Wednesday, 6 November 2013

November 6,2013.Day 230 Srimad Valmiki Ramayan - The First Epic Poem Of India. (Continued)


Bala Kanda - The Youthful Majesties
Chapter 26 (Continued)
  Elimination of demoness TATaka
ताम् हताम् भीम संकाशाम् दृष्ट्वा सुरपतिः तदा || १-२६-२६
साधु साध्विति काकुत्स्थम् सुराः च अपि अभिपूजयन् |
26b, 27a. sura patiH suraaH cha = gods?, king, gods [Indra,] also; hataam bhiima sankaasham = annihilated, horrendous, in shape; taam dR^iSTvaa tadaa = her, on seeing, then; saadhu saadhu iti = admirable, admirable, thus [this act of felling her]; kaakuthsham abhipuujayan = at Rama, highly, esteemed.
On seeing her who is horrendous in her shape is eliminated Indra and other gods have highly esteemed Rama saying, ?admirable, admirable is this act. [1-26-26b, 27a]
उवाच परम प्रीतः सहस्राक्षः पुरन्दरः || १-२६-२७
सुराः च सर्वे संहृष्टा विश्वामित्रम् अथ अब्रुवन् |
27b, 28a. sahasra akshaH = thousand-eyed one ? Indra; puran daraH = enemy's citadel-destroyer - Indra; parama priitaH atha uvaacha = highly, satisfied, then, spoke; sarve suraaH samhR^iSTaa cha = all, gods, gladdened, also [spoke]; abruvan vishwamitram = spoke, to Vishvamitra [this way.]
The thousand eyed and the destroyer of enemy?s citadels Indra then spoke with high satisfaction, and even all of the gods are gladdened and said to Vishvamitra this way. [1-26-27b, 28a]
मुने कौशिक भद्रम् ते सह इन्द्राः सर्वे मरुद् गणाः || १-२६-२८
तोषिताः कर्मणा अनेन स्नेहम् दर्शय राघवे |
28b, 29a. mune kaushika = oh, sage, Vishwamitra; te bhadram = to you, safety will be; saha indraa = with Indra; sarve marudgaNaa = all, wind-god, groups of; anena karmaNaa toshitaaH = by this, act, pleased; raaghave sneham darshaya = to Raghava, concern, you show.
"Oh, sage Vishvamitra, you are blessed, all the groups of wind-gods along with Indra are pleased, so you please show more concern for Raghava. [1-26-28b, 29a]
प्रजापतेः कृशाश्वस्य पुत्रान् सत्य पराक्रमान् || १-२६-२९
तपो बल भृतो ब्रह्मन् राघवाय निवेदय |
29b, 30a. brahman = oh, Brahman; prajaapateH kR^ishaashvasya putraan = Prajaapati, of Krishaasva, children; satya paraakramaan = virtue, valiant ones; tapaH bala bhR^itaH = ascetically, strength, possessors [missiles]; raaghavaaya nivedaya = to Raghava, be offered.
"The sons of Prajapati Krishasva who are valiant by their virtue and who possess ascetic strength, oh, Brahman, they may be offered to Raghava. [1-26-29,b, 30a]
These are the sons like missiles of Krishaashava Prajaapati. About them, the divine weaponry and their birth, c.f. 21st sarga/chapter, verse 10 to 20.
पात्रभूतः च ते ब्रह्मन् तव अनुगमने रतः || १-२६-३०
कर्तव्यम् सुमहत् कर्म सुराणाम् राज सूनुना |
30b, 31a. brahman = oh, Brahman; tava anu gamane rataH = your, in tow, going ? following, steadfast ? Rama [follower of your assignments]; te paatra bhuutaH = to you, befitting one ? worthy receiver; raaja suununaa = by king?s, son; suraaNaam su mahat karma = for gods, very, great, deed;kartavyam = is to be done.
"Rama is steadfast in following your assignments and thus he is the worthy receiver of those missiles, and this prince has to accomplish a very great deed of gods.? So said gods to Vishvamitra. [1-26-30b, 31a]
एवम् उक्त्वा सुराः सर्वे जग्मुर् हृष्टा विहायसम् || १-२६-३१
विश्वामित्रम् पूजयन् ततः संध्या प्रवर्तते |
31b, 32a. evam uktvaa = thus, saying; suraaH sarve = gods, all; vishvamitram puujayan = Vishwamitra, on extolling; hR^iSTaa = contentedly;vihaayasam = to heavens; jagmuH = went away; tataH sandhyaa pravartate = then, sunset, come to pass.
All the gods on saying thus and on extolling Vishvamitra they contentedly returned to heavens, and then the sunset has come to pass. [1-26-31b, 32a]
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Tuesday, 5 November 2013

