KRISHNA-KALA & ONE LORD GOD!!!

[Guest guest]

Namaskaram!

There is 5107 year of Krishna-Kala, the cycle from Krishna entrance into the

Heaven.

Krishna was only Godly prophet like Jesus, Buddha, Mose, Zarathushtra, Mohammad,

Padmasambhava, Abraham etc.

It is very similar story of Melechsedec (Melkhisedec) to Zarathushtra story even

similarity of time life... It may be this same person even as Godly Priest!

Absolute, God, The Highest One is something and someone another then prophets

sent by

HIM.

Apart GOD-ABSOLUTE-BRAHMAN-ALLAH-SHIVA-ELOHIM-YAHVAH there are ANGELS - DEVAS.

Prophets are similar beings like DEVAS - ANGELS... but still in human bodies

during their

lives..

There is the second Krishna-Kala because of 5000 period of cyckle duration.

5107 year of Krishna - Kala, but only 2005 about from Jesus Kala, and only 3743

y of

Zarathushtra Kala. That is fine.

What prophet (avatara) Krishna did?

He prayed toward the Lord God, called Him SHIVA-MAHADEVA-MAHESHVARA....

OM NAMAH ¦HIVAAYAH!

What Jesud did?

He prayed toward the LOrd God, Highest then him, called Him ELOHIM-YAHVAH!

HALLELU-YAH-HU!

But what Zarathusthrian pray I cant understand from this list after reading

about 400

post:)))))

Seriously,

Zarathustha prayed toward the LORD GOD: AHURA MAZDA. Surely....

There are different languages but only ONE HIGHEST LORD GOD and ONE HIS LIGHT,

like ON

FIRE and ONE Lightening AURA of This FIRE...

And YOGIN named SHIVA-YOGESHVARA was as a prophet living about 12 thausand years

ago

there is KALA from Him with spiritual YOGA teachings...but still this same LORD

GOD...

This world is designed to be a training-ground for the SOUL (JIVA-ATMAN) and, as

such,

cannot be changed into something else. There is good and evil in this world, but

GOD is

One above and highest, not connected with goods and evils of this world we live

as souls

alive in material bounds and bodies...

KAIVALYA means the greatest aim of human evolution, to ascend above into GOD,S

region to

changed into ANGELIC, DIVINE, DEVAIC Beings....

YAH, YAH, YAH, GOD, GOD, GOD, SHIVA'YAH!

Best wishes and all the best for all.

Namaskaram!

 

www.himawanti.org

and

www.himavanti.org

(see English version)

 

 

 

 

 

[Guest guest]

You are surely confused!

TANTRA is as always very HINDU DHARMA! This is widely known:)

Soup without many igredients is rather not a soup and probably

impossible to eat. The nature of the soup is to have many ingradients!

One balance the other. That is true!

May be You have no knowledge about TANTRA and KAALAS.

You should study Shiva Puranas! Really...

Om Namah Shivaaya! It is tantric, hindu and yogic practice!

 

With Divine Love & Light!

 

Ofiel

 

, Tadeusz Majewski

<tadeusz.majewski@s...> wrote:

> Namaskar Dear Brother,

>

> Your letter looks like a big vegetable soup with many ingredients

( concepts )

> contradicting each other. You are mixing a tantric views with hindu

dogmas and many other

> religious myths.

[Guest guest]

Namskar Dear Ofiel,

I'm afraid that it is you who is very much in darkness

of a popular believes.

TANTRA was always independent from HINDU DOGMAS.

Actually it is you who is very much confused.

