God Speaks

100 ¥zR var vaANaI

PaApta hotaI hq åOr mana Bauvana‡ ˚A ånaBu ava PaApta hotaA hq |
saMß˚Arrihta åAtmaAå@ ˚o Kadu ˚I (åAtmaA ˚I) cate anaA PaApta hotaI hq
åOr parmaAtmaA ˚A ånaBu ava PaApta hotaA hq |
¥sa Pa˚Ar sTalU a saßM ˚Ar rKanae vaAlaI åAtmaAyaE ßTaUla jagata (å˜a
Bau vana) ˚A ånauBava ßTalU a zarIr ka¯e maADyama sae ˚rtaI h;Q åTaAtR a,\ vae dKe anae,
sanu anae, saGÂU ana,e KaAnae, saonae, †%∞I ˚rnae åOr paezaAba ˚rnae kae¯ ivaiBa˜a ´vaM ivaivaDa
ånauBava@ ˚A ånauBava ˚rtaI hQ | yae saba ßTaUla jagata kae¯ ånaBava hQ |
saUXma saMß˚Ar@ vaAlaI åAtmaAyaE saUXma zarIr (subtle body) ka¯e maADyama
sae saXU ma jagata ˚I [a¯maza: taIna BaiU ma˚Aå@ ˚A ånauBava ˚rtaI h,Q åOr ¥na taIna
BaUima˚Aå@ maE ¨nhE ka¯e vala dKe ana,e saUÂGanae åOr saunanae ka¯e ånauBava PaApta hotae hQ |
manaosaßM ˚Ar@ vaAlaI åAtmaAå@ ˚o ˚ArNa zarIr åTavaA mana ka¯e maADyama
sae, manaojagata (mana Bavu ana) maE ka¯e vala dKe anae ˚A ånaBu ava PaApta hotaA h,q åOr yah
dKe anaA ¥zR var ˚o deKanaA hq |
˚o¥R saßM ˚Ar na rKanaevaAlaI åAtmaAya,E åAtmaA (Self) kae¯ maADyama sae
parmaAtmaA ˚I ånanta zai{aπ, ånanta ∆aAna åOr ånanta åAnand ˚A ånauBava ˚rtaI
hQ |
jao åAtmaA zarIr (gross body) ˚I cate anaA sae ya{u aπ hotaI h,q ¨sa
åAtmaA ˚o saUXma zarIr (subtle body) ˚I caetanaA nah¡ hotaI, ˚ArNa zarIr ˚I
cate anaA nah¡ hotaI, åOr åAtmaA (Self) ˚I cate anaA nah¡ hotaI |
jao åAtmaA saUXma zarIr (subtle body) ˚I caetanaA sae ya{u aπ
hotaI h,q ¨sa åAtmaA ˚o ßTalU a zarIr ˚A BaAna nah¡ hotaA, ˚ArNa zarIr

(3)

‡

Bavu ana zarIr
gaÎU. vaAdI
å˜a Bauvana (jagata) rhßyavaAdI sa.pU aπI vade Ainta˚
PaANa Bavu ana (jagata) ßTaUla zarIr
mana Bauvana (jagata) sauXma zarIr ijaßma-´-˚saIp. aπ ßTalU a zarIr
˚ArNa zarIr
ijaßma-´-lataI.paπ saXu ma zarIr (PaANa)

ijaßma-´-ålataAp. aπ ˚ArNa zarIr (maAnasa)

states of consciousness 101

Souls with no impressions have consciousness of Self (soul, atma)
and have the experience of the Over-Soul (Paramatma).

Thus souls with gross impressions experience the gross sphere
through the gross body; that is, they experience different and diverse
experiences such as seeing, hearing, smelling, eating, sleeping, clearing
the bowels and urinating. All these are experiences of the gross sphere.

Souls with subtle impressions experience successively three planes
of the subtle sphere through the subtle body, and in these three planes they
have only the experiences of seeing, smelling and hearing.

Souls with mental impressions, through the mental body or mind, in
the mental sphere experience only seeing, and this seeing is the seeing of
God.

Souls having no impressions, through the Self experience the infinite
power, infinite knowledge and infinite bliss of the Over-Soul.

The soul that is conscious of the gross body is not conscious of the
subtle body, not conscious of the mental body, and not conscious of Self.

The soul that is conscious of the subtle body is not conscious of the
gross body, not conscious of the mental body, and not conscious of Self.

†

Sphere Mystic Body Vedantic
Mystic Gross Body Sufi
Gross Sphere (World) Subtle Body
Subtle Sphere (World) Mental Body Jism-e-Kasif Sthul Sharir
Mental Sphere (World)
Jism-e-Latif Sukshma Sharir (Pran)

Jism-e-Altaf Karan Sharir (Manas)

102 ¥zR var vaANaI

˚A BaAna nah¡ hotaA, åOr åAtmaA (Self) ˚A BaAna nah¡ hotaA |
jao åAtmaA ˚ArNa zarIr ˚I caetanaA sae yau{aπ hotaI h,q ¨sa åAtmaA ˚o

ßTalU a zarIr ˚A BaAna nah¡ hotaA, saUXma zarIr ˚A BaAna nah¡ hotaA, åOr åAtmaA
(Self) ˚A BaAna nah¡ hotaA |

jao åAtmaA åAtma-cate anaA sae ya{u aπ hotaI h,q ¨sa åAtmaA ˚o ßTaUla zarIr
˚A BaAna nah¡ hotaA, saUXma zarIr ˚A BaAna nah¡ hotaA, åOr ˚ArNa zarIr ˚A
BaAna nah¡ hotaA |

jao åAtmaA å˜a Bauvana ka¯e ånaBu ava sae ya{u aπ hotaI hq, ¨sa åAtmaA ˚o
PaANa Bauvana ˚A ånaBu ava nah¡ hotaA, na ¨sa˚o mana Bauvana (mental world) ˚A
ånauBava hotaA hq, åOr na parmaAtmaA ˚A ånaBu ava hotaA hq |

jao åAtmaA PaANa Bavu ana ˚A ånaBu ava rKataI h,q ¨sa åAtmaA ˚o å˜a
Bavu ana ˚A ånauBava nah¡ hotaA, na ¨sa˚o mana Bavu ana ˚A ånauBava hotaA hq åOr na
parmaAtmaA ˚A ånauBava hotaA hq |

jao åAtmaA mana Bauvana ˚A ånaBu ava rKataI hq, ¨sa åAtmaA ˚o å˜a
Bauvana ˚A ånaBu ava nah¡ hotaA, na PaANa Bavu ana ˚A ånauBava hotaA hq åOr na
parmaAtmaA ˚A ånauBava hotaA hq |

ijasa åAtmaA ˚o parmaAtmaA ˚A ånaBu ava PaApta hotaA hq, ¨sa åAtmaA ˚o
å˜a Bavu ana ˚A ånaBu ava nah¡ hotaA, na ¨sa˚o PaANa Bavu ana ˚A ånaBu ava hotaA hq,
åOr na ¨sa˚o mana Bavu ana ˚A ånaBu ava hotaA hq | åTaAtR a\, ijasa åAtmaA ˚o
åAtmaA∆aAna PaApta hotaA hq åOr parmaAtmaA ˚A ånaBu ava PaApta hotaA h,q ¨sa åAtmaA
˚o ßTalU a zarIr, saXu ma zarIr åOr ˚ArNa zarIr ˚I caetanaA nah¡ hotaI åOr å˜a
Bavu ana, PaANa Bavu ana taTaA mana Bauvana@ (jagata@) ˚A ånaBava PaApta nah¡ hotaA |

¥sa˚A yah åTaR hq i˚ åAtma ˚I caetanaA PaApta ˚rnae kae¯ ilayae åOr
parmaAtmaA ˚A ånaBu ava PaApta ˚rnae ka¯e ilayae, åAtmaA sae ßTaUla zarIr, saXU ma zarIr
åOr ˚ArNa zarIr@ ˚I caetanaA ˚A laopa hotaA åAvazya˚ hq | i˚ntau jaba ta˚
åAtmaA ßTalU a, sauXma åTavaA manao saßM ˚ar@ sae ya{aπ rhtaI h,q taba ta˚ ¨sa˚o
å†la‰pa sae taTaA [a¯maza: ßTaUla zarIr, saXu ma zarIr, åTavaA ˚ArNa zarIr ˚A
BaAna rhtaA h,q åOr ßTalU a, saXu ma åOr mana kae¯ ånauBava@ sae hˇAta\ ´vaM
åinavaAya‰R pa sae gaj.u arnaA pa∂. taA hq |

¥sa˚A ßpaZ† ˚ArNa yah hq i˚ jaba ta˚ åAtmaA ˚I cate anaA maE ßTalU a
saßM ˚Ar@ ˚I CApa rhtaI hq, taba ta˚ ßTalU a zarIr kae¯ maADyama sae ¥na

(4)

states of consciousness 103

The soul that is conscious of the mental body is not conscious of the
gross body, not conscious of the subtle body, and not conscious of Self.

The soul that is conscious of Self is not conscious of the gross body,
not conscious of the subtle body, and not conscious of the mental body.

The soul that has experience of the gross world does not have
experience of the subtle world, nor experience of the mental world, nor
does it have experience of the Over-Soul.

The soul that has experience of the subtle world does not experience
the gross world, nor does it have experience of the mental world, nor does
it have experience of the Over-Soul.

The soul that has experience of the mental world does not
experience the gross world, nor does it experience the subtle world, nor
does it have experience of the Over-Soul.

The soul that has experience of the Over-Soul does not experience
the gross world, nor does it experience the subtle world, nor does it
experience the mental world. That is, the soul that is conscious of Self and
has experience of the Over-Soul is not conscious of the gross body, subtle
body and mental body and does not experience the gross, subtle and
mental spheres (worlds).

This means that in order to have consciousness of Self and to have
the experience of the Over-Soul, the soul must lose consciousness of the
gross, subtle and mental bodies. But as long as the soul is impressioned
either by the gross, subtle or mental impressions, the soul consistently and
respectively has consciousness of the gross body, subtle body or mental
body, and the gross, subtle and mental experiences are persistently and
necessarily undergone.

The obvious reason for this is that as long as the consciousness of
the soul is impressed by gross impressions, there is no way out except to
experience these gross impressions through the gross body.

104 ¥Rzvar vaANaI

ßTaUla saßM ˚Ar@ ˚A ånauBava ˚rnae ka¯e isavaAya åOr ˚o¥R rAßtaA nah¡
rhtaA |

¥saI Pa˚Ar, jaba ta˚ åAtmaA ˚I caetanaA maE saUXma saMß˚Ar@ ˚I CApa
rhtaI hq, taba ta˚ saXU ma zarIr kae¯ maADyama sae ¥na saXU ma saMß˚Ar@ ˚A ånauBava
˚rnae ka¯e isavaAya åOr ˚o¥R rAßtaA nah¡ rhtaA |

¥saI Pa˚Ar, jaba ta˚ åAtmaA ˚I caetanaA maE mana kae¯ saßM ˚Ar@ ˚I CApa
rhtaI hq, taba ta˚ ˚ArNa zarIr ka¯e maADyama sae ¥na saUXma saßM ˚Ar@ ˚A ånaBu ava
˚rnae kae¯ isavaAya ånya Pa˚Ar sae Cu†˚ArA nah¡ imalataA |

jaqsae hI ßTaUla, saXU ma åOr manao saMß˚Ar paNU atR ayaA laupta ho jaAtae hQ
åTavaA naZ† ho jaAtae h,Q vaqsae hI åAtmaA ˚I caetanaA åApahIåApa taTaA Pa¢yaXa‰pa
sae ßvayaM åAtmaA ˚I åor nadeR~izata ´vaM kae¯nƒIBaUta hotaI h,q åOr taba ¥sa åAtmaA
ka¯e ilayae åinavaAya‰R pa sae parmaAtmaA ka¯e ånaBu ava maE inama˝a hotae ka¯e isavaAya åOr
˚o¥R iva˚lya nah¡ rh jaAtaA |

åba, ßTalU a, sauXma åOr ˚ArNa zarIr åAtmaA ˚I CAyaAyaE maA[a hQ |
å˜a Bauvana, PaANa Bauvana åOr mana Bavu ana (jagata) parmaAtmaA ˚I CAyaAyaE maA[a hQ |

ßTalU a zarIr, saUXma zarIr åOr ˚ArNa zarIr saIimata hotae h,Q ‰paDaArI
hotae hQ åOr pairvataRnazaIla ´vaM nazvar hotae hQ | å˜a Bauvana, PaANa Bavu ana åOr mana
Bauvana (jagata) imaTyaA hQ; vae zanU ya h,Q ˚lpanaA hQ åOr KaAlaI ßva∏a hQ | kae¯vala
parmaAtmaA hI ´˚mave a sa¢ya hq |

¥sailayae jaba åAtmaA åpanae ßTaUla zarIr, saUXma zarIr åOr ˚ArNa zarIr
kae¯ saATa å˜a Bavu ana, PaANa Bauvana åIr mana Bavu ana ˚A ånauBava ˚rtaI hq, taba
åAtmaA åpanaI hI CAyaAå@ ˚I sahAyataA sae sa¢yataA maE vaßtauta: paramaAtmaA ˚I
CAyaAyaE ˚A ånauBava ˚rtaI hq |

dUsare zabd@ maE, åpanae saIimata åOr nazvar ‰pa kae¯ 'ArA åAtmaA
åsa¢yataA, zaUnya, ˚lpanaA åOr ´˚ KaAlaI ßva∏a ˚A ånaBu ava ˚rtaI hq |

ka¯e vala ijasa samaya åAtmaA parmaAtmaA ˚A ånaBu ava åpanaI sa{aA (Self)
ka¯e saATa ˚rtaI hq, taBaI vah yaTaATaR ˚A ånaBu ava yaTaATatR aA kae¯ saATa ˚rtaI
hq |

jaba åAtmaA ˚o åpanae ßTaUla zarIr ˚A BaAna rhtaA h,q taba yah åAtmaA
ßTalU a zarIr sae åpanaI ´˚‰pataA ˚rtaI hq åOr åpanae ˚o ßTalU a zarIrvata\ maAnataI
hq |

(5)

states of consciousness 105

Similarly, as long as the consciousness of the soul is impressed by
subtle impressions, there is no way out but to experience these subtle
impressions through the subtle body.

Similarly, as long as the consciousness of the soul is impressed by
mental impressions, there is no escape but to experience these mental
impressions through the mental body.

As impressions of the gross, subtle and mental vanish or completely
disappear, the consciousness of the soul is automatically and obviously
directed and focussed towards itself, and this soul then necessarily has no
alternative but to absorb experience of the Over-Soul.

Now, gross, subtle and mental bodies are nothing but the shadows
of the soul. The gross, subtle and mental spheres (worlds) are nothing but
the shadows of the Over-Soul.

Gross, subtle and mental bodies are finite, have forms and are
changeable and destructible. The gross, subtle and mental worlds are false;
they are zero, imagination and vacant dreams. The only reality is the Over-
Soul (Paramatma).

Therefore when the soul with its gross, subtle and mental bodies
experiences the gross, subtle and mental worlds, the soul actually
experiences in reality the shadows of the Over-Soul with the help of its
own shadows.

In other words, the soul with its finite and destructible form
experiences falsity, zero, imagination and a vacant dream.

Only when the soul experiences the Over-Soul with its Self does it
experience the Real with reality.

When the soul is conscious of its gross body, then this soul identifies
itself with the gross body and takes itself as the gross body.