How Osho allied sex and spirituality

Osho on sex and spirituality

Osho advocated a more-open attitude towards sexuality, a stance which earned him the sobriquet of "sex guru" in the Indian and international press. In 1970 he settled for a time in Bombay, initiating disciples (known as neo-sannyasins) and assuming the role of spiritual teacher. In his discourses, he reinterpreted the writings of religious traditions, mystics and philosophers from around the world. Here's a look at some of his preaching about sex…

Sex is the source


"Sex can give you the answer to what the reality of life is because sex is the most alive thing in you. Mind is the most dead thing in you and sex is the most alive thing in you. That is why mind is always against sex, and mind is always for suppressing it. They are enemies. Mind is a dead thing and sex is the life force; they go on fighting. And whenever you move into sex, the mind feels frustrated and the mind says, This is wrong”
"The mind becomes the moralizer, the mind becomes the puritan, the mind becomes the priest. The mind goes on condemning. All that is alive the mind goes on condemning and all that is dead the mind goes on worshipping. And sex is the most alive thing in you because life comes through it: you are born through it, you can give birth through it. Wherever there is life, aliveness, sex is the source."

Love is dangerous, sex is not dangerous


"People who are afraid of love are not afraid of sex. Love is dangerous; sex is not dangerous, it can be manipulated. There are now many manuals on how to do it. You can manipulate it – sex can become a technique. Love can never become a technique. If in sex you try to remain in control, then even sex will not help to reach the ultimate. It will go to a certain point and you will drop back, because somewhere it also needs a let-go.”
"That's why orgasm is becoming more and more difficult. Ejaculation is not orgasm, to give birth to children is not orgasmic. Orgasm is the involvement of the total body: mind, body, soul, all together. You vibrate, your whole being vibrates, from the toes to the head. You are no longer in control; existence has taken possession of you and you don't know who you are. It is like a madness, it is like a sleep, it is like meditation, it is like death."

The more sexual a person is, the more intelligent

"So really it happens that the more sexual a person is, the more inventive he can be. The more sexual a person is, the more intelligent. With less sex energy, less intelligence exists; with more sexual energy, more intelligence, because sex is a deep search to uncover, not only bodies, not only the opposite sex body, but everything that is hidden."

Become meditative in your sex life....

"Holding the hand of your woman or man, why not sit silently? Why not close your eyes and feel? Feel the presence of the other, enter into the presence of the other, let the other's presence enter into you; vibrate together, sway together; if suddenly a great energy possesses you, dance together – and you will reach to such orgasmic peaks of joy as you have never known before. Those orgasmic peaks have nothing to do with sex, in fact they have much to do with silence.”
"And if you can also manage to become meditative in your sex life, if you can be silent while making love, in a kind of dance, you will be surprised. You have a built-in process to take you to the farthest shore."

How can we sublimate and spiritualize sex?

"Ordinarily we use sex' and `love' as if they have an inner association. They have not. Love comes only when sex has gone. Before that, love is just a lure, a foreplay, and nothing else. It is just preparing the ground for the sex act. It is nothing but an introduction to sex, a preface. So the more sex there is between two persons, the less love there will be. When sex becomes a meditation it flowers into love, and this flowering is a movement towards the divine.”
"I am not against sex and I am not for love. You still have to transcend it. Meditate on it; transcend it. By meditation I mean you have to pass through it fully alert, aware. You must not pass through it blindly, unconsciously. Great bliss is there, but you can pass by blindly and miss it. This blindness has to be transformed; you must become open-eyed. With open eyes, sex can take you on the path of oneness."

We are afraid of sex

"We are afraid of sex. The lower part of the body is not only lower physically, it has become lower as a value. It is condemned as "lower." So do not go deep, just remain shallow. It is unfortunate that we can only breathe downwards. If some preachers were allowed, they would change the whole mechanism. They would only allow you to breathe upward into the head. Then you would absolutely not feel sex.
"If we are to create a sexless humanity, then we will have to change the breathing system. The breath must go into the head, to the sahasrar – the seventh center in the head – then come back to the mouth. This should be the passage: from the mouth to the sahasrar. The deeper you go, the nearer you reach to the deeper layers of biology. You reach to the center, and that center is just near the sex center – just near. It has to be, because sex is life."

