternal cause of deliverance and She is the cause of bondage in the world;
She is the Supreme Authority over us and the cosmos – the Ultimate Reality. “
I and II - All finites in this world – indeed the whole cosmos – stand poised
between two opposing currents – one moving downward and the other trying to
arrest the downward movement and to move up. The Mother { the Ultimate
Reality } draws the Lord of the cosmos – the cosmic consciousness force – into
46
Herself and wills him to slumber. That signifies the end of one cycle of creation
after it has been on for billions of years. It is what some religions image as the
Doomsday. But it is not the end. For the Mother releases again an Impulse of
Delight and with it a stream of Her consciousness force. The two blend together
and become one and starts creating a new cosmos and functioning as a duality
in which there is constant conflict and drama with one current – the current of
rarer and purer delight by turning it to a higher point in the opposite direction
and to move upward to it enroute to the source from which both came. When
living being emerge and finite minds evolve themselves out of life, this cosmic
conflict and drama reproduces itself in finite minds and generates forces and
tensions which govern man’s personal, communal spiritual life. This dichotomy
is therefore planted in the human mind by the Mother { the Ultimate Reality in
by delight and the Mother uses the dichotomy as the invisible string to drag in
the whole cosmos in general and man in particular to participate in the cosmic
drama and to endure the conflicts and delutions to which the king refers. Such
knowledge as the king has in mind cannot show a way out. The Ultimate Reality
Her cosmic game with countless units of living and non-living matter and
pervading them with Her consciousness force blended with Her delight. { The
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III and IV --- Thus does the Mother {the Ultimate Realty in Kinesis } create a
cosmos and cause it to function as an ordered whole – not just once but many
times. There is not just one Doomsday but many. She has created the cosmic
rhythm which governs the Universe and from which all rhythms must flow. And
she has so ordained the consciousness force { blended with delight } both in the
cosmos and in finite minds that deviations from these rhythms must inevitably
occur. These deviations lead to delutions and the Mother pervades both the
rhythms and the deviations. But She has, at the same time, set in motion an
upward pull which blazes the path leading up and back to rhythms and thus
ensures deliverance from delusions and illusions. This is her cosmic game and
she is with us all along the way from the sinner to the Saint.
This is Ultimate knowledge and the Mother can be propitiated only with the
knowledge. This knowledge alone can secure salvation and deliverance. The
Mother is the source of this Supreme Knowledge which derives itself from an
awareness of the Mother originating and pervading both the rhythms and the
deviations and is therefore the Ultimate cause of both bondage and deliverance.
The moralists’ concept of good and evil, of vice and virtue and of pieties and
impieties is so far below this knowledge that it does not come into the focus at
Verse 45 .-- “ And now the King poses the Ultimate question :-
Mother – in status and in Kinesis whom you call Mahamaya the Super –
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cosmic Enchantress } ? How does She originates Herself ? And how does She
function, oh Lord ? ‘
Verse 46 --- ‘ What is Her nature and character ? How does she image
{ manifest } Herself ? And where does She come from ? I should like to hear the
answers to those questions from you as you are one of the great Gnostics who
have been blessed with the knowledge of the Ultimate truth – The Ultimate
Reality ‘ “
Here are six questions on the Super – cosmic Ultimate Reality. They sound
personal relationship once the relevant truths are known. This is not surprising.
He had had enough of philosophy and speculation; his mind had wandered far
and wide and he wanted to know whether there was any point in pursuing the
which She wholly pervades. Still She variously originates { and manifests }
subject.’
strivings and efforts of Divine forces { operating in the Universe } and then it
49
may be said that she originates and creates Herself { in this world }
discussion. The Mother is the Eternal Reality in status – Eternally existent and
unchangeable but the whole cosmos which she pervades becomes Her image
in Kinesis. And while in Kinesis, She does incarnate or reveal Herself for special
purposes on occasions.
when she descends into the cosmos, like light descending into darkness, to play
Her cosmic game, She creates both the divine and the undivine and orders the
force which She releases for the purpose of creating and vitalizing the Universe
the One into many and the many, discovering immense delight in individualizing
unawareness of the fact that they are ineluctably pervaded and linked together
by One. This is how the undivine, designed by the Mother to participate in the
cosmic game, operates in various shapes and forms. But the divine operating
through the consciousness force continually tries to draw the undivine back into
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becomes inevitable and it is only when a struggle for supremacy climaxes into a
crisis that the Mother intervenes to tilt the balance in favour of the divine
revelations in mind when they say that the Mother originates Herself on
occasions.
and Satan and of Good and Evil and the moralists’ idea of virtue and vice,
‘ After Lord Vishnu fell into the slumber of communion with the
and Kaitava emerged out of lumps in the ears of Lord Vishnu and threatened to
This is how the Sage chooses to introduce the doctrine of creation genesis in
highly esoteric language. At the end of a cycle of creation { Kalpa } which lasts
billions of years, the vast material cosmos dis-intigrates and dissolves into the
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minutest indivisible particles and the whole physical nature returns to its original
pre-cosmic fluidity The limitless space which has been described in this verse
as the ear of Lord Vishnu has ceased to function because Vishnu – the cosmic
order to the Ultimate Reality { the Mother in status } and has retired into the
therefore held by a vast, frozen silence – as vast as the space itself – and can
neither create the sounds with which it filled itself before nor can it cause them
to be heard. But into this vast, frozen silence which is the lump in the ears of
Lord Vishnu, The Mother directs the mighty current of her warm Delight and the
frozen silence melts tumultuously into immense sonic booms to mark the
up and transform the one immense, unbroken pre-cosmic fluidity into many and
different units of non-living matters. And as these different units whirl in space
with sonic booms and as both measure themselves in terms of duration the
The Mother’s super-cosmic delight, expressing itself in Sonic booms and in vast
the Mother’s consciousness force a Creative Urge with which it blends itself and
as it blends itself and as it descends further into kinesis, it begins to build the
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cosmos jointly with that creative urge. Winds and atmospheres arise out of the
and laws which operate as absolute imperatives. Stars, planets and mateors
approximating to water and earth. The pre-cosmic fluidity transforms itself into
the material cosmos, shaped and regulated by the creative urge descending
from the Mother’s consciousness force and blending itself with her delight. And
then comes the conflict. The creative urge,- symbolically described as Lord
Brahma – evolves rhythms and laws, imposing absolute restraints which must
restraints of any kind. There comes then the moment of climax when Delight
threatens to kill the creative force itself in a bid to throw off all restrains and
restrictions.
This is the symbolical interpretation of the truth, envisioned by the Indian Seers,
as they looked back to the first cosmic beginning, The physical cosmos was
and guided by the cosmic mind, operating through its creative force { Lord
Brahmaa} which the Mother had released with Impulse of Delight. It evolved
rhythms and laws which the vast, incalculable cosmic mass had to obey as it
broke itself up and diversified itself into countless finites, big and small. They
whirled about within the space – time continuum held along their orbits in a state
53
one unbroken and undivided amorphous fluidity; it was one cosmic entity
consisting of widely different finites. Both the cosmos and the finites which
constituted it are mindless and wholly physical but they are both shaped,
controlled and governed by a supreme mind through the cosmic rhythms and
laws which indisputably reveal the one unchallengable psychic power – the
Ultimate Reality – regulating the whole universe with all finites within it and
the truth of the One and many indissolubely integrated – of many in One and of
One pervading the many – became inescapably evident and streaked its way
But the antithesis between the one and the many did not escape the vision of
the seer. He envisioned it first as an inter – relation of which the dominant trait is
a vast difference and separateness and then as one of timed and fear-stricken
confrontation between the tiny and the colossal.. He discovered rebel action in
the vast planetary and sub-planetory masses breaking away from bigger vaster
masses and their orbital rhythms but gripped elsewhere by other rhythms but
gripped elsewhere by other rhythms and firmly held. Looking around himself
with his own highly developed mind, then poised for a new vision on the Supra-
mental summit, and observing countless finites- both living and non-living – and
particularly the finite mind of men, - the seer detected the sense of antithesis
between the one and the many expressing itself in breath taking diverse forms –
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– Delight at one end to total unawareness of any links between the two at the
other, coupled with the grudging recognition of the one as a blind force
operating certainly in harmony with some laws and rhythms but remaining
eternally insensitive to human hopes, fears and aspirations. The wide gap
between these two ends accommodate various beliefs and attitudes but those
that approximate to unawareness of any links between the one and the many
and unconcern for such links stem, generally speaking, from obsessive delight
somnambulism have to be left out but living finites like men with developed
psychic power, have to look into themselves to find out how they stand. In them
such unawareness of the affinities which link them with the Infinite and
To the seer, the vision of the undivine, nestling in the heart of excessive, self-
based delight was a startling discovery . His psyche raced back from this point
to the cosmic beginning to discover two currents streaming down from the
other, a creative urge.. The two blended together to create the cosmos and to
diversify it into numberless finites. And from this stage, as the seer envisioned it,
the conflict between the two currents began, the impulse of delight becoming
the undivine twin force of Madhu and Kaitava and seeking to drag the whole
cosmos deeper down into the undivine and the creative force, symbolically
55
described as Brahmaa trying to resist the downward drift, with the cosmos
Delight in being many and they together maddened the finites into such a frenzy
of delight that they threatened to become laws unto themselves and to destroy
Brahmaa { the creative force } with the cosmic rhythms and laws.
From the summit of inspired and heightened imagination, Indian seers and
Creative Impulse and the Impulse of Delight for which the Mother set the
cosmos itself as the stage. They have called it the Mother’s cosmic game. Both
force and are divine but Delight was predestined first, to play undivine role,
spiraling down into dark ego-based recesses as soon as life and mind evolved
easy-paced rhythm and keeping the path open for the upward return journey to
light- to higher and purer delights-to real Delight. The cosmos thus became the
centre of two conflicting pulls – the gravitational pull dragging down whole
chunks of the cosmos with living beings mentally equipped and the upward pull,
the upward path in order that lesser beings may be attracted and enabled to
follow them.
Our seers felt and saw that this conflict and confrontation between the Creative
56
impulse and the impulse of Delight began vaguely and seemingly as a sub-
conscious urge even when the cosmos and the finites it accommodated were
mindless. And the Creative Impulse was loosing during the initial round and had
to appeal to the Mother to intervene and to release the main stream of the
the lotus- like Naval of Vishnu—prayed to the Mother { the Ultimate Reality }
with his whole heart and soul steadfastly fixed on Her, addressing Her as the
Blessed Sleep of ‘Communion,’ the mistress of the Universe, the Mother and
the sustainer of the cosmos, the Preserver and the destroyer in one, the
Peerless Ultimate Divinity, whose Grace tenants the eyes of Hari [ Lord
Vishnu ] and quietens his cosmic force into slumber and besought Her to
Creator, the Preserver, and the Destroyer. It is one but is functionally a triune
Reality streaming down from the Mother under Her super-cosmic mandate. The
creation of the physical, the evolution of life from non-living matter in countless
57
forms from germs, planets, insects and animals to human beings, the evolution
of mind from life and the evolution and emergence of physical and psychic laws
and rhythms matching and sustaining the successive stages and phases of the
cosmic drama of creation is symbolically the role played by Lord Brahmaa [ the
emergence of man’s vital mind which man has been using as his most potent
instrument for survival, expansion and growth from .the first beginnings of the
human race. Lord Brahmaa has been installed in the ‘naval’ region of the
But physical and biological creation is not the end. The Mother’s impulse of
Delight, carrying a fragment of Her consciousness force with it, drew out life
from non-living matter and the mind with its hungers, thirsts, passions and
desires from life, but it was not and is not – an easy process. Even non-living
matter tended to break away from the rhythms and laws which governed it and
Symbolically speaking, Lord Brahmaa had to face threats to his creation right
from the beginning and the threats multiplied themselves when life and mind
angered to generate finite selves and finite wills. The finites powered
themselves with the impulse of delight and tumbled tumultuously down into their
hungers and desires in defiance of the rhythms on which the cosmos and the
creation are based and imperiled their existence. But deep beneath the cosmic
charged with an indomitable urge for upward movement in search of higher and
58
purer delights, entrusted with a strength which can preserve the cosmos and
enforce adherence to its laws and rhythms and blessed with a knowledge which
helps finites to ascend into an awareness of the subtlest harmonies and the
profoundest truths- lies frozen in slumber. This current, held firmly in the grip of
contains within itself both the strength which preserves the cosmos and the
forces which simultaneously preserve and destroy and has been personified
elsewhere as ‘Hari-Har’ { both the preserver and destroyer }.But in the present
context, the stress is on preservation and the cosmic consciousness force has
the Preserver.
This frozen current lying deep beneath the surface must be thawed reawakened.
It was having its sleep of communion under the Mother’s Super- Cosmic
command and was held within the Matrix of the Mother’s Will much in the same
way as a child is held within mother’s womb. The thaw had therefore to begin
immediately and the waters of the re-awakened current had to surge up into the
surface to mingle and blend with the waters of delight and save the cosmos
downward flight. Lord Brahmaa prayed therefore to the Mother for release of
Lord Vishnu from the sleep of communion and for his immediate re-awakening.
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And so Lord Brahmaa articulated his prayer as follows :--
Verse 54 “ Thou art { O’ Mother } the word { Swaha }*I. with which offerings
are made to the gods, thou art the word { Swadha } *II with which ancesters are
remembered and thou art the soul and essence of the Symphony *III which
riding the three-phase – tri-syllabic chariot-*IV- { in the same way as the soul
rides the body }, Thou art, O Mother, the nectar *V { for which man has been
forever thirsting }.
I- ‘Swaha’—is the word, prescribed in the Vedas for working the Divine
ancestors.
properly by human voice along the line of ascension from the lowest
hymns reveals itself. The Mother has therefore been evoked as the
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Symphony tuning up the incantations.
both its dissolution and the rhythm and harmony of renewal which
countless planets and spheres and still governed and bound together
V- The Mother is the giver of the nectar which bestows on man the
immortality of the soul. Under law of ‘Karma’, every human soul must
These actions do not mean only overt deeds but includes thoughts,
ideas and strivings-motives and intentions and even the urges still
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There may be downward slips and falls but it is, inspite of it all, an
undivine and the Mother pervades and animates both the Divine and
the Undivine forces which activate our being. But from the cosmic
redeems man from fears of death and ransoms from the sins of his
which signifies slow but irresistible progress towards divinity and final
emancipation from all that is undivine and unclean in him. The human
through deaths and births, and the Mother’s upward pull which
operates through and uses the immortal soul as its medium purifies
{ and by the human mind } seated on the edge of the { first } Nascent
syllable of the word{ {marked by the first sonic boom }, Thou art O’Mother,
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the eternal creatrix and the supreme –Ultimate – Mother of us all { the
cosmos }’
Lord Brahmaa invokes the Mother in the opening verse as the rhythm and
harmony which inspires man to lift his thoughts and ideas above himself
towards the divine and creates an awareness of the stream of life flowing
successors.- not only lineal descendants but in all those who are born after
them – not in a merely symbolical or biological sense but in the sense that
their inner selves carrying forward their moral and spiritual identities pass
into and inhere in such bodies and minds as are created under the
births. Their immortal selves – their immortal souls flow with the stream of
life in this manner, sometimes up and sometimes down, but whether flowing
Lord Brahmaa ‘sees’ this manifestation of the Mother in Kinesis and then
status but can see Her no further back than the first fleeting moment of the
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beginning of creation when he himself emanated as the first creative
consciousness force. Brahmaa sees Her poised on the first syllable – the Aa
of ‘Om’, the first sonic boom bringing in the created cosmos with Aa
standing specifically for creation. And because he cannot stretch his vision
further back, he looks downward into the Kinesis to see Her as the Creatrix,
Verse 56 ---“ Yours, Oh, Mother, is the matrix which holds the whole cosmos
within it, you are creating and preserving it and you are all the time eating it up
The Mother is now invoked as the Creator, the preserver and the destroyer of
the Universe but the emphasis is on the continuity and near-endlessness of the
developing and expanding, it is being preserved all the time and is being always
renewal. Dissolution and renewal does indeed ensure preservation and this
process is nearly endless because it lasts through out a whole ‘Kalpa’ which
Creator, the Preserver, and the Destroyer during the whole process of creation,
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This only sums up and formulates what has been said in the preceding verse.
But one point has to be specially noted. The Mother – the Ultimate Reality –
does not stand away from her creation. Any idea of duality between the creator
and the created is an illusion. She pervades the cosmos – Her creation – as the
Immanent force and that Immanent force is the eternal link between the Mother
in Kinesis and the Mother in Status. This concept of immanence has been
Verse 58 ---“ Thou art, O, Mother, both the Ultimate Sovereign Knowledge
and the Ultimate Ignorance { striving for ever towards knowledge }; Thou art
both the supreme Illusion and the Supreme Disillusion; Thou art both the Super-
mind and the Super-mindlessness; Thou art both the Immortal memory
{ extending backward beyond this birth into earlier births and lives } and the
Densest oblivion; Thou art the Supreme Enchantment and the Supreme
Disenchantment; and thou art O’ Mother, the Ultimate Divinity and the Supreme
undivine. “
sorrows together with symmetries, harmonies and delights. But these are all
the cosmos. She is both with Good and Evil, With Divine and Undivine, with
gnosis and Ignorance, with the most heightened and most refined
consciousness and the grossest materialism,- with both God and Satan She
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implanted Her upward pull in the heart of evil which impels it upward to good.