106 ¥zR var vaANaI

¥sa˚A yah åTaR hq i˚ ånanta, sanaAtana, ‰parihta åAtmaA åpanae ˚o
saIimata, nazvar åOr ‰paDaArI paAtaI hq |

yah å∆aAnataA saMß˚Ar@ ka¯e ˚ArNa hotaI hq | PaArmBa maE åAtmaA, jao
zaAzvata: parmaAtmaA maE ißTata h,q ∆aAna PaApta ˚rnae ˚I vajaAya pahlaepahla saMß˚Ar@
kae¯ 'ArA å∆aAna ˚A ¨paAjaRna ˚rtaI hq |

jaba åAtmaA KaAsa saßM ˚Ar@ kae¯ ånasu aAr ˚o¥R KaAsa zarIr PaApta ˚rtaI
hq, taba vah åpanae ˚o ´se aA mahsasU a åOr ånauBava ˚rtaI hq i˚ vah vahI KaAsa
zarIr hq |

åAtmaA åpanaI pa¢Tar-yaoina maE åpanae ˚o pa¢Tar ånauBava ˚rtaI hq | ¥saI
ånasu aAr, ˚AlaAntar ma,E åAtmaA ånaBu ava taTaA mahsaUsa ˚rtaI hq i˚ vah DaAtau h,q
vanaßpaita h,q ˚I∂. A h,q maClaI h,q paXaI hq, pazau hq, pau®Za åTavaA ß[aI hq | ßTaUla
zarIr ˚I caAhe jao i˚ßma ho åOr ¨sakae¯ ‰pa ˚I caAhe jao zaka›la ho, åAtmaA
¨sa zarIr, åA˚Ar åOr zaka›la kae¯ saATa sahjatayaA åpanaA saAhcayaR ˚rtaI hq,
åOr ´esaA ånaBu ava ˚rtaI hq i˚ vah ßvayaM vah zarIr, åA˚Ar ´vaM zaka›la hq |

jaba åAtmaA ˚o saUXma zarIr ˚I cate anaA hotaI hq, taba yah åAtmaA
ånaBu ava ˚rtaI hq i˚ vah saXU ma zarIr hq |

jaba åAtmaA ˚o ˚ArNa zarIr ˚I caetanaA PaApta ho jaAtaI h,q taba ¥sa
åAtmaA ˚o ånauBava hotaA hq i˚ vah ˚ArNa zarIr hq |

ka¯e vala saßM ˚Ar@ kae¯ ˚ArNa hI (na.˚u Uza-´-åmala åTavaA saßM ˚Ar)
inarA˚Ar åAtmaA, ånanta åAtmaA, ånaBu ava ˚rtaI hq i˚ vah åinavaAya‰R pa sae
ßTaUla zarIr hq, åTavaA saXU ma zarIr (PaANa) hq, åTavaA ˚ArNa zarIr (mana) hq |

åtmaA ßTalU a zarIr@ kae¯ maADyama sae å˜a Bavu ana ˚A ånauBava ˚rtaI
hu¥,R åsaKM ya ßTaUla zarIr@ sae saAhcayaR ˚rtaI hq ´vaM sambanDa-ivacCde ˚rtaI hq |
ßTalU a zarIr@ kae¯ saATa ¨sakae¯ ¥sa saAhcayaR taTaA ¨nasae ¥sa samBanDa-ivacCde ˚o
[a¯maza: janma åOr ma¢w yau ˚htae hQ |

sa¢yataA maE janma@ åOr ma¢w yauå@ sae rihta åißta¢va rKanae vaAlaI, sanaAtana,
åmar åAtmaA ˚o, ka¯e vala saßM ˚Ar@ ka¯e ˚ArNa hI, åsaKM ya baAr janma@ åOr
ma¢w yaåu @ ˚A ånauBava ˚rnaA pa∂. taA hq |

ijasa samaya åAtmaA ˚o saMß˚Ar@ ka¯e ˚ArNa åsaKM ya janma@ åOr maw¢yauå@
˚A yah ånauBava ˚rnaA pa.∂taA h,q taba ¨sa˚o na kae¯vala å˜a Bauvana

(6)

states of consciousness 107

This means that the infinite, eternal, formless soul finds itself as
finite, mortal and having form.

Impressions (sanskaras) are the cause of this ignorance. In the
beginning the soul, which is eternally in the Over-Soul, at first acquires
ignorance through impressions rather than acquiring Knowledge.

When the soul acquires a particular form (body or sharir) according
to particular impressions, it feels and experiences itself as being that
particular form.

Soul in its stone-form experiences itself as stone. Accordingly, in
due course, the soul experiences and feels that it is metal, vegetable,
worm, fish, bird, animal, man or woman. Whatever be the type of gross
form and whatever be the shape of the form, the soul spontaneously
associates itself with that form, figure and shape, and experiences that it is
itself that form, figure and shape.

When the soul is conscious of the subtle body, then this soul
experiences that it is the subtle body.

When the soul becomes conscious of the mental body, then this soul
experiences that it is the mental body.

It is only because of impressions (nuqush-e-amal or sanskaras)
that the soul without form, the infinite Soul, experiences that it is veritably
a gross body (sthul sharir), or a subtle body (pran) or a mental body
(mana or mind).

The soul, while experiencing the gross world through gross forms,
associates with and dissociates from innumerable gross forms. The
association with and dissociation from gross forms are termed birth and
death respectively.

It is only because of impressions that the eternal, immortal soul,
existing in reality without births and without deaths, has to experience
births and deaths innumerable times.

While the soul has to undergo this experience of innumerable births
and deaths because of impressions, it has not only to experience the gross
world, which is a shadow of the Over-Soul and which is false, but together
with it the soul has also to experience the happiness and misery, virtue and
vice of the gross world.

108 ¥Rzvar vaANaI

˚A ånaBu ava ˚rnaA pa.∂taA hq, jao parmaAtmaA ˚I ´˚ CAyaA hq åOr jao imaTyaA h,q
bail˚ åsaka¯e saATa-saATa åAtmaA ˚o ßTaUla jagata ka¯e saKu a åOr duKa, paNu ya åOr
paApa ˚A BaI ånaBu ava ˚rnaA pa.∂taA hq |

åAtmaA ˚o, jao saKu a åOr duKa, pauNya åOr paApa sae pare ´vaM ßvatan[a
h,q kae¯vala saßM ˚Ar@ kae¯ ˚ArNa hI duKa åOr sauKa, paApa åOr pauNya kae¯ ånauBava
åinavaAya‰R pa sae ˚rnae pa.∂tae hQ |

åba ¥tanaA tao ßTaAipata ho gayaA i˚ janma@ åOr paw¢yauå@, sauKa åOr
dKu a, paNu ya åOr paApa, ka¯e ånaBu ava ka¯e vala åAtmaA ka¯e ßTaUla zarIr kae¯ 'ArA PaApta
ånaBu ava hotae h,Q jabai˚ vah å˜a Bavu ana ˚A ånaBava ˚rtaI hq; i˚ntau åAtmaA
˚A ßTalU a zarIr åAtmaA ˚I ´˚ CAyaA hq åOr å˜a Bauvana parmaAtmaA ˚I ´˚
CAyaA hq |

¥sa Pa˚Ar åAtmaA 'ArA ånaBu ava i˚yae gayae janma@ åOr ma¢w yauå@, paNu ya
åOr paApa, sauKa åOr dKu a kae¯ saBaI ånaBu ava CAyaA ka¯e ånauBava maA[a hQ | ¥sailayae
¥sa Pa˚Ar ånauBava i˚yaA gayaA sabakau¯C imaTyaA hq |

åAtmaA vaAßtava maE parmaAtmaA hq
“åAtmaA-parmaAtmaA” kae¯ sambanDa ˚o ßpaZ† ˚rnae ka¯e ilayae hma parmaAtmaA
˚I taulanaA ´˚ ånanta mahAsaAgar sae, ´˚ saImaArihta mahAsaAgar sae ˚rtae hQ |
åOr åAtmaA ˚I taulanaA ¥sa mahAsaAgar maE ´˚ badÂU kae¯ ‰pa maE ˚rtae hQ |
åAtmaA ˚BaI BaI parmaAtmaA ka¯e baAhr nah¡ ho sa˚taI ka›ya@i˚ parmaAtmaA
ånanta åOr åsaIimata hq | åAtmaA saImaArihta ˚I åsaIimatataA kae¯ baAhr ka¯q sae åA
sa˚taI hq, åTavaA ¨saka¯e pare ka¯q sae ßTaAna paA sa˚taI hq ? ¥sailayae åAtamaA
parmaAtmaA maE ißTata hq |
¥sa maUla taTya ˚o ßTaAipata ˚rnae kae¯ baAd i˚ åAtmaA parmaAtmaA maE
ißTata h,q hma ´˚ ˚. dma åAgae baÎ. tae hQ åOr ˚htae hQ i˚ åAtmaA parmaAtmaA hq |
yah kaq¯sae ?
¨dAhrNa ka¯e ilayae, hma ´˚ åsaIimata mahAsaAgar ˚I ˚lpanaA ˚rE |
hma BaI ˚lpanaA karE i˚ hma ¥sa åsaIimata mahAsaAgar ka¯e saImaArihta ivaßtaAr sae
mahAsaAgar ˚A ´˚ iband-u maA[a ålaga ˚rtae hQ åTavaA baAhr ina˚Ala late ae hQ |
taba ¥sasae yah åTaR ina˚lataA hq i˚ mahAsaAgar ˚A yah ibandu, saImaArihta
mahAsaAgar maE rhtae hyu ae ålaga hotae
(7)

states of consciousness 109

It is only because of impressions that the soul, which is beyond and
free from happiness and misery, virtue and vice, has necessarily to
undergo experiences of misery and happiness, vice and virtue.

Now this much is established, that the experiences of births and
deaths, happiness and misery, virtue and vice are experienced only by the
gross form of the soul while experiencing the gross world; but the gross
form of the soul is a shadow of the soul and the gross world is a shadow of
the Over-Soul.

Thus all the experiences of births and deaths, virtue and vice,
happiness and misery experienced by the soul are nothing but the
experiences of the shadow. Hence all that is thus experienced is false.

Atma in Reality Is Paramatma

In order to clarify the relationship of “atma-Paramatma” we
compare Paramatma with an infinite ocean, a limitless ocean, and the
atma as a drop in this ocean. The atma is never out of this limitless ocean
(Paramatma).

The atma can never be out of Paramatma because Paramatma is
infinite and unlimited. How can the atma come out of, or have a place
beyond, the limitlessness of the limitless? Therefore the atma is in
Paramatma.

After establishing the primary fact that the atma is in Paramatma
we go a step further and say that atma is Paramatma. How?

For example, let us imagine an unlimited ocean. Let us also imagine
that we separate or take out one iota of ocean from the limitless expanse of
this unlimited ocean. It follows then that this iota of ocean, while in the
limitless ocean, before separation is ocean itself, and is not there in the
shoreless ocean as an iota of the ocean, because every iota of ocean, when
not limited by the limitations of a drop, is unlimited ocean.

110 ¥Rzvar vaANaI

kae¯ pahlae ßvayaM mahAsaAgar hq, åOr yah ta†rihta mahAsaAgar maE mahAsaAgar ka¯e ibandu
ka¯e ‰pa maE nah¡ rhtaA, ka›ya@i˚ mahAsaAgar ˚A Pa¢ya˚e ibandu, jaba vah baUÂd ˚I
pairimatataAå@ sae saIimata nah¡ hotaA, åsaIimata mahAsaAgar hQ |

ka¯e vala ijasa samaya mahAsaAgar ˚A ´˚ ibandu-maA[a åsaIimata mahAsaAgar
sae ålaga ˚r ilayAA jaAtaA h,q åTavaA ´˚ badUÂ ka¯e ‰pa maE åsaIimata mahAsaAgar
sae ina˚Ala ilayaA jaAtaA hq, taBaI mahAsaAgar kae¯ ¥sa ibandu-maA[a ˚o ta†rihta
mahAsaAgar ˚I ´˚ baÂdU kae¯ ‰pa maE åpanaA ålaga åißtatva PaApta hotaA h,q åOr
taBaI mahAsaAgar ˚A yah ibandu åsaIimata mahAsaAgar ˚I ´˚ baÂdU ka¯e ‰pa maE maAnaA
jaAnae lagataA hq |

dsU are zabd@ ma,E ånanta, åsaIimata åOr åpairimata mahAsaAgar ßvayaM åba
¨sa ånanta, åsaIimata åOr saImaArihta mahAsaAgar ˚I kae¯vala ´˚ baUÂd kae¯ ‰pa maE
maAnaA jaAtaA hq | åOr ¨sa ånanta, åpairimata taTaA saImaArihta mahAsaAgar ˚I
taulanaA maE mahAsaAgar ˚A yah åzM a-maA[a, åTavaA mahAsaAgar ka¯e åzM a-maA[a ˚I yah
baÂUd, å¢yanta pairimata åOr ånanta saImaAå@ sae å¢yanta saIimata hotaI hq | åTaARta\,
åPaArtayaA ßvatan[a badUÂ åpanae ˚o åpaAr banDana@ maE paAtaI hq |

¥saI Pa˚Ar, åAtmaA, ijasa˚I taulanaA hmanae ånanta mahAsaAgar kae¯ ´˚
ibandu sae ˚I h,q idKaAva maE paTw a˚\ åißtatva PaApta ˚rtaI hq, yafaipa vah vaAßtava
maE ˚BaI BaI saImaArihta ˚I åsaIimatataA, ånanta parmaAtmaA, ka¯e baAhr nah¡ ho
sa˚taI, ijasa ånanta parmaAtmaA ˚I taulanaA hmanae ånanta, åpairimata taTaA saImaArihta
mahAsaAgar sae ˚I hq |

ikantau, ijasa Pa˚Ar mahAsaAgar kae¯ åzM a-maA[a ˚o mahAsaAgar ˚I satah
par ´˚ balu abalu aA ka¯e ‰pa maE honae ka¯e 'ArA ´˚ baÂdU ka¯e ‰pa maE åpanaI saIimatataA
PaApta hotaI hq, åOr balU abalu aA mahAsaAgar kae¯ åzM a-maA[a ˚o ånanta mahAsaAgar sae
Pa¢yaXatayaA paTw a˚\ åißtatva PadAna ˚rtaA hq, ¨saI Pa˚Ar åAtmaA, jao parmaAtmaA maE
ißTala hq åOr parmaAtmaA hq, balu abalu aA (å∆aAnataA) ˚I saImaAå@ kae¯ maADyama sa,e
ijasasae åAtmaA åpanae ˚o ÎAÂkae¯ rhtaI h,q ånanta parmaAtmaA sae Pa¢yaXatayaA pawTa˚\
åißtatva ˚A ånaBu ava ˚rtaI hq | jasq ae hI å∆AAnataA ˚A balu abalu aA paUπ†taA hq, vaqsae
hI åAtmaA na kae¯vala åpanae ˚o parmaAtmaA maE paAtaI hq varna\ åpanae ˚o parmaAtmaA
ka¯e ‰pa maE ånaBu ava ˚rtaI hq |

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states of consciousness 111

It is only when an iota of ocean is separated from the unlimited
ocean, or is taken out of the unlimited ocean as a drop, that this iota of
ocean obtains its separate existence as a drop of the shoreless ocean, and
that this iota of ocean begins to be looked upon as a drop of the unlimited
ocean.

In other words, the infinite, unlimited and limitless ocean itself is
now looked upon as merely a drop of that infinite, unlimited and limitless
ocean. And in comparison to that infinite, unlimited and limitless ocean
this iota of ocean, or this drop of the iota of ocean, is most finite and most
limited with infinite limitations. That is, the infinitely free iota finds itself
infinitely bound.

Similarly, the atma, which we have compared with a drop of the
infinite ocean, obtains a seeming separate existence, though in reality it
can never be out of the limitlessness of the limitless, infinite Paramatma
which we have compared with the infinite, unlimited and limitless ocean.

But just as the iota of ocean acquires its limitation as a drop through
being in the form of a bubble on the surface of the ocean, and the bubble
bestows upon the iota of ocean an apparently separative existence from the
infinite ocean, likewise the atma, which is in Paramatma and is
Paramatma, apparently experiences separative existence from the infinite
Paramatma through the limitations of a bubble (of ignorance) with which
the atma shrouds itself. No sooner does the bubble of ignorance burst, than
the atma not only finds itself in Paramatma but experiences itself as
Paramatma.

112 ¥zR var vaANaI

å∆AAna kae¯ baulabalu aA sae inaAimatR a, åAtmaA 'ArA ßvaricata, ¥sa saImaA ka¯e
maADyama sae, åAtmaA Pa¢yaXatayaA parmaAtmaA sae pawTa˚\ åißtatva ˚I parmparA PaApta
˚rtaI hq | åOr, ånanta parmaAtmaA sae ¥sa ßvaricata pawTa˚\taA kae¯ ˚ArNa, åAtmaA,
jao ßvayaM ånanta, åpaAr åOr saImaArihta hq, åpanaeåApa ˚o Pa¢yaXa‰pa sae ånanta
saImaAå@ sae å¢yanta saIimata ånauBava ˚rtaI hq |

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new chapter

states of consciousness 113

Through this limitation, formed by the bubble of ignorance, self-
created by the atma, the atma apparently inherits a separative existence
from Paramatma. And because of this self-created separativeness from
infinite Paramatma, the atma, which is itself infinite, unlimited and
limitless, apparently experiences itself as most finite with infinite
limitations.

BaAga 2

malU a lahr åOr iva˚AsazaIla
cate anaA ˚I yaA[aA

åba hma ´˚ åcatq anya åAtmaA ˚A ivacaAr ˚rE |
PaArmBa maE åAtmaA ka¯e saßM ˚Ar na Tae åOr na ¨sa˚o caetanaA TaI |
¥sailayae ¥sa ißTaita åTavaA ¥sa åvaßTaA maE, åAtmaA kae¯ ßTaUla zarIr,
saXU ma zarIr, åTavaA ˚ArNa zarIr na Tae, ka›ya@i˚ ka¯e vala ßTalU a, sauXma åOr
manaosaßM ˚Ar@ kae¯ åißtatva sae hI ßTaUla, saXU ma åOr ˚ArNa zarIr@ ˚A åißtatva ho
sa˚taA h,q åOr kae¯vala ¥na zarIr@ kae¯ åißtatva sae hI å˜a Bavu ana, PaANa Bauvana
åOr mana Bavu ana ˚A åißtatva samBava ho sa˚taA hq |
¥sailayae PaArmBa maE åAtmaA ˚I ßTaUla, saXu ma åOr ˚ArNa zarIr@ ˚I
caetanaA na TaI åOr ¨sa˚o Kaud åpanaI cate anaA BaI na TaI, åOr taba åAtmaA ˚o
ßvaABaAiva˚tayaA å˜a Bavu ana, PaANa Bavu ana taTaA mana Bauvana@ ˚A ånaBu ava na TaA åOr
¨sae parmaAtmaA ˚A ånauBava BaI na TaA |
åAtmaA ˚I ¥sa ånanta, saßM ˚Arrihta, åcaqtanya zaAnta åvaßTaA maE ´˚
lahr paqdA hu¥R ijasae hma PaTama lahr (Kadu ˚o jaAnanae ˚I PaTama lahr) ˚htae
hQ |
PaTama lahr parmaAtmaA maE åntainaR~ihta TaI |
jaba hma parmaAtmaA ˚I taulanaA ´˚ ånanta, åpairimata mahAsaAgar sae
˚rtae hQ åOr jaba hma ˚htae hQ i˚ parmaAtmaA maE PaTama lahr ¨ˇI, tao taulanaA
kae¯ zabd@ maE yah BaI ˚hA jaA sa˚taA TaA i˚ ånanta, åpairimata mahAsaAgar maE
PaTama lahr åTavaA targM a (the whim)* ¨ˇI |
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* [yah BaI deiKayae : maehre baAbaA, “parAtpar parb+ah˙A parmaAtmaA sae ¨ˇI lahr”, åADyaAitma˚ pa† par

mahe re baAbaA sae ina˚laI i˚rNaE (saqna PaπAinsas˚o : sap.u aπI.jama iråoir´n†e∂, ¥na˚Arpaoraeta∂e ,

1958), pawZˇ 7–11 sampaAd˚]

PART 2

The Initial Urge and the Journey of
Evolving Consciousness

Let us now think of one unconscious soul.

In the beginning the soul had no impressions (sanskaras) and no
consciousness.

Therefore at this stage or in this state, the soul had no gross form or
body, subtle body or mental body, because only the existence of gross,
subtle and mental impressions (sanskaras) can give existence to gross,
subtle and mental bodies, and only the existence of these bodies can make
possible the existence of gross, subtle and mental worlds.

Hence in the beginning the soul had no consciousness of gross,
subtle and mental bodies and was also unconscious of its own self, and the
soul then naturally had no experience of the gross, subtle and mental
worlds and also had no experience of the Over-Soul (Paramatma).

This infinite, impressionless, unconscious tranquil state of the soul
reverberated with an impulse which we call the first urge (the first urge
to know Itself).

The first urge was latent in Paramatma.
When we compare Paramatma to an infinite, unlimited ocean and
when we say that Paramatma got the first urge, it could also be said in
terms of comparison that the infinite, unlimited ocean got the first urge or
the whim.*

* [See also Meher Baba, “The Whim from the Beyond,” Beams from Meher Baba
on the Spiritual Panorama (San Francisco: Sufism Reoriented, Inc., 1958), 7–
11. Ed.]

116 ¥zR var vaANaI

ånanta maE, pairimata åOr åpairimata dona@ saimmailata hQ |
åba, ka›yaA yah PaTama lahr åpairimaata TaI yaA pairimata TaI, åOr ka›yaA
yah pahlae pairimata TaA åOr ipaπr åpairihta TaI åTavaA ¥sa˚A ¨l†A TaI ?
PaTama lahr å¢yanta pairimata TaI, parntau yah PaTama lahr ånanta ˚I
TaI |
yah å¢yanta pairimata PaTama lahr ånanta mahAsaAgar-parmaAtmaA ˚I TaI,
åOr ånanta ˚I ¥sa åntaina~Rihta å¢yanta pairimata PaTama lahr ˚A åAivaBaARva
ånanta, åsaIimata mahAsaAgar ka¯e åntagaRta ´˚ å¢yanta pairimata ibandu ta˚ saIimata
TaA |
i˚nta,u ca~UÂi˚ å¢yanta pairimata åntainaR~ihta PaTama lahr ka¯e åAivaBaAvR a
˚A yah å¢yanta pairimata iband,u jao å¢yanta saIimata BaI TaA, ånanta, åsaIimata
mahAsaAgar maE TaA, ¥sailayae PaTama lahr kae¯ åAivaBaARva ˚A yah å¢yanta pairimata
ibandu BaI åsaIimata TaA |
PaTama lahr (jao å¢yanta pairimata BaI TaI) kae¯ åAivaBaAvR a ka¯e ¥sa
å¢yanta pairimata ibandu ka¯e 'ArA, ånanta ˚I CAyaA (jao CAyaA, sa¢yataA ˚I
åvaßTaA maE, ånanta hq) [a¯maza: Pa˚† h¥u †R åOr paπq lataA calaI ga¥R |
åntainaR~ihta PaTama lahr kae¯ åAivaBaAvR a ˚A yah å¢yanta pairimata ibandu
“ø” ibandu åTavaA saiw Z† ibandu ˚hlaAtaA hq åOr yah ibandu åsaIimata hq |
PaTama lahr ˚I targM a@ ka¯e saATa hI saATa, å¢yanta ßTaUla PaTama saßM ˚Ar
˚A ¨dya huåA, ijasanae åAtmaA ˚o Pa¢yaXa‰pa maE ånanta kae¯ å¢yanta parma ivapaXaI
(opposite) ´vaM å¢yanta pairimata ßTalU a Paita‰pavata\ Paßtauta i˚yaA |
PaTama lahr kae¯ ¥sa å¢yanta ßTalu a PaTama saßM ˚Ar ka¯e ˚ArNa, ånanta
åAtmaA ˚o PaTama baAr ånauBava PaApta huåA | ånanta åAtmaA ˚o jao yah PaTama
ånauBava huåA vah yah TaA i˚ åAtmaA (soul) nae åpanAI ånanta, saMß˚Arrihta,
åcatq anya åvaßTaA ka¯e saATa åpanaI ´˚‰pataA maE ´˚ ivaparItataA ˚A ånauBava
i˚yaA |
ivaparItataA kae¯ ¥sa ånauBava nae ånanta åAtmaA ˚I sanaAtana,
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† ¥sa˚A BaAvaATaR yah hq i˚ ånanta ˚I CAyaA å¢yanta pairimata ibandu sae ho˚r ina˚laI åTavaA

¨sasae rsa ˚r baAhr åA¥R |

initial urge 117

In the infinite, both finite and infinite are included.

Now was this first urge infinite or finite, and was it at first finite and
then infinite or vice versa?

The first urge was most finite, but this first urge was of the Infinite.

This most finite first urge was of the infinite Ocean-Paramatma, and
the manifestation of this latent most finite first urge of the Infinite was
restricted to a most finite point in the infinite, unlimited Ocean.

But as this most finite point of manifestation of the latent first urge,
which was most finite too, was in the infinite, unlimited Ocean, this most
finite point of manifestation of the first urge was also unlimited.

Through this most finite point of manifestation of the first urge (also
most finite), the shadow of the infinite (which shadow, when of Reality, is
infinite) gradually appeared† and went on expanding.

This most finite point of manifestation of the latent first urge is
called the “Om” Point or Creation Point and this point is unlimited.

Simultaneously with reverberations of the first urge, the most gross
first impression emerged, objectifying the soul as the most absolute
opposite and most finite gross counterpart of the infinite.

Because of this most gross first impression of the first urge, the
infinite Soul experienced for the first time. This first experience of the
infinite Soul was that it (the Soul) experienced a contrariety in its identity
with its infinite, impressionless, unconscious state.

This experience of contrariety effected changeableness in the
eternal, indivisible stability of the infinite Soul, and spontaneously there

† The sense to be conveyed is that the shadow of the infinite seeped through or
oozed out of the most finite point.

118 ¥Rzvar vaANaI

åKaN∂y\ a saiu ßTartaA maE iva˚Ar paqdA ˚r idyaA, åOr tatXaNa ´˚ Pa˚Ar ˚A
ivaßpaπo† saA håu A, ijasanae ånanta åAtmaA ka¯e åKaN∂\ya santaulana åOr åcaqtanya
zaAinta ˚o ´˚ ´esaI ˇma˚ åTavaA BaIZaNa Daka›˚A sae BagM a ˚r idyaA ijasasae
åcatq anya åAtmaA ˚I åcate anataA PaTama baAr ´se aI caetanaA sae Bar ga¥R i˚ åAtmaA
parmaAtmaA ˚I åKaN∂y\ a åvaßTaA sae Pa¢yaXa‰pa sae pawTa˚\ hq | parntau caÂiU ˚ åAtmaA
ånanta hq, ¥sailayae ¨sa˚I PaTama cate anaA, jao ¨sa˚o ¨sa˚I Pa¢yaXa paTw a˚t\ aA ka¯e
parma ivaparIta ´vaM å¢yanta ßTaUla PaTama saMß˚Ar ˚I ˇma˚ åTavaA Daka›˚A sae
PaApta h¥u R TaI, ßvaABaAiva˚tayaA taTaA åinavaAyaR ‰pa sae pairimata PaTama caetanaA
TaI |

åAtmaA ˚o PaApta h¥u R yah PaTama caetanaA åAtmaA ˚I Kadu ˚I maUla
ånanta åvaßTaA kae¯ parma 'n'@ kae¯ ånauBava ka¯e ånapu aAta maE ßpaZ†tayaA å¢yanta
å¢yanta-pairimata hq |

taba ¥sa˚A yah åTaR hq i˚ PaArmBa ma,E jabai˚ saßM ˚Arrihta ånanta
åAtmaA pahlae pahla saMß˚Aryau{aπ h¥u R, åAtmaA ˚o åpanae PaTama saßM ˚Ar ka¯e ‰pa maE
´˚ ibalkau¯la ßTaUla saMß˚Ar PaApta håu A | åOr, jao PaTama caetanaA åAtmaA ˚o
PaApta h¥u R vah å¢yanta å¢yanta-pairimata TaI |

¨sakae¯ saATa-saATa ¨sa XaNa, ånanta åAtmaA ˚I åcaetanaA ˚o å¢yanta-
ßTaUla PaTama saMß˚Ar ˚I å¢yanta å¢yanta-pairimata PaTama caetanaA ˚A yaTaATaR
ånauBava Papta håu A |

¥sa ånanta ´vaM sanaAtana åAtmaA ˚o caetanaA tao PaApta hu¥,R i˚ntau saMß˚Ar
ka¯e 'ArA PaApta yah caetanaA, åAtmaA ˚I sanaAtana åvaßTaA åTavaA ¨sa˚I ånanta
sa{aA (Self) ˚I cate anaA na TaI bail˚ vah å¢yanta-ßTaUla saMß˚Ar 'ArA PaApta,
å¢yanta pairimata ˚I caetanaA TaI |

åba, jaqsaAi˚ baAd maE samaJaAyaA jaAyagaA, yaid åAtmaA ˚o saMß˚Ar@ ˚I
cate anaA hq taba åAtmaA ˚o åvazya hI åinavaAya‰R pa sae ¥na saMß˚Ar@ ˚A ånauBava
˚rnaA caAihya,e åOr saMß˚Ar@ ˚A ånauBava ˚rnae kae¯ ilayae, åAtmaA ˚I caetanaA ˚o
¨na˚A ånauBava ¨icata maADyama ka¯e 'ArA ˚rnaA åAvazya˚ hq |

jasq ae saßM ˚Ar hotae h,Q vaqsae hI saßM ˚Ar@ kae¯ ånauBava hotae hQ åOr ¨saI
Pa˚Ar sae saßM ˚Ar@ ˚A ånaBu ava ˚rnae kae¯ ilayae vaqsae hI ¨icata maADyama honaA
åAvazya˚ hQ | saMXaepa maE, saMß˚Ar ånauBava@ ˚o janma detae h,Q åOr saMß˚Ar@ ˚A
ånaBu ava ˚rnae ka¯e ilayae ¨icata maADyama ˚A Payaoga ˚rnae ˚I åAvazya˚taA hotaI
hq |

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initial urge 119

occurred a sort of eruption, disrupting the indivisible poise and the
unconscious tranquility of the infinite Soul with a recoil or tremendous
shock which impregnated the unconsciousness of the unconscious Soul
with first consciousness of its apparent separateness from the indivisible
state of Paramatma. But the Soul being infinite, the first consciousness
that it derived from the recoil or shock of an absolutely opposite and most
gross first impression of its apparent separateness was naturally and
necessarily finite first consciousness.

This first consciousness derived by the Soul is obviously most,
most-finite in proportion to the experience of the absolute opposites of its
own original infinite state.

It then means that in the beginning, when the impressionless infinite
Soul was first impressioned, it got as its first impression an absolutely
gross impression. And the first consciousness it (the Soul) derived was
most, most-finite.

Simultaneously at that instant, the unconsciousness of the in-finite
Soul actually experienced most, most-finite first consciousness of the
most-gross first impression.

This infinite and eternal Soul did get consciousness, but this
consciousness by impression was not of its eternal state or its infinite Self
but was of the most-finite, by the most-gross impression.

Now as will be explained later, if the soul is conscious of
impressions (sanskaras) then the soul must necessarily experience these
impressions, and in order to experience the impressions, the
consciousness of the soul must experience them through proper media.

As the impressions are, so are the experiences of impressions and so
must be the media to experience the impressions. That is, the impressions
give rise to experiences, and to experience the impressions the use of
appropriate media is necessitated.

120 ¥zR var vaANaI

¥sailayae caUÂ~i˚ ånanta, sanaAtana åOr inarA˚Ar åAtmaA ˚o åba å¢yanta,
å¢yanta-ßTalu a PaTama saMß˚Ar ˚I å¢yanta, å¢yanta-pairimata PaTama caetanaA PaApta hq,
¥sailayae yah ibalkau¯la ßpaZ† åOr åinavaAyaR hq i˚ åAtmaA ˚I ¥sa å¢yanta,
å¢yanta-pairimata PaTama cate anaA ˚o å¢yanta, å¢yanta-ßTaUla PaTama saßM ˚Ar ˚A
ånaBu ava ˚rnae ka¯e ilayae å¢yanta, å¢yanta-pairimata taTaA å¢yanta, å¢yanta-ßTaUla
PaTama maADyama ˚A ¨payaoga ˚rnaA hogaA |

¥sa ißTaita maE saIimata maAnavaI samaJa ka¯e ilayae yahAÂ yah ¨llaKe a ˚rnaA
payaARpta hogaA i˚ åAtmaA ˚I å¢yanta, å¢yanta-pairimata PaTama caetanaA na,e å¢yanta,
å¢yanta-ßTalU a PaTama saMß˚Ar ˚A ånaBu ava ˚rtae samaya, åpanaeåApa ˚o ´˚
å¢yanta, å¢yanta-pairimata taTaA å¢yanta, å¢yanta-ßTalU a samaiu cata maADyama maE ka¯e inƒta
i˚yaA, åOr åAtmaA (inarA˚Ar) ˚o ¥sa å¢yanta, å¢yanta-ßTaUla taTaA å¢yanta,
å¢yanta-pairimata saIimata zarIr (form) sae åpanae PaTama maADyama kae¯ ‰pa maE
saAhcayaR ˚rnae kae¯ ilayae ´vaM åpanaI ånanta, sanaAtana sa{aA (Self) sae ´˚‰pataA
ßTaAipata ˚rnae kae¯ ilayae ågamya‰pa sae Pava~w{a i˚yaA |

åKaN∂\ya åAtmaA ˚I PaTama caetanaA, PaTama maADyama kae¯ 'ArA PaTama
saMß˚Ar ˚A ånauBava ˚rtaI h¥u R, åAtmaA maE PaTama zarIr kae¯ saATa saAhcayaR ˚rnae
taTaA ¨saka¯e saATa åpanaI sanaAtana, ånanta sa{aA ˚I ´˚‰pataA ˚rnae ˚I Pavaiw {a
¨tpa˜a ˚rtaI h,q åOr vah PaTama zarIr å¢yanta-pairimata ´vaM å¢yanta-ßTaUla hq,
jao ivaparItataA kae¯ baIja kae¯ ‰pa maE TaA, åOr jao PaTama lahr ˚I tar∂÷fi @ sae ßvata:
bao gayaA TaA åOr PaTama baAr, du¥R ˚I za˚la maE, ågaocar‰pa sae åMka¯u irta taTaA
Pa˚† huåA TaA | jaba åAtmaA, åpanaI na¥R PaApta hu¥R caetanaA kae¯ 'ArA, åpanaA
saAhcayaR åOr åpanaI ´˚‰pataA pairimata, ßTalU a zarIr åTavaA maADyama sae ˚rtaI
h,q taba åAtmaA ˚I caetanaA ånanta, sanaAtana, åKaN∂y\ a inarA˚Ar åAtmaA ˚o
sacamacu a ´esaA ånauBava ˚rAtaI hq i˚ vah vahI pairimata, ßTalU a zarIr hq |

¥sa Pa˚Ar, åcaqtanya åAtmaA 'ArA PaApta ˚I ga¥R cate anaA, parmaAtmaA sae
´˚taA ´vaM åiBa˜ataA kae¯ 'ArA sa¢yataA ˚A ånaBu ava ˚rnae ˚I bajaAya, ßTaUla zarIr
kae¯ saATa åpanaI åiBa˜ataA ´vaM 'qta kae¯ 'ArA maAyaA ˚A ånauBava ˚rtaI h,q åOr
ßTalU a zarIr ka¯e saATa saAhcayaR ˚rtaI h¥u R taTaA [amaza: åiDa˚ åOr åiDa˚
cate anaA PaApta åTavaA iva˚isata ˚rtaI hu¥R vah ånaBu ava@ ˚I zaw~∂‹÷laA maE ivaivaDa,
åsaMKya saßM ˚Ar@ ˚I vaiw Æ ˚rtaI hq |

(13)

initial urge 121

Therefore as the infinite, eternal and formless Soul now has the
most, most-finite first consciousness of the most, most-gross first
impression, quite obviously and necessarily this most, most-finite first
consciousness of the soul must utilize the most, most-finite and most,
most-gross first medium to experience the most, most-gross first
impression.

At this stage it suffices to mention here for the limited human
understanding that the most, most-finite first consciousness of the soul,
while experiencing the most, most-gross first impression, centred itself in
an appropriate most, most-finite and most, most-gross medium,
imperceptibly tending the Soul (without form) to associate and identify its
very infinite, eternal Self with this most, most-gross and most, most-finite
limited form as its first medium.

The first consciousness of the indivisible Soul, experiencing the first
impression through the first medium, creates a tendency in the soul to
associate and identify its eternal, infinite Self with the first form, the most-
finite and most-gross, which was as the seed of the contrariety,
spontaneously sown by the reverberations of the first urge, imperceptibly
germinated and manifested, for the first time, in the shape of duality.
When it is made to associate and identify itself, by its newly gained
consciousness, with the finite, gross form or medium, the consciousness of
the soul actually makes the infinite, eternal, indivisible Soul without form
experience that it is that finite, gross form.

Thus the consciousness gained by the unconscious soul, instead of
experiencing reality through unity and identity with the Over-Soul,
experiences illusion through duality and identity with the gross form,
multiplying diverse, innumerable impressions in a series of experiences
while associating with the gross form and gradually gaining or evolving
more and more consciousness.

122 ¥Rzvar vaANaI

åAtmaA 'ArA PaApta ˚I ga¥R caetanaA iva˚Asa ˚I Pai[a¯yaA kae¯ 'ArA i˚sa
Pa˚Ar [a¯maza: iva˚isata hotaI h,q ¥sa baAta ˚o åOr åiDa˚ ßpaZ†‰pa sae taTaA
yaTaAtaTa samaJaAnae ka¯e ilaya,e hma caqtanya åAtmaA ˚I ¨sa åvaßTaA ˚I parIXaA ˚rE
jahA åAtmaA ˚I caetanaA åpanaA saAhcayaR pa¢Tar-yaoina sae å¢yanta-saIimata åOr
å¢yanta-ßTalU a maADyama kae¯ ‰pa maE ˚rtaI h,q åOr ¥sa Pa˚Ar åAtmaA åpanae ˚o
pa¢Tar hI maAnanae lagataI hq |

yaTaATaR maE åAtmaA ˚I caetanaA, ivaivaDa yaoinaya@ kae¯ maADyama sae ivaivaDa
ånaBu ava ka¯e vala åsaKM ya ˚Alaca[a¯@ åOr yauga@ ta˚ ˚rnae kae¯ baAd, pa¢Tar-yaoina
˚A Payaoga ˚rtaI hq, ijasa˚I å¢yanta å¢yanta-saIimata åOr å¢yanta å¢yanta-ßTalU a
gasq a ‰pa saAta mauKya yaoinayaAÂ hotaI hQ, ijanhE saADaArNa laoga na tao ˇosa ‰pa sae
samaJa sa˚tae hQ åOr na ¨na˚I ˚lpanaA ˚r sa˚tae hQ |

hma åpanaI saiu vaDaA ka¯e ilayae hI, catq anya åAtmaA ˚I ¨sa åvaßTaA sae
paArmBa ˚rtae hQ jabai˚ vah pa¢Tar-yaoina sae saAhcayaR taTaA åpanaI ´˚‰pataA ˚rnae
lagataI hq |

pa¢Tar-yaoina maE BaI ivaivaDa ¨pajaAitayaAÂ hotaI h,Q åOr åAtmaA ˚I cate anaA
˚o, åAtmaA ka¯e saßM ˚Ar@ ˚I ovaovaDataA kae¯ ånasu aAr, ´˚ ka¯e baAd ´˚, ¥na saba
¨pajaAitaya@ ˚A ¨payaoga samaiu cata maADyama kae¯ ‰pa maE ¨na ivaivaDa åOr åsaMKya
saMß˚Ar@ ˚A ånaBu ava ˚rnae kae¯ ilayae ˚rnaA pa∂. taA hq jao pa¢Tar-yaoina maE ´˚ kae¯
baAd ´˚ saMicata hotae hQ |

yaid hma pa¢Tar ˚o å¢yanta-ßTaUla saßM ˚Ar@ ka¯e ilayae ´˚ maADyama maAnatae
hQ, tao ¥sasae yah inaZ˚ZaR ina˚lataA hq i˚ åAtmaA, jao zaAzvata: parmaAtmaA maE
ißTata hq, åba å¢yanta-pairimata caetanaA kae¯ saATa å¢yanta-ßTalU a saMß˚Ar@ ˚A
ånauBava pa¢Tar-yaoina kae¯ maADyama sae ˚rtaI hq |

¥sa Pa˚Ar sae hI ånanta, åKaN∂y\ a, sanaAtana åAtmaA (inar˚Ar) jao
zaAzvata: parmaAtmaA maE ißTata hq, åpanaI hI å¢yanta-pairimata cate anaA ka¯e 'ArA,
å¢yanta-pairimata ßTalU a saMß˚Ar@ ˚A ånaBu ava ˚rtaI h¥u ,R pa¢Tar ˚I “sava-R PaTama”
(first-most), åTaARta\ PaTama sae PaTama, åpajaAita ka¯e å¢yanta-pairimata ßTaUla
maADyama ˚A ¨payaoga ˚rtaI hq, åOr ¥sa Pa˚Ar åAtmaA ˚o ågaocar‰pa sa,e
yafaipa sahjatayaA, åpanae ˚o pa¢Tar maAnanaA pa.∂taA hq |

yauga@ åOr ˚Alaca[a¯@ ka¯e baAd å¢yanta-pairimata ßTaUla caetanaA, pa¢Tar ˚I
sava-R PaTama ¨pajaAita sae åAtmaA kae¯ åpanaI ´˚‰pataA ˚rnae ka¯e 'ArA

(14)

initial urge 123

In order to understand more clearly and concretely how the
consciousness gained by the soul gradually develops through the process
of evolution, let us examine that state of the conscious soul where the
consciousness of the soul associates itself with stone-form as the most-
finite and most-gross medium, and the soul thus begins to identify itself as
stone.

Actually the consciousness of the soul utilizes the stone-form only
after innumerable cycles and ages of diverse experiences through diverse
species of forms, of which there are seven major different kinds of most,
most-finite and most, most-gross gaseous forms, which cannot even be
concretely grasped nor imagined by ordinary human beings.

It is for convenience that we begin with that state of conscious soul
when it just begins to associate and identify itself with stone-form.

In stone-form, too, there are varied species, and the consciousness of
the soul has to utilize each and all of these species as appropriate media,
one after the other, in accordance with the diversity of impressions of the
soul, to experience varied and countless impressions gathered one after the
other in stone-form.

If we take stone as a medium for most-gross impressions, it follows
that the soul, which is eternally in the Over-Soul, now with most-finite
consciousness experiences most-gross impressions through the medium of
stone-form.

It is thus that the infinite, indivisible, eternal soul (without form)
which is eternally in the Over-Soul, while experiencing the most-finite
gross impressions through its own most-finite consciousness, utilizes the
most-finite gross medium of the first-most species of stone (“first-most”
meaning the very, very first), and the soul is thus imperceptibly, though
spontaneously, made to identify itself as stone.

After ages and cycles the most-finite gross consciousness is
gradually much more evolved in the soul by innumerable and varied

124 ¥zR var vaANaI

å¢yanta-ßTaUla pairimata saßM ˚Ar@ kae¯ åsaKM ya åOr ivaivaDa ånaBu ava ˚rnae sae,
åAtmaA maE [a¯maza: bahuta åiDa˚ iva˚isata hotaI hq | åntata:, jaba ånauBava PaApta
˚rnae ˚I ´˚ hd åA jaAtaI hq, taba pa¢Tar ˚I sava-R PaTama ¨pajaAita sae åAtmaA
˚I ´˚‰pataA [a¯maza: ålaga ho jaAtaI hq åOr vah pa¢Tar-yaoina C†U jaAtaI hq |

åba åAtma ´˚ åvaiDa ta˚ ibanaA i˚saI maADyama kae¯ banaI rhtaI h;q
yafaipa å¢yanta-pairimata cate anaA, jao iva˚isata ho ca˚u I h,q åBaI Co.∂I h¥u R
pa¢Tar-yaoina ˚I savaR-PaTama ¨pajaAita ka¯e å¢yanta-ßTalU a pairimata saMß˚Ar@ ka¯e
saATa-saATa banaI rhtaI hq |

¥sa Pa˚Ar åAtmaA ˚o, jao åba ibanaA i˚saI maADyama åTavaA ‰pa ka¯e
hq, å¢yanta-pairimata saßM ˚Ar@ ˚I caetanaA hotaI hq i˚ntau jaba ta˚ caetanaA saMß˚Ar@
maE ka¯e inƒta rhtaI h,q taba ta˚ åAtmaA ˚o ¨na saßM ˚Ar@ ˚A ånauBava ˚rnaA
åinavaAyaR hotaA hq |

¥sailaya,e ¢yaAgaI hu¥R pa¢Tar-yaoina ˚I sava-R PaTama ¨pajaAita ka¯e saMß˚Ar@
˚A ånauBava ˚rnae kae¯ ilaya,e ¢yaAgaI hu¥R pa¢Tar-yaoina kae¯ saMß˚Ar@ maE ka¯e inƒta
åAtmaA ˚I caetanaA pa¢Tar-yaoina ˚I savaRPaTama-ågalaI (most-next) åpajaAita sae
saAhcayaR ˚rnae lagataI hq | åAtmaA pa¢Tar ˚I ¥sa ¨pajaAita sae åpanaI ´˚‰pataA
˚rtaI hq, åOr åAtmaA ˚I caetanaA pa¢Tar-yaoina ˚I savaRPaTama-ågalaI ¨pajaAita ka¯e
navaIna maADyama sae saAhcayaR ˚rnae ka¯e 'ArA, pa¢Tar-yaoina ˚I savaR-PaTama (most-
first) ¨pajaAita ka¯e saßM ˚Ar@ ˚A ånaBu ava ˚rnae lagataI hq |

¥sa ßTala par samaJanae ka¯e ilayae å¢yanta mah{vapaNU aR baAta yah hq i˚
ijasa samaya åAtmaA ˚I cate anaA ´˚ zarIr åTavaA maADyama sae åpanaI ´˚‰pataA
ålaga ˚rtaI hq åOr ¥sa Pa˚Ar ¢yaAgae huyae zarIr kae¯ ka¯e vala saßM ˚Ar åpanae maE
banaAyae rKataI h,q tao ¥na saßM ˚Ar@ ˚A ånauBava ånya samaiu cata maADyama kae¯ 'ArA
i˚yaA jaAtaA hq jabai˚ åAtmaA ˚I caetanaA ågalae maADyama åTavaA zarIr sae åpanaA
saAhcayaR ˚rtaI hq | i˚ntau yah ågalaA mAADyama åTavaA ‰pa sadqva yaoina ˚I
åintama ¨pajaAita kae¯ ´˚Ika¯w ta saMß˚Ar@ sae inaimatR a ´vaM ÎlaA haotaA h,q ijasa
åintama ¨pajaAita sae åAtmaA nae saAhcayaR i˚yaA TaA taTaA åpanaI åiBa˜ataA ßTaAipata
˚I TaI åOr ijana saMß˚Ar@ ˚o åAtmaA ˚I caetanaA zarIr sae pawTa˚\ honae par BaI
åpanae maE banaAyae rhI TaI |

¥sa Pa˚Ar åsaMKya saßM ˚Ar@ ka¯e åsaMKya ivaivaDa ånauBava, ijana˚A
(15)

initial urge 125

experiences of the most-gross finite impressions through the identification
of the soul with the first-most species of stone. Eventually, when a limit to
having experiences is reached, the identification of the soul with the first-
most species of stone is gradually dissociated and that stone-form is
dropped.

The soul remains now for a period without any medium, though the
most-finite consciousness which has been evolved remains together with
the most-gross finite impressions of the most-first species of stone-form
just shed.

Thus the soul, now without any medium or form, is conscious of the
most-finite impressions (sanskaras). But as long as consciousness is
centred in impressions, the soul must necessarily experience those
impressions.

Therefore, in order to experience the impressions of the most-first
species of stone-form dropped, the consciousness of the soul centred in the
impressions of the dropped stone-form begins to associate with the most-
next species of stone-form. The soul identifies itself with this species of
stone, and the consciousness of the soul begins to experience, through
association with the new medium of the most-next species of stone-form,
the impressions of the most-first species of stone-form.

The most important point to be understood here is that when the
consciousness of the soul dissociates its identification from one form or
medium and retains only the impressions of the form so dissociated, these
impressions are experienced through another appropriate medium when
the consciousness of the soul associates with the next medium or form.
But this next medium or form is al-ways created and moulded of the
consolidated impressions of the last species of form with which the soul
associated and identified itself and which (impressions) were retained by
the consciousness of the soul even when dissociated from the form.

Thus, innumerable diverse experiences of countless impressions
experienced by the consciousness of the soul through diverse species of

126 ¥zR var vaANaI

ånaBu ava åAtmaA ˚I cate anaA, ´˚ kae¯ baAd ´˚, pa¢Tar-yaoina ˚I ivaivaDa åOr
åsaMKya ¨pajaAitaya@ kae¯ maADyama sae ˚rtaI h,q åAtmaA ˚I caetanaA ka¯e åiDa˚tar
iva˚Asa ˚I åor å©asar ˚rtae hQ |

yagu a@ åOr ˚alaca[a¯@ ta˚ ¥sa Pa˚Ar ånauBava ˚rnae kae¯ baAd, åntata:
´˚ isTaita åAtaI hq ijasamaE åAtmaA ˚I caetanaA ˚I Pavaiw {a åAtmaA ˚o pa¢Tar-
yaoina ˚I sabasa-e åintama (most-last) ¨pajaAita sae BaI pawTa˚\ ˚rnae ka¯e ilayae
hotaI h;q åOr yafaipa åAtmaA pa¢Tar-yaoina ˚I sabasa-e åintama ¨pajaAita sae pawTa˚\
ho jaAtaI hq åTavaA ¨sae ¢yaAga dte aI hq, taTaAipa åba ta˚ iva˚isata hu¥R å¢yanta-
pairimata cate anaA ¢yaAgaI h¥u R pa¢Tar-yaoina ˚I sabasa-e åintama ¨pajaAita kae¯ å¢yanta-
pairimata ßTaUla saMß˚Ar@ ka¯e saATa banaI rhtaI hq |

åAtmAA ˚o, jao åba ba.gaqr i˚saI maADyama åTavaA zarIr ka¯e h,q pa¢Tar-
yaoina ˚I sabasa-e åintama ¨pajaAita kae¯ å¢yanta-pairimata ßTaUla saßM ˚Ar@ ˚I cate anaA
hotaI hq | åAtmaA ˚o ¥na saMß˚Ar@ ˚A ånaBu ava åinavaAya‰R pa sae ˚rnaA pa.∂taA hq
|

åba, sabasae-åintama pa¢Tar-yaoina ka¯e saßM ˚Ar@ ˚A ånauBava ˚rnae ka¯e
ilayae, åAtmaA ånya maADyama sae (DaAtau-yaoina sa)e saAhcayaR ˚rtaI hq taTaA åpanaI
´˚‰pataA ßTaAipata ˚rtaI hq | DAAta-u yaoina ˚A yah maADyama pa¢Tar-yaoina ˚I
sabasae-åintama ¨pajaAita ka¯e saßM ˚Ar@ ˚A ipaN∂ maA[a hq | dUsare zabd@ ma,E DaAtau-
yaoina ˚I savaPR aTama-¨pajaAita (most-first species) pa¢Tar-yaoina ˚I sabasa-e
åintama ¨pajaAita kae¯ saMß˚Ar@ sae inaimatR a åOr ÎlaI hotaI hq |

¥sa Pa˚Ar sae hI ånanta, sanaAtana inarA˚Ar åAtmaA, jao zaAzvata:
parmaAtmaA maE ißTata hq, iva˚isata cate anaA ka¯e 'ArA pa¢Tar-yaoina ˚I sabasa-e åintama
¨pajaAita kae¯ å¢yanta-ßTalU a pairimata saMß˚Ar@ ˚A ånauBava ˚rtaI hq ijasa dOrAna maE
vah DaAta-u yaoina ˚I savaR-PaTama (most-first) ¨pajaAita ka¯e saATa åpanaA saAhcayaR
´vaM åpanaI ´˚‰pataA ˚rtaI hq |

DaAta-u yaoina ˚I ivaivaDa ¨pajaAitaya@ hotaI hQ ijasa Pa˚Ar sae pa¢Tar-yaoina
˚I hotaI hq, åOr åAtmaA ˚I caetanaA, ivaivaDa åOr åsaMKya saMicata saMß˚Ar@ ˚A
ånaBu ava ˚rnae ka¯e ilaya,e DaAta-u yaoina ˚I ¥na ivaivaDa åsaMKya ¨pajaAitaya@ ˚A
¨payaoga maADyama@ kae¯ ‰pa maE ˚rtaI hq | ¥sa Pa˚Ar åAtmaA ˚I cate anaA ˚A
iva˚Asa, ivaivaDa maADyama@ åTavaA yaoinaya@ ˚I

(16)

initial urge 127

stone-forms, one after the other, lead to the greater evolution of
consciousness of the soul.

Ultimately a stage is reached after ages and cycles of experiences
where the consciousness of the soul has a tendency to dissociate the soul
even from the most-last species of stone-form; and, although the most-last
species of stone-form is dissociated or dropped by the soul, the most-finite
consciousness evolved thus far remains together with the most-finite gross
impressions of the most-last species of stone-form dropped.

The soul, now without any medium or form, is conscious of the
most-finite gross impressions (sanskaras) of the most-last species of
stone-form. The soul must necessarily experience these impressions.

Now, in order to experience the impressions of the most-last stone-
form, the soul associates and identifies with another medium—the metal-
form. This medium of metal-form is but the mould of the impressions of
the most-last species of stone-form. In other words, the most-first species
of metal-form is created and moulded of the most-last species of stone-
form impressions.

It is thus that the infinite, eternal soul without form, which is
eternally in the Over-Soul, experiences through evolved consciousness the
most-gross finite impressions of the most-last species of stone-form while
associating and identifying itself with the most-first species of metal-form.

There are diverse species of metal-form just as there are of stone-
form, and the consciousness of the soul utilizes these diverse innumerable
species of metal-form as media through which to experience the diverse
and innumerable impressions gathered. Thus the evolution of the
consciousness of the soul gains and gathers momentum in proportion to

128 ¥zR var vaANaI

¨pajaAitaya@ ka¯e 'ArA, ivaivaDa åOr åsaMKya saMß˚Ar@ kae¯ ivaivaDa ´vama\ bahgu aunae
ånauBava@ kae¯ ånaupaAta maE gaita PaApta ´vama\ saMicata ˚rtaA hq |

¥sa Pa˚Ar sae hI åAtmaA ˚I caetanaA kae¯ iva˚Asa-ca[a¯, inamnatar åOr
inamnatar ¨pajaAitaya@ kae¯ ¢yaAgaI h¥u R yaoinaya@ ka¯e saßM ˚Ar@ ˚o ånauBava åOr K. acaR
˚rtae hyu a,e ¨ccatar åOr ¨ccatar ¨pajaAitaya@ kae¯ ‰pa@ ka¯e iva˚Asa ka¯e saATa-saATa
åOr åiDa˚ ´vaM mahAnatar caetanaA ˚A iva˚Asa ˚rtae jaAtae hQ |

åAtmaA ˚I cate anaA pa¢Tar-yaoina ˚I åintama-sa-e åintama ¨pajaAita ka¯e
saBaI saMß˚Ar@ ˚o DaAtau-yaoina ˚I savaR-PaTama ¨pajaAita ka¯e maADyama sae ånauBava
´vama\ K. acaR ˚rtaI hq | jaba pa¢Tar-yaoina ˚I sabasae-åintama ¨pajaAita ka¯e saba
saßM ˚Ar K. acaR ho jaAtae h,Q taba åAtmaA ˚I caetanaA åpanae ˚o DaAtau-yaoina ˚I savaR-
PaTama ¨pajaAita sae paTw a˚\ ˚r laetaI hq, åOr vah ¨sa zarIr ˚o ¢yaAga dte aI hq |
parntau åba cate anaA DaAtau-yaoina* ˚I sava-R PaTama ¨pajaAita ka¯e saßM ˚Ar åpanae maE
banaAyae rKataI hq |

catq anya åAtmaA DAtau-yaoina ˚I savaR-PaTama ¨pajaAita kae¯ ¥na saMß˚Ar@ ˚A
ånaBu ava åba DaAta-u yaoina ˚I savaRPaTama-ågalaI ¨pajaAita sae åpanaA saAhcayaR ´vama\
ånanyataA ˚rnae ka¯e 'ArA ˚rtaI hq | yah yaoina DaAta-u yaoina ˚I savaR-PaTama ¨pajaAita
ka¯e saßM ˚Ar@ ˚A matU amR aAna ipaN∂ h,q ijasa ¨pajaAita ˚o catq anya åAtmaA nae ¢yaAga
idyaA hq åTavaA åpanae sae pawTa˚\ ˚r idyaA hq | ¥sa Pa˚Ar DaAta-u yaoinaya@ ˚I
ivaivaDa ¨pajaAitaya@ ˚I ´˚ za~w∂÷‹ laA ˚A sajw ana hotaA hq åOr åAtmaA (åTavaA
åOr åiDa˚ ˇI˚ åTaR ma,E åAtmaA ˚I caetanaA) DaAta-u yaoina ˚I Pa¢yae˚ ¨pajaAita
sae saAhcayaR ˚rtaI hq taTaA pawTa˚\ hotaI h,q åOr ¥sa Pa˚Ar ivaivaDa saßM ˚Ar K. acaR
˚rtaI taTaA PaApta ˚rtaI hq | ¥na saßM ˚Ar@ ˚A ånaBu ava ˚rtaI hu¥R, åAtmaA,
yaoinaya@ ˚I ¨ccatar

(17)

* [ paAˇ˚ ˚o yah na saocanaA caAihyae i˚ vaNanR a maE bahuDaA PadizatR a zabd “mosts”, jasq ae i˚
most-first, most-next, most-finite, ˆdKaAva†I åTavaA DyaTaR hQ ka›ya@i˚ i˚saI
yaoina ˚I Pa¢yae˚ ¨pajaAita—¨dAhrNaATaR, pa¢Tar—¨saI ‰pa ˚I å¢yanta-ågalaI (most-
next) ¨pajaAita par jaAnae kae¯ pahla,e i˚icata\ pairvatanR a@ ka¯e saATa åsaKM ya baAr dohrA¥R ga¥R h,q
åOr ¥sa˚A Bade Paga† ˚rnaA åAvazya˚ PataIta hotaA TaA | å¢yanta-åintama (most-last)

˚A Payaoga å¢yanta hAla maE saAmanae åAyae ‰pa kae¯ åTaR kae¯ Payaoga maE laAyaA gayaA hq, åTaARta\
¨pajaAita ˚A sava«cca åOr navaInatama iva˚AsazaIla ‰pa, åOr ¨sa˚o sabasae inacalae pamq aAnae ˚A

‰pa na samaJanaA caAihyae | —sampaAd˚ ]

initial urge 129

the diverse and multiple experiences of varied and innumerable
impressions, through different media or species of forms.

This is how the cycles of evolution of consciousness of the soul go
on evolving further and greater consciousness with evolution of forms of
higher and higher species, while experiencing and exhausting the
impressions of the dissociated forms of the lower and lower species.

The consciousness of the soul experiences and exhausts all the
impressions of the most-last species of stone-form through the medium of
the most-first species of metal-form. When all the impressions of the
most-last species of stone-form are exhausted, the consciousness of the
soul dissociates itself from the most-first species of metal-form, and drops
that form. But the consciousness now retains the impressions of the most-
first species of the metal-form.*

These impressions of the most-first species of the metal-form are
now experienced by the conscious soul through its association and
identification with the most-next species of metal-form. This form is but
the consolidated mould of the impressions of the most-first species of
metal-form which was dropped or dissociated by the conscious soul. A
chain of varied species of metal-forms is thus created and the soul (or to
be more precise, the consciousness of the soul) associates with and
dissociates from every species of the metal-form, exhausting and gaining
diverse impressions. While experiencing these impressions, the soul
evolves more and more consciousness simultaneously with the evolution
of the higher and higher species of forms. After ages and cycles, at last the
consciousness of the soul associates and identifies itself with the most-last

* [The reader should not think the oft-appearing “mosts,” such as most-first,
most-next, most-finite, are superfluous or redundant, because each species of a
certain form—stone, for instance—has numerous repetitions with slight
variations before going on to the most-next species of that same form, and it
seemed necessary to differentiate. “Most-last” is used to mean the form most
recently encountered, i.e., the highest and latest evolutionary form of the
species, and should not be construed as the form furthest down the scale. Ed.]

130 ¥Rzvar vaANaI

åOr ¨ccatar jaAitaya@ ka¯e iva˚Asa ka¯e saATa-saATa åiDa˚ åOr åiDa˚ caetanaA ˚A
iva˚Asa ˚rtaI hq | yagu a@ åOr ˚Alaca[a¯@ ka¯e baAd, åAiKar˚Ar åAtmaA ˚I
cate anaA DaAta-u yaoina ˚I sabasae-åintama ¨pajaita sae åpanaA saAhcayaR ˚rtaI åOr
ånanyataA ßTaAipata ˚rtaI hq, åOr ´esaA vah DaAtau-yaoina ˚I sabasae-åintama
¨pajaAita kae¯ ibalka¯u la paICe vaAlaI (most last but one) ¨pajaAita ka¯e saMß˚Ar@
˚A ånaBu ava ˚rnae ka¯e ilayae ˚rtaI hq, ijasa ¨pajaAita ˚o åAtmaA nae åBaI ¢yaAgaA
hq åTavaA pawTa˚\ ˚r idyaA hq |

parmaAtmaA maE zaAzvata: ißTata yah åAtmaA, ånanta åOr inarA˚Ar hotaI
h¥u R BaI, åpanae ˚o DaAtauvata\ paAtaI hq |

DaAtau-yaoina ˚I ivaivaDa ¨pajaAitaya@ sae åpanaI åiBa˜ataA ˚rtaI h¥u R
åAtmaA saATa-saATa, åAtmaA ka¯e pa¢Tar-yaoina taTaA DaAta-u yaoina kae¯ ånaBu ava@ ka¯e
ånausaAr åOr ¨nakae¯ ånapu aAta ma,E ßTalU a jagata ˚A ånaBu ava ˚rnae lagataI hq |

DaAtau-yaoina, ijasamaE DaAtau ˚I ivaivaDa ¨pajaAitaya@ ˚I zaw~∂‹÷laA saimmailata
hq, ´se aI PaANarihta, ja.∂ åOr ˇosa hq jaqsaI i˚ pa¢Tar-yaoina hotaI hq ijasamaE pa¢Tar
˚I ivaivaDa ¨pajaAitaya@ ˚I za~w∂‹÷laA saimmailata hq |

åAtmaA (åTavaA åiDa˚ sahI åTaR maE, åAtmaA ˚I cate anaA) pa¢Tar—
åOr DaAtau-yaoinaya@ ˚I ¨pajaAitaya@ sae åpanaI taƒpU ataA ˚rtaI hu¥R, åpanae ˚I
pa¢Tar—åTavaA—DaAtau-yaoina sae ´˚‰pa paAtaI hq åOr ¥sa Pa˚Ar åpanaeåApa ˚o
PaANarihta, ja.∂ ´vaM ˇosa ånauBava ˚rtaI h,q åOr ¥na PaANarihta, ja∂. ´vaM ˇosa
åvaßTaAå@ ˚A ånaBu ava å˜a Bavu ana maE pa¢Tar—´vama\ DaAtau-yaoinaya@ ka¯e paUre
iva˚Asa kae¯ åAfaopaAnta ˚rtaI hq |

åAtmaA ˚I ˇosa, ja∂. åvaßTaA vah åvaßTaA hq ijasamaE jaIvana åOr
PaANazai{aπ (energy) caetanaA ka¯e åiDa˚tar iva˚Asa kae¯ baAvajaUd, åba BaI Pasaupta
hotae hQ | ¥sailayae ¥sa ˇosa åvaßTaA maE zarIr (forms) ßvaecCA sae åpanaeåApa
¨Dar-¨Dar ihla-∂lu a nah¡ sa˚tae (åTaAtR a\ vae ßvaecCApavU a˚R caZe †A nah¡ ˚r
sa˚tae), åOr ¥sailayae åAtmaA ˚I cate anaA, ¥na ˇosa yaoinaya@ sae saAhcayaR ˚rtaI
h¥u R jao ja∂. ´vaM PaANarihta hQ åOr ijanamaE jaIvana va PaANazai{aπ åba BaI Pasapta h,Q
å˜a Bavu ana maE lamba‰pa, saIDae Ka∂. e åAsana (positions) ßTaAipata ˚rnae ˚I
bajaAya la†e e hyu a,e samatala åAsana ßTaAipata ˚rnae ˚I åor Pavaw{a hotaI hq |

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initial urge 131

species of metal-form to experience the impressions of the most-last but
one species of metal-form that the soul has just dropped or dissociated.

This soul, eternally in the Over-Soul, though being infinite and
without form, finds itself as metal.

While identifying itself with diverse species of metal-form the soul
begins to experience simultaneously the gross world in accordance with
and in proportion to the soul’s experiences of the stone-form and the
metal-form.

The metal-form, which includes a series of diverse species of metal,
is as inorganic, inanimate and solid as the stone-form, which includes a
series of diverse species of stone.

The soul, or more precisely, the consciousness of the soul, while
identifying itself with the species of stone- and metal-forms, finds itself as
one with the stone- or metal-form and thus realizes itself as inorganic,
inanimate and solid, and experiences these inorganic, inanimate and solid
states throughout the entire evolution of the stone- and metal-forms in the
gross world.

The solid, inanimate state of the soul is one in which life and energy
are still dormant in spite of greater evolution of consciousness. Hence the
forms in this solid state cannot of their own accord move about by
themselves (i.e., they cannot have voluntary motion), and therefore the
consciousness of the soul, associating with these solid forms which are
inanimate and inorganic and with life and energy still dormant in them,
tends to assert recumbent, horizontal positions rather than to assert
vertical, upright stands or erect positions in the gross world.

After ages and cycles of varied innumerable gross experiences of
diverse and innumerable impressions through a variety of species of
metal-forms, the consciousness of the soul eventually dissociates itself
even from the most-last species of metal-form. Thus the identity of the
soul with the most-last species of metal-form is dropped and as usual the

132 ¥Rzvar vaANaI

DaAtau-yaoinaya@ ˚I ivaivaDa, åsaKM ya ¨pajaAitaya@ kae¯ maADyama sae, ivaivaDa
åOr åsaKM ya saMß˚Ar@ ka¯e ivaivaDa åsaKM ya ßTaUla ånauBava yauga@ åOr ˚Alaca[a¯@
ta˚ ˚rnae kae¯ baAd, åAtmaA ˚I caetanaA åntata: åpanae ˚o DaAta-u yaoina ˚I sabasae-
åintama ¨pajaAita sae BaI paTw a˚\ ˚r laetaI hq | ¥sa Pa˚Ar DaAtau-yaoina ˚I sabasae-
åintama ¨pajaAita sae åAtmaA ˚I ånanyataA ålaga ho jaAtaI hq åOr åba pauna:
kau¯C samaya ka¯e ilayae caqtanya åAtmaA ˚I ånanyataA i˚saI yaoina sae nah¡ rhtaI
(åTaARta,\ åba åAtmaA ‰parihta h)q |

catq anya åAtmaA ˚I ¥sa åvaßTaA maE, jabai˚ saAhcayaR ˚rnae kae¯ ilayae
˚o¥R yaoina nah¡ hotaI, åAtmaA ˚I cate anaA ka¯e vala DaAtau-yaoina ˚I sabasa-e åintama
¨pajaAita ka¯e saMß˚Ar@ maE kae¯inƒta rhtaI h,q jao ¨pajaAita åba ¢yaAga dI ga¥R hq |

¥sa Pa˚Ar caqtanya åAtmaA ˚o ¥sa åvaßTaA maE—åTaAtR a\ ´˚‰pataA
˚rnae ka¯e ilayae ˚o¥R zarIr PaApta na honae ˚I åvaßTaA maE—ka¯e vala DaAtau-yaoina ˚I
sabasae-åintama ¨pajaAita ka¯e saßM ˚Ar@ ˚I cate anaA rhtaI hq |

catq anya åAtmaA ˚o, DaAtau-yaoina ˚I sabasa-e åintama ¨pajaAita kae¯ ¥na
saMß˚Ar@ ˚o, åAtmaA ˚I cate anaA 'ArA ¥na saßM ˚Ar@ ˚A ånaBu ava i˚saI ¨icata
maADyama sae ˚rtae huya,e K. acaR ˚rnaA åinavaAyaR h,q åOr DaAtau-yaoina ˚I sabasa-e
åintama ¨pajaAita kae¯ ¥na saMß˚Ar@ ˚o .KacaR åTavaA zaUnya ˚rnae ka¯e ilayae ¨paya{u aπ
maADyama vanaßpaita-yaoina ˚I sava-R paTama ¨pajaAita hq | vanaßpaita-yaoina ˚I yah
¨pajaAita kae¯vala DaAtau-yaoina ˚I sabasae-åintama ¨pajaAita ka¯e saMß˚Ar@ ˚A maUtamR aAna
ipaN∂ hq |

åba jabai˚ åAtmaA ˚I cate anaA vanaßpaita-yaoina ˚I sava-R paTama ¨pajaAita
sae saAhcayaR ˚rtaI h,q tao ¥sa Pa˚Ar caqtanya åAtmaAA ¨sa zarIr sae åpanaI
´˚‰pataA ˚rnae kae¯ ilayae Pava{w a hotaI hq åOr vaAßtava maE åpanae ˚o vanaßpaita-yaoina
˚I vahI ¨pajaAita paAtaI h,q åOr ¨sa˚o åpanaI ¥sa sa¢yataA ˚A ibalkau¯la ßmarNa
nah¡ rhtaA i˚ vah (åAtmaA) ånanta, sanaAtana ´vama\ inarA˚Ar h—q zaAzvata:
parmaAtmaA maE ißTata hq |

vanaßpaita-yaoina ˚I savaR-PaTama ¨pajaAita ˚I ¥sa åvaßTaA maE åAtmaA ˚I
cate anaA å˜a Bavu ana ˚A åmauBava, [a¯maza: pa¢Tar-yaoinaya@, DaAtau-yaoinaya@ åOr
vanaßpaita-yaoinaya@ kae¯ saßM ˚Ar@ ka¯e ånausaAr taTaA ånaupaAta maE ˚rtaI hq ijana saßM ˚Ar@
˚o ¨sanae ånauBava i˚yaA TaA, åOr ånauBava ˚rtaI hq |

¥sa Pa˚Ar å˜a Bauvana ˚A ånauBava ˚rtaI h¥u R, åAtmaA ˚I yah
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initial urge 133

conscious soul now is once again temporarily unidentified with any form
(i.e., the soul is now without any form).

In this state of the conscious soul, when there is no form with which
to be associated, the consciousness of the soul is centred only in the
impressions of the most-last species of metal-form, which has now been
dropped.

Thus the conscious soul in this state—of having no form for
identification—is conscious only of the impressions of the most-last
species of metal-form.

The conscious soul must exhaust these impressions of the most-last
species of the metal-form by the consciousness of the soul experiencing
these impressions through some appropriate medium. And the appropriate
medium to spend or exhaust these impressions of the most-last species of
metal-form is the most-first species of vegetable-form. This species of
vegetable-form is nothing but the consolidated mould of the impressions
of the most-last species of the metal-form.

When the consciousness of the soul associates now with the most-
first species of vegetable-form, the soul, thus conscious, tends to identify
itself with that form and actually finds itself as that species of vegetable-
form, quite oblivious of the reality that it (soul) is infinite, eternal and
without form—eternally in the Over-Soul (Paramatma).

In this state of the most-first species of the vegetable-form the
consciousness of the soul experiences the gross world, in accordance with
and in proportion to the impressions it experienced and experiences of the
stone-forms, metal-forms and vegetable-form respectively.

134 ¥Rzvar vaANaI

caetanaA, jao vanaßpaita-yaoina sae åiBa˜ataA i˚yae h,q åba ånaBu ava ˚rtaI hq
i˚ vah vanaßpaita hq åOr åADae ja∂. ´vama\ åADae caetanaA gaNu a@ sae yau{aπ hq | caqtanya
åAtmaA åba ¥sa vanaßpaita-‰pa ka¯e 'ArA å˜a Bavu ana maE ´˚ saIDaA, Ka∂. A åAsana
©ahNa ˚rtaI hq | yafaipa yah zarIr ßvatan[a‰pa sae åpanaåe Apa Ka.∂A nah¡ hI
sa˚taA, tao BaI yah ´˚ dÎw. saIDaA Ka∂. A åAsana ßTaAipata ˚rnae kae¯ ilayae dsU are
saADana@ ˚A sahArA late aA hq | ipaπr BaI, ¥sa zarIr maE åba BaI åAtmaA ˚I caetanaA
˚o ßvaie cC˚ gaita ˚A ånaBu ava PadAna ˚rnae ˚I XamataA nah¡ hotaI |

vanaßpaita-yaoina ˚I savaR-PaTama ¨pajaAita kae¯ maADyama sae DaAtau-yaoina ˚I
sabasae-åintama ¨pajaAita kae¯ saMß˚Ar .KacaR ˚r cau˚nae kae¯ baAd, åAtmaA ˚I caetanaA
vanaßpaita-yaoina ˚I ¥sa savaR-PaTama ¨pajaAita ˚o ¢yaAga detaI hq (åTaARta,\ åAtmaA
˚I cate anaA åpanae ˚o vanaßpaita-yaoina ˚I ¥sa savaR-PaTama ¨pajaAita sae paTw a˚\ ˚r
laetaI hq) |

pauna:, caetanaA åAtmaA ånaBu ava ˚rtaI hq i˚ vah inarA˚Ar h,q yafaipa
¨samaE iva˚isata caetanaA ivafamaAna hq | åAtmaA ˚I yah iva˚isata cate anaA åba åBaI
¢yaAgaI åTavaA ivaicC˜a ˚I ga¥R vanaßpaita-yaoina ˚I savaR-PaTama ¨pajaAita ka¯e
saMß˚Ar@ maE kae¯imƒta hq |

vanaßpaita-yaoina ˚I ¥sa savaR-PaTama ¨pajaAita ka¯e ¥sa saMß˚Ar@ ˚A
ånaBu ava ˚rnae kae¯ ilayae, åAtmaA ˚I caetanaA, jao åba zarIrrihta hq, ´˚ ¨paya{u aπ
maADama ˚A ¨payaoga ˚rtaI h,q jao vanaßpaita-yaoina ˚I savaPR aTama-ågalaI ¨pajaAita hq
| vanaßpaita-yaoina ˚I yah savaPR aTama-ågalaI ¨pajaAita vanaßpaita-yaoina ˚I savaR-PaTama
¨pajaAita kae¯ saßM ˚Ar@ ˚A matU aRmaAna ipaN∂ hI hq |

vanaßpaita-yaoina ˚I sava-R PaTama ågalaI ¨pajaAita kae¯ maADyama sae saAhcayaR
˚rnae kae¯ 'ArA, åAtmaA ˚I cate anaA å˜a Bauvana maE vanaßpaita-yaoina ˚I åBaI ¢yaAgaI
ga¥R ¨sa åintama ˆpajaAita ka¯e saßM ˚Ar@ ˚A ånauBava ˚rtaI hq | jaba yae saßM ˚Ar
ivaivaDa ånauBava@ ka¯e 'ArA .KacaR ho jaAtae h,Q tao åAtmaA ˚I cate anaA vanaßpaita-yaoina
˚I savaRPaTama-ågalaI ¨pajaAita sae åpanaA saAhcayaR ¢yaAga detaI hq åOr pauna: ånaBu ava
˚rtaI hq i˚ vah (åAtmaA) zarIr sae rihta hq åOr ¨sa˚I caetanaA ka¯e vala yaoina
˚I ¨sa åAK. aIr maE ¢yaAgaI ga¥R ¨pajaAita kae¯ saßM ˚Ar@ maE kae¯inƒta hq | pauna:, ¥na
saMß˚Ar@ ˚A ånauBava ˚rnae kae¯ ilayae åAtmaA ˚I caetanaA åAtmaA ˚o vanaßpaita-yaoina
˚I ågalaI

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initial urge 135

While thus experiencing the gross world, this consciousness of the
soul, identified with the vegetable-form, realizes now that it is vegetable
and has half inanimate and half animate attributes. The conscious soul
now asserts in the gross world through this vegetable-form an upright,
erect stand. Although this form cannot stand independently by itself, it
uses the support of other media to assert an upright stand. This form is still
not capable, however, of giving the experience of voluntary movement to
the consciousness of the soul.

After the impressions of the last-most species of the metal-form are
exhausted by the consciousness of the soul through the most-first species
of vegetable-form, this most-first species of vegetable-form is dropped
(i.e., the consciousness of the soul dissociates itself from this most-first
species of vegetable-form).

Again the conscious soul realizes that it is without a form al-though
the evolved consciousness is there. This evolved consciousness of the soul
is now centred in the impressions of the most-first species of the
vegetable-form just dropped or dissociated.

To experience these impressions of the most-first species of
vegetable-form, the consciousness of the soul, now without any form,
utilizes an appropriate medium, which is the most-next species of the
vegetable-form. This most-next species of the vegetable-form is nothing
but the consolidated mould of the impressions of the most-first species of
vegetable-form.

By association with the medium of the most-next species of
vegetable-form, the consciousness of the soul experiences in the gross
world the impressions of that last species of the vegetable-form just
dropped. When these impressions are exhausted through diverse
experiences, the consciousness of the soul relinquishes its association with
the most-next species of vegetable-form and again experiences that it (the
soul) is without gross form and that its consciousness is centred only in the
impressions of that species of form last dropped. Again, to experience
these impressions the consciousness of the soul tends the soul to identify
with the next species of vegetable-form. This chain of impressions,
experiences and species of form, from one form to another, is so linked
that it is apparently endless; and the consciousness of the soul, in order to

136 ¥zR var vaANaI

¨pajaAitaya@ sae ånanyataA ßTaAipata ˚rnae ka¯e ilayae Pavaw{a ˚rtaI hq | ´˚ zarIr sae
dsU are zarIr maE, saMß˚Ar@, ånaBu ava@ ´˚ yaoina ˚I ¨pajaAitaya@ ˚I yah za~w∂‹÷laA
´se aI jau.∂I hotaI hq i˚ vah ßpaZ†ta: ånanta h;q åOr åAtmaA ˚I cate anaA ˚o,
åpanaA paUNaR ´vaM BarpaUr iva˚Asa ˚rnae kae¯ ilaya,e ¥sa duZ† ca[a¯ maE paπ sanae kae¯
åitair{aπ åOr ˚o¥R maAgaR nah¡ rhtaA, jaba ta˚ i˚ ¥sa Pa˚Ar PaApta hu¥R åAtmaA
˚I caetanaA, åAtmaA ˚o balapavU aR˚ yah ånaBu ava nah¡ ˚rAtaI i˚ åAtmaA ånanta,
sanaAtana parmaAtmaA maE zaAzvata: ißTata h,q taTaA åAtmaA ˚o ånanta zai{aπ, ånanta
∆aAna ´vama\ ånanta åAnand ˚A ånauBava nah¡ ˚rAtaI |

jao baAta mah¢vapaNU aR åOr saAvaDaAnaI sae DyaAna maE rKanae yaogya h,q vah yah
hq i˚ jasq ae-jasq ae åAtmaA ˚I caetanaA ˚A iva˚Asa-ca[a¯ åAgae åOr åAgae ˚o GaUmataA
hq, åOr ågamae (further) ´vama\ åiDa˚tar saMß˚Ar@ ka¯e ånaBu ava@ kae¯ 'ArA åOr
åAgae taTaA åOr åiDa˚ caetanaA ˚A iva˚Asa ˚rtaA h,q vaqsae hI vasq ae caetanaA ˚A
yah iva˚Asa, inamnatar åOr inamnatar ¨pajaAitaya@ kae¯ saMß˚Ar .KacaR ˚rtae hyu ae jao
¨pajaAitayaA CU†taI åTavaA ivaicC˜a hotaI jaAtaI hQ, åinaicCta ‰pa sae Ác aI åOr
Ác aI ¨pajaAitaya@ kae¯ zarIr@ ˚I ´˚ zaw~∂‹÷laA ˚A iva˚Asa ˚rtaA hq |

¥sa Pa˚Ar i˚saI .KaAsa yaoina ˚I, jaqsae pa¢Tar-yaoina åTavaA DaAtau-yaoina
åTavaA vanaßpaita-yaoina åTavaA ånya yaoinaya@ ˚I, ¨pajaAitaya@ ˚I zaw~∂÷‹ laA kae¯
åAid åOr ånta ka¯e baIca ˚I drAr, ijasa˚A PaArmBa .KaAsa Pa˚Ar ˚I yaoina ˚I
inamnatama åTavaA åpairpaka›va savaR-paTama ¨pajaAita sae hotaA hq åOr ånta ¨sa
.KaAsa Pa˚Ar ˚I yaoina ˚I sava«cca åTavaA sava«¢ka¯w Z†-åintama ¨pajaAita maE hotaA
h,q [a¯maza: ¨ccatar åOr ¨ccatar Pa˚Ar ka¯e ‰pa@ ka¯e iva˚Asa kae¯ 'ArA BartaI
jaAtaI hq jao (zarIr) saßM ˚Ar@ kae¯ ilayae ¨paya{u aπ hotae hQ åOr åAtmaA ˚I cate ana
˚o ¨ccatar åOr ¨ccatar caetanaA ˚I PaAipta maE sahAya˚ hotae hQ | saMXape a ma,E
i˚saI K. aAsa yaoina ka¯e ‰pa ˚I sava-R PaTama åOr sabasa-e åintama ¨pajaAita ka¯e baIca
ma,E ¨sa K. aAsa yaoina ka¯e ‰pa@ ˚I ivaivaDa ¨pajaAitayaAÂ hotaI h,Q ijana˚A iva˚Asa
åAtmaA ˚I iva˚isata hotaI h¥u R cate anaA ˚I åAvazya˚taAå@ ka¯e ånau‰pa hotaA
hq |

åpanae ivaZaya par åA˚r, jaba åAtmaA ˚I caetanaA vanaßpaita-yaoina ˚I
sabasae-åintama ¨pajaAita sae åpanaA saAhcayaR ˚rtaI hq taba caetana åAtmaA vanaßpaita-
yaoina ˚I ¥sa sabasae-åintama ¨pajaAita sae åpanaI taƒUpataA ßtaAipata

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initial urge 137

evolve itself fully and completely, has no other course but to become
entangled in this vicious circle until, perforce, the consciousness of the
soul thus gained, makes the soul realize that it is infinite, eternal and
eternally in the Over-Soul, and makes the soul experience infinite power,
knowledge and bliss.

The point that is important and which is to be carefully noted is that,
as the cycle of evolution of consciousness of the soul rolls on and on, and
further and greater consciousness is evolved through experiences of
further and greater impressions, this evolution of consciousness
inadvertently evolves a series of forms of higher and higher species while
exhausting the impressions of the lower and lower species that get
dissociated or dropped or shed.

Thus the gap between the beginning and the end of a series of
species of one particular form, such as stone-form or metal-form or
vegetable-form or other forms, beginning with the lowest or crude most-
first species of a form of particular kind and ending with the highest or
sublime most-last species of form of that particular kind, is progressively
filled in by the evolution of forms of higher and higher types suitable to
the impressions and aiding the consciousness of the soul to gain higher
and higher consciousness. In short, in between the most-first and most-last
species of form of a particular form, there are diverse species of forms of
that particular form, evolved to suit the requirements of the evolving
consciousness of the soul.