False phenomena around death and sex

"I have said that man is afraid of both sex and death. That's why they are taboos. No one talks about sex and no one talks about death. We remain silent about those two things. We have remained silent for centuries and centuries. They are taboo subjects, they should not even be mentioned. The moment they are mentioned, something starts trembling within us.
"It seems that there is a deep repression. That's why we have created substitute words. In the western world they do not say 'We are having sex.' They say 'We are making love.' It's a substitute word – and false, because love is a totally different dimension. Having sex is having sex, it is not making love. Love may include sex, but love has an altogether different quality.
"We never talk directly about death. If someone dies, we use substitute words. We say he has gone to the Father, or he has gone to heaven. Death is never faced directly.
"We have created many false phenomena around death and sex. If two people are going to be married, sex is not even mentioned – and they are going to be married for sex! We have created a great illusion around marriage, but the bare, naked fact is sex. We have created a ritual, a great ritual of marriage, just to hide the fact. Why?
"Why is there a taboo about only these two things? They are deeply related. The reason for their relationship is this: first, you are born out of sex, birth is sex. And birth and death are two poles of one thing. In birth, death is hidden. That's why man became aware of the deep relationship between sex and death. Death cannot happen without sex, just as birth cannot happen without sex."

Sex is potentiality


"When love expresses through you it first expresses as the body. It becomes sex. If it expresses through the mind, which is higher, deeper, subtler, then it is called love. If it expresses through the spirit, it becomes prayer....
"If everything goes well and sex is natural and flowing it is a beautiful experience because you can have a glimpse of the second through it. If sex goes really very deep, so that you forget yourself completely in it, you can even have a glimpse of the third through it. And if sex becomes a total orgasmic experience, there are rare moments when you can even have a glimpse of the fourth, the turiya, the beyond, through it.
"But if sex fails, then many perversions happen to the mind. These perversions are expressed in hatred. Hatred is a failure of sex, a failure of love energy. Violence, lust for money, the continuous conflicting attitudes of egos: war, politics – these are all sex perversions.
"All politicians as such need deep sexual therapy, otherwise their whole energy will be. moving to gain more and more power. When sex is natural, you feel power, you are not seeking it. Sex is potentiality, power. You feel it showering on you, you don't seek and search for it. But when you miss it there, then a great urge arises to seek power: politics is born. Then wars, continuous violence, are born; hatred, anger, and a thousand and one types of perversions."
Create meditation out of sex
"The more you go into meditation through sex, the less effect sex will have. Meditation will grow from it, and out of the growing meditation a new door will open and sex will wither away. It will not be a sublimation. It will be just like dry leaves falling from a tree. The tree never even knows the leaves are falling. In the same way, you will never even know that the mechanical urge for sex is going.
"Create meditation out of sex; make sex an object of meditation. Treat it as a temple and you will transcend it and be transformed. Then sex will not be there, but there will not be any suppression, any sublimation. Sex will just become irrelevant, meaningless. You have grown beyond it. It makes no sense to you now.
"It is just like a child growing up. Now toys are meaningless. He has not sublimated anything; he has not suppressed anything. He has just grown up; he has become mature. Toys are meaningless now. They are childish and now the child is no longer a child.
"In the same way, the more you meditate, the less sex will have an appeal to you. And by and by, spontaneously, without a conscious effort to sublimate sex, energy will have a new source to flow to. The same energy that has flowed through sex will now flow through meditation. And when it flows through meditation, the divine door is being opened."

By Pallavi Tyagi

November 5,2013.Day 229 Srimad Valmiki Ramayan - The First Epic Poem Of India. (Continued)

Bala Kanda - The Youthful Majesties
Chapter 26 (Continued)
  Elimination of demoness TATaka
ततः तौ अश्म वर्षेण कीर्यमाणौ समन्ततः || १-२६-२०
दृष्ट्वा गाधि सुतः श्रीईमान् इदम् वचनम् अब्रवीत् |
20b, 21a. samantataH asma varsheNa kiiryamaanau = all-over, by stones, storm, overspread by; tau = then, them Rama, Lakshmana; dR^iSTvaa = on seeing; tataH = then; sriimaan gaadhi sutaH = illustrious one, Gadhi's son, [Vishvamitra]; idam vachanam abraviit = this, sentence, spoke.
And on seeing both Rama and Lakshmana who are being overspread by storms of stones from all-over, then the illustrious sage Vishvamitra spoke this sentence. [1-26-20b, 21a]
अलम् ते घृणया राम पापा एषा दुष्ट चारिणी || १-२६-२१
यज्ञ विघ्न करी यक्षी पुरा वर्धेत मायया |
21b, 22a. te ghR^iNayaa alam = with your, compassion, enough; Rama; paapaa = sinister; duSTa chaariNii = malevolent, behaviourally; yaj~na vighna karii= ritual, hindrance, one who causes; eSaa yakshii = this, yakshii; maayayaa = by illusory powers; puraa vardheta = in a short time, regains ? gets a grip on herself.
"Enough is your compassion Rama, she is a sinister, behaviourally malevolent, a hinderer of rituals, and this yakshii gets a grip on herself in a short time by her illusory powers. [1-26-21b, 22a]
वध्यताम् तावत् एव एषा पुरा संध्या प्रवर्तते || १-२६-२२
रक्षांसि संध्या काले तु दुर्धर्षाणि भवन्ति हि |
22b, 23a. sandhyaa puraa pravartate = sunset, in short time, sets in; taavat eva = before that, alone; eSaa vadhyataam = she, be destroyed; sandhyaa kaale = at sunset, time; rakshaamsi dur dharshaaNi bhavanti vai = demons, unassailable, they become, indeed.
"Sun is going to set in a short time, and only before that time she shall be destroyed, for demons at dusk and afterwards become unassailable, indeed." So said sage Viswamitra to Rama. [1-26-22b, 23a]
 
 
इति उक्तः स तु ताम् यक्षीम् अश्म वृष्ट्या अभिवर्षणीम् || १-२६-२३
दर्शयन् शब्द वेधित्वम् ताम् रुरोध स सायकैः |
23b, 24a. iti uktaH saH = thus, spoken, he that Rama; taam yakshiim = her, that yakshii; shabda vedhitvam darshayan = sonic, archery, displaying [his capacity]; ashma vR^iSTyaa abhi varSaNiim = with stones, storms, storming; saH = he; taam rurodha saayakaiH = her, forestalled, with arrows.
When Vishvamitra addressed him thus, Rama displaying his capacity in sonic archery forestalled that yakshii who has gone into invisibility and storming stone-storms, with his arrows. [1-26-23b, 24a]
सा रुद्धा बाण जालेन माया बल समन्विता || १-२६-२४
अभि दुद्राव काकुत्स्थम् लक्षमणम् च विनेषुदी ||
24b, 25a. baaNa jaalena ruddhaa = by arrows, arrays, obstructed; maayaa bala samanvitaa = illusional, power, possessing with; saa = she; vi neSudii = stridently blaring; kaakutstham laxamaNam cha = to Rama, Lakshmana also; abhi duraava = towards, dashed.
And when the arrays of arrows obstructed her who possesses illusional powers, she dashed towards Rama and Lakshmana blaring stridently. [1-26-24b, 25a]
ताम् आपतन्तीम् वेगेन विक्रान्ताम् अशनीम् इव || १-२६-२५
शरेण उरसि विव्याध सा पपात ममार च |
25b, 26a. vi kraantaam = one who is invading; ashaniim iva = thunderbolt, like; vegena = speedily; aa patantiim = she who is coming and falling ? swooping down; taam shareNa urasi vi yaadha = her, with arrow, on chest, struck; saa pa paata = she, readily, fell; ma maara cha = completely, dropped dead, too.
And Rama struck an arrow in her chest who is invading and speedily swooping down like a thunderbolt, and thus she is readily felled down and totally dropped dead, too. [1-26-25b, 26a]
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November 5,2013.Day 307. BHAGAVAD GITA - As It Is.Original by His Divine Grace Srila Prabhupada. Chapter 8.TEXT :10

Chapter 8. Attaining the Supreme

TEXT 10
prayana-kale manasacalena 
bhaktya yukto yoga-balena caiva 
bhruvor madhye pranam avesya samyak 
sa tam param purusam upaiti divyam
SYNONYMS
prayana-kale--at the time of death; manasa--by the mind; acalena--without being deviated; bhaktya--in full devotion; yuktah--engaged;yoga-balena--by the power of mystic yoga; ca--also; eva--certainly;bhruvoh--between the two eyebrows; madhye--in; pranam--the life air;avesya--establishing; samyak--completely; sah--he; tam--that; param--transcendental; purusam--Personality of Godhead; upaiti--achieves;divyam--in the spiritual kingdom.
TRANSLATION
One who, at the time of death, fixes his life air between the eyebrows and in full devotion engages himself in remembering the Supreme Lord, will certainly attain to the Supreme Personality of Godhead.