The upward pull working deep within the undivine compels it to move up into the
work its way into immortal memory which unmasks the links between this and
the earlier births and lives and reveals the eternal link between the finite self
and the Ultimate Reality. The grossest materialism is forever working under the
upward urge – its way into the most heightened consciousness by drawing life
out of non-living matter and mind out of life. All our illusions and enchantments
about the illusory realities of this life are being ceaselessly impelled into the
yourself both in the ingfinite cosmos and the finites as the Ultimate law and
force of their being –designing the whole course of entelechy { the process of
becoming } along the interlinked orbits of the three primordial psychic habits
{ the qualitative phases Tamas, Rajas, and Sattwa } – and revealing yourself as
Moharatri – the end of the painful Tamas – dominated phase – as Maharatri, the
end of the phase in which Rajas is dominant force – and finally as Kalaratri
doctrine of the Ultimate cause and of the cosmic ‘process of becoming’. The
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carrying a fragment of Her consciousness force and manifesting itself in a vast
But the vast boundless ocean of fluid and floating matter was, from the very
beginning, anchored to certain laws rhythms which fashioned it and have been
fashioning it ever since into the continually changing and expanding universe. It
was lifeless and mindless and although it was in a state of flux and whirled
about in the time-space continuum, it was totally unaware of the rhythms and
signifies the psychic state of sloth, stupor and torpidity and it may be questioned
as to whether it carries any meaning in the context of inanimate matter may will
But the world lay exposed to the Mother’s upward pull from the very beginning.
It drew life out of non-living matter on this earth and then mind out of life. The
same process of evolution must have occurred and has been occurring on
many other planets and sub-planets in the cosmos. It is conceded that an idea
or statement of this kind will, inevitably touch off a dispute. There are many
human race has gained so far about other planets of our Solar system,
dogmatically assert that condition for evolution and existence of life do not exist
anywhere outside this earth. They forget however that there are millions of suns
many of them incomparably larger than this smallish sun of ours, and millions of
solar systems in the cosmos. To maintain stubbornly that conditions suitable for
growth and evolution of life do not exist anywhere within these other solar
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systems is indeed less reasonable than to assume that life does exist in other
distant planets as our seers are inclined to maintain. But this kind of speculation
can have no end. We must accept our experience and knowledge of this earth
as the basis of our thoughts and ideas and recognize and formulate the truths
which reveal themselves in the light of that knowledge. There is no denying the
fact that life on this earth has come out of non-living matter. It is the most
stupendous and most breath-taking miracle and the process of happening has
been governed and regulated by such laws rhythms as rule out immediately any
Long after the Sonic boom heralded the Creation, it was still matter all around-
fluid floating and hardening under the heat and glare of growing luminaries,
swayed by mighty winds and whirling about in limitless space. It was Tamas in
cosmic form. But the cosmic Rajas which is the Mother’s upward pull- the
simultaneously. The Cosmic Tamas had to adhere to the laws and rhythms
and pre-dispose itself to the inevitable awakening. And then beginning with
minute organism and vegetation, the Cosmic Rajas drew out diverse life-forms
from Tamas-bound matter, powered them, with the reproductive instinct and the
had far too much of matter and far too little of consciousness force and finally
produced man. The Mother created the cosmic modes of Tamas and Rajas and
made them clash, inter-play and interact to set the ‘process of becoming’ in
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motion. It produced countless organisms including diverse plants and life-forms
over millions and millions of years until it reached the climax with the
emergence of man. It has not yet been possible for man to discover the process
except in a vague, uncertain and speculative fashion. One fact however stands
out clear. Mere physical power and strength have counted for little in the
‘process of becoming’; once it started streaking round and round the inter-linked
orbits of cosmic Tamas and Rajas,- stabilizing the laws which bound together
the diverse phenomenon of the physical Universe into a coherent whole and
revealed the fundamental truths that those among the living beings who could
absorb, accommodate and exploit more of the consciousness force had a better
And man proved and established this truth by becoming the ruler of the earth,
using all living beings as his vassals and exploiting all that nature can offer as
his birth-right. The emergence of man completes the first stage of the entelechy
Man took a very long time to develop himself and to train and develop his mind.
He painfully built up his religious, social and philosophical systems and different
races of men did it in strikingly different ways. The way the Indian seers and
sages envisioned the ‘process of becoming’,- after its first phase ended with the
physical, phenomenal world providing a platform for life, - was in its own way
profoundly unique. They held that, having evolved man and the human mind, it
left the phenomenal world behind, to start a quest for the noumenon,, on this
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earth, using the human mind as its instrument. The three primordial psychic
habits of TAMAS, RAJAS and SATTWA now acquire precise and separate
philosophical ideas and thoughts. TAMAS strives to seek out, store and
preserve the comforts of this life, hugging the thoughts and ideas which justify
this way of looking at life. For many people, it degenerates into total inaction
and aimless indolence, coupled with lazy pursuit of pleasures. But it serves one
useful purpose. It becomes the reservoir of the accepted thoughts and ideas,
of the accepted codes of conduct and of all accepted notions and conventions.
It provides a foundation for the social and the conventional religious life of
common men and women. As we look at the common crowd, eating, mating,
sleeping and playing – performing all their social duties without any intellectual
and spiritual yearnings, wholly unconcerned about any questions which pose
themselves above the prose – level of their existence – we can have no doubt
The RAJAS on the other hand is born of the response of the human mind to the
existing order and its illusions, delusions and vanities – and seeks to expand the
questionings which impel man into intense study of the realities of life and its
secrets. Ordinary men and women – the common crowds who constitute the
vast majority of mankind – remain unaffected by it. But it awakens new and
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unfamiliar impulses in poets, dreamers, philosophers, scientists and men of
action. It uses those gifted few as media to produce art, poetry, and literature –
the philosophies and sciences – and stimulates thinking about the fundamentals
of religion and spiritual thought. It throws up explosive ideas which enable a few
to revolutionise and transform the social and religious life of vast masses of
men and women. It breaks down the barriers of TAMAS,; it wells up from within
to destroy and dissolve the placid surface of life and releases vast, idle
In between these two, runs the path of the Mother’s upward pull and the psychic
forces streaking sideways into it from both TAMAS and RAJAS – inter-twine and
blend themselves. The upward pull keeps the vast energies lying under the
response to the upward impulse of RAJAS and to move up in tune with an well
participate in the upward movement. It now develops into a new psychic force
moving up along the path of the Mother’s upward pull and becomes the vehicle
of the inherent SATTWA – orientated psychic urge for knowledge wisdom. This
of the inherent sense of right and wrong and formulates ethical norms on the
basis of human experience; it evolves thoughts and ideas which fashions social
harmony and impels his mind and heart to surge up into divine dreams and
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immortal longings which create poetry, literature and art in the widest sense; it
impels man’s finite consciousness to break its barriers and to grow, expand and
embrace the whole of life and nature It operates through a gifted few but
thoughts and ideas they formulate become a part of the intellectual and spiritual
heritage .f mankind. Majorities of men and women slowly pick up and absorb
these ideas and move up to higher moral and spiritual levels at a pace which is
almost intolerably slow. If we take the last four thousands years of man’s life on
the earth and pause to look into it in a spirit of introspection, we may discover
with a shock that man has not advanced at all from the moral and spiritual point
of view although he has made vast and phenomenal changes in his ways of life
through scientific exploitation of the physical forces and resources of nature. But
during this long period, individual seers and saints have scaled moral and
spiritual summits of dizzy height. They moved up along the path of the Mother’s
upward pull, responding to Her upward impulses and installing their ideas and
visions as beacon lights on this path, .These signals attract upward the vast
masses of men and women from down below at an almost imperceptibly slow
becoming’. It fulfils itself in two ways. For majority of men and women, it works
its way upward through a whole ‘KALPA’ which means billions of years; for
seers and saints who have prepared themselves for upward spiritual spurts by
intensely purifying themselves through many births and deaths,; it fulfils itself by
drawing them on to the heights of revealed knowledge from where they can
envision the Ultimate secrets and truths od man’s destiny on this earth. We can
feel certain that the same ‘process of becoming’ is fulfilling itself in various ways
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elsewhere in the cosmos. But we are not at this stage in a position to offer
But one may question as to how this ‘process of becoming’ begins and ends on
this earth for men. The answer has already been given in the preceeding verse.
The gap which the ‘process of becoming’ must span is as wide as the distance
between the juxtaposed opposites set forth in that verse. It is the gap between
ignorance and supreme gnosis; it is the gap between mindlessness and the
super-mind. But the gap can be spanned because the Mother pervades and
activates both the extremes and inter-connects the two with the invisible chain
The second line of this verse focuses the light on how the three phases are to
end for individual men and women. It has a purely subjective connotation. For
one who has rescued himself from the Tamas dominated illusions and vanities,
the Mother signals the end of the life of delusion it is inevitably accompanied
of RAJAS. The life of Civilised man striving towards knowledge during some
struggle for supremacy on the path of the Upward pull between the two
human soul to certain ideas and conventions as a matter of habit and routine
and the RAJAS impulse, defiantly striking upward to awaken the human spirit
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from the sophorific spell of TAMAS and lead it upward to the discovery of the
realities of life in the light of a new dawn. When therefore the struggle ends in
the victory of the RAJAS, the man whose mind and soul experiences the
tensions, the thrills of the bottle and the exultant delights of the victory suddenly
finds himself awakened on a higher level of being to discover new realities. All
that appeared significant before fade away as vanities, futilities and illusions.
The awakened man now enters the grand life. He finds his inner life illumined
summits. The range of vision grows wider and wider and wider fields of truths
and realities swim into vision and higher and higher summits are reached.. The
mind broadens out to embrace the whole Universe and the super-mind emerges
at last to reflect, like a mirror, the secrets and mysteries of life and death and the
boundless time-space continuum with the whole cosmos within it. The immense,
reaches giddy heights, a schizophrenic confusion may sometimes grip the soul
forms ranging from very mild and almost imperceptible to deadly and
irreconcilable. They co-exist but there is always deadly antagonism between the
two. During the terminal stage of the ‘life of delusion’ the ego of a man who has
reached the final point splits itself up into two – the TAMAS – dominated ego
which we may call the lower clashing in mortal struggle with the higher,
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governed by RAJAS. The battle continues- and must continue through a series
of births and deaths- until the lower ego merges in the higher through a process
of purification and catharsis. And then as the ‘grand life’ moves further upward
the TAMAS impulse, lying dormant in a death-like trance deep below is roused
by the thrill and pride of self-expansion finds itself blended with RAJAS. It crawls
up the thrill and pride and streaks into the supra-mental region where the ego of
the awakened man posits itself. There it splits up the ego again into two – the
higher and the lower. It immediately takes possession of the lower ego, arrests
the upward march by causing the lower ego to hug the thrill and pride and to
stay where it is and stalls the whole being in passions and the dreams of a
seeks to equate itself with the infinite; the content strives to equate itself with the
continent. It seeks to enjoy perpetually the grand delusions born of the new
sense of grandeur through births and deaths. The higher ego and the lower are
locked once again in a deadly battle at the end of which the lower ego finds
itself divinised and merges finally in the higher. The awakened man scales
with divine knowledge. He sees the life’s course charted for man by Mother’s
will. Every man must pass through a life of delusion in a ceaseless search for
delight extending over many births and deaths. He will then enter the ‘grand life’
multi-coloured delusions even on the supra-mental height. And then the ‘grand’
consciousness.
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What happens after the process of awakening complete itself and the ‘grand’
life ends? The fully awakened man looks round and sees the spectacle of life
and nature perpetually striving upward in search of purer and purer delights and
purer and rarer experiences. His short-lived delusions about being a demiurge
competing with the Mother Herself { the Ultimate Reality in Kinesis } have finally
disappeared. He has merged in the cosmic consciousness force and has cut
himself free from the vicious chain which links the consequences of his actions
in previous births with a long long series of births, re-births and deaths. But
even after the merger, he retains his separate identity and is at the disposal of
the cosmic consciousness force for re-birth any where within the universe for
delight with full awareness of his separate existence and identity and is looking
upward to the Ultimate Reality of the Mother in status beyond the farthest limit
of the space-time continuum. The only force that limits his freedom now is the
is in the cosmos. But the terrible auspicious moment from where he must cease
to exist separately comes round inevitably in the end to take him over the hump
of the time-space continuum from Kinesis into status. He passes into the infinite
which is incomparably vaster than cosmic space and into Infinite Eternal
continuum had to evolve itself in the mind of man because no event or idea can
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sequence. For a man who passes into status from Kinesis, the concepts of time
and space loose their significance and they cease to exist for him.
you reveal yourself as the sovereign Mistress of the Universe, you are the
Elusive { Bashful } One and you are the sovereign Cosmic Mind { generating
awareness of what they should be ashamed of }, You are the force which
nourishes and strengthens the body and mind, you are the spirit of Delight
{ which helps man to strive upward inspite of sorrow and misfortunes }, You are
the spirit of peace { which strengthens fraternal ties between men and men }
The whole Universe in general man in particular are gripped by the ‘process of
divine. This is the message conveyed by the sage to Surath [ the good
charioteer ] who had been trying to struggle out of the life of delusion into the
‘grand’ life He was treading the path of Mother’s upward pull with full awareness
of the clash and inter-action of the three primordial psychic forces and the sage
found the moment opportune to string together the great Ideas through which
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She reveals Herself to the enlightened man to sustain his upward march.
itself but the primitive man must have recognized it with a sense of wonder
when it flashed through his mind. The loveliness of a human body and of
flowers, the beauty of seas, mountains and rivers, claimed and received
life conveyed the same impression. It is the M<other’s first and the most
significant gift to mankind and it invariably goes together with delight to help
these ideas to produce art, poetry and literature and to construct his
philosophical, social and political thoughts and systems. But beauty as the first,-
the primordial idea- entered the mind of man with a sense of wonder and with
the force of a revelation, illumining his life at the lowest point and then purifying
and refining his inherent hunger for delights at progressively higher and higher
levels as it ran upward through the ‘life of delusion’ and the ‘grand life’ to reach
the summit.
Fear, as an idea and emotion, may however compete with the idea of beauty for
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primordiality.. Facing a nature, often inclement and terrible with raging winds,,
torrential rains and vast frightful primitive forests harbouring ferocious, predatory
animals, incomparably stronger than him, the primitive man must have often
lived in a state of fear. Having being mentally ahead of other animals., he must
whom he was totally defenceless. But even if the sense of beauty and the
instinct of fear, had simultaneously surfaced, the sense of beauty was easily the
symmetry, order and rhythm which he extracted from the sense of beauty
helped him to build up a primitive social life. He built his home and erected his
became a lord of the forests and wastes which held so many terrors for him
before. He proved himself an architect both in the literal and symbolic sense,
having variously used his ideas of order, symmetry and rhythm during long
countless decades. And as he did it, he discovered that the phenomenal world
and rhythm, - protected by immutable laws. And he felt with the shock of a
tremendous discovery that the Mother is the Divine Architect and the Absolute
but the instinct of fear which blended with reverence planted in the mind of man
the irremovable idea that the Absolute Mistress of the cosmos could be terrible
at times, striking terror into the heart of sinners and restraining and defeating
the forces of evil. Whatever safeguarded and protected his life and all that he
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called his own was good and whatever imperiled them was evil. And he assured
himself, the supreme Mistress of the Universe is always with him and against
evil.
It was then at this stage that he found himself shocked into a new awareness
and discovery. He felt and found that his own ego was seeking to model itself on
his idea of the Sovereign Mistress of the Cosmos and to become the absolute
ruler of the tiny little Kingdom within his own body and mind. The discovery
came to the enlightened few – not to common crowds of men and women all at
once. And some of those enlightened few instinctively concluded that the
human ego had to behave in this fashion because it was an emanation from the
supreme cosmic ego of the Mother. This idea of the cosmic consciousness
linking itself up with the finite consciousness of man broadened out and
the whole cosmos with all living beings and non-living matter. And from this
point onward, Indian seers and saints felt and preached that even the minutest
units of life and matter have an element of divinity in them and are symbols of
the divine. The Ultimate Divinity is everywhere and the sage very significantly
level. Followers of some One-God religions do not indeed make the images of
their gods with plastic materials but they build up their images with words which
make them easily identifiable. And then the blind devotion and fanatical loyalty,
they become as idolatrous with one god as others may become with more than
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one. Indian Monism is pitched at the highest point of human aspiration. There
and rescues it from idolatry as long as the symbols worshipped are regarded as
blessed few and cause to others striving for light and knowledge only in fugitive
moments of inspired awareness. The Elusive One grants elusive visions which
can enter into and purify the inner life only when the visions are remembered
with reverence. But apart from these intuitive visions which are Supra-mental,
the Mother’s cosmic mind, reproducing itself in the finite mind of man, can
generate faith through heightened human consciousness with signs and signals
which a human mind can understand and interpret. The mind of man cannot for
instance view the absolute miracle of life emerging out of non-living matter
Sage does not make any mention of this miracle in this verse but he refers to
some of the finer ideas and emotions which has spontaneously evolved
themselves in the human mind to sustain and keep up the miraculous upward
physical nutrients which nourish life and to beautifies, harmonies and rhythms in
both the physical and psychic worlds which nourish man’s inner, spiritual life. He
points to the instinct of delight which transcends the inevitable sorrows and
agonies and keeps up the triumphant spirit of man. And he finally mentions the
instinctive human desire for peace which comes from a deep awareness of the
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rhythms and harmonies pervading both phenomenal and spiritual worlds and
mirrored in the human mind and picked up and transformed by man into human
force.