Long time, before Aryan invasion of the Indian Subcontinent

and introduction of Rig Vedas around 15 thousand years ago, Tantra

was very much established as indigenous,

spiritual practices of Austric, Mongolian,* and Negroid

ethnic tribes, mostly located in the easter portion of the ancient Mahabharata

( Great India ), land known as Rarh ( presently West Bengal

, East Bengal ( Bangladesh ), Assam, South Bihar and Northern Orrisa. Aryans

had very much established exoteric, external system of worship and cast

system which suppose to protect minority interests of brahmins. In contrast

in tantic society cast system was not supported and Lord Shiva (

Sadashiva ) himself married 3 wives representing 3 different racial and

cast groups to emphasize on the multicultural and not discriminative

social order. Esoteric practices of tantricas and lack of the external

religious institutions was a trademark of those ancient times

in tantric society. It was also an easy target of attacks by the

Brahmin's culture accusing tantricas for the luck of the organize

religion and social groupification. Since Aryans had much stronger social,

political and military power, they imposed over the millenniums

inferiority complexes on the indigenous tribes of the present India. "Darker

skin, lower cast" was the motto of those times. Aryans not

only suppressed millions of people, they also created vedic system

to justify their imperialistic tendencies. Cast system is the result of

those ancient policies. Only what aryans could not control is the spiritual

tradition of the Eastern Subindian continent.

Independent nature ot the tantricas and introverted practices

became immune to any imposed systems of the aryan society. In this case

aryans knew that their spiritual tradition is very much inferior to a very

sophisticated practices of Tantra. What they lack was the substance. Their

superficial prayers and worships had no comparison to a deep meditative

and very rational approach of tantra sadhakas. Since they could not convert

tantricas, they incorporated their practices into the pantheon of

aryan culture. Since they could not win military, they absorbed their practices

and adopted them into their own system. This was the birth of the

Hinduism. Tantra and Yoga was adopted by aryans and many tantricas

started to incorporate some of the aryans worships into their own practices.

But the core of Tantra sadhakas are still practicing sadhana

free from dogmas of those ancient aryans. Those are the people who reject

brahminism and the whole cast system as the most abusive and suppressive

social system know in the history of the human civilization.

For the record: I study and practice Tantra for

the last 25 years. I know Indian culture very well, since I lived there

for many years. Also I'm married to the Indian sister and most of my adult

life I lived within indian society and academia.

In Him,

Trilokesh

Below are some discourses given by Sri Sri Anandamurtiji:

DISCOURSES ON TANTRA VOLUME 2

BHAERAVA AND BHAERAVII

Today I will relate to you an episode of Tantric history

-- an episode which has almost been lost. I think you all know that Sada'shiva

was the first Tantric Maha'kaola on this planet. His mission was Kurvantu

vishvam' Ta'ntrikam -- "To get the whole universe initiated into the Tantric

cult". To become a Tantric means to fight directly against the opposing

forces and obstacles on the path of progress and to preach the lofty gospels

of universal humanism. That human beings are the greatest of all living

beings is to be proven in action, not in mere words or theoretical moral

principles.

In that early phase of human civilization, there were

more rifts and clashes among the different clans and tribes than there

are today. It was therefore safer for human beings to live on hills. Later,

with the development of civilization, they moved down to the plains and

settled in woods and forests. But in those early days, they would

sleep in hill-caves after blocking the entrances with big rocks. Fire had

not yet been discovered, so they could not protect themselves by burning

fires around their encampments in the caves and forests. Fire was discovered

much later.

The hills on which people used to live were called gotras

in Vedic Sanskrit. So if a person called Ra'ma lived on a certain hill,

the hill was called "Ra'magotra". Similarly, the hill where Shya'ma lived

was known as "Shya'magotra", and all the people who lived on it belonged

to that gotra. This was the system followed in that early period of social

development. Prior to that [patriarchal system], each hill was ruled by

a gotrama'ta', or clan mother. The clan members would all obey her and

would introduce themselves by her name; and likewise the hill itself would

be named after that matriarch. These days this system has evolved into

a dogmatic clan or caste system.

So each hill was named after its sage. If Mahars'i Ka'shyapa

[The Great Sage Ka'shyapa] was the leader of a hill clan, that clan was

called Ka'shyapagotra. If Mahars'i Bharadva'ja was the leader, it was called

Bharadva'jagotra. Thus, the early matriarchal system was followed by a

patriarchal system of leadership.