PURPORT
In this verse it is clearly stated that at the time of death the mind must be fixed in devotion on the Supreme Godhead. For those practiced inyoga, it is recommended that they raise the life force between the eyebrows, but for a pure devotee who does not practice such yoga, the mind should always be engaged in Krsna consciousness so that at death he can remember the Supreme by His grace. This is explained in verse fourteen. 
The particular use of the word yoga-balena is significant in this verse because without practice of yoga one cannot come to this transcendental state of being at the time of death. One cannot suddenly remember the Supreme Lord at death unless he is practiced in some yoga system, especially the system of bhakti-yoga. Since one's mind at death is very disturbed, one should practice transcendence through yoga during one's life.

 

Friday, 1 November 2013

November 1,2013.Day 228 Srimad Valmiki Ramayan - The First Epic Poem Of India. (Continued)

Bala Kanda - The Youthful Majesties
Chapter 26 (Continued)
  Elimination of demoness TATaka
न हि एनाम् उत्सहे हन्तुम् स्त्री स्वभावेन रक्षिताम् |
वीर्यम् च अस्या गतिम् च एव हन्यताम् इति मे मतिः || १-२६-१२
12. strii svabhaavena rakshitaam = female, by virtue of ? feminineness, [she is] protected; enaam hantum na utsahate hi = her, to eliminate, not, I attempt, really; asya viiryam gatim cha api = her, impudence, mobility, also, even; hanyataam iti me matiH = be terminated, thus is, my, intention.
"As it is her feminineness is protecting her, and I too I do not really attempt to kill her, but I intend to terminate her impudence and mobility. [1-26-12]
एवम् ब्रुवाणे रामे तु ताटका क्रोध मूर्छिता |
उद्यंय बाहूम् गर्जन्ती रामम् एव अभ्यधावत || १-२६-१३
13. raaame evam bruvaaNe = by Rama, this way, while saying; Tataka; krodha muurchitaa = in anger, convulsed; baahuu udyamya = arms, upraising - swinging arms; garjantii = roaringly; raamam eva abhya dhaavata = Rama, alone, towards, rushed to..
While Rama is still speaking that way, convulsed in anger Tataka roaringly rushed towards Rama alone, swinging her arms. [1-26-13]
विश्वामित्रस्तु ब्रह्मर्षिः हुंकारेणा अभिभर्त्स्य ताम् |
स्वस्ति राघवयोः अस्तु जयम् च एव अभ्यभाषत || १-२६-१४
14. brahmarSiH vishvamitraH tu = Brahma-sage, Vishvamitra, but; taam humkaareNa abhibhartsya = her, by sounding off, daunted; raaghavayoH= for Raghava-s; svasti astu jayam cha = let safeness, prevail, victory, also; abhyabhaaSata = said.
But the Brahma-sage Vishvamitra daunted sounded her off and said to Rama and Lakshmana, "let you be safe, and be victorious." [1-26-14]
उद् धुन्वाना रजो घोरम् ताटका राघवौ उभौ |
रजो मेघेन महता मुहूर्तम् सा व्यमोहयत् || १-२६-१५
15. saa = she that Tataka; ghoram rajaH ud dhuunaanaa = dreadful, dust, up flinging; raaghavau ubhau = on Raghava-s, two of them; muhurtam = for a while; mahataa rajaH meghena = with massive, dust, cloud; vyamohayat = she baffled.
Flinging up dreadful dust on those two Raghavaa-s, Tataka baffled them for a while with a massive cloud of dust. [1-26-15]
ततो मायाम् समास्थाय शिला वर्षेण राघवौ |
अवाकिरत् सुमहता ततः चुक्रोध राघवः || १-२६-१६
16. tataH maayaam samaasthaaya = then, witchery, taking hold of; su mahataa shilaa varsheNa = highly, torrential, with stone, rain; raaghavau = on Raghava-s; avaakirat = spread around - inundated; tataH raaghavaH chukrodha = then, Rama, became indignant.
Then taking hold of witchery she inundated both the Raghava-s with highly torrential stone rain, by which Rama became indignant. [1-26-16]
शिला वर्षम् महत् तस्याः शर वर्षेण राघवः |
प्रतिवार्यो अपधावन्त्याः करौ चिच्छेद पत्रिभिः || १-२६-१७
17. raaghava = Rama; tasyaaH mahat shilaa varsham = her, effusive, stones, storming; shara varsheNa prati vaaryaH = by arrow, storms, forestalled; apa dhaavantyaaH = she who is towards, rushing; karau patribhiH chicheda = both arms, by arrows, mutilated.
On forestalling her effusive stone storming with his arrow storm, Rama even mutilated both of her arms with arrows while she rushed towards them. [1-26-17]
ततः च्छिन्न भुजाम् श्रान्ताम् अभ्याशे परिगर्जतीम् |
सौमित्रिः अकरोत् क्रोधात् हृत कर्णाग्र नासिकाम् || १-२६-१८
18. chinna bhujaam shraantaam = severed, arms, fatigued one; abhyaashe parigarjatiim = nearby, extremely roaring; tataH = then; saumitriH krodhaat = Soumitri, provoked; hR^ita karNa agra naasikaam = to loose ears, tip of nose; akarot = made [cut off.]
With her arms severed and fatigued she started to roar extremely at the nearby, and then provoked Lakshmana made her to loose her ears and the tip of nose by cutting them off. [1-26-18]
काम रूपधरा सा तु कृत्वा रूपाणि अनेकशः |
अन्तर्धानम् गता यक्षी मोहयन्ति स्व मायया || १-२६-१९
अश्म वर्षम् विमुंचन्ती भैरवम् विचचार सा ||
19, 20a. saa kaama ruupa dharaa tu = she, by wish, guise, changer, but; anekashaH ruupaaNi kR^itvaa = variously, her forms, on making - altering; antardhaanam gataa = into disappearance, on going; mohayantii sva mayayaa = baffling, with her, illusoriness; ashma varsham vimuchyantii = stone, storm, while discharging; bhairavam saa vichachaaraH = alarmingly, she, moved about.
That guise changer vanished after variously altering her aspects, and then on baffling them with her illusoriness and discharging stone storms she moved about appallingly. [1-26-19, 20a]
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November 1,2013.Day 306. BHAGAVAD GITA - As It Is.Original by His Divine Grace Srila Prabhupada. Chapter 8.TEXT :9