Coming to the point, when the consciousness of the soul associates
itself with the most-last species of vegetable-form, the conscious soul
identifies itself with this most-last species of vegetable-form and

138 ¥Rzvar vaANaI

˚rtaI hq åOr vanaßpaita-yaoina ˚I sabasae-åintama ¨pajaAita kae¯ ibalkau¯la paICe
vaAlaI (most last but one) ¨pajaAita kae¯ saßM ˚Ar@ ˚A ånaBu ava ˚rtaI hq, jao
åAK. aIr maE ¢yaAgaI ga¥R TaI |

jaba vanaßpaita-yaoina ˚I sabasa-e åintama ¨pajaAita kae¯ ibalka¯u la paICe vaAlaI
¥sa ¨pakaAita ka¯e saba saMß˚Ar .KacaR ho jaAtae hQ, taba cate ana åAtmaA vanaßpaita-yaoina
˚I sabasa-e åintama ¨pajaAita sae åpanaI ånanyataA nah¡ rKataI ka›ya@i˚ åAtmaA ˚I
caetanaA nae åpanae ˚o vanaßpaita-yaoina ˚I ¨sa sabasae-åintama ¨pajaAita sae paTw a˚\
˚r ilayaA hq | cate ana åAtmaA yauga@ åOr ˚Alaca[a¯@ ta˚ mana Bauvana kae¯ 'ArA
åiKala vanaßpaita jagata kae¯ ånaBu ava, paTw vaI par åOr jala ma,E ˚rnae kae¯ baAd,
åntata: vanaßpaita-yaoina ˚I ¥sa sabasa-e åintama ¨pajaAita ˚o BaI ¢yaAga dte aI hq |

yafaipa cate anaA åAtmaA nae vanaßpaita-yaoina ˚I sabasae-åintama ¨pajaAita ˚o
¢yaAga idyaA hq åOr åba åAtmaA zarIrrihta hq, taTaAipa ¨samaE iva˚Asata cate anaA
ivafamaAna h,q åOr ¥sa caetanaA kae¯ 'ArA caetana åAtmaA ˚o (yafaipa vah inarA˚Ar
h)q åBaI ¢yaAgaI h¥u R vanaßpaita-yaoina ˚I sabasa-e åintama ¨pajaAita kae¯ sa˚M ˚Ar@ ˚A
BaAna hq |

yae saMß˚Ar åinavaAya‰R pa sae K. acaR åTavaA zaUnya hotae caAihyae |
¥sa saßM ˚Ar@ ˚A ånaBu ava ˚rnae kae¯ ilayae åAtmaA ˚I cate anaA åba ´˚
¨payau{aπ maADyama sae saAhcayaR ˚rtaI hq taAi˚ vah vanaßpaita-yaoina ˚I sabasa-e åintama
¨pajaAita kae¯ ¥na saßM ˚Ar@ ˚A ånauBava ˚r saka¯e | ¥sailaya,e åAtmaA ˚I caetanaA
¥sa Pa˚Ar åAtmaA ˚o ˚o∂. A-yaoina ˚I sava-R PaTama ¨pajaAita sae åpanaI åiBa˜ataA
˚rnae ka¯e ilayae Pava{w a ˚rtaI hq | yah ßmarNa rhe i˚ ˚o∂. A-yaoina ˚I savaR-PaTama
¨pajaAita ˚A yah ‰pa vanaßpaita-yaoina ˚I sabasa-e åintama ¨pajaAita ka¯e saMß˚Ar@ ˚A
maUtaRmaAna ipaN∂ honae kae¯ åitair{aπ ånya kau¯C nah¡ hq |
ijasa samaya cate anaA åAtmaA ¥sa Pa˚Ar åpanaA taAdAtmya ˚I∂. A-yaoina ˚I
¥sa sava-R PaTama ¨pajaAita sae ˚rtaI h,q taba åAtmaA ånauBava ˚rtaI hq i˚ vah
vaAßtava maE ˚o∂. A hq åOr ¨sae ˚o∂. A honae ˚I cate anaA ho jaAtaI hq |
åba ta˚ iva˚isata hu¥R sampaUNaR caetanaA kae¯ rhtae hyu ae BaI, åAtmaA ˚o
åba BaI åpanaI yaTaATaRtaA ˚I, åpanaI maula, ånanta, sanaAtana åvaßTaA ˚I,
zaAzvata: parmaAtmaA maE honae ˚I, cate anaA nah¡ hq | yafaipa åAtmaA zaAzvata: parmaAtmaA
maE ißTata hq åOr ånanta ´vama\ inarA˚Ar hq, taTaAipa
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initial urge 139

experiences the impressions of the most-last but one species of the
vegetable-form that was last shed.

When all the impressions of this most-last but one species of
vegetable-form are exhausted, the conscious soul no longer identifies itself
with the most-last species of vegetable-form because the consciousness of
the soul has dissociated itself from that most-last species of vegetable-
form. This most-last species of vegetable-form is also eventually shed by
the conscious soul after ages and cycles of experience of the whole
vegetable kingdom through the gross world, on the earth and in the waters.

Although the most-last species of vegetable-form is shed by the
conscious soul and the soul is now without any form, yet the
consciousness evolved is there, and through this consciousness the soul
(though without form) is conscious of the impressions of the most-last
species of the vegetable-form just shed.

These impressions must necessarily be spent or exhausted.

In order to experience these impressions the consciousness of the
soul now associates with an appropriate medium to experience these
impressions of the most-last species of the vegetable-form. Therefore, the
consciousness of the soul thus tends the soul to identify itself with the
most-first species of the worm-form. It must be remembered that this form
of the most-first species of worm-form is nothing other than the
consolidated mould of the impressions of the most-last species of
vegetable-form.

While the conscious soul thus identifies itself with this most-first
species of worm-form, the soul realizes that it is actually a worm and
becomes worm-conscious.

Despite all of the consciousness so far evolved, the soul is still not
conscious of its reality, its original, infinite, eternal state, eternally in the
Over-Soul. Although the soul is eternally in the Over-Soul and is infinite
and without form, this partially conscious soul actually experiences itself
as a worm in the gross world. This is ignorance. This ignorance persists as

140 ¥zR var vaANaI

yah åAiza˚-caqtanya åAtmaA åpanae ˚o å˜a bauvana maE sacamauca ˚I.∂Avata\ ånauBava
˚rtaI hq | yah å∆aAnataA hq | yah å∆aAnataA taba ta˚ dwÎ. taApaUva˚R ißTar rhtaI hq
jaba ta˚ i˚ åAtmaA ˚I caetanaA paNU atR ayaA iva˚isata nah¡ ho jaAtaI, i˚ntau ¨sa
samaya BaI jabai˚ åAtmaA ˚o paNU aR cate anaA PaApta ho jaAtaI hq, vah ipaπr BaI
å∆aAnataA sae Î˚I ˚hI jaAtaI hq ka›ya@i˚ yah paNU atR ayaA iva˚isata cate anaA åAtmaA ˚o
tatXaNa åAtma∆aAna PadAna nah¡ ˚rtaI | ¥sakae¯ ivaparIta, jaba åAtmaA ˚I cate anaA
paUNaRtayaA iva˚isata ho jaAtaI hq taba åAtmaA åpanae ˚o manaZu ya maAnanae lagataI hq |

jaba åAtmaA ˚I cate anaA ˚I∂. A-yaoina ˚I savaR-PaTama ¨pajaAita sae åpanaA
saAhcayaR ˚rtaI h,q tao vah vanaßpaita-yaoina ˚I sabasae-åintama ¨pajaAita kae¯ saMß˚Ar
ånauBava taTaA .KacaR ˚rtaI hq | jaba vanaßpaita-yaoina ˚I sabasa-e åintama ¨pajaAita
ka¯e saba saMß˚Ar ¨na ivaivaDa ånauBava@ kae¯ 'ArA, jao åAtmaA ˚I∂. A-yaoina ˚I savaR-
PaTama ¨pajaAita sae taAdAtmya rKatae hyu ae PaApta ˚rtaI hq, paNU aRtayaA K. acaR åTavaA
zanU ya ho jaAtae hQ, taba ˚I∂. A-yaoina ˚I yah savaR-PaTama ¨pajaAita paTw a˚\ åTavaA
ivaicC˜a ho jaAtaI hq åOr pauna: åAtmaA zarIrrihta ho jaAtaI hq yafaipa ¨sa˚o
˚I∂. I-yaoina ˚I savaR-PaTama ¨pajaAita kae¯ saMß˚Ar@ ˚I cate anaA rhtaI hq |

˚I∂. A-yaoina ˚I sava-R PaTama ¨pajaAita kae¯ ¥na saßM ˚Ar@ ˚A ånauBava ´vama\
zaUnya honaA åAvazya˚ hq | ¥sailayae åAtmaA ˚I cate anaA ånya samauicata maADyama sae
åpanaA saAhcayaR ˚rtaI hq åOr åAtmaA ˚o ˚I∂. A-yaoina ˚I savaPR aTama-ågalaI
¨pajaAita sae taAdA¢myA ˚rnae ka¯e ilayae Pava{w a ˚rtaI hq | ˚o.∂A-yaoina ˚I savaPR aTama-
ågalaI ¨pajaAita ˚A yah maADyama ˚I∂. A-yaoina ˚I savaR-PaTama ¨pajaAita ka¯e
saMß˚Ar@ ˚A maUtaRmaAna ipaN∂ maA[a hq |

kaw¯ima-yaoina ˚I ´˚ ka¯e baAd ´˚ ¨pajaAitayaAÂ ¥sa Pa˚Ar ÎlataI åOr
ivaicC˜a hotaI jaAtI hQ jabai˚ åAtmaA ˚I cate anaA ka¯w ima-‰pa@ kae¯ ivaivaDa
¨pajaAitaya@ ka¯e maADyama sae ka¯w ima-‰pa@ ka¯e ivaivaDa saßM ˚Ar@ ˚A ånaBu ava ˚rnae ka¯e
'ArA taIv+ataA sae iva˚isata hotaI hq |

jaba cate ana åAtmaA ˚o ˚i∂. A honae ˚I caetanaA hotaI hq åOr vah åpanae
˚o ßTaUla jagata maE ˚I.∂Avata\ ånauBava ˚rtaI hq, taba åAtmaA ˚I cate anaA ˚o PaTama
baAr ßvaeicC˚ gaita ˚A ånauBava hotaA hq, åOr ¨sa˚o yah ånauBava BaI hotaA hq
i˚ vah ´˚ cate ana PaANaI hq | ka¯w ima-cate anaA sae yau{aπ ¥sa åAtmaA ˚o åiDa˚ åOr
¨ccatar cate anaA PaApta ˚rnae ka¯e åpanae

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initial urge 141

long as the consciousness of the soul is not fully evolved, but even when
the soul has come to full consciousness, it is still said to be enveloped by
ignorance because this fully evolved consciousness does not make the soul
Self-conscious instantaneously. On the contrary, when the consciousness
of the soul is fully evolved the soul begins to identify itself as a human
being.

While the consciousness of the soul associates itself with the most-
first species of worm-form it experiences and exhausts the impressions of
the most-last species of the vegetable-form. When all the impressions of
the most-last species of vegetable-form are completely exhausted or spent
through the diverse experiences had by the soul while identified with the
most-first species of worm-form, then this most-first species of worm-
form is dropped or dissociated and the soul is once again without any form
although it is conscious of the impressions of the most-first species of
worm-form.

These impressions of the most-first species of worm-form must be
experienced and exhausted. Therefore the consciousness of the soul
associates itself with another appropriate medium and tends the soul to
identify with the most-next species of worm-form. This medium of the
most-next species of worm-form is nothing other than the consolidated
mould of the impressions of the most-first species of worm-form.

Species after species of worm-form are thus moulded and dropped
while the consciousness of the soul rapidly evolves through experiencing
the varied impressions of worm-forms through diverse species of worm-
forms.

When the conscious soul is worm-conscious and experiences itself
as a worm in the gross world, the consciousness of the soul also has for the
first time the experience of voluntary movement, and also experiences that
it is an animate creature. This worm-conscious soul in its travail to gain
more and greater consciousness also experiences itself in the gross world

142 ¥Rzvar vaANaI

Gaor PayaAsa maE å˜a Bauvana maE yah BaI ånauBava hotaA hq i˚ vah ibanaA rI.ÎvaAlaA
PaANaI hq, åOr baAd ˚I ißTaita maE rI.ÎvaAlaI ånya åvaßTaAå@ maE, vah åpanae ˚o
ivaivaDa ¨pajaAitaya@ kae¯ ågM arihta sar˚nae vaAlae kaw¯ima-zarIr ånauBava ˚rtaI hq |
kaw¯ima-yaoina ˚I ånya ivaivaDa ¨pajaAitaya@ maE åAtmaA ˚I cate anaA sar˚nae ka¯e 'ArA,
do parq @ ka¯e 'ArA åOr ˚BaI ˚BaI paqr@ ka¯e ånae˚ jao.∂@ ka¯e 'ArA, åOr ˚BaI
˚BaI paqr@ ka¯e jao∂. @ ´vama\ pa∂÷‹ @ ka¯e 'ArA, ßvaecCApaUva˚R calanae ipaπrnae ka¯e ågalae
ivaivaDa ånauBava PaApta ˚rtaI hq | ˚BaI-˚BaI ka¯w ima-cate anaA sae yau{aπ åAtmaA kaw¯ima-
yaoina ˚I ivaivaDa ¨pajaAitaya@ maE åpanae ˚o royadE Ar satah rKanae vaAla,e ˚BaI ˚BaI
ica˚naI ´vama\ rezamaI satah rKanae vaAlaI, åOr ˚BaI ˚BaI Karu drI åTavaA partadAr
satah (KaAla) rKanae vaAlaI ånauBava ˚rtaI hq | ka¯w ima-cate anaA sae ya{u aπ åAtmaA
åiDa˚ taIXNatayaA yah BaI ånaBu ava ˚rtaI hq i˚ ¨sa˚o åpanaI jaIiva˚A taTaA
åpanae jaIvana ˚I rXaA ka¯e ilayae BaI saGM aZaR ˚rnaA hq, åOr ¨sa˚o ´ie nƒya ∆aAna
taTaA jaIvana PaApta hq |

kaw¯ima-cate anaA ya{u aπ yah åAtmaA, kaw¯ima-yaoina ˚I ivaivaDa ¨pajaAitaya@ ka¯e
ivaivaDa ´vaM åsaMKya saßM ˚Ar@ kae¯ ¨ccatar ´vaM ivaivaDa åsaMKya ånauBava@ ka¯e 'ArA
caetanaA ka¯e åiDa˚tar iva˚Asa ka¯e saATa, yah BaI ånauBava åOr Pa¢yaXa ∆aAna PaApta
˚rtaI hq i˚ vah jala åOr Tala dona@ maE rhnae vaAlaA PaANaI h—q yah i˚ na
kae¯vala vah ßvaecCApaUvaR˚ paTw vaI par cala sa˚taA hq bail˚ ¨sae jala maE BaI
ßvatan[ataA ´vama\ gaita paApta hq |

cate anaA ka¯e iva˚Asa ˚o åOr ßpaZ†‰pa sae samaJanae maE åpanaI hI saiu vaDaA
kae¯ ilaya,e hma ˚I†-yaoina maE ˚i.∂A (worms) ˚I ivaivaDa ¨pajaAitayaAÂ, ma˚o.∂@
(insects) ˚I ivaivaDa ¨pajaAitayaA, rEganaevaAlae jantaåu @ ˚I ivaivaDa ¨pajaAitayaAÂ
åOr jala va Tala dona@ maE rhnae vaAlae jantauå@ ˚I ivaivaDa ¨pajaAitayaA, saimmailata
˚rtae hQ | saMXape a maE, ka¯w ima-yaoina maE hma vae saba ¨pajaAitayaAÂ saimmailata ˚rtae hQ
jao sar˚nae ˚I åor Pava{w a hotaI hQ åTavaA jao åMga, paqr åOr paKa rKatae hyu ae
BaI sar˚taI hQ, åTavaA jao ånyaTaA paiXaya@ ´vama\ caOpaAya@ sae iBa˜a hotaI hQ |

pa¢Tar-´vama\ DaAtau-yaoinaya@ saIDae åTavaA Ka∂. e åAsana sae ya{u aπ na TaI | vae
la†e e åAsana@vaAlaI yaoinaya@ Ta¡ | ¨na˚A åAsana (posture) samatala åOr pa†bala
TaA | vanaßpaita-yaoina ˚o saIDae åOr Ka.∂e åAsana ˚I ißTaita PaApta TaI | åba
kaw¯ima yaoina panu a: pa†bala Pa˚Ar ˚I yaoina hq jao

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initial urge 143

as an invertebrate, and at a later stage in other states of vertebrate,
limbless, creeping worm-forms of diverse species. In other diverse species
of worm-form the consciousness of the soul undergoes further varied
experiences of voluntary movement through crawling, through pairs of
legs and sometimes through multiple pairs of legs, and sometimes through
pairs of legs and pairs of wings. Sometimes the worm-conscious soul in
varied species of worm-form realizes itself as possessing a hairy surface,
sometimes a smooth and silky and sometimes a rough or scaly surface
(hide). The worm-conscious soul also realizes more acutely that it has to
struggle for its sustenance and also for its survival, and that it is endowed
with sensation and life.

This worm-conscious soul, with further evolution of consciousness
through greater and varied innumerable experiences of varied and multiple
impressions of varied species of worm-form, also experiences and realizes
that it is an amphibian—that it has not only voluntary movement on earth
but also freedom and mobility in water.

For our own convenience in understanding the evolution of
consciousness more clearly, we include in the worm-form the varied
species of worms, varied species of insects, varied species of reptiles and
varied species of amphibia. In short, we include in the worm-form all
species that tend to crawl or that crawl in spite of having limbs, legs and
wings, or that are otherwise distinct from birds and quadrupeds.