Verse 61 --- “ You are O Mother, the terrible One, with the sword, the
sharp-pointed prong, the mace and the sharp-edged disk. You are the One with
the thunderous couch-shell, the bow and the arrow, the thick spicked club and
signifies the entry of a man into the ‘grand’ life. The blessed man who sees the
Mother revealed within himself as beauty and harmony and as the Supreme
Mistress of the Universe, compelling adherence to the eternal cosmic laws and
awareness of the secrets of life and destiny and help him to progress upward –
and who sees the Mother’s cosmic mind mirroring itself with the unveiled
mystics of creation and dissolution in his own mind and super-mined – definitely
leaves the ‘life of delusion’ behind and triumphantly enters the ‘grand life’..The
modesty and compassion and on which the seer focuses the light of his vision
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in the preceding verse – together with many other ideas and emotions of the
same genre – now surface themselves spontaneously from the depth of his
movement which slowly carries upward vast masses of men and women. And
they simultaneously cause the ego of the blessed man to grow and expand;; it
broadens out to divinize itself; it seeks to grasp the Universe within itself and
absorb the cosmic consciousness force. He is very near the summit of supreme
knowledge and divinity; he is fully awakened but inspite of it, TAMAS streakes
upward into this supra-mental region from the lower levels of his being and
splits up the ego to create scizo-phrenic confusion. One pert of his self strives to
reach the summit- to complete the journey and pilgrimage. But the other part,
itself in the thrill and pride of self-expansion and the new-born paranoia for ever;
sovereignty over all that it can see and grasp. It claims to hold and possess the
And then the Mother, using the other part of his self – his higher ego – as Her
instrument starts striking the blows – hard and strong – to cleanse, purify and
divinize the lower self. Having refined his sense of beauty and harmony through
many births, deaths and re-births under the pressure of diverse experiences
and emotions, he { his personality still unsplit } effortlessly discovers the whole
evolves beautiful truths and ideas which flow from this discovery. For a moment,
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the Mother stands revealed to him as beauty and harmony but when the
oversize lower ego takes possession of his being, he starts imagining himself as
the Creator of the all pervasive beauty and harmony and refuses to recognize
himself as a humble discoverer. The Mother’s invisible sword comes into play at
once; It lends its edge to sharpen the malice and contempt of other humans and
And once this process of self-glorification starts in the case of a man who has
stepped into the ‘grand’ life and finds himself on the supra-mental plane, there
spontaneously sees the Mother not only as Beauty and harmony but as the
simultaneously discovers his own being – his own ego – as an emanation from
to the cosmic laws and rhythms of the Universe. He now begins to tread the
in the Mother’s sovereign powers with his own sovereignty.. He finds it easy to
command and to enforce obedience but the distorted sense of power attracts
immediately the Mother’s prong which pierces his being from the lowest point to
distrust and skepticism of his fellow humans which keeps on poking and
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tormenting him until he is compelled to look into himself to re-discover and re-
him into odd ways at himself from other directions. The ineffably beautiful
punished with the frightening visions of the Mother as the terrible one. His
super-mind which has since emerged from the matrix of his mind mirrors the
cosmic processes and interprets the cosmic signs signals – the miraculous
appearance of life, the laws and rhythms, the symmetries and harmonies
unifying the cosmos – which reveal the cosmic mind as the sovereign power
behind the Universe. But his excessive obsession with his own self dims his
vision and weakens his faith He wonders whether what he sees and feels about
the cosmic processes is the reality or mere fanciful creation of his own mind,
forgetting that his mind { and super-mind } is only an emanation from the
Mother’s cosmic mind and cannot be distrusted. He is hit at once with the mace
of inspired words – the inspired words and incantations in which the seers and
sages who reached the summit of knowledge and wisdom before have
formulated the Supreme and Ultimate truths. It is clash between intuitive vision
and what we call rationalism in this age. But rationalism based on inductive cum
deductive reasoning can only explain the facts of the phenomenal world without
any adequate explanation of the mysteries and secrets behind them. Why
should the visible fringe of the world behave in the manner it does and why
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should it adhere to certain immutable laws and rhythms? Who created these
laws or how and why did they evolve themselves? The rationalist accepts them
as facts and exploits them for his own purposes, dismissing all ideas and
intuitive thoughts which may arise out of them as fanciful speculation. The mace
of inspired words may however break down the barriers created by his pride of
intellect and awaken his dormant sense of wonder. But if his intellect and
reason still disregard the mace and ignores it and treats the intuitive visions of
the Ultimate Reality as grand illusions and resplendent fancies, he is picked .up
through continuing cycles of births, deaths and rebirths for purifications and
catharsis. The disc of ‘karma’ spins off the delusions and vanities which affect
The ego which has streaked its way into the Supra-mental region through many
births, deaths and re-births generates, from within itself, many forces which
delight. It has a profound desire for peace and a still profounder compassion for
the follies and vanities of erring men and women with whom it is in contact.
These and similar other ideas and emotions well up from the depths of its being
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upward as long as they do not disturb and distort the rhythms and harmonies of
life..
But the moment they start colossalising the ego, they slide into the undivine.
When a man participating in ‘grand life’ feels and acts as though the spirit of
modesty which makes him shy off from everything which is vulgar, ugly and
unclean is exclusively his own – that it does place him above his fellow men - ,
he starts magnifying and distorting his own thoughts and feelings. He starts
entertaining ridiculously high opinions of himself and the Mother’s invisible bow,
strung for ruthless action, sharply rings out through the multi-voice contempt of
those around him to cut it down to bits. If he thinks and feels that he alone
stands supremely triumphant with and can soar up into the divine blue above on
the wings of his avian delight, the Mother’s invisible arrow, powered by the envy
and distrust of others swishes up into the air to clip down the wings and force
him down to grovel in the mud. A man born into the ‘grand life’ may
spontaneously feel a strong desire for peace among men – and among
passes into the hands of common men and women as an instrument for beating
down his pride. In the same way, the thoughts and actions of such a man are
normally inspired by compassion for human sorrows and agonies but when he
hands over her invisible iron rod to common people to be used for striking down
his vanity
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Man who are born into the ‘grand life’ are always among us. They are very few
and some of them may pass totally unnoticed although their thoughts and
carrying the life’s Cross and still hungering for delight around them. But there
are some among them who find themselves possessed by messianic emotions
and seek to transform and divinize the life of fellow humans one way or the
other. They take up task allotted. To them by Destiny; following the course
charted by his own actions in previous lives, such a man works his way up into
supra-mental awareness and reaches a point where the identity between the
finite mind of man and the cosmic mind stands revealed with the Unities,
harmonies and the rhythms which integrate and unify the cosmos. He feels, this
round him and he finds himself installed on the razor-thin summit partly by his
own will and partly by the collective will of his disciples and devotees. He must
watch his steps because one false step will make him slide down and fall.
How can such a man – one of the rare and privileged few – make a false step
and deserve a fall ? The answer must come from an understanding of the
nature and behaviour of the human ego. Ego co-exist with life. The ego of every
living being is the master of the being, and a study of the highly developed ego
of man makes the abundantly clear. The ego of a man is the master of his
being; it is the soul and it is, as our seers envisioned it, an important entity. It
survives many deaths to be born into new lives under cosmic compulsions – to
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deepen and broaden the course of its being and to cleanse, and purify and
expand the finite consciousness force it carries with itself until it reaches the
supra-mental level and becomes one of the rare and privileged souls destined
to take over the task of leading human societies to higher stages. But self-hood
preserve life and to strengthen and expand their consciousness force The self in
every living being first exercised its inherent will to live and survive and thus
willed the dormant mind to wake up and surface. That was how it began and the
discovering unknown capacity for knowledge and feeling. It reached the climax
in human beings and in course of a long process of evolution, the human ego
established itself as a sovereign authority in tune with the cosmic rhythm within
its own range, using the senses, the mind and the super-mind as its agents and
and as the Christian Sage said with rare insight, it was made in god’s own
image. It further signifies that, apart from being a sovereign within its own
to the Mother’s will and sharing Her Omnipotence and Omniscience, able to
wage a ceaseless war with inherent undivine impulses, through many births and
deaths, and finally to divinize itself and enter the Kingdom of heaven on the
privilege to spread sweetness and light and to show the vast masses behind,
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How do the undevine forces come in and how do they originate themselves ?
emergence of life. Our seers envisioned It as the Mother – The One Ultimate
many within Her cosmic Ego. They saw it as the One in many and the many in
One The many are the egos in general – evolving themselves continuously both
out of life and non-living matter – and the human egos in particular. The Mother
created the many to play the cosmic game of communion – the game of the
One communing with the many and the many striving to commune with the One
and to understand. The many are the mixture of both divine and undivine; they
are initially undivine with the divine spark lying sub-merged in dense darkness in
the core of the being. The spark fuels itself with the instinctive and inherent
ideas of pity, compassion, mercy and self restraint and self-abnegation – the
great fundamental ideas on which human life and society is founded – through
births, deaths and rebirths and then the blessed few among the many, trailing
the course set by their own actions in previous births, transmigrate into a life
awareness of the One in many and the many in one – reveals itself. And this
new awareness fuels the tiny little spark burning tamely and timidly in the crypt
of the being into a mighty flame which transforms the surrounding darkness into
light. This awareness is divine and all our divine impulses flow from it. But
before it comes, every human ego is dominated by the undivine and has to
move along the courses of transmigration from one body to another through
births, deaths, and rebirths. Evrey unit of well-defined life has its self or ego; it
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emerges as its preserver and protector within its narrow limits and limited power.
It has therefore to be selfish under the compulsive influence of the life force
which brought it into being and which must lead to its dissolution in due course
It is its fate to be pre-occupied with itself at the beginning but it is not its ultimate
destiny. It is equipped, even in sub-human forms of life, with a mind and senses
through which diverse influences stream into its being from the world outside.
This is best exemplified in man. The human ego is certainly preoccupied with
itself but the subtle-influences of diverse sights and sounds, of diverse colours
and fragrances and diverse human relationships which constitute man’s social
incomparably and immeasurably vaster than the life based on one’s own self
This awareness – this sense of participation in a wider, social and spiritual life
with other men, women and sub-humans – is divine. It releases forces which
take a man out of his fog-bound obsession with himself into the ever-expanding
de-egoing the ego –a process which spreads itself over many births and re-
births and eventually divinizes the ego of a blessed man. Although it is the
we prefer the Symbolic name of ‘Satan’, this over-obsession with one’s own self
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may be identified as undivine and satanic. It is an inherent evil in human nature,
it has a way of extending and expanding itself to create gang minds which
overwhelming and suppressing their sense of ethical and spiritual values and
causing a total, moral and spiritual blindness and darkness to descend on them.
itself as the upward pull and She has implanted in us certain divine impulses
which respond to the pull to lead us upward. It begins with a mild schizophrenic
activates a man’s sense of right and wrong. It impels him to deny himself
initially a feeble current. It is our fate to be born into a life of delusion in which
our hunger for self-based delights and pleasures remains the most dominant
reality during a long, long period extending over many births rebirths. The
human ego emerged to fulfil its pre-destined divine mission of being the
Mother’s companion – Her son – to be impelled by the forces of destiny into the
Cosmic Ego and the Creatrix of the egos of living beings. But man must tread a
long, long path through births and re-births before the knowledge is gained and
must be largely pre-occupied with his own self enroute. He must will to leave
and survive and must then will to learn and understand. And while doing it, he
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must love, hate, dare and fear, experiencing and consolidating diverse emotions
and seeking fulfillment of self-based desires and delights. And all the time, the
which force him to detach himself from his own self and to divide his self into
two. One of the two selves seeks desperately to pin him down to a life of
absolute selfishness while the other strives to see himself as one of the many
and the many as emanations from the One. Then the two selves – the lower
ego and the higher – find themselves locked in a long grim battle and then at
the appropriate moment, the higher ego, ridden by the Mother as though it is
Her mount, finally subdues and defeats the lower. Thus does the awareness of
the many emanating from the One and the One pervading and governing the
The victorious higher ego, free and unchained, finally reaches the supra-mental
summit and the Mother reveals Herself as the cosmic mind manifesting itself as
Beauty, Rhythm and Harmony, linking together both the phenomenon and the
whole. But the lower ego, subdued but not wholly crushed and annihilated,
strives to disown and repudiate the concept of the Mother as the Ultimate
Reality; he comes to think and believe that the supra-mental vision and
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knowledge which climax his spiritual aspiration and endeavour is exclusively his
own and cannot be shared with others as a boon from the Mother. He has
stepped into the ‘grand life’ after a long series of births, deaths and re-births but
He colossalises his ego dismissing the Mother as the non-existent Nihil and
He is then struck down with the Mother’s sword, the sharp-pointed prong, the
mace, the sharp edged disk, the hammer and the bow and arrow. He is through
can creep into even supra-mental knowledge and wisdom but once crushed
there on the summit, they are finally and irrevocably extinguished. A blessed
man who emerges, free and stainless, from this harsh and strenuous cathasis
The weapons, symbolically described in this verse, are among the weapons
which the Mother uses for purification and cathasis both in gthe life of delusion
and in the ‘grand life’. They are invisible, but they strike with deadly accuracy
and precision. They strike down earthly delusions – the ego – based hungers
and appetites generated by earthly longings and passions – as long as the life
of delusion lasts while they strike down psychic and super-psychic delusions of
a man who has entered the ‘grand life’ but to ransom him from the risks of a fall
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Verse 62 --- “ thou art Beauty and Rhythm, O Mother; thou art more
beautiful than any beauty can conceive of and envision or focuss our vision on;
thou art the most divinely and ineffably beautiful. Of all the realities, eternal and
non-eternal, thou art the Ultimate Reality and the supreme, Sovereign Mistress
of them all. “
at last through travails and agonies extending over a long series of births,
deaths and re-births and the Mother reveals Herself to the blessed soul as
Beauty, manifesting itself as more and more ineffably beautiful in the ever
lasting light of vision. A blessed soul finally reaches the summit of supreme
knowledge after striving towards it through many births, deaths and re-births,
the supreme knowledge slowly evolving itself out of the growing awareness of
the One in many and many in One. On this summit, the enlightened soul
subdues and finally annihilates what may be called his lower ego and the higher
ego, purified, unchained and blissfully free, enters the Kingdom of heaven. The
ego retains however its identity and has to be alone with and within itself at
times and in such self-centered moods, the blessed man can ‘see’ the Mother
only vaguely as beautiful. But the downward current of delight has been
reversed at last and the upward current fulfils itself through endless self-
expansion. The upward delight now brings the blessed man into communion
with other kindred spirits – those who are already on the summit of supreme
knowledge and those who are striving towards it – and he ‘sees’ the Mother
incomparably more beautiful than he saw Her before from the angle of his self-
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centered mood. The upward delight continues to surge up and around the
emancipated, unbound ego and to impel it to expand; the awareness of the One
causes the finite consciousness of the blessed man to expand and strive to
match the cosmic consciousness itself. And now in this finally triumphant mood
emancipation and moving towards fulfillment with him, the blessed ego sees the
made almost as wide as the cosmos itself by the force of inspired self
expansion.
He realizes at this moment with a force of conviction, never equaled before, that
the Mother is the Ultimate Reality to which all other realities, both eternal and
non-eternal are subordinate. The eternal realities are the cosmic consciousness
force and its manifestations indissolubly linked with it while all other realities
ceaselessly bubbling up and down in the cosmos are short lived, non-eternal
and illusory. But whether eternal or non-eternal, all realities emanate from the
Mother, the Ultimate Reality, and the Mother is the Supreme Mistress of them all.
