The Eternal Brahman functioning through the equipment of the total mind is the God-principle, the Creator, and the same Absolute Brahman functioning through the limited individual mind-and-intellect is the individualised Self, the mortal ego (Samsarin). The same Sun gets reflected in the clear still waters of a vast lake and in the disturbed muddy pool on the roadside; the difference between the two distinctive reflections, in the different equipments, will explain the difference between the individual-ego and the God-principle. Just as the Sun in the sky can rightly say: “I am the cause for the brilliant reflection in the lake and the broken, dull reflection in the wayside puddle,” so too Krishna, the Self declares: “I am the vital animating Reality behind the Creator, and also behind the created.”
The Adjunct of the God-principle, the total body-mind-intellect equipment, constitutes the lower nature of the Self, called the Prakriti. At the beginning of a cycle the existing vasanas in the lower nature get projected “and at the end of the Kalpa all beings go to My Prakriti.”
The act of invigorating or fertilising the Prakriti to grow up again into the tree-of-Samsara, is an act of grace from Brahman. If the Supreme Consciousness were not to identify with Prakriti, (Maya), she, being inert in herself, cannot project forth any life at all. The entire multitude of vasanas, “I project again and again.” When the Self animates Prakriti, the vasanas have no freedom at all to refuse expression because, THEY ARE HELPLESS UNDER THE SWAY OF PRAKRITI.
In philosophy, the Rishis often explain the Universe from the standpoint of the macrocosm (Samashti) which has a knack of confusing the students, unless each student strives hard to understand its implications subjectively in himself, as microcosm (Vyashti). Viewed thus, in the individual subjective inner-life-story, the statement proves to be indeed true, since without the life in us — the Self — identifying with the lower nature in us, the mind and intellect equipment cannot create the characteristic ego, which comes to suffer its limited existence.
We have already found that the greatest scoundrel and the noblest saint are both the same when neither of them is identifying with his mind and intellect, in the state of deep sleep. On waking up, the scoundrel-mind projects a scoundrel, and the saintly-mind projects the saint; and the Vitality behind both is the same Spark-of-Life, Consciousness Absolute. Thus, the scoundrel is incapable of not behaving as a scoundrel, as much as the saint cannot, by any chance, play the scoundrel, even for a moment. The scoundrel is as helpless as the saint, both being “HELPLESSLY UNDER THE SWAY OF PRAKRITI” in each. And the entire drama of the dissolution of vasana-expressions and the projection of the vasana-dances is performed upon the Changeless Imperishable Eternal platform of the Self; “I PROJECT AGAIN.”
THE LAW OF KARMA IS INCONTROVERTIBLE AS THE ACTION SO THE REACTION. IF THE SELF ADMINISTERS THE DISSOLUTION AND SUPERVISES THE PROJECTION OF THE PLURALISTIC WORLD, HOW FAR DOES THE LAW OF KARMA SHACKLE THE INFINITE?… LISTEN:
