It is impossible to make a locomotive move using fire alone; nor will it move under the influence of water alone. Only when fire and water are brought directly together is steam produced, enabling the locomotive to move. Parabrahma Shakti and Parabrahman Himself are interdependent, and both are necessary for creation, just as a potter needs clay and water, and a locomotive needs water and fire to move. Thus, we have grounds for attributing the feminine principle to Prakriti. Prakriti’s consort, who feels tender affection for her, is Parabrahman. Parabrahman is also figuratively described as wearing the covering, the garment of Maya Shakti, or ignorance. Thus, there is only one Purusha, while all creation is represented by the feminine principle. You may have doubts: there are many men sitting here—Purushas—so how can we imagine that the whole world consists only of women and a single Purusha? But you possess only the external form of a Purusha; you are not true Purushas. You do not possess the qualities contained in the word Purusha, and therefore, naturally, cannot be called by this name. You will be able to call yourselves Purushas only when you acquire qualities that raise you above the gunas (qualities) and above all worldly thoughts and ideas. You may doubt again and ask how God, who exists everywhere and therefore also in the gunas, can be above the gunas. All gunas are created and are therefore secondary and illusory. God is present in all created gunas, but the gunas themselves do not exist in God; thus, in describing God as standing above the gunas, we are affirming the truth.
To make this clearer, let us return to the recent example. We said that pots are made from clay and water; thus, clay is present in all pots, but there is not a single pot in the clay. A pot is artificially created, just like the gunas, and clay is concealed within it, but there is no pot in the clay. In the same way, God exists in the artificially created gunas, but the gunas do not exist in God. Therefore, they should be understood as that which binds. They may be regarded as bonds that have tied you. Thus, you are bound and unfree. We are all attached to this artificially created world, but God has no attachments and is eternally free. You may call yourself a Purusha only when you free yourself from all attachments and become free. Without this, it would be wrong to call yourself a Purusha. Within everyone there is an aspect of Purusha, but you do not pay attention to the qualities that would make you a Purusha or enable you to call yourself one. If you wish to become a Purusha, you must be prepared to accept and make your own all the qualities inherent in Him.
When someone becomes hungry, they eat; women and men do the same. In many situations, women and men behave alike, and this means that a man is just as weak as a woman; in this sense, both are weak. A Purusha must be strong, whereas a woman has always been considered weak. Since ancient times, the epithet abala—lacking strength—has accompanied women. To meet the natural demands of this world today and perform various actions on its stage, some of us call ourselves men and others women. These names apply exclusively to worldly life, but on the spiritual, true plane, all people currently possess only feminine qualities. Let me give a small example. During anniversary celebrations at the women’s college in Anantapur, a play is usually performed, generally on a religious theme. Suppose one girl plays Sakkubai and another plays Kashipati; once the curtain falls, however, each is left only with her real name—say, Sudha. In the same way, on the world stage, some call themselves men and others women. This division into men and women is justified and necessary while the action is being played out on the stage of the world; however, men who do not possess the qualities of Purusha should not call themselves by this name.
—BABA
SUMMER SHOWERS IN BRINDAVAN, 1974
Chapter 10 Everything We Comprehend Through the Five Senses Constitutes Our Food
To make this clearer, let us return to the recent example. We said that pots are made from clay and water; thus, clay is present in all pots, but there is not a single pot in the clay. A pot is artificially created, just like the gunas, and clay is concealed within it, but there is no pot in the clay. In the same way, God exists in the artificially created gunas, but the gunas do not exist in God. Therefore, they should be understood as that which binds. They may be regarded as bonds that have tied you. Thus, you are bound and unfree. We are all attached to this artificially created world, but God has no attachments and is eternally free. You may call yourself a Purusha only when you free yourself from all attachments and become free. Without this, it would be wrong to call yourself a Purusha. Within everyone there is an aspect of Purusha, but you do not pay attention to the qualities that would make you a Purusha or enable you to call yourself one. If you wish to become a Purusha, you must be prepared to accept and make your own all the qualities inherent in Him.
When someone becomes hungry, they eat; women and men do the same. In many situations, women and men behave alike, and this means that a man is just as weak as a woman; in this sense, both are weak. A Purusha must be strong, whereas a woman has always been considered weak. Since ancient times, the epithet abala—lacking strength—has accompanied women. To meet the natural demands of this world today and perform various actions on its stage, some of us call ourselves men and others women. These names apply exclusively to worldly life, but on the spiritual, true plane, all people currently possess only feminine qualities. Let me give a small example. During anniversary celebrations at the women’s college in Anantapur, a play is usually performed, generally on a religious theme. Suppose one girl plays Sakkubai and another plays Kashipati; once the curtain falls, however, each is left only with her real name—say, Sudha. In the same way, on the world stage, some call themselves men and others women. This division into men and women is justified and necessary while the action is being played out on the stage of the world; however, men who do not possess the qualities of Purusha should not call themselves by this name.
—BABA
SUMMER SHOWERS IN BRINDAVAN, 1974
Chapter 10 Everything We Comprehend Through the Five Senses Constitutes Our Food
ata,” that is, joy and delight. The prefix “sam” denotes joy attained through righteous and elevated means, through detachment and self-sacrifice. One should give up desires that merely enslave and imprison us, bringing sorrow. Desires can be grouped into two categories: 1) the desire to obtain an object or experience that no one else has; 2) the desire that the object or experience one has acquired should not become available to anyone else! Both these kinds of desires are truly laughable. That which we desire is illusory, like a shadow! The faster you rush toward what you desire, hoping to possess it, the farther it moves away from you! When you pursue a desire, it eludes you; but when you ignore it, it submits to you, like a shadow that follows you when you turn your back on it. Desires are born of greed. As greed weakens, discontent fades to the same extent. And when discontent disappears, joy takes root.