Verse 63 ,-- { I }. “ Thou art the Soul of the Cosmic, O ‘Mother’; Thou art
the Force which sustains all things in this Universe – big and small – and at all
times – and all that is eternally existent and all that is evanescent and short-
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Verse 64 .-- { II } “ You have drawn even the Triune God head of the
Creator, the Preserver, and the Destroyer of the cosmos into slumber and kept
Him under the compulsive control of cosmic sleep. Who may then be able to
Vishnu { the Preserver } and Ishan { Siva } { the Destroyer } in cosmic Ideas
{ which fix their eternal identities and their cosmic functions and duties }. Who
may then have the strength to offer you prayers { unless you grant him the
the rare bliss of self-identification with the whole cosmos and with the multitude
of finites which constitute it and which pursue their separate courses, regulated
by different speeds and rhythms, to flow eventually into one cosmic rhythm,
Lord Brahmaa Ushering in a new cycle of creation, discovers the Mother as the
Ultimate Immanent Reality of the Universe. Indian Sages and seers on the
Immanence in the idea of the One { the Ultimate One } in Many and many in
One. The Immanent Reality, carrying with It the Mother’s Omnipotent will,
manifests itself through all objects, big and small. Both light and darkness derive
their characteristic force and quality from the Mother’s Immanence. She
pervades the Universe with every thing in it and the Divine in man and nature
derives itself from the pervasive force as much as the Undivine. And all
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throughout the Universe, this pervasive Immanence force is forever impelling
darkness to strive towards light, ignorance to strive towards knowledge and the
Undivine to strive towards the Divine. A Gnostic who finds himself possessed by
this idea of identity with the Mother’s Immanent Reality on the giddy supra-
mental summit naturally wonders as to how to worship the Mother. All sense of
duality – as between the Finite and Infinite – is lost and the act of worshiping the
the heightened consciousness of one-ness with the Mother. But this mood
cannot last forever even for a man who has stepped into supra-mental life. He is
inspired by the feeling and conviction that man climaxes the process of creation
and that She has made him in her own image. When therefore he climbs down
to duality from the exalted sense of One-ness with the Mother, he does not feel
supreme person who is the sovereign of the Universe. And prayers are the best
form of communion between a human ego and the supreme, Sovereign Ego,
the Supreme Monad. Man starts experiencing this awareness of the Mother as
the Immanent Reality vaguely as a hazy distant vision even during the life of
generated. The vague awareness strengthens itself through many births, deaths
and re-births and finally ripens into radiant supra-mental knowledge. This is the
Mother’s greatest gift and blessing to man, symbolically conveyed through the
{ II } – But Lord Brahmaa the first seer sees the Mother both as
the Immanent and the transcendent Reality. If the awareness of Her all
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pervasive Immanence produces a sense of consciousness and bring an
Her Transcendance carries with it a corrective force which restores the balance
Such an inspired man on the supra-mental plane does indeed step into the
blessed life but he carries a perilous blessing on his head; he has to start
walking on the razor’s edge and a false step may lead him into psychic and
spiritual megalomania. The sense of One-ness with the Mother may create a
sense of equality which may in its turn, create a spirit of challenge. It may
colossalise his ego and prompt him to challenge the authority of the Mother and
even to deny it altogether as it did prompt Sumbha in the third Hymn. Lord
Brahmaa, standing on the vantage ground of the summit, between one cycle of
creation which has disappeared into the vast, unfathomable matrix of time after
billions and billions of years, and a new cycle of creation just beginning to unfold
itself and destined to extend over billions and billions of years, again, pauses to
evolves itself out of the Mother’s impulse of Delight blending with a current of
countless finites – both living and non-living – and multiplies itself into countless
currents of delight to create a lively set-up for the cosmic game in the lower
same time, charged with an upward pull which links it eternally with Mother’s
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transcendence and seeks, from the very beginning of every cycle of creation, to
restrain the downward movement of Delight and to call it back to the Ultimate
together to constitute the cosmic consciousness force but the struggle between
upward pull imperceptively refines them into purer hungers and finally climaxes
the process with pure, sacred joys on the summit of the being. We see this
process even in the lives of the commonest men and women although the
climax may be seen only in the lives of the rare few. The conflict between the
gravitational pull of delight drawing us down into coarser common joys and the
upward pull leading us up into purer and rarer delights in the upper hemisphere
of the being is the most fundamental cosmic phenomenon. The cycle of creation
lasts as long as this conflict lasts. But the ultimate victory is always won by the
consciousness force activated by the Mother’s upward pull. Deep within it, the
upward pull sets the ‘process of becoming’ in motion from the very start
sacred, immortal longings; course, common hungers which trap individual men
and women in meshes and forge fetters round their soul suddenly uncoil and
reversed; it continues over billions and billions of years until the downward
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current completely spreads itself itself out, dries up and ceases to flow. The
‘process of becoming’ can complete itself only when the upward current takes
the cosmic impulse of Delight back to the summit of the being – to the source
for merger in the Mother’s transcendence. And then the Mother withdraws Her
Immanent Reality from the cosmos into Her Transcendence and the Trinity of
Brahmaa, Vishnu and Shiva – created and sustained by the Mother’ Immanence
fall asleep like children on Her lap. One cycle of creation comes to an end; it lies
dormant in the Mother like a seed in the soil until the Mother causes another
hungers striving towards finer and finer emotions and longings, of mortal beings
striving towards immortality – reflects itself in births, deaths and rebirths of finite
egos. Every ego or self, gripped by the Mother’s upward pull, ceaselessly
and mind of which it is the master. Sustained by the Mother’s Immanence which
inheres both in the soul [ ego ] on the one hand and the body and mind on the
other, the ego uses the body and mind as an instrument for upward striving. And
a body and mind really exists as long as it serves the purpose. When death
comes, the Mother withdraws Her Immanence from the body [ as a separate
entity ] which then returns to the elements with which it was originally
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constituted – earth, water, heat, air and ether. But the psychic influences which
derive themselves from the activities of the life just ended – from desires fulfilled
from high aspirations for the grand life, from low, selfish pursuits of pleasure and
from imaginative visions of a life of sacrifice on the grand scale, from low
mundane life and from high thinking and super-mundane meditation thoughts –
pass into a subtle – physical body – as our sages have said. There in this body,
a finite ego has to make penance and enjoy happiness and bliss for what he did
in his previous life under the compulsive influence of cosmic laws and then must
trans-migrate into another earthly body and existence trailing the consequences
duality; One cannot offer prayers until he stands aloof from the being to whom
prayers are offered. In the preceding verse, the Seer, profoundly aware of the
with Her, could only wonder as to how She should be worshipped. But he now
Transcendent Reality. She does indeed release a part of Herself to inhere in the
dissolution. But She does withdraw Her Immanent Reality with all cosmic forces
humility to acknowledge that no finite being can equate himself with the Infinite
– that the content can never equate itself with the continent, -- and humbly
submit that no one can even offer prayers to the Mother until She gives him the
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necessary knowledge and strength.
[ III ]-- Lord Brahma could no longer keep on looking backward at the
mysteries surrounding the final phase and disappearance of the preceding cycle
matrix of the newly evolved space-time continuum has already drawn down
from the Mother’s Eternal consciousness force, a current charged with the
cosmic creative urge and symbolically identified as Lord Brahma. It has already
blended with the Impulse of Delight and initiated the process of New Creation.
Striving to introduce the cosmic laws, rhythms and harmonies which will cause
the cosmos to evolve itself But over-whelmed by the Impulse of Delight, it was
being continuously swept off the course and finding itself unable to cope with
the task. Lord Brahma was therefore appealing to the Mother to release the
this Hymn as Vishnu, and could feel at last that His prayer was going to be
the Creator, the Preserver and the Destroyer and create laws and rhythms inter-
linking the three in indissoluble and unbreakable harmony. He could say now
that the Forces of Creation, Preservation and Dissolution had already notionally
come into being and that the cosmos would soon be on an even keel with the
Impulse of Delight tuning up with the cosmic laws and rhythms in a spirit of self-
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Lord Brahma could now clearly fore-see how the cosmic forces of Creation,
Universe – both psychic and physical – in countless varying forms and shapes
and renewal, evolving itself out of dissolution and death. Lord Brahma is over-
awed for a moment by the vastness, complexity and subtlety of the rhythms and
harmonies which will shape the cosmos and by the awareness of the Mother’s
acknowledges that no one can offer real prayer to the Mother unless She grants
him the necessary knowledge which alone can give a devotee the strength he
needs.
In all these three verses, Lord Brahma as the first Seer, fore-sees man offering
prayers to the Ultimate Divinity. Prayers which common men and women, will
offer throughout ages and ages very much in the manner of beggars seeking
alms are beneath notice. But the one great merit which redeems even such
existence of the Supreme Being and in Divine Mercy and Omnipotence. With
them, prayer is a simple matter and does not lead to any self-questioning. But it
becomes a problem with the select few who are gripped by a sense of one-ness
with the Ultimate Reality. They may ask themselves as to how and why prayers
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should be offered to the Mother when such prayers amount, in final analysis to
self-worship. From that point, they or one of them may start colossalising the
ego and lapse into undivine paranoia by equating themselves or himself with the
Supreme Being { forgetting that such prayers offered are not offered to the ego
of the devotee } and sleeping into the grip of undivine megalomania. The Sage
warns us all against undivine aberrations of this kind. One must remind himself
even on the Summit of the Being that the Mother not only pervades the cosmos
but transcends it as well and that She can dissolve a cosmos to re-create
another No one can offer his prayers to the Supreme being without this
knowledge and no one can have this knowledge without Her grace. And no one
words which are mine but which are lofty and inspired { because they flow from
Supreme and Sovereign with the fullest and strongest current of cosmic
consciousness force } and instill into Him an urge to annihilate the mighty
undivines, Madhu and Kaitava,-- the two indomitable ones – when they are
Lord Brahma concludes His prayer with an appeal for immediate release of Lord
Vishnu from the cosmic slumber which marked the disintegration and the end of
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the previous cycle of creation. Vishnu represents symbolically the strongest and
fullest current of the Cosmic Consciousness Force, charged with a psychic urge
which must strengthen and preserve the laws and the restraints – the rhythms
and harmonies – sustaining the Universe and must restrain and smoothen down
where necessary, the wild spurts and upsurges of delight, threatening to upset
and subvert the cosmic laws and harmonies. But more fundamental than the
and rhythms, are the urge for self-surrender implanted into the core of the
Impulse of Delight and the fact of its sudden emergence even when it is most
militantly intense. It may appear to subvert and sweep away the laws and
rhythms but such is the power of the Mother’s Upward Pull that it finds itself
compelled at last to tune up and bring itself into harmony with them. We witness,
from the recesses of carnal profligacy and a sense of rhythm and beauty
coming out of common course desires. The words like ‘bewitched’ and
appropriate.
with the psychic urge - as distinct from Lord Brahma, the Cosmic
Consciousness Force, charged with the Creative Urge and now merging in Lord
Vishnu – was not awakened all at once. His delayed awakening reflects the
process of cosmic awakening which fulfils itself – slowly with many delays and
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interruptions --- throughout the whole cycle of creation, drawing life out of non-
living matter and instilling consciousness and mind into life. Next comes the
divine and undivine forces as the Cosmic Impulse of Delight lapses into
and ignorance. And finally comes the idea of surrender and self-sacrifice. Both
the Cosmic Consciousness Force and the Cosmic Impulse of Delight stream
down from the Mother’s super- cosmic Transcendence and are equally potent.
The fight and struggle between them must therefore be a perpetual draw and
can end only when the Impulse of Delight, acting in response to the Mother’s
Upward Pull and in harmony with Her pre-designed cosmic scheme allows the
Urge for surrender, self-extinction and catharsis, lying deep within its inmost
recesses, to surface and thus redeem itself through surrender and renunciation
“ says the Sage Vedas “ And the Mother “ continues the Sage “ withdrew Herself
from the eyes, the face, the nose, the arms, the heart and the chest of Lord
Vishnu in order that He could wake up and destroy Madhu and Kaitava and then.
origin and emergence has not been and cannot be described in human
language.”
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stand-still spanning the gap between one cycle of creation and the next, the
Seeds of Creation and of the Cosmos yet to emerge stay hibernating within
the Mother – the Ultimate Reality – to sprout out under the impact of the
Mother’s omnipotent Will at the appointed hour. The seeds start flowing out as
the Cosmic Impulse of Delight throbs into action and draws out the initial current
of the Cosmic Consciousness Force charged with the creative urge. Creation
restraints without which Creation cannot progress and the cosmos cannot
emerge. But Delight defiantly seeks to throw off these restraints and the Mother
releases the fullest and the strongest current of the Cosmic Consciousness
Force to re-enforce the initial current and to blend with it, in response to the
prayers of the Lord Brahma. The great battle between the forces of the cosmic
consciousness force and the forces of Cosmic Delight begins thereafter. These
conflicting forces, seeking to play their pre-destined roles and struggling for
expression within the hibernating seeds, start streaming out from matrix of the
Mother’s omnipotent Will which held them as though in a reservoir and begin
Consciousness Force. The Pause between two cycles of creation does not
mean the end of creation itself. It means continuation of the cosmic creative
process with the hibernating seeds. The great Pause – the cosmic standstill –
the Slumber which stalled and immobilized the Cosmic Conscious ness force –
is a part of the cosmic design which enables the seeds to germinate and the
residual forces coming out of the old cycle and the newly emerging forces to
blend together, to group, to adjust, refine, inter-twine and spin themselves out
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as cause-and-effect chains into the new cosmos. The vast creative processes
moving towards the point of emergence stay veiled within the dark, mysterious
recesses of the Mother’s Will with the channels of Cosmic Consciousness and
Emergence blocked by the Mother. And the Seer, over-awed and over-whelmed
Mysterious One – stalling the advent of the New Creation and Cosmos and
And now that the moment of birth and awakening had at last
arrived, the Mother removed the blocks which totally obstructed the channels of
noses, arms, hearts and chests and –before the main current of cosmic
consciousness could flow out – revealed Herself to Lord Brahma for a brief
moment. Lord Brahma does not say a word about the revelation but other sages
have speculated about what revelation was like in later times and have tried to
ashen powdery grey- with ten legs designed to block the channels of
emergence of the cosmic consciousness force from all directions – with many
and noamenal – trembling on the brink of a new birth – and with the head
heralding the emergence of rhythms, laws and harmonies which will regulate
the evolution of the new-born cosmos, blue, radiant and divine, does always
carry a message of good cheer and the Image, as envisioned by our Seers
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irrelevant in the context of the battle between Lord Vishnu and Madhu Kaitava.
It is less a grim battle than a cosmic game staged on the Surface of the Space –
beginning of Creation and will keep on running into the most intimate recesses
harmony in the end.. The Impulse of Delight, Superlatively possessive and ego-
based at the start, refines itself and detaches itself from the ego continuously as
the battle progresses; it reverses its direction under the compulsion of the
Mother’s will and moves upward as the battle continues, diversifying and
beautifying life and divinizing itself. The Mother reveals Herself both as the’
Ultimate Cause and as the Process of Becoming’. Lord Brahma glimpsed this
Verse 70 ---- “ Up rose Lord Vishnu – the Master of the Universe, now
released by the Mother from slumber,- and from His bed laid on the vast ocean
which covered the whole Cosmos, saw the two undivines, Madhu and Kaitava.”
The Revelation of the Mother as the Ultimate Cause must remain very distant
and very vague to people, not blessed with the intuitive vision of Sages and
Seers but the ‘process of becoming’, now uncovering itself with the emergence
mind of man. The ocean, referred to in the verse – vast and boundless – as vast
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as the cosmos itself with amorphous sub-atomic particles filling the great void
itself out of the forces which the Mother had released simultaneously with the
descent of Lord Brahma – The Creative Urge – and of Madhu and Kaitava – the
Impulse Delight – into Kinesis. These forces, stalled and held in slumber with
the Cosmic Consciousness Force during the Great Pause by the Mother, were
universe – expanding when the Universe expands and shrinking when it shrinks.
It had to provide a bed for Lord Vishnu { the Cosmic Consciousness Force },
brought out of the Mother’s Static Transcendence while, still gripped by cosmic
awareness of the Supreme Being who is to pervade both it and the new-born
cosmos – both the container and the contained. The Consciousness force and
the Space – Time Continuum are inter-related eternal realities but it {the
Space-time Continuum } can not effectively exist until it reflects itself first in the
immediately brings Him into the awareness of two realities – the Time-Space
Continuum and the defiant Impulse of Delight { Madhu and Kaitava } and
must chart its course and blaze its path through the battle between Lord Vishnu
and Madhu and Kaitava and its progress must be assessed and understood in
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Verse 71 and Verse 72
“ And Lord Vishnu, - the Possessor and Given all powers and
attributes and the Destroyer,- jumped up and fighting with them as the
Omnipotent and Unchallengeable One and kept on fighting for countless years,
Now begins the great battle which initiates and completes the ‘Process of
Becoming’ on the cosmic battlefield and which must renew itself within the
consciousness of finite beings and complete itself through births, deaths and re-
Kaitava is Delight manifesting itself in finite many. They are indissolubly linked
together and are really one. They were having an exciting cosmic game at the
beginning of the Creation as the Universe was evolving itself within the new-
born Space- Time Continuum. The Indian way of looking at the Cosmos at this
unillumined by any stars and luminaries and without any earth and water. But
the atoms held inconceivably huge quantities of heat and energy and earth and
water – to be gathered together to build up mighty stars and vast oceans and
continental blocks of land much later. They were not there at that dim misty
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beginning. There was only the great void – the Space-Time-Continuum – and
furious cataclysmic winds compared with which the fiercest hurricanes and
typhoons of to-day one like gentle summer breeze. And throughout the cosmos,
these winds were sweeping through vast masses of amorphous atoms in which
hot and luminous ones fraternized with others which carried cores of earth and
water. There were indeed no stars and luminaries but it seems possible to
must indeed see it as a frighteningly grand and awesome spectacle. And the
Mother was the only spectator of the bewilderingly fascinating scene. She was
looking beyond this phenomenon and watching delightedly the inner conflict –
the confrontation between the Impulse of Delight –Madhu and Kaitava – and the
and intended it to set the pattern which was to determine and shape the course
of cosmic evolution. Delight is the most potent and the most fundamental force
in the Universe. Both Madhu and Kaitava at one end and Lord Brahma at the
other have been trying to seek and find delight in their own ways – in opposite
directions. Madhu and Kaitava always looked outward and found delight in
abundance in the phenomenal cosmos – in the whirling atoms and their mad
winds. They wanted to stall themselves endlessly in that whirl. But Lord Brahma
looked inward – inward into yhe stupendous delight of structuring the Cosmos
with those vast masses of atoms – the delight of using the mighty winds as
instruments for separating and massing together the hot, luminous atoms in
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order to build up stars and luminaries and for blending hot, luminous atoms with
the others in order to create water and earth. And He had a vision of the
Mother’s pre-designed laws and rhythms which were emerging all the time and
were causing the cosmos to assume its pre-destined form and to grow and
expand. Lord Brahma found immense delight in these creative thoughts and
strove to quicken the cosmic tectonic processes and the process of emergence
and Kaitava who felt profoundly disturbed by the cosmic tectonics and the
emerging laws and threatened to defeat and devour Lord Brahma.. This was the
first and the most significant battle – on the cosmic scene and on a cosmic
scale – between Delight looking outward and Delight looking inward and it has
standing far below the Summit – can view the eternal battle notionally in the
light of the same conflict being ceaselessly staged within the finite
Consciousness of man. Man has been more often an extrovert, always looking
outward for delights but he has also been – admittedly less often – an introvert
carrying the impressions of these delights into his inner being and purifying and
refining them into creative delights which have produced poetry, philosophy, the
arts and the highest spiritual thoughts and aspirations. The battle between
continuing. But delights responding to the lower gravitational pull for fulfillment
are being slowly and inexorably drawn up into the higher hemisphere of the
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being by the Mother’s Upward and Inward Pull for refinement and sublimation.