Those people who lived on the same hill under a common

patriarch lived just like brothers and sisters. However, they considered

the members of other hill communities to be their deadly enemies. And since

all on one hill were brothers and sisters, they could not marry among themselves.

So what would they do in order to marry? One clan would defeat a neighbouring

clan in battle, and they would forcibly drag the vanquished women, with

hands bound, back to their own hill for a life of domestic servitude. The

males of the defeated clan were utilized as slaves.

Even to this day, there is a custom whereby the mother

asks her son on the eve of his marriage, "Where are you going?" He replies,

"I'm going to bring you a maid-servant." It comes from those days when

the victorious clan would drag the defeated women back to its own hill.

Not only that -- to bind someone you need a rope or a chain ([now] called

a ga'nt'char'a').* The women would be brought back in those days with chains

on their wrists, otherwise they might run away. The iron bangle that a

married woman wears today is a symbol of that early servitude. In those

days women also fought in battle, and were often hit on the head and severely

injured. A small vermilion mark then came to represent the blood streaming

from their cracked heads. But today a woman must wear that vermilion mark

if she is to be recognized as married. This is quite different from the

original idea. Actually these are all just different dogmas.

* Ga'n't'char'a' is the word used for the knotting together

of the bride's sari and the groom's scarf in a modern Hindu wedding ceremony.

As the author will explain, it is a vestige and symbol of the "rope or

chain". --Eds.

 

 

In Ananda Marga I have said that those who wish to use

vermilion as a decorative mark may do so. Some women like to wear plastic

bangles, others like to wear iron ones. I am not going to object to the

use of these ornaments. Similarly, if someone uses vermilion on the forehead

I have nothing to say against it, because that, too, is a matter of decoration.

Those who like to use vermilion may do so. I hope, however, that

the original reason for the use of vermilion is clear.

So even today women bear the mark of servitude by wearing

iron bangles on their wrists, thus giving the impression that they have

been vanquished; they still use the vermilion which originally symbolized

bloodshed; they still tie the ga'nt'char'a' after marriage, which symbolizes

their being forcibly carried away; and the bridegroom still often says

to his mother on the eve of his departure for the marriage, "I'm going

to bring you a maid-servant." How absurd! No one is anyone's servant. The

system of slavery was abolished long ago. You should oppose these dogmatic

beliefs. They are very objectionable. You should understand the history

behind them, and then do the right thing.

There were three main ethnic groups in India in those

days: Austric, Mongolian,* and Negroid. In [East] India they all mingled

into one. The dark-complexioned non-Aryan Austrics were the original people

of India, and thus there is Austric blood in most of the present population

of India. The Bengalis, being a mixture of these three groups, evolved

in a particular way and developed a particular psychology. They have developed

certain morphological characteristics from which one can easily deduce

that they are Bengali. Their physical appearance and nature are a result

of a special type of blood mixture. Those groups which have mixed blood

are generally very intelligent, and the Bengali people are no exception.

Besides being intelligent, they have other marked psychological traits

which characterize them as Bengalis: they are sports fanatics, even those

who do not play any sport themselves, and they are equally mad for open-air

theatre and established theatre. These psychological traits result from

the integration of the different racial groups.

* Since in ancient times Mongolia was an empire, and symbolized

all of North and Northeast Asia, "Mongolian" here means the Oriental, or

yellow, race. --Eds.

In the days of Shiva, three ethnic groups intermingled.

One was the Austric group, the black non-Aryan people; the second was the

Mongolian group who came to India from the north, that is from Tibet and

China; and the third was the fair-complexioned Aryan group which entered

India from the west. The Aryans are further divided into three groups.