The stone- and metal-forms had no upright or erect stand. They were
recumbent forms. Their posture was flat and horizontal. The vegetable-
form had an upright, erect stand. Now the worm-form is again of the

144 ¥Rzvar vaANaI

saIDaA åTavaA Ka∂. A åAsana nah¡ rKataI bail˚ lambaA lae†A åAsana rKanae ˚I åor
¨nmauKa hq |

jaba åAtmaA ˚I caetanaA ka¯w ima-yaoina ˚I ivaivaDa ¨pajaAitaya@ kae¯ saba
saMß˚Ar@ ˚A ånauBava ˚r ca˚u nae ka¯e baAd, ka¯w ima-yaoina ˚I åintamatama ¨pajaAita sae
åpanaA saAhcayaR ˚rtaI h,q åOr jaba catq anya åAtmaA yauga@ åOr ˚Alaca[a¯@ ta˚
å˜a Bauvana maE åsaKM ya ivaivaDa ånauBava ˚rnae ka¯e baAd åntata: ka¯w ima-yaoina ˚I
¥sa sabasa-e åintama ¨pajaAita ˚o yaoinaya@ kae¯ saATa saAhcayaR åTavaA ´˚‰pata sae
rihta paAtaI hq | parntau åba åAtmaA ˚I caetanaA åBaI ¢yaAgaI h¥u R kaw¯ima-yaoina ˚I
sabasae åintama ¨pajaAita kae¯ saMß˚Ar@ maE ka¯e inƒta hq | ¥na saßM ˚Ar@ ˚A ånauBava kae¯
'ArA .KacaR hotaA åinavaAyaR h,q åOr ånaBu ava PaApta ˚rnae kae¯ ilayae ´˚ ¨payau{aπ
maADyama ˚I åAvazya˚taA hq |

¥sailayae åAtmaA ˚I cate anaA, ka¯w ima-yaoina ˚I sabasa-e åintama ¨pajaAita ka¯e
saßM ˚Ar@ maE ka¯e inƒta honae ka¯e ˚ArNa, ´˚ samaiu cata maADyama sae saAhcayaR ˚rtaI hq
åOr åAtmaA ˚o ka¯w ima-yaoina ˚I sabasae-åintama ¨pajaAita kae¯ saßM ˚Ar@ ˚o ånauBava
´vama\ K. acaR ˚rnae kae¯ hte au maClaI-yoina ˚I sava-R PaTama ¨pajaAita sae åpanaI
´˚‰pataA ˚rnae kae¯ ilayae Pavaw{a ˚rtaI hq | ma¢ßya-yaoina ˚I yah sava-R Patama
¨pajaAita ka¯w ima-yaoina ˚I sabasa-e åintama ¨pajaAita kae¯ saMß˚Ar@ ˚A matU amR aAna ipaN∂
maA[a hq |

jasq ae hI kaw¯ima-yaoina ˚I sabasae-åintama ¨pajaAita ka¯e saßM ˚Ar ånauBava ka¯e
'ArA .KacaR ho jaAtae h,Q ma¢ßya-yaoina ˚I sava-R PaTama ¨pajaAita CU† jaAtI hq åTavaA
paTw a˚\ ho jaAtaI hq ka›ya@i˚ åAtmaA ˚I caetanaA ¥sa sava-R Patama ¨pajaAita sae ivaicC˜a
ho jaAtaI hq åOr caetana åAtmaA ¨sa ¨pajaAita sae åOr åAgae taAdAtmya nah¡
rKataI |

yafaipa caetana åAtmaA åba ´˚ baAr ipaπr sae ka¯u C samaya kae¯ ilayae
inarA˚Ar hotaI hq, taTaAipa åAtmaA ˚I caetanaA ma¢ßya-yaoina ˚I sava-R PaTama ¨pajaAita
ka¯e saMß˚Ar@ maE ka¯e inƒta hotaI hq |

ma¢ßya-yaoina ˚I savaR-PaTama ¨pajaAita ka¯e ¥na saMß˚Ar@ ˚A ånaBu ava ˚rnae
kae¯ ilayae, åAtmaA ˚I cate anaA ´˚ ¨payau{aπ maADyama sae åpanAA saAhcayaR ˚rtaI h,q
åOr caetana åAtmaA ˚o ma¢ßya-yaoina ˚I savaR-PaTama-ågalaI ¨pajaAita sae åpanaI
åiBa˜ataA ˚rnae ka¯e ilayae Pava{w a ˚rtaI hq | yah ¨pajaAita ma¢ßya-yoina ˚I savaR-
PaTama ¨pajaAita ka¯e saßM ˚Ar@ ˚A maUtaRmaAna ipaN∂ maA[a hq |

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initial urge 145

recumbent type of form which has no upright or erect stand but is prone to
have a prostrate posture.

When the consciousness of the soul associates itself with the most-
last species of worm-form after experiencing all the impressions of the
varied species of worm-form, and when the conscious soul eventually
drops or sheds this most-last species of worm-form after ages and cycles
of multiple diverse experiences in the gross world, the conscious soul
again finds itself without any association or identification with forms. But
the consciousness of the soul is now centred in the impressions of the
most-last species of worm-form just shed. These impressions must
necessarily be exhausted through experience, and to get experience a
suitable medium is necessary.

Therefore the consciousness of the soul, being centred in the
impressions of the most-last species of worm-form, associates with an
appropriate medium and tends the soul to identify itself with the most-first
species of fish-form in order to experience and exhaust the impressions of
the most-last species of worm-form. This most-first species of fish-form is
nothing other than the consolidated mould of the impressions of the most-
last species of worm-form.

As soon as the impressions of the most-last species of the worm-
form are exhausted through experiences, the most-first species of fish-
form is dropped or shed because the consciousness of the soul dissociates
from this most-first species and the conscious soul no longer identifies
itself with that species.

Although the conscious soul is now once again temporarily without
form, yet the consciousness of the soul is centred in the impressions of the
most-first species of fish-form.

In order to experience these impressions of the most-first species of
fish-form, the consciousness of the soul associates itself with a suitable
medium and tends the conscious soul to identify itself as the most-next
species of fish-form. This species is nothing but the consolidated mould of
the impressions of the most-first species of fish-form.

146 ¥Rzvar vaANaI

yagu a@ åOr ˚Alaca[a¯@ kae¯ baAd, åOr ma¢ßya-yaoinaya@ ˚I ivaivaDa ´vama\
åsaKM ya ¨pajaAitaya@ ka¯e åsaKM ya ivaivaDa saßM ˚Ar ånaBu ava taTaA K. acaR ho ca˚u nae kae¯
baAd, åAtmaA ˚I caetanaA ma¢ßya-yaoina ˚I sabasae-åintama ¨pajaAita sae lagaI
ina˚†tama ipaClaI (most-last but one) ¨pajaAita ka¯e saMß˚Ar@ ˚o ånaBu ava
´vama\ .KacaR ˚rnae kae¯ ilayae åntata: ma¢ßya-yaoina ˚I sabasa-e åintama ¨pajaAita sae
saAhcayaR ˚rtaI hq |

¥sa Pa˚Ar ma¢ßya-cate anaA-ya{u aπ åAtmaA, ma¢ßya-yaoina ˚I ivaivaDa ¨pajaAitaya@
sae ´˚‰pataA i˚yae huya,e å˜a Bavu ana maE ånauBava ˚rtaI hq i˚ vah jala kae¯ BaItar
´˚ jaIivata PaANaI hq; jaivana, ´ie nƒya ∆aAna åOr ßvaie cC˚ gaita sae sampa˜a
rIÎ. vaAlaA ´˚ jantau hq; sa.pu aπna@ ka¯e ‰pa maE pair-vaitaRta ågM a@ (yaid ˚o¥R h@) sae
yau{aπ ´˚ caetana PaANaI hq; åOr ¨sa˚o jaIiva˚A taTaA jaivana ˚I rXaA kae¯ ilayae
saMGaZaR ˚rnaA hq | ma¢ßya-cate anaA rKanae vaAlaI åAtmaA saIDa,e Ka.∂e åAsana ˚A
ånaBu ava nah¡ ˚rtaI bail˚ vah åpanae ˚o lambaAyamaAna PaANaI ånauBava ˚rtaI hq
jao ˚BaI BaI ßTalU a jagata maE åpanaA isar Ác aA ´vama\ Ka∂. A nah¡ ˚r sa˚taI åOr
na ßTaUla jagata maE ´˚ saIDaA Ka.∂A dÎw. åAsana rKa sa˚taI hq |

jasq ae hI åAtmaA ˚I cate anaA ma¢ßya-yaoina ˚I sabasa-e åintama ¨pajaAita sae
ina˚†tama ipaClaI ¨pajaAita kae¯ saba saßM ˚Ar@ ˚o ånaBu ava taTaA K. acaR ˚r cau˚taI
hq, vaqsae hI ma¢ßya-cate anaAya{u aπ åAtmaA åntata: ma¢ßya-yaoina ˚I sabasa-e åintama
¨pajaAita sae åpanaI åiBa˜ataA ¢yaAga dte aI hq åTavaA ivaicC˜a ˚r dte aI hq | ¥sa
Pa˚Ar caetana åAtmaA pauna: åpanae ˚o i˚saI BaI zarIr sae taAdaAtmya na rKataI hu¥R
paAtaI h,q i˚ntau åAtmaA ˚I cate anaA ˚o ma¢ßya-yaoina ˚I sabasa-e åintama ¨pajaAita
ka¯e saßM ˚Ar@ ˚A BaAna rhtaA hq |

ma¢ßya-yaoina ˚I sabasa-e åintama ¨pajaAita ka¯e ¥na saMß˚Ar@ ˚o ånauBava
´vama\ K. acaR ˚rnaA åinavaAyaR hotaA hq, ¥sailayae åAtmaA ˚I caetanaA åba ånya
¨payau{aπ maADyama sae åpanaA saAhcayaR ˚rtaI hq åOr ¥sa Pa˚Ar åAtmaA ˚o Kaga-
yaoina ˚I savaR-PaTama ¨pajaAita sae åpanaA taAdA¢mya ˚rnae ka¯e ilayae pava{w a ˚rtaI hq,
jao ma¢ßya-yaoina ˚I sabasae-åintama ¨pajaAita kae¯ saMß˚Ar@ ˚A ka¯e vala mautamR aAna
ipaN∂ hq |

Kaga-yaoina ˚I sava-R PaTama ¨pajaAita maE åAtmaA ˚I cate anaA ma¢ßya-yaoina
˚I sabasa-e åintama ¨pajaAita kae¯ saßM ˚Ar@ ˚o ånauBava ´vana\ .KacaR ˚rtaI hq |

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initial urge 147

After ages and cycles, and after innumerable varied impressions of
diverse species of fish-forms are experienced and exhausted, the
consciousness of the soul eventually associates itself with the most-last
species of fish-form in order to experience and exhaust all the impressions
of the most-last but one species of fish-form.

Thus the fish-conscious soul, identifying with varied species of the
fish-form, experiences in the gross world that it is a living creature in
water; a vertebrate endowed with life, sensation and voluntary motion; an
animate creature with limbs (if any) modified into fins; and that it has to
struggle for sustenance and for survival.

The fish-conscious soul does not experience an upright, erect stand
but it experiences itself as a recumbent that can never hold its head high
and erect and assert an upright stand in the gross world.

The fish-conscious soul eventually sheds or drops its identity with
the most-last species of fish-form as soon as the consciousness of the soul
has experienced and exhausted all the impressions of the most-last but one
species of fish-form. Thus the conscious soul once again finds itself
without identification with any form. But the consciousness of the soul is
conscious of impressions of the most-last species of fish-form.

These impressions of the most-last species of fish-form must be
experienced and exhausted, and therefore the consciousness of the soul
now associates with another suitable medium and thus tends the soul to
identify itself with the most-first species of bird-form, which is but the
consolidated mould of the impressions of the most-last species of fish-
form.

In the most-first species of bird-form the consciousness of the soul
experiences and exhausts the impressions of the most-last species of fish-
form.

148 ¥zR var vaANaI

jaba saba saßM ˚Ar ¥sa Pa˚Ar zanU ya ho jaAtae hQ taba åAtmaA ˚I caetanaA
åpanae ˚o Kaga-yaoina ˚I sava-R PaTama ¨pajaAita sae ivaicC˜a ˚r late aI hq, åOr
caetana åAtmaA Kaga-yaoina ˚I savaR-paTama ¨pajaAita sae åpanaI taƒpU ataA ¢yaAga dte aI hq
åTavaA paTw a˚\ ˚r hq (åTaArta\ Kaga-yaoina sava-R PaTama ¨pajaAita CU† jaAtaI hq) |

cate ana åAtmaA ´˚ baAr ipaπr ‰parihta ho jaAtaI hq i˚ntau yah cate anaA
tat˚Ala ¢yaAgaI h¥u R Kaga-yaoina ˚I savaR-PaTama ¨pajaAita ka¯e saßM ˚Ar@ maE ka¯e inƒta
rhtaI hq |

¨na saMß˚Ar@ ˚o ånauBava taTaA K. acaR ˚rnaA åinavaAyaR h,q ¥salayae
åAtmaA ˚I cate anaA åApahIåApa Kaga-yaoina ˚I savaRPaTama-ågalaI ¨pajaAita sae
saAhcayaR ˚rtaI hq åOr caetana åAtmaA ˚o Kaga-yaoina ˚I savaRPaTama-ågalaI
¨pajaAita sae åpanaA taAdA¢mya ˚rnae ka¯e ilayae Pava{w a ˚rtaI hq, jao ¨pajaAita Kaga-
yaoina ˚I sava-R PaTama ¨pajaAita kae¯ saMß˚Ar@ ˚A matU aRmaAna ipaN∂ maA[a hq |

åAgae åOr åAgae, yauga@ åOr yauga@, ˚Alaca[a¯@ åOr ˚Alaca[a¯@ ta˚,
i˚saI K. aAsa yaoina ˚I ivaivaDa ¨pajaAitaya@ sae [a¯ima˚ saAhcayao/ ´vama\ ivaicCãtaAå@
˚I yah zaw~∂‹÷laA dÎw. taApaUvaR˚ taTaA ¨{aro{ar åAgae ˚o baÎ. taO jaAtaI h,q åOr caetana
åAtmaA kae¯ ånauBava ˚rnae ka¯e ilayae åsaKM ya ivaivaDa saMß˚Ar ¨tpa˜a ˚rtaI hq |
saIDae åTavaA paroXa‰pa sae, åAtmaA ˚I cate anaA kae¯ yae saAhcayaR ´vama\ ivaicC˜ataAyaE
cate anaA ka¯e iva˚Asa-ca[a¯ ˚o gaitamaAna rKanae kae¯ ilayae inapa† åAvazya˚ hotae hQ |
ßTaUla-yaoinaya@ ˚A iva˚Asa cate anaA ka¯e iva˚Asa kae¯ ivazvavyaApaI ˚ArKaAnae maE kae¯vala
´˚ ¨papa¯la hq |

Kaga-caetanaAyau{aπ åAtmaA Kaga-yaoina ˚I ´˚ ¨pajaAita sa,e ipaπr dusarI
¨pajaAita sae, åOr ipaπr Kaga-yaoina ˚I ågalaI ¨pajaAitaya@ sa,e inayaimata [a¯maAnasu aAr,
´˚ ka¯e baAd ´˚, sae taAdA¢mya ˚rtaI hq jaba ta˚ i˚ åAtmaA ˚I caetanaA å˜a
Bauvana maE ivaivaDa saßM ˚Ar@ ˚A ånauBava ˚rtaI h¥u R Kaga-yaoina ˚I saBaI ¨pajaAitaya@
sae paArI-paArI sae saAhcayaR ´vama\ ivaicC˜ataA nah¡ ˚r late aI, åOr ¥sa Pa˚Ar caetana
åAtmaA ˚I iva˚isata caetanaA åAtmaA ˚o Kaga-yaoina ˚I Pa¢yae˚ ¨pajaAita maE åpanae
˚o paXaI ånaBu ava ˚rnae ka¯e ilayae Pava{w a nah¡ ˚rtaI hq | yafaipa åAtmaA zaAzvata:
inarA˚Ar hq åOr parmaAtmaA maE ißTata h,q ipaπr BaI Kaga-caetanaAya{u aπ åAtmaA
å†latayaA ånaBu ava ˚rtaI hq i˚ vah ßTalU a jagata maE paTw vaI par, jala par taTaA
vaAyau maE

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initial urge 149

When all the impressions are thus exhausted the consciousness of
the soul dissociates itself from the most-first species of bird-form, and the
conscious soul drops or sheds its identity with the most-first species of
bird-form (i.e., the most-first species of bird-form is dropped).

The conscious soul is once again without form but it has
consciousness centred in the impressions of the most-first species of bird-
form just dropped.

These impressions must be experienced and exhausted, and therefore
the consciousness of the soul automatically associates itself with the most-
next species of bird-form and tends the conscious soul to identify itself
with the most-next species of bird-form, which species is but the
consolidated mould of the impressions of the most-first species of bird-
form.

On and on, ages after ages and cycles after cycles, this chain of
successive associations and dissociations with varied species of a
particular form moves onwards steadily and progressively, and gives out
innumerable different impressions to be experienced by the conscious
soul. Directly and indirectly, these associations and dissociations of the
consciousness of the soul are absolutely essential to keep the wheel of
evolution of consciousness revolving. The evolution of gross forms is but
a by-product in the universal factory of evolution of consciousness.

The bird-conscious soul identifies with one species, then with the
next, and then the next species of bird-form, one after the other, in regular
succession until all the species of bird-form are associated and dissociated
alternately by the consciousness of the soul while experiencing
multifarious impressions in the gross world, and thus the evolved
consciousness of the conscious soul tends the soul to realize itself as bird
in every species of the bird-form. Though the soul is eternally without
form and in the Over-Soul, yet the bird-conscious soul consistently
realizes that it is no other than a bird in the gross world experiencing bird
impressions on earth, on water and in air. It realizes itself as a feathered