within it the scheme of Creation and Evolution of the Cosmic laws and
harmonies has now blended with the main current of the Consciousness Force,
released by the Mother and Lord Vishnu emerges out of this sacred, blessed
union to carry on the fight. Fortified and impelled by Her Will, Vishnu becomes
the Supreme Possessor and Giver of all powers and attributes and the
beautification and stall the ‘Process of Becoming’ . And to fulfil this great cosmic
mission, He fought on as the omnipotent and unchangeable . one. All the time
the fight is on, Madhu and Kaitava strive to move downward in pursuit of
delights and Lord Vishnu strives to restrain them and to turn them round on to
the path that leads upward through the inner being. The fight must continue all
the whole gap between the divine and undivine. It sets in motion the process of
divinizing the undivine – the process of divinizing undivine delights. The battle
between Madhu and Kaitava and Brahma and Vishnu sets the cosmic pattern
but it is not the last battle. It must renew itself on the cosmic scene at the
the minds and hearts of finite beings. It is through these conflicts that the
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SAHASRAM ‘ do not only convey the idea of countless years; they
simultaneously convey the idea of the five major senses { the eyes, the ears,
the nose, the tongue and the skin } carrying in countless impressions into the
inner being in order that they may be processed by the corresponding inner
senses and then refined by the mind – and later by the super-mind – into the
highest thoughts and ideas to assist the process of divinization through births,
connection with the cosmic battle has a special meaning. It was not I fight
between two forces irreconcilably opposed to each other. Both have come out
of the Mother and are bound together by invisible links of kinship. The Mother
has implanted a hunger for light into the core of darkness; there is a craving for
knowledge deep within the recesses of ignorance. There is a divine hunger for
renunciation and self-sacrifice deep with greed itself. Divinity lies hidden in the
divinizing undivine forces. For the human race as a whole, this process of
refinement and purification grips every human ego and keep on divinizing it
through countless years – through a series of births, deaths and re-births – until
the inherent divine force reveals and unmasks itself with explosive suddenness
very much in the same way as Madhu and Kaitava surrendered themselves to
the divine just when they deemed themselves triumphant and victorious. There
progress towards the divine. Evil is not irredeemably bad as the moralist thinks
nor are good and evil irreconcilably opposed to each other. Satan does indeed
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crave for his brief hour of bliss at the gate of Paradise and because he can have
it only when a sinner escapes his trap, he secretly desires his victim to be able
to escape. This is the Mother’s scheme of things. The distinction between good
Mother’s Cosmic game. Madhu and Kaitava, the prototypes of all extroverts are
therefore restrained only with hands – not with weapons – by Lord Vishnu, as
the Cosmic archetypal Introvert and the battle has therefore been renewing
itself within every human ego – and perhaps in many sub-human egos – ever
since.
Verse 73 . “ And then { at the height of the battle which had been going
on for a long, long time } Madhu and Kaitava, maddened by the awareness of
their unbeatable might and bewitched by the Mother, asked Lord Vishnu
This strange cosmic battle had been going on almost interminably between two
equal forces – one desperately moving downward and the other striking to
restrain it and to turn it round in order to make it reverse its movements and
steer to course upward. Madhu and Kaitava were having a cosmic dance of
delight with the furiously whirling and swirling atoms; the delight of participating
overwhelming. And all the time, the hidden divine in them acted in alliance with
Lord Vishnu to make them turn round and steer an upward course and to create
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in them an awareness of the One from whom the countless many have come –
an awareness of the One Rhythm from which all other rhythms have streamed
down.. They were being divinized without being consciously aware of what was
happening within them. And then the divine slowly spiraling upward within them
strange command, peremptorily asking Lord Vishnu to beg a favour from them.
It certainly sounds ridiculously arrogant; Madhu and Kaitava had not won the
battle though they might have felt that the hour of triumph was near at hand.
They were indeed intoxicated with a sense of unbeatable power but they were
looking outward for them, they were super-possessive in spirit, striving to seek,
find and gather in pleasurable sensations and experiences. They craved to shut
themselves in within the prison walls of their own ego-based delights. And now
the divine in them impelled them to break down the prison walls and come out
with what sounds like a gratuitously generous offer to their enemy. A divine
impulse has odd ways of manifesting itself; in the particular case, it may
indeed sound more arrogant than divine. But there can be no doubt that the
inner being had broadened out to make an extravagant offer to their opponent.
And it was a generous offer because they wanted to offer Lord Vishnu all they
had only if He would climb down to ask for it. Even if they thought, the enemy
would sue for peace, what prompted them was compassion and good will. They
had started looking inward and upward. The divine had surfaced.
The divine intervened indeed to create compulsions which forced Madhu and
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Kaitava to commune with Lord Vishnu and to speak out. They were grateful to
Him for having revealed that the rhythms of the mighty winds with which they
were having tempestuous joys came out of one fundamental Cosmic Rhythm
and that the multitudes of finites – the whirling atoms – with which they were
playing with unrestrained glee came out of the One and were pervaded by His
presence. They felt perhaps that the winds and atoms were expectantly waiting
for the great Tectonic Process to start and to bring them round to the fulfillment
of their cosmic role and they offered to co-operate as a matter of favour to Lord
Vishnu.
Verse 74 . --- “ If you two are pleased with me and propose to grant me a
your killer. This is the only favour I want and am not interested in any other “
Thus did the battle work its way up to the climax. The Mother’s Upward Pull
which draw Madhu and Kaitava into communion with Lord Vishnu now fashions
itself into the Begging Boul and demands total self-sacrifice and renunciation. It
must not be a mere fragment of what you have, your whole being must be
surrendered into the Begging Bow. It must be the total annihilation – the total
This is the eternal pattern on which the lives of monks and saints have been
modeled. It is not enough to offer your prayer to your God, you must offer your
whole being~ your self and soul – totally and unconditionally. There can be no
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stalling yourself in a half-way house when the moment of climax arrives at last.
And because the journey is very long and arduous and can not be completed
without half – way houses and because the duration of even the longest human
life is far too short for it, the Seers had the vision of human egos or souls
moving upward through a long series of births, deaths and re-births, each new
birth offering – generally speaking – a half-way house nearer the goal than the
one available during the previous birth. And this process must continue until the
last half-way house is reached. Then comes the moment of final renunciation
when the whole being has to be surrendered into the Begging Bowl and the
simultaneous defeat and triumph had come at last for Madhu and Kaitava and
they did not falter as they put their whole being within the Begging Bowl in total
and unconditional surrender and blazed the trail which leads to final deliverance
Verse 75 and Verse 76 .---“ Thus bewitched and cheated, Madhu and Kaitava
saw waters rushing in and flooding the whole Universe and spoke out to lotus-
eyed Vishnu, expressing their happiness at the way the battle had been fought
and acknowledging that it was their duty to offer Him homage. And then finally
affirming that their death was indeed eminently desirable, they directed Lord
Vishnu to kill them on the spot which was not yet saturated by the waters of the
flood.
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This concluding part of the dialogue between Lord Vishnu and Madhu-Kaitava
climaxes the brief and intense communion between the Cosmic Consciousness
Force and the Cosmic Impulse of Delight. It causes Delight to merge in and
become one with the Consciousness Force, which is inseparable from Delight
although it has a broader base and unifies diverse ideas and emotions of which
force into Kinesis and the Cosmos. Delight however bifurcated itself into two
streams – the one absorbed by the consciousness force ran inward while the
other, initially stronger, ran outward to pervade the whole Universe. But Delight
must remain the fundamental and the all-pervasive force as the Cosmos itself
came out of the Mother’s Delight. It inspired Lord Brahma to create the many
out of the One and it has been shaping the Cosmos and governing the process
of evolution of life and finite consciousness ever since. It is leading the whole
always remain the prime motive. But at that dim, distant beginning, it sought to
look only outward, playing with the whirling atoms and raging winds and mighty
look inward into the Mother’s Cosmic Design and to re-inforce and string then
the current of delight seeking to fulfil itself – through the Consciousness force –
in evolution of life and mind and in the tectonic processes out of which the
Universe evolved itself. This was the Cosmic strife – between Delight looking
outward and Delight looking inward – and the conflict continued for billions of
years. And during these countless years, luminous, hot and shining atoms were
massed together into countless suns and hot luminous ones were massed
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together with others carrying water and earth to build up billions of planets of
which our Earth is one. The battle was therefore going in favour of the Cosmic
Consciousness Force and that particular current of Delight which led it on. They
built up the physical universe, orbited the Suns and planets and evolved the
laws and harmonies which kept them moving in tune with the Cosmic rhythms.
The stars, the planets, the different winds creating diverse currents in different
regions of the Cosmos, the different gravitational pulls differently stabilizing the
elements at different levels and the laws and rhythms which bound them
together became the Mother’s companions. But the Mother had designed the
cosmos to generate life out of seemingly non-living matter and to evolve finite
living beings who could see the wonderful Universe, understand its laws and
harmonies and commune with Her as intelligent companions. So life evolved out
of non-living matter – as it has done on this earth – and Delight looking outward
– Madhu and Kaitava – had to look both inward outward through living beings. It
was a painfully slow process. Delight strove to look outward and to play with the
gross and the obvious as long as it could. It played for ages with the simplest
life-forms- nearly all – matter enlivened by the tiniest psychic spark. It framed up
candles of consciousness. And they all died out because life is so constituted
that it can not survive unless there is an adequate psychic directive force to
guide and control it. And thus did the Consciousness Force and Delight battle
on experiments with countless life-forms of which only a few survive to-day and
of which man happens to be one on this Earth But with the advent of man,
Madhu and Kaitava had a prophetic vision of the shape of things to come. They
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had a sudden insight into the Mother’s Cosmic Design and Her Cosmic game.
They realized that while Delight must look outward in search of fulfillment, it
must look inward and upward to refine and divinise. the common hungers,
desires and appetites. For ages and ages, this was a vague experience with
Madhu and Kaitava and then it defined and intensified itself. Its range vastly
expanded. It was no longer fettered and chained to the body – to the sights and
sounds which the body could perceive and to the pleasures and hungers which
the body could enjoy and appease. The mind stepped in to diversify and
heighten these delights and evolved new rhythms and harmonies which
became the vehicles. And then the super-mind emerged out of the mind to
heighten them into glorious ideas and emotions which could divinize the whole
of life..
The Seer had a vision of the grand evolution of the body and mind when he saw
Madhu and Kaitava on the brink of surrender to Lord Vishnu. Madhu and
Kaitava saw this vision within them and finally the vision of One pervading,
unifying, beautifying and divinizing the many the vision of the many merging in
the one of ineffable beauty. They felt over-whelmed by a passion for divinity.
They felt that the undivine forces which they wielded as their weapons during
the battle with Lord Vishnu had to play their cosmic roles in the Mother’s cosmic
game in tune with the mighty universal rhythm which had worked its way at last
to this final crisis and climax. The vision simultaneously stimulated their sense
of beauty and they could now discover beauty in Lord Vishnu, - this enemy –
whom they called endearingly the ‘Lotus-eyed’ one. They were now striving to
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chase the undivine out of them altogether and they had again a prophetic vision
of the waters of holy and sanctified consciousness surging up and flooding the
whole universe and causing all that was undivine in them to melt away, dissolve
and lose itself in the all-embracing flood. They boldly affirmed that they were
happy at the way the battle had gone; they offered Him homage and cheerfully
announced that their death was eminently desirable. They warned Him that if
there was any undivine residual element left in them, it must have retreated into
where the waters of pure and purifying consciousness had not yet penetrated
and challenged Him to kill them on the spot which had yet been saturated by
the waters of the sanctifying flood. They challenged Lord Vishnu to destroy
them and to liquidate simultaneously the spot into which the fugitive undivine
The stronger stream of the Cosmic Impulse of Delight which had been looking
outward for ages and ages was thus absorbed by the Cosmic Consciousness
Force and the two fully and finally blended into one. It opened the way for
Delight to move out into the phenomenal world and then to come inward freely
into the world of psychic and super-psychic noumenal realities to evolve the
process of refinement and sublimation. It taught itself the way to play and frolick
at the bottom and then spiral slowly upward into the supra-mental region. It
learnt how to span the gap between what moralists call Hell and what they call
Heaven, picking up experiences and emotions from the lower end and divinizing
them enroute to the summit. The battle that the Consciousness Force and the
Impulse of Delight fought at the beginning of the new Cycle of Creation on the
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cosmic scene has indeed been renewing and repeating itself in every finite
mind. A finite ego can not however complete the process of refinement and
transformation – the process of becoming – during one life-term but the visions
and revelations granted to our Seers hold out the assurance that there is no
ground for despair. The Mother offers the human ego the boon of immortality in
order that it may transmigrate into many and different bodies along the course
charted by its own actions through many deaths and re-births and finally
complete the process, - progressively renewing the pattern of the cosmic battle
between the Consciousness Force and the Impulse of Delight within finite
the Consciousness Force and the Impulse of Delight within finite consciousness.
The words ‘bewitched’ and ‘cheated’ used in this context are not pejoratives.
looking at familiar sights, seeing in them a new beauty, a new harmony and
Madhu and Kaitava were ‘bewitched’ by the Mother into a new revelation of
cosmic beauty and harmony. They discovered a new rhythm which was going to
round itself off and reach the climax of delight and harmony through the
voluntary offering of their lives. They were ‘cheated’ one way because Lord
Vishnu demanded their surrender and death as a favour but they felt ‘cheated’
in a deeper sense because they did not discover this beauty and harmony –
before.