The Aryans of the far north are Nordic. Their complexion is reddish-white,

their hair is reddish and the irises of their eyes are brown, which is

to say also reddish. The second group, the Alpine group, have bluish hair,

bluish irises and a pinkish-white complexion. The third group, the Mediterranean

group, have a milky-white complexion, black hair and blackish irises. The

Aryans who settled in India came mostly from this Mediterranean group,

and converged, as mentioned, with the Mongolians from the north [and with

the Austrics].

There was a general disharmony among these three groups

that had converged in India, expressed in numerous feuds and clashes among

the various hill clans. In those days, a war party would ride fully armed

to a rival hill to bring a woman back by force. Even today, in certain

parts of India, the bridegroom and his party act this out as a marriage

ritual by riding on horseback fully armed to the marriage ceremony and

staging a mock battle. The leader of the group, that is the bridegroom,

is called bara, which in Sanskrit means "best of the lot", because on that

day he is the most important man.

This predominantly-racial conflict among the different

hill clans was raging fiercely during the period of Lord Shiva. Shiva worked

hard to cultivate a perfect friendship among the three warring groups.

He knew that in the absence of such a friendship, the future of humanity

was dark. Just as Krs'n'a wanted to unite all the people of the then India

and create a Maha'bha'rata [Great India], similarly, Shiva wanted to unite

the three warring groups. He thought that his lofty spiritual cult and

ideology and his unique school of medicine would not be properly conveyed

to future generations if the people continued their racial battles.

Those were also the days of polygamy. Shiva himself had

three wives -- Pa'rvatii, an Aryan girl; Ka'lii, an Austrico-Dravidian

girl; and Gaunga', a Mongolian girl. He hoped these marriages would restore

the spirit of friendship among the three races. With the help of his three

wives, he propagated the gospels of dharma and the practices of Tantra.

It was a great advantage for Shiva that he was accepted as a god equally

by the Aryans, the Mongolo-Tibetans and the Austrics. Much later, even

the Buddhists and the Jains accepted him as their god, because Shiva wanted

to bring about a blending of the human race. This is the same Shiva who

was known among Buddhists as Bat'uka Bhaerava. From "Bat'uka" come words

such as "Bur'o", "Bar'uya'", "Bur'a", "Bor'a'" [all applied to Shiva] and

"Bur'oshiva".

In many cities and towns of Bengal you will come across

[the place name] Bur'oshivatala'. Bur'oshiva was the Shiva of the Buddhists.

In Calcutta, the area around Bur'oshivatala' became known as Bur'o Ba'ja'r

[ba'ja'r = "bazaar", "market"]. Many people from Marwar settled there and

it became a prosperous market, but it became wrongly pronounced "Bar'a

Ba'ja'r" ["Big Market"]. In fact, originally it was not a big market. Of

course, there are Bar'a Ba'ja'rs in many cities, but this Bar'a Ba'ja'r

in Calcutta was not named because it was a "big market"; rather it was

the market area surrounding the Bur'oshiva temple.

Later Shiva felt that there should be proper media to

propagate the grand and lofty ideals He was teaching. Toma'r pata'ka' ya're

da'o ta're bahiba're da'o shakti ["Give strength to the person to whom

you give the flag to carry"]. Otherwise who would be able to carry forth

so much knowledge, wisdom, intellect, and such a deep spiritual cult? Incompetent

people cannot be expected to carry the legacy of anything. If I teach something

to an incompetent or undesirable person, it will bear no fruit, it will

get wasted. A heron can never learn to speak like a mynah bird, no matter

how much it is trained. The incompetent person is just like the heron.

What did Shiva do about this?

Pa'rvatii had a son called Bhaerava, and Ka'lii a daughter

named Bhaeravii. Shiva first taught Bhaerava Tantra sa'dhana', or ka'pa'lik

sa'dhana' (the Tantric sa'dhana' which utilizes the human skull); and the

ta'n'd'ava dance. Since then all those people who have learned the Tantric

practices have also been called Bhaerava, they all introduce themselves

by the name Bhaerava. They lose their individual names such as Ra'ma, Shya'ma,

Tom or Dick, and automatically become a part of Shivagotra [the Family

of Shiva].

Shiva proclaimed, "You are all mine. Whatever hill you

live on you are still my own. I will think well of you. I will think about

your collective welfare. I will work for your collective well-being. Come

one and all to me safely and fearlessly and tell me your needs. I will

help you. A'tmagotram' parityajya Shivagotram' pravishatu ["Leave your

own gotra and enter Shivagotra"].

Whoever is a spiritualist has left his or her own gotra

and has entered the Shivagotra. In Ananda Marga also, separate gotras are

not recognized. All belong to Shivagotra. I have only stated that at the

time of marriage the bride and bridegroom should not have any direct relationship

three generations above and three generations below.* If this condition

is not met, the marriage should not be solemnized.

* As opposed to the custom that people should not marry

within their own gotras at all. --Eds.

 

 

Ananda Margis have no caste or gotra. I have said before

also that the division of humanity into Ka'shyapagotra, Bharadva'jagotra,

etc., is nonsensical. This is just to mislead people. If we look back in

[anthropology] we will see that the forefathers of the present-day humans

were apes or ape-men. So if people are very particular about their gotras,

I will say to their faces, "Boys and girls! You belong to the ape gotra."

We have all descended from our common ancestors, the apes.

The same is true in relation to the castes. [One might try to argue that]

the forefathers of the Bra'hman'as were the ape-Bra'hman'as and the forefathers

of the Ks'attriyas were the ape-Ks'attriyas; but that just isn't so. As

apes do not have any particular caste, the present-day caste differences

are all hypocrisy and maliciousness. You should remove even the least vestige

of these nonsensical notions. You must not give credence to such things.

So Shiva taught Bhaerava. Then He thought: "If I teach

this only to my son; that is, if my son alone knows this secret spiritual

cult, this great asset for humanity, and my daughter remains ignorant,

then fifty per cent of the society will remain a burden for the other fifty

per cent; that is, the women will remain a burden for the men, and

the movement of the men also will be greatly impeded." Even in those days,

seven thousand years ago, Shiva thought in this way. "If I only give the

strength and responsibility to carry the burden to my son, Bhaerava, that

will not be good. I will also have to give some of the responsibility to

my daughter, Bhaeravii." And that is what He did. And since that day, any

woman practising Tantra is known as Bhaeravii.

His other wife, Gaunga', had a son called Ka'rttikeya,

but he was more of a dandy. Even though he wished to, he did not have the

moral courage to practice Tantra. The practice of Tantra requires a little

courage -- it is not for cowards. (Some people say that Ka'rttikeya was

known as Devasena'pati and was a general of the gods [deva means "god"

and sena'pati means "military general"], but the fact of the matter is

different. Ka'rttikeya's wife was called Deva'sena', and so he was Deva'sena''s

pati [husband], or Deva'sena'pati. You should remove this common misunderstanding.

If people say that Ka'rttikeya was the general of the gods, they are wrong.)

Gaunga' was a little sad that the son of one of her co-wives and the daughter

of her other co-wife were taught the practice of Tantra while her own son

turned out bad. To console her and help her forget her sadness, Shiva gave

her extra love and affection. This did not please his other wives, Pa'rvatii

and Ka'lii, who naturally complained to him about this. But actually, what

he did was right. There is a rhyme about Shiva's marriage to three girls:

T'a'pur t'upur vrs't'i par'e nadey elo ba'n

Shivt'ha'kurer biye habhe tin kanya' da'n.

[Pitter-patter goes the rain, the river water whirls;

Lord Shiva who lived long ago was married to three girls.]

Those three girls were Pa'rvatii, Ka'lii and Gaunga'.

People used to complain that Shiva was "dancing with Gaunga' on His head."

(Suppose you are doting on someone, people will say that you are "dancing

with So-and-so on your head".) In later days, people completely misinterpreted

the facts and made statues of Shiva with Gaunga''s head placed on his head

and water flowing from her mouth.* These are all mythological interpretations.

Could such a thing ever be possible? The poet Bharat Chandra Raygunakar

wrote in his famous magnum opus:

 

* A further part of the misinterpretation was that Shiva's

wife Gaunga' was somehow the River Gaunga' (Ganges). --Eds.

 

Gaunga' na'me satii ta'r taraunga emani

Jiivanasvaru'pa sei sva'mii shiroman'i.

[Gaunga' the blessed one is the jewel sitting on Shiva's

head with water flowing from her mouth.]

Here shiroman'i means "a jewel placed on one's head".

If you are doting on someone, people will say that you are "dancing with

So-and-so on your head".

Thus we see that even in those days Shiva did not accept

any differentiation between males and females. He taught Tantra to both

his son and his daughter.

Let me tell you a short story about Ka'lii. One night

she thought, "What will happen if my little daughter meets with any danger

when she goes out to practise Tantra? Let me go out and help her." In Tantra,

however, it is not permitted to intervene in anyone's individual practices.

Bhaeravii went out and practised her sa'dhana' according to the instructions

she had received. Shiva was already absorbed in sama'dhi in the burial

ground. Ka'lii thought, "Even if Shiva is able to see me from a distance

on this dark new-moon night he won't be able to tell who I actually am

-- he'll think I'm Bhaeravii." Now while walking in the darkness, Ka'lii

accidentally stepped on Shiva's chest. When she realized whom she was stepping

on, she felt ashamed and stuck out her tongue [a sign of embarrassment

or shame in India]. "Who are you?" asked Shiva. Ka'lii was dressed like

Bhaeravii to misguide Shiva, but how could she introduce herself as Bhaeravii,

their daughter, to her own husband? So Ka'lii said, "I'm Kaoverii."* (In

southern India there is a river named Kaoverii. People mistakenly call

it "Ka'verii". The actual Sanskrit word is "Kaoverii". The English spelling

was at one time "Cauveri".)

* Editors' note: She wavered between saying her own name,

"Ka'lii", and the name of her daughter, "Bhaeravii". The word became "Kaoverii".

--Eds.

 

In any case, Ka'lii said that she was Kaoverii, a name

she has also been called ever since. Those who do not know the story in

the proper context say that Shiva was lying down and Ka'lii was standing

on his chest with her tongue stuck out.**

** This is the popular representation of the goddess Ka'lii,

who developed 5300 or 5400 years after the time of the actual Ka'lii the

wife of Shiva. --Eds.

 

From a study of history we learn that in those days there

was no differentiation between men and women regarding spiritual practices

or the spiritual code of conduct. To enable the entire society to develop

what He propounded in social, economic, educational, medical, scientific

and artistic fields, Shiva taught His daughter in the same way that He

taught His son. Shiva was the original propounder of Tantra and the first

Maha'kaola. Those who oppose what Shiva did are to be treated as opportunists.

If they wish to keep women subjugated, to curtail women's natural rights,

they are opposed to Shiva and the code of dharma. In fact, I should say

that they are veritable demons, and such demons in human form cast a shadow

on the glory of humanity.

27 December 1978, Calcutta

A'nanda Vacana'mrtam Part 7

 

 

 

cross-references: also published in Ananda Marga Ideology

and Way of Life in a Nutshell Part 5

this version: is the printed Ananda Marga Ideology and

Way of Life in a Nutshell Part 5, 1st edition, version (spelling

mistakes only may have been corrected). I.e., this is the most

up-to-date version as of the present Electronic Edition.

I shall tell you today

something from the Krs'na-yajurveda. The subject of discourse will be will

"Mind, Buddhi and organs, and Their Relation with Human Beings." You must

have noticed that while explaining a subject a person generally tries to

explain it through comparisons, examples, metaphors or allegories. Rice

and food have the same meaning in an area where rice is the principal food.

Similarly, in an area where wheat is the chief food, there bread means

food.

The people of ancient Aryan

society often engaged in wars among themselves as well as against the non-Aryans.

Among themselves they fought over wealth and prestige and over the predominance

of the group of various sages, and against the non-Aryans they carried

on cultural crusades. These crusades were finally responsible for the formation

of the present day Indo-Aryan culture, a synthesis or compromise among

the various schools of thought such as Dravidian, Mongolian, Austric, etc.

During the composition of the Vedas these cultural clashes and expeditions

for world conquest continued unabated; and during these expeditions the

Aryans did not go as angels of but as warriors mounted on chariots. That

is why examples of chariots were frequently cited to acquaint people with

different trends of life of that age.

Here the Sage has compared

the mind, body and organs with a chariot and its different parts:

A'tamanam' rathinam' viddhi shariiram' rathameva tu

Buddhintu sa'rathim' viddhi manah pragrahameva ca.

In this metaphor the entire

body is compared to a chariot: the passenger of this body-like chariot

is the A'tman or Soul. Like the passengers of other vehicles this Soul-like

passenger also does not have to do anything; the A'tman is simply the Witnessing

Force--He is companionless. This body-like chariot is being driven by the

buddhi-like charioteer. Here buddhi does not mean Mahatattva or existential

'I' feeling; it means discriminating judgement or conscience. This body-like

chariot should be driven by the conscience-like charioteer. Really speaking,

people take their body-like chariots to those regions which are congenial

to their minds. The charioteer may take the chariot to the abode of God

as well as to a wine shop and accordingly the passenger, as the witness

will derive the objective impression of things wherever the charioteer

will take the chariot. So it is desirable for the charioteer to be perfectly

efficient and competent, and for the proper control of the chariot it is

necessary for the charioteer to have a rein. If the charioteer fails to

keep the rein under perfect control it becomes difficult to drive the chariot

properly, and that rein is the Mind. The body-like chariot will surely

be badly affected if the mind-like rein is not properly controlled by the

judgement-like charioteer.

When unit beings(jiivas)

come in contact with any object, they receive an impression of its form

and other tanm'atric or inferential waves. These inferential waves, coming

in contact with one's sensory organs through the media of various physical

elements, awaken in one a sense of objects. Suppose you are going on your

way and suddenly you meet with a man face to face. In such a situation

how did you detect the presence of the man? Certainly through the light

waves of his form hitting your retina, through the aerial waves bearing

his speech, and the sound of his footsteps hitting your ear drum. You must

also have had the experience in your life that you did not notice the presence

of a man in front of you or you did not hear his voice. Why, what is the

reason? It is because at that time your mind was preoccupied with something

else. Your buddhi did not engage your mind with the man's form or voice

at that time, and so the contact of the light of his form with your retina,

or the impact of his speech on your ear-drum remained unknown to your crude

or conscious mind(Ka'mamaya Kos'a). Thus it has been said that the passengerlike

charioteer takes the body-like chariot to.

Whenever any of the inferential

waves emanating from any object catch your attention, instantly an identical

wave also forms in your afferent nerves. Thereafter that wave, reaching

your ectoplasmic body(citta), causes your mind to be identified with the

similar thought. Behind the mind's acceptance of the thought through the

organs and nerves, remains the presence of the static principle. It is

static or tamogun'ii, because it confines the ectoplasmic body in the bondages

of time, space and person. The acceptance of the thought by the mind depends

upon rajogun'ii or mutative vibrations, whether these vibrations are of

the external world or of the internal nerves of the body. This mutative

principle is the apparent cause of the static principle and is dependent

on sattvagun'ii or the sentient principle. This sentient principle is the

pure, subjective entity (bha'vaka satta') of the mutative thought waves.