Chapter 8. Attaining the Supreme
TEXT 9
kavim puranam anusasitaram
anor aniyamsam anusmared yah
sarvasya dhataram acintya-rupam
aditya-varnam tamasah parastat
SYNONYMS
kavim--one who knows everything; puranam--the oldest;anusasitaram--the controller; anoh--of the atom; aniyamsam--smaller than; anusmaret--always thinking; yah--one who; sarvasya--of everything; dhataram--the maintainer; acintya--inconceivable; rupam--form; aditya-varnam--illuminated like the sun; tamasah--of the darkness;parastat--transcendental.
TRANSLATION
One should meditate upon the Supreme Person as the one who knows everything, as He who is the oldest, who is the controller, who is smaller than the smallest, who is the maintainer of everything, who is beyond all material conception, who is inconceivable, and who is always a person. He is luminous like the sun and, being transcendental, is beyond this material nature.

PURPORT
The process of thinking of the Supreme is mentioned in this verse. The foremost point is that He is not impersonal or void. One cannot meditate on something impersonal or void. That is very difficult. The process of thinking of Krsna, however, is very easy and is factually stated herein. First of all, He is purusa, spiritual, Rama and Krsna, and is described herein askavim; that is, He knows past, present and future and therefore knows everything. He is the oldest personality because He is the origin of everything; everything is born out of Him. He is also the supreme controller of the universe, maintainer and instructor of humanity. He is smaller than the smallest. The living entity is one ten-thousandth part of the tip of a hair, but the Lord is so inconceivably small that He enters into the heart of this particle. Therefore He is called smaller than the smallest. As the Supreme, He can enter into the atom and into the heart of the smallest and control him as the Supersoul. Although so small, He is still all-pervading and is maintaining everything. By Him all these planetary systems are sustained. We often wonder how these big planets are floating in the air. It is stated here that the Supreme Lord, by His inconceivable energy, is sustaining all these big planets and systems of galaxies. The word acintya(inconceivable) is very significant in this connection. God's energy is beyond our conception, beyond our thinking jurisdiction, and is therefore called inconceivable (acintya). Who can argue this point? He pervades this material world and yet is beyond it. We cannot even comprehend this material world, which is insignificant compared to the spiritual world--so how can we comprehend what is beyond? Acintya means that which is beyond this material world, that which our argument, logic and philosophical speculation cannot touch, that which is inconceivable. Therefore intelligent persons, avoiding useless argument and speculation, should accept what is stated in scriptures like the Vedas, Gita, and Srimad-Bhagavatam and follow the principles they set down. This will lead one to understanding.