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Verse 77 --- “ Let it then be as you desire “ said Lord Vishnu, holding
couch-shell, the disc and the mace “ and decapitated both of them after laying
This was the supreme moment when the whole Cosmic Design and Purpose
Force which could not grasp and possess the full and entire Impulse of Delight
heretofore had now completely absorbed it and blended with it. It had now the
Cosmic Motive force of Delight which it lacked before and became the
Sovereign Force of the Universe. Deriving Itself from the Mother who is the
Ultimate Reality and the Ultimate Cause. It had the Mother’s Command to
operate as the first cause from which all cosmic developments and
manifestations are to flow out during whole Current Cycle of Creation. The
Sonic Boom ~ the Big Bang as some people rather irreverently call it but which
the Seer symbolically describes in this verse as the booming sound of the
couch-shell – was now to multiply itself into a multitude of sounds which will
include all human and sub-human languages, the various harmonies and
melodies of nature and the mighty booms caused by the movements of billions
of stars and planets in the great void, creating countless sound-currents and
reverberating .endlessly through boundless space But the Sounds and the
Currents they create, the countless diverse sights and the vast and complicated
psychic forces destined emerge wherever life appears in the Universe were and
are effortlessly but inexorably bound together and guided by rhythms of which
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the disc is the symbol. Their infinite varieties and diversities may make them
look chaotic but they are everywhere held together by unbreakable by physical
and psychic laws which can never be ignored. The disc is the symbol of this all-
pervading rhythm and harmony. And the Mace which can hit and smash is the
symbol of the Omnipotence with which the Cosmic Consciousness Force now
fully endowed with the Mother’s delight and impelled by Her Will, is to guide
thigh of Lord Vishnu. “Lord Vishnu laid their heads on His thigh’ is what the
verse literally says but it may as well be said that they laid their heads on His
thigh voluntarily in a spirit of total surrender, led by a passion for becoming one
with the Cosmic Consciousness Force. They had already warned Vishnu that
the holy waters of sanctified consciousness which they saw surging up and
submerging the whole universe had not yet penetrated into the peripheral
regions and Lord Vishnu chose His thigh for their execution because the thigh
may well be regarded as a symbol of all that is peripheral, gross and insensitive
and all that repels the inflow of consciousness and understanding. It stands for
the last refuge of the undivine and by striking off the heads of Madhu and
Kaitava on His thigh as though it was an altar Lord Vishnu performs the last act
of redemption and finally rescues Delight from the grip of undivine forces. In this
gross receives and draws in the full light of consciousness and thus deserves to
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The severence of the heads of Madhu and Kaitava from the bodies signifies that
the final act of redemption must itself as the last phase of the being in which the
lower and upper hemisphere must stand irrevocably separate and distinct The
lower and the upper hemispheres must stand inter-linked until the very last
moment. All urges and impulses which keep life going must emerge in the lower
hemisphere and are to be refined, purified, divinized and finally drawn up into
the upper hemisphere by the Mother’s Upward Pull for the final merger in Her
Consciousness Force, The act of decapitation means the final separation of the
parts of the body below and above the jugular region which is the frontier
between the lower and upper hemispheres of the being in the physical sense
and symbolizes the final liberation of the ego from the gravitational pull of the
Consciousness Force on the Cosmic scene at the end of a long dual; it stands
for a fusion which is destined to reproduce itself infinites and to impel finite
consciousness blend more and more intimately until they become one on the
Verse 78 .--- “ This is how the Eternal Mother – the Ultimate Reality – the
Lord Brahma Himself. And now “ says the Sage “ listen to what I narrate about
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The Seer has given us his vision of the beginning of the Creation and the
Cosmos in the first Hymn. He saw, in the light of his vision, the dual between
Delight and Cosmic Consciousness and saw Delight purifying and refining itself
progressively through strife and conflict and simultaneously unifying itself with
the Consciousness Force. The Mother designed Delight to be the prime motive
coarse or sublime, Delight must lead on and spear-head the Mother’s cosmic
game with the Consciousness Force evolving rhythms, harmonies and laws
which must determine the way the game is to be played and conducted. And the
Cosmic Design is so ordered that Delight must always move upward from the
lower hemisphere of the being to the higher – from common, familiar pleasures
to the rare, refined and subtle delights, from the delights of ignorance to the
delights of knowledge, from darkness to light and transcendent glory. And the
upward movement must always be in tune with the harmonies and rhythms by
the Consciousness Force. For the Cosmos as a whole, this upward journey
must cover billions of years and for every finite being, stabilized and
perpetuated into an immortal identity, it must take countless births, deaths and
consciousness must become one and where the merger in the Mother’s eternal
The Seer has briefly and suggestively described the dual between the Impulse
of Delight and the Consciousness Force on the cosmic plane and their final
rhythmic fusion. The dual will now renew itself on the plane of finite
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consciousness and will move upwards into fusion in an identical manner in
harmony with the Mother’s pre-designed cosmic scheme. The Seer gives us his
vision of the renewed duel, fought out on the stage of finite consciousness in
the two Hymns that follow and reveals the Mother’s Omnipotence in the light of
becoming’ in finites
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THE EPILOGUE
I
It is truly a wonder that the Holy Chandee which embodies the Hindu concept of
man’s spiritual destiny and charts the path of his spiritual ascent more fully than
any other single book or scripture should have received so scant attention from
the Hindu world. Its representation of life as a cosmic clash between the divine
and the undivine, its ringing battle-cries, its tumultuous eloquence and rhythm
and its militant imagery throbbing with super-martial emotion might have
frightened or repelled those who dreamt of the forces of life tuning up into a
softer and quieter harmony. On the other hand, there are men of faith who
devoutly believe that the highly esoteric truths which the magnificent symbolism
of the Chandee and its verses of unequalled explosive power and matchless
charm partly reveal and partly disguise are not meant for popular consumption..
They hold on to the belief that occult truths and cosmic mysteries which they
enshrine should not be exposed to the view of men and women who lack both
faith and reverence and will therefore either reject them with supercilious
disrespect or vulgarise them with ridicule and laughter.. They firmly maintain
that the ban traditionally imposed on open and uncritical circulation of the
There is indeed a lot to be said for the ban. Throughout the ages_-from the very
ancient times to the middle ages- these immortal, esoteric truths have been
improperly brought into and blended with mythologies and legends which have
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focused the popular mind and imagination on the symbolical narratives and
have , in this process, wholly obfuscated their real meaning. During recent and
current times, they have seldom received the reverence they are entitled to and
doctrinaire Neo-Hindu sect, Rabindra Nath Tagore used the words “Hing, Ting,
Chhot” in a satirical poem to mimic ancient, sacred words which embody the
essence of Hindu monism and drawled it out as a message from the dreamland.
The fun of it is that at the time he was wasting his energy on the satire, he was
busy writing out poems on the monotheistic theme, then very much in fashion
among members of his sect and he knew or should have known that viewed
from a certain angle, both monism and mono-theism may be said to belong to
emphasized is that the highest Hindu philosophical thought had had more than
its fair share of hostile and unfavourable reception both from inside and outside
and it seems to explain the attitude of those orthodox Hindus who feel that the
circulation. They forget, alas, that there are no secrets in this age and there are
This is not, however, a correct attitude. It is certainly not in keeping with the
spirit of the Holy Chandee which is one of militant confrontation with the
undivine. On the top of it, the ban which intended and intends to maintain it as a
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close preserve for the select and exclusive few is no longer effective. High-
whatever misconceived ideas and notions they may choose to entertain about it.
In a situation of this kind, it seems entirely proper that an attempt should offer a
which the Chandee enshrines and which generate an upward impulse to self-
II
wholly concerned with the common needs and hungers of mankind, the perils
which endanger its existence, the amenities and comforts necessary for
compulsions which stimulate the growth of sciences and philosophies and refine
ideas and emotions which express themselves in poetry, music, painting and
described as spiritual. These longings and yearnings mark the frontier between
the lower and the upper psychic spheres and gradually but inevitably create in
‘process of becoming’, running through a long series births, deaths and re-births.
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For every human soul, the process does not begin with the current life but is a
lower to higher psychic and spiritual levels. It is destined to complete itself only
during the particular life-term in which a blessed soul completes his or her
ascension with divinity. But the ultimate point is a long long way off and until it is
manifesting itself in conflicts between the divine and then undivine in man in
countless ways and in countless divine forms with the divine slowly and painfully
ceaseless response by the individual human soul to the cosmic upward pull,
perennially in conflict with the cosmic lower gravitational pull which seeks to stall
This may sound unreal to those who believe only in mundane realities but the
vision does not repel logical thinking and logical assumptions about the
mundane. One trying to visualize the cosmos at the very beginning in terms of
time and space may see it as a vast boundless blend of spinning atoms- of
monads as Leibnitz chose to call them, emitting vast masses of misty vapour,
transforming themselves here and there into heavy blends earth and water,
madly racing and spinning through space in search of shapes and forms they
luminous atoms gripped by a colossal force which causes them to spin round
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and round with incredible speed and to organize themselves into un imaginably
vast masses destined to illumine the cosmos as countless stars and to spread
heat and light- and generating winds of diverse strengths and speeds in
different regions of cosmos under the impact of a cosmic force which wield them
expanding space destined to accommodate not only the countless stars and
planets, then gripped by the ‘ process of becoming’ but countless planets and
stars yet to be born. Different people are free to have different ideas and
concepts about cosmic beginning. They must remain always speculative and
The spinning atoms which filled the cosmos and the planets and steller bodies
which evolved themselves out of them were, at the initial point, non-living matter.
But they were firmly in the grip of the cosmic force which manifested itself as the
cosmic ‘ process of becoming’ and created laws and compulsions which forced
this non-living matter to convert itself into stars and planets and to build up the
human mind when we see a machine, designed and built by it, performing its
these compulsions and rhythms- which governed and are governing the cosmic
tectonic process in the physical universe and which the human mind has been
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indisputably reveal therefore a super-cosmic psychic force capable not only of
designing the cosmos but of moving and manipulating the stars and planets-big
handles his tools. To deny it seems utterly futile; to argue that these laws and
But a bolder assumption must now force itself on a man of vision. In moments of
question himself as to why the super-cosmic psychic force created this vast and
ever expanding physical universe and must fasten, for an answer, on the idea
that the physical universe was designed and structured to provide stages and
platforms for emergence of life and for living beings capable of both vital and
psychic activities. Man has not yet been able to find out precisely how and when
life originated for the first time but there is no doubt that it evolved out of non-
and from the very beginning, it has been life’s first and, to the end, its most
one of the simplest forms of life does its best to sense dangers ahead and to
shy away from them. It ceaselessly helps life to adjust itself to environments for
comfortable survival and to extract delight from its existence. The instinct of
delight is indeed primordial and gives the consciousness force in every living
being its direction and aim. The impulse of self-preservation is indeed vitally
necessary but it is important only in so far as it provides the base for fulfillment
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complications. It leads to fulfillment on occasion but more frequently, it leads to
in human language as sorrow. The clash and conflict between delight and
force in every finite creature is driven outward by hungers—in the widest sense-
experienced within itself and sorrow drives it back inward. Driven inward, it
revolves round and round unfulfilled longings and hungers in its own depths and
starts discovering new longings and emotions which continuously twist and
This process has been continuing over millions of years on this earth and has
in many sub-human forms of life. And with this growth of consciousness, there
is simultaneously a growth of the sense of self-hood and the two streams blend
The process has since ripened into the mind in human beings. For the vast
majority of humans, it is however only the vital mind wedded to the ego and
avoidance of dangers which create difficulties and discomforts and threaten life.
But the ancient conflict between delight and sorrow keeps on refining and
weaknesses and creating new, unfamiliar and hitherto unknown longings and
emotions. And out of the clash of these feelings and emotions, new and old,
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emerge urges which create poetry, art and literature and generate philosophical
and scientific thinking which in their turn express themselves in social and
personal and family life; they have helped him to evolve communal and social
organizations which keep him fairly busy throughout his waking hours and
provide for appeasement of his common hungers. They originate ideas and
systems of thought on which his roving spirit may perch for rest and
recuperation. But he has never been really at ease- has never been free from
obstinate questionings which must always agitate his inner mind. His joys, his
sustain and diversify his inner life, the hates and jealousies which distort it and
disfigure his social behaviour and the consolations he derives from material
success and various and various social contacts are just about sufficient to keep
into himself in moments of introspection and tries to review the progress of life
from its dim and misty beginnings, seeking to figure out and look forward to its
ultimate destiny, he must regard the whole business of life as futile, unsatisfying
simply let his life stall itself in the meshes of this mundane existence for ever
and forever. He must yearn for a vision of the ultimate aims and purpose of
life; he must passionately strive to understand and interpret to himself the whole
process of becoming from the dim, misty, psychic base of life to the
resplendent summit of knowledge which he can and must scale and conquer.
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This yearning is the response of a man of vision to the cosmic upward pull. It
activates the inner mind which had so long hidden and dormant in the vital mind
of ours and calls it up from the depths of the sub-conscious into the conscious.
The inner mind, thus awakened, seeks to discover the meaning and purpose
running through and governing the phenomenal world and in the first flash of
awakening. The word ‘AWAKENING’ sounds indeed the most dominant note of
the Triune Hymn. The awakened inner mind readily responds to the cosmic
upward pull and thrusts itself up like a periscope above the common pursuits,
hungers and emotions to open up the field of cosmic evolution to the vision of
the awakened man. And in that first flash of the awakening, he experiences the
shock of the discovery that he has been, in many ways, in a state of semi-
living matter whirling in space as vast bodies of atoms, grouping and re-
grouping, spinning round and round with incredible speed in apparent confusion
but orbiting all the time fixed, pre-determined courses in response to new and
developing rhythms under the impact and influence of the cosmic will. And then
he discovers life sprouting out of non-living matter, carrying with it the inherent
long, long process of release and awakening from the primeval spell of
universal somnambulism.
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We can only say that this process began on the earth billions of years ago and
simultaneously-on some other planets within this and some other solar systems
unfamiliar forms of life may exist on other planets where conditions are
how life exists and functions elsewhere outside the earth. But here on this
familiar planet, every life unit in which life blends itself with inherent
varied experiences. From the simplest form of life to the most complex, the ego
or the self which is always there and is propelled by the instinct of self-
consciously aware of its own existence without any idea of what it is doing for a
long spell. It is like the rider-less horse of the legend, trotting on and on in
search of the rider, only to look back all on a sudden and discover that the rider
(which is none other than itself) is already firmly on the saddle. Life and
way up to this point of discovering, discarding and annihilating many forms and
species and reach the point at last in a developed human being on the earth.
Before this discovery comes round to complete the first stage of awakening, life
remains very largely in the grip of cosmic somnambulism which uses instincts,
reflexes and involuntary responses as its instrument. But with the first real
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awakening, the ego comes to regard itself as a self- sufficient, self-activating
entity—almost a sovereign entity, within its own limited field,- using the mind,
now a potent instrument, for the purpose of assessing and interpreting life and
phenomenon within its range through inductive and deductive process, using
longings and , above all, using the mind as an instrument for exercise of its will-
surfacing of the ego { the soul }, equipped with the mind, must be regarded as
an absolute miracle, achieved silently and slowly but inexorably by the cosmic
upward pull. The ego which had, heretofore been held on the saddle largely by
circumscribed by the mind and the senses which mainly determine its range and
capacity; it must play a very limited role for a very long, long spell. But the
miracle which registers itself with the conscious emergence of the ego streaks
upward along the path of pre- destined ascent, deepening broadening itself. The
gained from study of life and nature provides the basis for formulation of
luminous thoughts and ideas which evolve into philosophies and sciences.
inherent urge for articulation and to be fashioned into art, poetry and literature
and all through this adventure, life shows itself capable of exercising a will
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power which fortifies and sustains this urge and spirit of ascent. An individual
being, blessed with an awakened ego, participates in the adventure more fully
and experiences the delight of ascent more intensely than another who is tied
down to the lower hemisphere of the being by the instinct of self- preservation,
the common hungers and emotions universally shared wherever life exists. He
suddenly feels and discovers with a shock which thrills his whole being into a
new life—that the vital mind, floating on the surface of life and rippling with
stirrings of vast reserves of psychic power beneath the surface, welling up from
force created by the vital mind, disturbed and shaken by this upward movement
from within itself does its best to resist and defeat it and is assisted by the
forces of Tamas or cosmic somnambulism (the downward pull of the ideas and
notions already formed) deeply embedded within itself. It does not want to be
dislodged from the milieu in which it has stalled itself with the knowledge gained
from its assessment of life and nature and the awakened ego becomes, for a
time, a battle ground where conflicting forces and impulses clash. The
confrontation begins between two sets of forces, one determined to tie it down
to where it is and the other, in tune with the cosmic upward pull, strives to give it
the strength and the will-power to release itself from the grip of cosmic
somnambulism for a complete awakening. Words are inadequate but the forces
and impulses which seek to keep an individual tied down to perennial life in the
lower hemisphere may well be called undivine The forces and impulses which
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help him to cut himself free from his moorings at the lower level of the being and
encourage and embolden him to ascend into a higher state of life are certainly
divine. For every individual being who has worked his way up to this fateful
struggle between the divine and undivine, the moment of liberation has come.
He has awakened to the reality of the inner mind. He was a mere charioteer,
largely in the grip of cosmic somnambulism, when the vital mind was his chariot
but now with his inner mind as his chariot, he has become the good and
which may held him back and to steer himself and his vehicle into the summit of
The Holy Chandee reveals the miracle of the cosmic kinesis and creation to
Surath (the good, enlightened charioteer) who figures in the Triune Hymn as the
process of ascent from the point of awakening and enlightenment to the point
from where the summit may be envisioned and scaled. There are two
fundamental assumptions which are among the basic doctrines sustaining the
Hindu thought and philosophy. They have to be briefly discussed and explained.
The first is the immortality of the soul—the soul being the ego of an individual
living being. Every life-unit has its immortal ego. It exists either by itself or is
more complex and composite ego—as the life cum consciousness force
experiments with and evolves higher and higher forms of life. This process of
integration and renewal of old egos into stronger and more complex ones is
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accomplished by growing awareness of the self as a dominant reality until the
whole process reaches its culmination in the human ego- the most complex and
the most powerful individual ego yet evolved by the cosmic consciousness force.
matter to such advanced forms of life as those of dogs and horses where life
has moved a long way off from the initial point towards an ever-growing sense
fulfillment and frustration, through discords and harmonies, the cosmic upward
pull has slowly effected this transformation just as it once slowly caused life to
germinate out of non-living matter. And it completed this particular round of the
continuing miracle with the emergence of the human ego and the human mind.
The concept of immortality of the soul applies only to the human ego on the
processes, gathered into it the essence and the forces inherent in lower forms
of life and granted it the freedom to strive and progress towards the fulfillment of
its destiny. The force of cosmic somnambulism, initially held the entire cosmos
in its grip and started loosening the grip only where life emerged ...The process
force (call it the Demi urge or god, if you prefer ) evolved higher and higher
forms of life. And the process completed its first phase when the human ego,
impelled by its urge for self-expression had the well developed mind as its
instrument. It has since built up with this instrument an elaborate social life and
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created a world of its own with many systems of thought and ideas. But the vast
majority of men and women still not consciously interested in the concept of
immortality of the soul or in the idea of life after death. Many of our best
the cosmic upward pull is prodding us all the time and trying to create an
forces us to look beyond the mundane and strengthens our belief in a hereafter
about which our ideas are admittedly vague. Common men and women
intuitively believe however in the immortality of the soul and all the
Opinions differ however as to how the disembodied souls exist after death and
here our ancient seers and sages inextricably inter-link immortality and
From the moment the human ego had limited freedom to go its own way, it felt
itself instinctively charged with the task of moving from lower to higher planes of
thought and life- from gross hungers, emotions and feelings into a rarer and
confrontation between the higher and the lower as a fact of life. This is a fact
which is clearly recognizable in the light of the ethical principles which we have
formulated to regulate our social life and our social behaviour, at all levels
upward pull on the one hand and the cosmic downward pull—the gravitational
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pull which we all know and recognize both as a physical and psychic reality- on
the other. And many people will get the message more clearly if it is described
realty of which man has always been aware both in his individual and collective
life. But it can be best studied and understood in the life of a seer or saint rather
than in the collective life of a community or Nation. The collective life of a nation
or a community tightly bound and unified by religious and dogmatic ideas beliefs
the whole concept of man’s upward ascent into divinity. The powerful, malignant
force which does it is the gang mind, inevitably created and fostered by such
ideas, beliefs and prejudices and sustained and nourished by the undivine
forces of hates, jealousies, ignorance and meanness. Our ancient sages and
seers recommend therefore loose free association of men and women rather
than their participation in tight- bound religious, social or national groups and
somnambulism and fuller awakening must come through the visions of seers
and through the purifying psychic process which they initiate and stimulate.
