॥
In plain words
At the tip of the tongue lives Lakṣmī; at the tip of the tongue, friends and kinsfolk; at the tip of the tongue, the falling into bondage; at the tip of the tongue, death, for certain.
Embodiments of Prema!
Speech is the root cause of all a man's wealth. Speech is the root cause of his bonds. For every human being, speech is the root cause of bondage, of close ties, of Mokṣa and of death. We must keep the tongue well under control. Our good name and our ill name follow from how holy the path is on which we set the tongue. Our friendships and our kinships rest on nothing but what the tongue says. All these powers rest on three actions. They are creation, sustenance and dissolution. Only by the support of these three is this world able to go on. When these actions are the basis, there must be a doer for the action, mustn't there? Action without a doer is not to be seen in the world. So the bond between these two, the doer and the action, is the root cause of the result. Who is the doer? What is the deed? What is the fruit? Only when we recognise these three things clearly will the secret of creation become clear to us.
To criticise God's play is easy. But to understand it is extremely hard. So we must dedicate our life to the work of understanding it. The very first thing in it is creation. In human affairs there are rules of a kind. If a bridge is to be built, many people are its support. There must be a chief engineer. There must be a junior engineer. There must be a supervisor. There must be others besides. Only when all these people come together can this bridge be built. For creation, sustenance and dissolution there are three chiefs. To govern a small state, thirty or forty ministers are appointed. If so many rulers are there to govern a small state, then to govern so vast a creation there must be some who uphold it, mustn't there! What makes all substances, all beings and all laws keep to their course is the grandeur of this creation. Divinity appointed one to this department. His name is Brahmā. The running of this creation is in his charge. Sustenance too is needed. Merely producing a thing gives it no security. There must also be an officer who sustains it. Him they called Viṣṇu. But once sustenance has taken place, does a state of breaking apart not arise? Once creation has taken place, there is that which comes to an end. There is a power that recognises the law of this ending, keeps to the proper rules and, taking into account their strength and capacities, dissolves it. That is the principle of Īśvara. These three are the powers that take part in creation, sustenance and dissolution, carry the responsibility, hold the authority and govern the world. But these, Brahmā, Viṣṇu and Maheśvara, are only administrators. The one who holds authority and mastery over all of them is God. Him the people of Bhārata have long called Bhagavān. People of many faiths have called Him by many names. Today in the world we use GOD. The One who holds these three masteries in His hand is God. This word God has three letters. G - generation, O - organisation, D - Destruction. God is nothing but the combined form of these three. We think Brahmā is God, Viṣṇu is God, Śiva is God; no. Each of them is the head of one department only. The One who has mastery over all is God. This God, taking the form of the atom, pervades everything.
Subtle in the subtle atom, great in the greatest of things, everywhere shining as the Sākṣī of all: the Ātma itself is the atom; the Ātma itself becomes the atom.
His very name is Ātma. This Ātma pervades everything. This Ātma, in the form of the atom, governs the whole of creation and keeps watching it with a fitting aim. He alone is the Sākṣī. The lights are burning. Some people are listening. Some are sleeping. Some are going. Some are coming. Some are looking somewhere else. However many things are being done, the light has no connection with the doings. The light is an onlooker. In the same way the sun shines. By the sunlight many people do many tasks. Good deeds did not add the least light to the sun. Bad deeds did not bring the least darkness into the sun. Yet as an onlooker it gives its light to all.