They detach themselves from the massive collective life of this group or that to
pilot their own chariots along the path of ascent, blazing the path as they move
upward and drawing the massive wagons they leave behind along it by the
negative pull of their ideas visions-some times, a long way and sometimes only
a few steps. The believer in immortality of the soul anchors his faith to the
ego) of every human ego through a long series of births, deaths and re-births,
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and devoutly believes that every human being, however unsaintly he may be in
this life, will in some distant future birth,, detach himself or herself from the
crowd to pilot a chariot ahead of it along the oath of ascent and assist the
long and slow process—long and painful for the individual human ego and
much longer and infinitely more agonizing for man’s collective life. But this is
envisions a divine life on earth at the end of it. The end is however far away in
unforeseeable future and the seer focuses his vision on rolling waves of
extends itself for fulfillment, in the penultimate canto of the triune Hymn
Every human soul feels itself instinctively entrusted with the task of divinizing
plane as a sense of right and wrong with the idea of a Lemi urge or god super-
imposed on it. Some individuals have, a strong preference, for what they
consider morally right; others, more self centered, and less inclined to attach
and do not mind being morally wrong. But even these wrong- doers .indirectly
going through diverse forms of ceremonial worship of gods whom they revere
as the upholder of these principles. This completes the first stage of awakening
for the vast majority of men and women and there they must stall themselves for
a long long time without showing any marked desire to move further upward.
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But it is only in comparatively few men and women that the intuitive faith in a
divine life develops into a passionate urge and they strive to fulfil it through
introspection and self analysis. The sense of right and wrong goes deep into the
diverse kinds which generate psychic energy in the crucible of the mind and
discover forces and compulsions which divide their mind and soul—their ego.
self into a higher state of being for ages and ages extending over many births
and re-berths, the process is difficult confusing but in the end, the ego splits
itself up into a lower ego which seeks to adhere to the lower hemisphere of the
being militantly distrustful of anything higher and the higher ego which strives
to detach itself from the lower self and ascent to a summit not yet clearly visible.
The inner tensions and conflicts broaden strengthen the capacity for vision,
widen the horizons of thoughts and ideas and generate new emotions and
sympathies. And soon the awakened man finds himself detached from the
crowd and ahead of it. But he does not yet know what to do with the unfamiliar
psychic upsurge. The inner mind has surfaced out of the depths of vital mind
and is lending itself to the cosmic upward pull to draw the ego upward, away
from the lower self which the vital mind { the matrix of the inner mind but now
with all its hungers, desires and emotions. The awakened man vaguely realises
that the inner mind is a very potent instrument in his hands but does not yet
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know how to use it. He find himself locked in battle with his lower self and
mind has beamed a flood of light into the recess of his heart but he cannot yet
understand and identify the truths. He desperately rides the inner mind as
though it were a steed and runs into the depths of the phenomenal and
nonmenal worlds to discover in the end that the psychic and spiritual force
generated by the inner mind, has brought him round to the Gnostic within
himself. And it then stands revealed to the awakened man that his ego
accommodates three personalities- the higher ego, the lower ego and the
Gnostic.
Our seers have assured us that this revelation will be vouchsafed to every
human soul after it has worked its way up to a certain stage through a series
births, deaths and re- berths. But there is still a long way to go through another
series. The lower ego must be disciplined and subdued into submission and
surrender to the higher ego and the liberated higher ego must one day
surrender to the Gnostic who will ultimately de-ego the ego, causing it to merge
in the cosmic soul and break down the barriers which impenetrably surround
every unit of finite consciousness in order to enable it to stream out and merge
in the cosmic consciousness force. This is broadly speaking, the whole process
of becoming for every human soul. The duration of a life—term is much too
short for it and every human soul must therefore go through a long, long series
soul, once it evolves itself, is immortal. It stays immortal through births, deaths
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and re-births to fulfil the process of becoming; and it stays immortal when it
The cosmos which billows over count less billions of years, sometimes
Nihil-streams out of the Impulse of Delight released by the Ultimate reality. Our
seers did not use such words as God or Demi urge or Iswar to indicate and
suggest the nature and ways of the ultimate Suoer—cosmic Reality because
these words are totally inadequate and can be used only as symbols of forces
much lower down in the context of life and cosmos. They primarily focus light on
the antithesis between God and Satun, between Good and Evil or between
Divine and Undivine. But there is nothing perpetually satanic or perpetually evil
or perpetually undivine. The whole creation and cosmos are in a flux. Both good
and evil both divine and undivine are emanations from the ultimate Reality and
are pervaded by it. And because they are linked together by the pervasive
towards knowledge, darkness is for ever trying to struggle out of itself and move
towards light and all that is undivine in human nature is seeking to move upward
to fulfil itself in divinity. And because there is no real gap, in this sense, between
good and evil and divine and undivine and because one is continuously
eternal upward pull, our seers avoided using words like god, so suggestive of
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religious and moral dogmas, and used the cryptic, esoteric word ‘THAT’ or ‘It’ to
The ultimate Reality is Eternal Existence with the eternal consciousness force
holding itself within it in perfect { static} equilibrium. Our seers have envisioned
It as the Ultimate Reality in status. But it becomes the Ultimate Reality in kinesis
when a part of the Eternal consciousness force throbs into an impulse of delight
detaches itself from the source and the fountain head to descend with the
impulse of delight, now generating a downward pull, and to initiate the process
darkness and the return of the core of light obfuscated by darkness to the
luminous source. The Hindu has always regarded it as the cosmic game. The
an obvious physical and psychic reality, is resisted by the eternal upward pull
III
one whose inner mind has emerged out of the vital mind and has lent him the
strength to haul himself out of the common crowd up on to a new height on the
path of ascent. Installed there on the vantage point of this new and unfamiliar
height, he surveys himself and his relationship with the new realities which have
just revealed themselves against the background of the old realities which
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governed his life heretofore. He insisted with all the will power at his command
that the old realities should tune up to merge harmoniously in the new but the
old fought him down in the conflicts which ensured and he found himself dis-
inherited and expelled. He therefore rode out, using the inner mind as his steed,
leaving behind his old kingdom and wandered far and wide in search the truth
which alone could restore him the lost kingdom of his mind and his sovereign
power over it. His wanderings brought him round at last to the hermitage of a
Gnostic who awakened the dormant Gnostic within his own self. The Hindu
believes that a Gnostic and spiritual guide from outside his being will blaze his
way into the consciousness of a man when the Gnostic lying dormant within the
crypt of his own being is awakening himself in response to the Mother’s upward
pull. It cannot be dogmatically asserted that this must always happen but it did
happen in this particular case and the ‘good charioteer surprised by the quiet
and harmony which prevailed at the hermitage and provided such a vivid
contrast to his own spiritual turmoil, roamed about, torn between his own sense
of wonder at what he saw and the magnetic force of his attachment to all that he
loved and cherished in the lower hemisphere of the being. As he brooded on his
past and present, he dipped into the recesses of his mind to discover himself as
possessions. It was a renewal of the awareness that the higher self of a ‘good
action who feels disinherited and deprived of his sovereign power over the
lower region and then, the meditator who feels exiled from the psychic
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realities—ideas, beliefs and faiths—which he had strenuously evolved through a
long process of concentration. The old rebelliously refuses to yield place to the
new; the man of action and the meditator, struggling for new vision and a new
life within the heightened consciousness of the ‘good charioteer’, come together,
blend into and become one more intimately than ever before under the impact
of a shared sense of inadequacy. The old is no longer acceptable but the new,
vaguely envisioned, is not yet potent enough to attract it upward and heighten it
into the new. And then the passionate striving for strength and for a more
heightened consciousness for a fleeting moment and the ‘good charioteer ‘ has
a glimpse of it in the light of unfulfilled yearning. It will take a long, long time for
this nascent Gnostic to become a vivid and sovereign reality in the personal
sense but the glimpse is sufficient to create a potent urge which impels him to
relations of psychic and spiritual affinity and reciprocity between them. And
Knowledge, at all levels, comes from yearning for it and yearnings, generated
by knowledge gained through many deaths and births, throw the whole psychic
rewarded by the Mother with visions of new truths. The cosmic upward pull
has so ordered the behaviour of finite minds that, even in the lower region of the
being, they must always respond to these upward urges. A man of science, with
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nothing higher than mundane knowledge in view, must work himself up into a
vision of the natural law on which his mind has been focusing itself, before he
concrete facts. The hunger for new truths and for visions which illumine the
paths to these truths grows out of an inborn impulse planted into the root of our
being and envisioned by our seers as a powerful snake—like force coiling itself
round and round the root in slumber with the head thrust deep into the coil. It
thrilled and shivered into action with the first sprouting of life from matter as
countless multitude of tiny little forces which flickered and died out but were not
lost. For under the Mother’s cosmic scheme of genesis they were gathered, tied
together and blended into progressively more potent and more complicated
impulses to match more and more complex life—forms while life itself, borne
and loves and hates traveled into complexer forms to absorb and accommodate
this growing and expanding consciousness force. This process of gradual and
human body on the other. It may perhaps be visualized that while man was
moving unsteadily between the human and sub—human, the upward impulse
nestling at the root of his being was awakening itself under the impact of the
cosmic will, slowly uncoiling itself and offering the human ego a rudimentary
mind, destined to develop later into what we call the fully articulate mind of man.
But both as the rudimentary human mind and later as the fully developed mind
of man, it was fundamentally the vital mind in the sense that it could be and can
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continuation of life in the most comfortable manner—and only incidentally under
the urge created by the upward impulse, for its beautification with poetry, art and
literature and for its purification with philosophical thought of of different kinds.
But in course of being used by the human ego for these diverse activities which
have certainly built up the human society and civilization of to-day, the mind in
the process of evolving its methods of cognition, had to impose on itself many
restraints and inhibitions which have largely enmeshed it and and have created
within it an inbuilt distrust of visions and truths mainly because its inductive cum
cannot apply to them in the established manner. Today, many men, gifted with
first class minds, are firmly of the opinion that this mind—the vital mind as we
have tried to characterize it—is the Crown of man’s Upward Impulse and that it
is a futile fancy to strive to aim at anything higher or brighter. Yet this cannot
surely be the end culmination of the cosmic ‘process of becoming’, The idea of
man’s upward movement stalling itself at the level of the vital mind with brief
cycles of joys and sorrows, of fugitive visions of glory and far more enduring
imagination who cacnot see anything beyond the arc of light cast by the ‘brief’
candle of his vital mind. He cannot help going deep into himself in search of
light which may reveal his internal relationship with life’s Ultimate Reality. He
disowns temples and churches at one moment, consoling himself with thoughts
of the great achievements of art, literature and science and dulling his mind and
heart into somnolence with brief joys and comforts to soften the sense of futility
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and frustration and spiritual anguish. But at the next moment, he finds himself
groping around the ideas and visions on which temples and churches are
founded. There is indeed no respite for the finite mind until it transcends itself
This ceaseless, inherent and compulsive urge for refinement and ascent
revealed itself to our seers and saints as a tri—linear course of which the central
{ psychic } line is ‘Sushumna’—the path of the Mother’s upward pull along which
every human ego must climb upward and must keep on climbing through a
The central line is flanked by two psychic lines {Ira and Pingla}, one activating
itself under the impact of man’s psychic ‘aspirations’ and the other sustaining
sister psychic line The two lines inter-act on each other, reciprocating the
impulse they create, blending their functions and finally evolving together an
urge which moves into the central line to assist a human ego, already being
drawn upward by the Mother’s Invisible pull along that path. In the symbolic
philosophers and scientists among them, have moved up along this course to
discover and create beauties, to discover and create laws and norms and to
discover, both in the psychic and material worlds==laws and rhythms which
have been abundantly exploited to provide comforts and consolations for men
their bright moments; many of them have long spells of success and pleasure;
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many fulfil their ambitions- even extravagant ambitions—and are flushed with
pride and an overwhelming sense of victory. But all these prove tragically
ephemeral; life itself is a very ‘brief candle’ and memories, reminding us of days
that will never return and of delights and triumphs which can never be renewed
are a source of never-ending agony. We do indeed strut and fret on the stage
Yet the human ego, acting knowingly or unknowingly under the Mother’s upward
pull, has an indomitable, unconquerable spirit which seeks to defy and subdue
fate. It has an irrepressible urge for sovereignty. This urge is obscured and
concealed by the hard and relentless struggle for physical survival in the vast
majority of men and women but even there it has its odd manifestations in dark
half hidden nooks and corners of life. A village musician, abjectly poor and
sovereign role with his one-string instrument And higher up, the desires and
ambitions—spiritual, artistic, political, social and military—of the luckier ones are
dominated by this urge one way or the other. They are not daunted by the fact
that these desires and ambitions degenerate inevitably into painful memories
and futilities; they are not daunted by the records of lives and experiences of
great kings, able and distinguished politicians and brave and victorious
spectacle of tragic sorrow which can only evoke measureless compassion. And
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which aims at sober and stoic acceptance of fate as man’s inevitable destiny. It
aims at smoothening the rough and sharp edges and angularities, it seeks to
beautify life with art and poetry; it aims at introducing rhythm and harmony into
the conflicts and discords of human life. It does not rule out sorrows and
tragedies, it bows to fate but it still maintains that within the limits of what man
has got and gained and what man can regulate and control, the human ego
should and must play a sovereign role. The course is a very short one for
individual men and women but it is a long, long one for the human race. .And
that is at least a consolation Men and Women who have pensively reconciled
over fate with heroic feats of courage and endurance but that is only an
the ego while adhering to this doctrine of sorrow, could view life only as a long—
very long—process of purification and catharsis through births, deaths and re-
births before a peaceful end in final extinction. They accepted sorrow and agony
as the primordial fact of life and life as a ceaseless pursuit of relief through self
philosophy.
This does not, however, satisfy the human urge for sovereignty. It is no answer
profoundly disturbed the mind of the ‘good charioteer’, He was already a King—
an king in the sense that he held sway over the impressions which his mind and
senses gathered in from the phenomenal world and that he created, controlled
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and regulated the ideas and concepts which he framed out of these impressions
within himself. He had a psychic empire as he looked, beyond himself, upon the
phenomenal world and he had a psychic kingdom of ideas concepts within his
own being. He felt complacent and self assured. He was both a man of action
and a philosopher and, through action and philosophy had come to terms with
life as it is with all its limitations and sorrows. As a thinker and meditator, he
delved into the depths of his mind making the most of his limited—extremely
within himself and started drawing upon it.-He polished and strengthened the
ideas and thoughts which he had already grasped; he refined his own feelings,
depths and recesses of his own mind and heart, to open up new horizons of
thought and to reveal vast expanses of visions and visionary ideas. Without
being fully aware of it, ha had moved into the direct line—the direct path—of the
Mother’s upward pull. He passionately strove to break the barriers of his own
being. He strove to move upward and expand himself. Thoughts and ideas,
startlingly new and audacious, stirred within him; he started evolving vast,
measureless ideas about the genesis of the cosmos and the laws rhythms
which sustain it and keep it going; he tried to find his own place in the cosmos
and envision his own destiny. As our sages and seers have said, his inner mind
had just then emerged and with it had hesitatingly and fleetingly surfaced the
Gnostic within him. The Gnostic appeared one moment and disappeared in the
next but the visions spurted forward, leaving behind a trail of glory which
imperiously draw the whole being on and on. There was no longer any turning
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back to the old position for him. He could no longer stall himself in the old
familiar world.
Every developed human ego has a trinity within itself. First comes the man of
action who is saddled with the responsibility of piloting his life. He is the king
who takes all decisions makes all moves. Then comes the thinker,--the
ideas to assist the king And finally comes the man of vision—the prophet, the
Gnostic- who knows the whole being ahead of itself- ahead of the familiar world
with familiar ideas and familiar surroundings. The Gnostic remains normally
dormant but when he wakes up—even for a short spell--, the whole being is
rocked into a revolutionary upsurge. The old settled order becomes unsettled;
This trinity does, in a sense, operate and function in every human ego. Every
man has to be a man of action one way or the other. Within the circle of his
station and however limited the range of his mind, he has to be simultaneously
a thinker although he may not be able to create any significant thought or idea
and may have to use commonplace thoughts and ideas already afloat on the
moral sense or of a heightened sense of beauty, one may even discover in him
the man of vision at the far end of the tunnel, stirring and striving toward light—
groping and striving-in semi-darkness. Our sages have said that such flashes of
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sometime trying to soar-up into light with one day emerge, at the end of a series
of births, deaths and re-births, as the prophet and Gnostic to complete the man.
And the day on which the man of vision surfaces from the depths of the being to
initiate a new process of cognition which leads to gnosis will stand out as the
Day of fulfillment.
Now the day of fulfillment which marks the penultimate a stage of the ‘process
of becoming’ had already dawned for the ‘good charioteer’ of the Triune Hymn.
It brought in a torrential flood of light which blinded him to the old familiar
blessedness which impelled him forward to what he vaguely felt to be the truth
He deeply but vaguely felt that it could reveal the mysteries surrounding the
reveal the secret of the genesis and creation and could solve the mysteries of
life and death. But he could not work his way into it. He looked round to bring
his new experience into harmony with his ideas of the external, phenomenal
movement and to pull him down into the familiar set-up. He went down into
himself to find if the new experience could be reconciled to the laws, the rules
and the norms he had formulated for himself. They repelled the new experience
as fiercely as it had been thrown out by the phenomenal world. Then feeling
baffled, humiliated and defeated, he mounted the spirited, fiery steed of his own
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The search led him into a vast and expanding vision, dimly seen and dimly
understood. It may extend over births, deaths and re-births before the truth
enshrined in the vision can be gripped and held by the seeker. But our ‘good
charioteer’ was lucky. His search lead him into the hermitage of the great sage
‘Vedas’ who had already had this vision and experience and had, through
strenuous pursuit and the ‘grace of the Mother found his way into the truth and
gained the Ultimate knowledge. The sage could immediately recognize him as a
true seeker and rewarded him with answers to his questions on Genesis
Creation—on life and death and on the divine undivine. He revealed to him the
The Triune Hymn, embodying the vision and experience of the great Sage, is
and highly condensed narration of the spiritual conflict between the divine and
the undivine which he experienced within himself. The divine and undivine are
words not to be understood in the context in the way in which a moralist will like
to interpret them. They both flow into kinesis from the Mother Ultimate Reality
and blend together; they twist and straighten each other and camouflage
themselves in a thousand ways. And the human ego is charged with the mission
of dis-entangling them and of divinizing the undivine. The divine is the hard core
of reality even in what appears to be undivine and the task set for man is to
extract it and to let it initiate the process of transformation. This is the sage’s
from it because the vision and the truth it reveals belong to the human spirit
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rather than to any individual human being—rather than to the seer himself
A man for whom time has rolled round to somewhere near the point of
immortal longings which point to a vaster life and consciousness outside the
cabined, cribbed existence which he can identify as his own. He feels impatient
of the restrictions, inhibitions and constraints of his familiar social life. This spell
of longing and impatience may extend over a number of births, deaths and re-
births but when the wheels of time bear him forward to the point of fulfillment-
the point of release from the grip of cosmic somnambulism-, the ‘Mother- the
cosmos. She is unknowable in status; she is beyond the furthest and highest
Kinesis and enables the blessed few to see and feel the occult and mysterious
descent from status into Kinesis,- a descent from the higher into the lower
human words. But what the seer sees and feels strikes him as a vast
endlessly digging new and new channels for itself and endlessly diversifying
vibrating with cosmic delight and manifesting itself in the diversities of the
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phenomenal world. It is the vision of one, diversifying itself into many.
Our ‘good charioteer’ had had this vision and it illumined his inner being. It
revealed the futility of the impressions and ideas- the rules and the norms-
which had governed his life so long. They had served a purpose; they provided
a platform from where he had this vision in a sudden flash. But for him, they
had outlived their purpose and usefulness. But while he saw all this, he did not
know where the light which flooded his mind and heart was going to lead him to.
He wandered about, looking round for the new path and in course of this path-
finding adventure found the hermitage of VEDAS, and met the great sage.. The
Sage had the vision long before; he had discovered the new path and
welcomed him and rewarded him with an account of his own search, discovery
and fulfillment.
This is how the Triune Hymn begins. The first Hymn shows the seeker and the
seer against the cosmic background. It shows the cosmic purpose in Kinesis; it
reveals the cosmic delight and the descent; it uncovers the clash and conflict of
cosmic forces, moving down and moving up, on the cosmic stage. It unveils the
descent is reversed and is followed by ascent along the upward stream of the
consciousness force activated by the Mother’s upward pull. The second Hymn
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enacts this drama on the stage of a human ego which is acutely aware of the
Mother’s upward pull and struggles for supremacy over the un- divine forces
dominating a part of itself. It triumps over the un-divine in the end The third and
the final Hymn enacts the drama of. Confrontation between the divine and the
undivine at the highest level where the human ego, already triumphant and
sovereign, finds its forces, enfeebled and overwhelmed for a while by undivine
megalomania- by self- worship and self exaltation which destroys its sense of
cosmic rhythm. The divine finally triumphs but the struggle is cataclysmic while
it is on. When it needs, the human ego finally liberates itself and the ascent
The End
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APPENDIX A
The Sukta [ group of Verses ] from the Rig- Veda, freely translated and briefly
Upanishads – has emerged. To the SHAKTA, the Ultimate Reality from which
the whole Cosmos has come out manifests Itself as the Mother, eternally
existent, omniscient and omnipotent. Her Impulse of delight and Her Creative
Urge created the Universe and Her Consciousness Force has been sustaining
pervades the Cosmos as a Immanent Reality through the force which She has
released for the purpose but the Force is only a part of Herself which streamed
out of Her Static Transcendence under the impact of Her Will and Delight.
Delight has indeed been fulfilling itself through countless rhythms and
of the whole universe from its dim, distant beginning. It drew life out of non-living
matter and it instilled mind into finite lives in order that finite consciousness
forces, governing and guiding finite living beings, may participate in the cosmic
game and purify and beautify the cosmos in their own humble ways in
Man who has been developing and using his finite Consciousness Force as a
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potent instrument for understanding and interpreting the Secrets of his life and
Saints .and Seers in India have felt and realized that the Mother’s Cosmic
personalize Itself as Supreme Beings in various ways; they have felt and
all finite psychic forces inheres in every human ego and casts itself in the
mould of that ego to become one with it as its divine self and to immortalize it in
this process. The awareness of this spontaneous and inevitable integration with
the divine cosmic consciousness enables a human ego to transcend its limits
and to commune with the Mother Herself. Our transcendental thinkers have
frankly admitted that the human mind can not reach the Ultimate Reality except
mind and intensely experienced deep within its inmost Crypt. It can not be
expressed in human words and the Seers standing on the razor edge of the
Summit of their being could only humbly describe it as the Ineffable That. But
which have impelled Saints and Seers throughout the ages to conceive the
Father, the Mother, the Brother, the Friend or the Commander on the battlefront.
This SUKTA reveals ‘BUKK’, a female Seer of the Vedic Age, on the Summit of
her vision where the anthropomorphic pull tunes up with the creative delight and
the glory and luster streaming out of that vision and transforms the vision into
the Mother Idea. She is wholly possessed by it and the Idea articulates itself
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thereafter through her as an oracle.
This SUKTA is indeed an Oracle, voiced by the Mother Herself through the
mouth, the heart and the super-mind of the Seer who envisions the Mother and
becomes absolutely one with Her for a glorious moment on the Summit of her
being and stands poised as a medium of articulation, the ‘I’ in the SUKTA stands
Verse I
“ I pervade and reveal Myself through the Rudras 1, the Basus 2, the Adityas 3
and Viswadevas 4,
I reveal myself as Mitra 5 and Baruna 6, as Indra 7 and Agni 8 and as both the
Aswinis.9 “
The Mother proclaims that She pervades both the phenomenal and noumenal
Universe and reveals Herself as the Special manifestations which have entered
The first to be referred to are the Rudras, consisting of the mind, the five senses
of perception, and the five organs of action. They are eleven in number and
carry in both joys and sorrows but they have still been called ‘rudras’ or Sources
of Sorrows because what they bring in can lead to our happiness only if they
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are refined and purified and will inevitably lead to sorrows if they are not.
The ‘Basus’, referred to next, are eight in number and have been differently
defined in different contexts. In this particular context, they stand for the special
powers and qualities which a man may acquire by disciplining his mind and
courage.
The ‘adityas’ which come in next are twelve in number and stand for the twelve
psychic phases produced by Sattwa – a preference for the highest ideal in view
– Tamas – a preference for stalling oneself in what exists around him – and
Tamas to Sattwa –operating through the media of the mind, the heart, the
higher mind [ intellect ] and the ego. They emerge out of man’s inherent nature,
the word ‘aditya’ deriving itself out of ‘adit’ – the nature into which man finds
himself born.
The ‘viswadevas’, referred to next, are the divine manifestations of the Cosmic
man’ssuper-mind.
‘Barna’ means the vast sea of life- the vast reservoir of elemental forces which
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have to be disciplined and co-ordinated into the cosmic rhythm.
the Aswinis’ refer to the twin process of breathing in and out and therefore to the
“ I pervade the mind and the senses I generate the powers and qualities which
may be acquired by disciplining the senses and the mind; I create the twelve
psychic phases as they emerge out of the inter-action of the three psychic
modes of Sattwa, Rajas and Tamas and of the mind, the heart, the super-mind
and the ego and I reveal myself as divine manifestations of the Cosmic
Consciousness Force. I am the most luminous of the twelve psychic phases and
I am the vast sea of life. I am both Happiness and Sorrow and I am the Whole
Scheme of life, manifesting itself through the twin process of breathing in and
out, “
Verse 2.
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“ I activate the Moon1, the slayer of enemies (chastener and purifier of sins and
evil passions) and the Cosmic architect (structuring and re-structuring the
universe); I govern the forces which nourish both the body and the mind and the
forces which beautify the world (creating both beauties and the sense beauty)
I amply reward those who offer adequate sacrifices in the prescribed manner in
Verse 3
“ I am the absolute Sovereign of the Universe [ the creator, the preserver and
the destroyer ]; I am the giver of Wealth in all forms and I am the Primeval
Curiosity which inspired and impels them [ the Seers ] to seek knowledge [ of
the Ultimate Reality ] through Vedic Sacrifices. These divine Gnostic and ---the
Verse 4 .
“Whoever absorbs food does it through Me; whoever sees does it through Me;
whoever breathes in and out does it through Me whoever hears does it through
1
The Moon has always been associated, in Indian thought, with chaste and pure thoughts
and ideas. It is the Symbol of the Mind when it strives to subdue evil passions.
2
The Mother reveals Herself in this verse as the Immanent Reality.
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Me. These truths which I am conveying to you can be grasped only in a spirit
of patience and reverence. Only the irreverent may ignore them (at their peril)”3
Verse 5
Ultimate One, to be served and worshipped by both gods and men. Whoever
strives towards this truth is granted the necessary strength. Such striving is
rewarded with the awakening of the super-mind [ which may grasp and
accommodate the great truth ]; it is rewarded with a capacity for vision in which
the truth may reflect itself as a luminous Image and formulate itself in inspired
words; and it may enable a blessed seer to be re-born into the light of supreme
is the promise that if one moves up in pursuit of the Truth with unfailing devotion
and faith and knocks at the door, it will be opened For an enlightened finite soul,
3
The Mother governs the Senses and the mind. They draw upon the cosmic laws and
forces to be able to eat, see, hear and breath and the bodies and selves of all living beings
have been so constituted that they spontaneously respond to and tune up with these forces
and laws in the most effortless manner. This is a profound mystery but we let it pass
unnoticed because we are born into it and live with it as a common, familiar phenomenon.
We experience sense of power in diverse ways by freely using our mind and sense,
without being aware of our dependence on the cosmic laws and rhythms which enable
them to function. An unawareness of this kind must lead to an unawareness of the
Mother’s all—pervasive Immanent Reality and the verse sounds a warning against it and
against the danger of self-glorification which may emerge out of it.
The accent is on the Mother’s all-pervasive Immanence both in this and the preceding verse.
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the super-mind emerges to mirror the Vision and the Vision blazes a path which
Verse 6
the physical world and the world of supreme knowledge and all that lies
between them, I shall fight for every individual soul to make the ascent possible.
“ [1]
[1] The truth that the Mother is always with us wherever we may
be, is now being proclaimed with renewed emphasis. She is with us irrespective
pervasive Immanence that we can never be away from Her. And She is always
‘Rudra’ stands, in this context, for the mind and the senses, serving
and strengthening the ego and then tending to isolate it and to dissociate it from
the Cosmic Consciousness Force which links together the finite consciousness
forces animating and governing finite egos. They seek to deaden our
awareness of our unsevereble links with the Mother’s Immanent Reality and to
impede and delay the upward march. The Mother assures us therefore that the
mind and senses which tend to stall us in our ego-based delights, hungers and
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The idea of ‘bow and arrow’ suggests the sharp tingling sound and
the sonic ‘Om’ which remains our eternal symbol for the ‘Inspired
Words’[mantras]. The Inspired Words embody and convey the great ideas
which liberate on souls from the prisons of ego-based hungers and desires.
Verse 7 .
which creates, preserves and sustains the Cosmos – and my Creative Impulse
and Power which lies hidden everywhere in the Sea of life, [ transforming it into
a sea of delight ], is both in and above it. I exist everywhere, pervading the
Worlds – the phenomenal worlds and the high and distant noumenal worlds
which are the worlds of knowledge and gnosis – and I pervade and protect them
[1] The verse re-states with renewed emphasis that the Mother
is the Creatrix of Cosmic forces which create, preserve and sustain the
Universe and that these forces are powered and spearheaded by Her Impulse
Verse 8
‘I’ start flowing out of Myself like the wind. But the physical worlds of Gnostics
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can not contain Me because I transcend them and exist beyond and above
Reality and transcends it and remains above it in status. She is the Ultimate
-----------*------------
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APPENDIX B
appeared contemporaneously with the Upanishads --- at least with some of the
later Upanishads --- during the post-Vedic age is speculative. But in the
located some six thousand years’ before Christ. The Mahabharata is placed
somewhere between thousand and fifteen hundred years before the Christian
Era while the events narrated in the Ramayana are believed to have occurred
some two thousand years before the Mahabharata age. The Upanishads came
during the long period intervening between the Vedic age and the age of the
Ramayana – and we feel convinced that the Triune Hymn came simultaneously
Upanishads. They are presumed to have evolved themselves early during the
post-vedic age with the earlier Upanishads, seeking to be boldly and sturdily
independent of the Vedas and Upanishads and trying to put new ideas into
circulation. Those ideas had definitely an anti-vedic thrust and conflicted with
fiction with countless, uncreated Souls, getting trapped within the meshes of a
blindly dynamic Prakriti and producing empirical Selves in living beings destined
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to suffer agonies through long series of births and re-births. But they remain
indifferent and unconcerned while all this happen and it is left to the empirical
selves to try and strive, through births, deaths and re-births, to end their agonies
in final extinction and simultaneously to provide ways out for the trapped eternal,
uncreated Souls from the meshes of Prakriti. The Sankhya embellished this
central concept by categorizing twenty-four entities and the Yoga system which
adopted the Sankhya philosophy as its base later added the idea of God to
these entities to bring the number up to twenty-five The Sankhya System was
frankly atheistic but the yoga system apparently held that it would be illogical to
let so many eternal uncreated souls roam about in the void without a Supreme
Soul round which they could herd together if and when occasions arose.
have thrown a smoke – screen round the Monistic Idealism. of the Upanishads
men, capable of thinking boldly and evolving original ideas. The monists of the
Upanishads had already proclaimed “ Thou [ the finite soul of man ] art That
[ the Ultimate Reality ] “ but always warned that the finite Soul is only an
emanation from the Supreme Soul and that emancipation and salvation must
always mean a merger of the finite in the Supreme and the Infinite. But the
Monistic doctrine to create an idea of absolute Sovereignity for the finite ego.
The feeling that a so called ‘Empirical self’ carried within it an eternal uncreated
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advanced philosophers and devotees --- as it did in Shumbha in the Third Hymn
– and distorted and disfigured their Monistic Concept of the Ultimate Reality. It
may well be assumed that the inter-locked Sankhya and Yoga Systems brought
in a dark age in Indian Philosophical Thought and that the Triune Hymn
delivered the most devastating blow to knock down the Sankhya fiction to
The First Hymn proclaims the futility by the Yoga technique until it
integrates itself with a positive spiritual and philosophical concept. The Third
the delusion that it carries within it an eternal, uncreated soul and may therefore
compete and claim equality with the Supreme Soul -- and stages the final
battle in the Void to show that the eternal, uncreated soul of the Sankhya
System is a fiction which must vanish away as soon as it is brought into contact
with the realities of life and thought. This internal evidence seems clearly to
point to the fact that while the inter-locked Sankhya and Yoga Systems
appeared early during the Upanishad era, the Triune Hymn came later during
the same era to knock them off the stage of India’s spiritual and philosophical
thought.
Hymn calls for a word of explanation. The number of these verses is believed to
have been seven hundred but some of these verses must have been lost in
course of time. The number [ seven hundred ] has however been considered
sacred by traditionalists and orthodox devotees and the total number [ seven
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hundred ] has been reached and maintained by equating narrative links such as
“ said the Sages “ with verses and numbering them accordingly and by splitting
same verses. For instance, the number of verses in the First Hymn is 103
according to this system but as we have not adopted it, it comes here only to –
78 [ seventy eight ]. .
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