Whenever and whatever thought

images are created in the ectoplasm through the static principle, their

seeds subsequently remain embedded in the ectoplasm as the sam'ska'ras

(reactions in potentiality or chromosomes). The nerve cells also remain

for sometime as the potential receptacles of similar seeds. The thought

acceptance in the mind and the reactive causal(biija'tmaka) sam'ska'ras

are both tamogun'ii or static, for inertness is the chief trait of both.

This basic part of the static and dynamic forces that is inherent in the

crudifying, vibrative, purely subjective mind(bha'vaka mana) is governed

by the part dominated by conscience or discriminating force, which has

been called buddhi. (It is not buddhitattva or mahattattva or intellect).

Indriya'n' haya'na'hurvis'ayamstesu' gocara'n

Atmendriyamanoyuktam' bhoktetya'hurmaniis'anah.

As I already said, the

passenger of this body-like chariot is the A'tman, the buddhi is its driver

or charioteer, and the mind is its rein. But the mere existence of these

cannot move a chariot. Horses are necessary to give it power and movement.

Now, who are the horses? Wise people say that the ten organs are the horses.

The charioteer or driver of this ten-horse-driven chariot or ratha is dasharath,

the conscience, and the supreme passenger of that chariot is Ra'ma or A'tman.It

is these horses that take the chariot towards objects. Running after matter

is the characteristic of the organs. When the buddhi is not utilized, the

organs run randomly like driverless horses. The remarkable part of it is

that the organs always run after perceivable objects. Look into your mind-isn't

the unbridled movement of the organs always propensive? The organs go on

running until they get something enjoyable for their gratification. When

they get it, they are at rest for a time. I would rather call it momentary

or apparent repose, because even at that time they do not remain inactive

or invibrative; they remain engaged to the process of enjoyment. As their

capacity for enjoyment is finite, they have to run, after a while, from

one object to another. It is the propensive propulsion of the organs that

causes the motivity in the body, for to keep the crude physical body on

the move with insatiable desires for gratification is the characteristic

of the organs. The contrary path -- the introspective or desireless path

jeopardizes the very characteristic of the organs; they become absorbed

in the subtler stratum, and so the organs do not take easily to the desireless

path.

Suppose there is a philosophical

discussion somewhere, and singing and dancing going on nearby. The human

mind, propelled by the propensive organs, will be more inclined toward

the song and song and dance than towards the philosophical discourses.

If people whose minds are yet unawakened to the state of spirituality through

sa'dhana' or spiritual practice, attend a philosophical symposium either

for show or with the intention of forcibly suppressing their propensities,

their minds will surely remain in the dance hall. The reason for this is

the natural, pleasure-ward proclivity of the organs.

The 'Hadis' tells of a

beautiful event. Once a man presented a silk scarf to the great prophet

Hazarat Mohammad. But Hazarat Mohammad did not keep that scarf with him,

for he said that at the time of his nama'j(prayer) his mind repeatedly

keep turning from God to the grandeur of the scarf. The eye-catching form

of the scarf extroverted his mind through the medium of the sight organ,

and proved harmful to his introversive spiritual sa'dhana'. So you see,

the organs run after objects for happiness. They have to, for the preservation

of their existence.

In Brahma, the Supreme

Consciousness, there is the voice of endless youth -- the throbbing of

limitless life. In the dynamic momentum of life, upon its contact with

the unit mind, the soul or A'tman(the passenger of this body-like chariot)

regards one or another of the finite, vibrational manifestations of the

Cosmic Mind as its own object. Apparently it becomes the perceiver of that

vibrational object. Even if you do not involve yourself directly in any

scene you meet on your way, still you cannot escape its influence over

you--you are sure to be influenced by it. Although the A'tman is characteristically

inactive, it is nevertheless vulnerable to the impressions of actions and

objects. In spite of being alone and companionless, the Atman appears to

be objectivated due to the involvement of the mind with objects. It is

like a mirror; if you place a flower in front of the mirror, the mirror

will also become red; if you place a yellow flower before it, it will turn

yellow. Although intrinsically the mirror does not undergo any change,

apparently it will look either red or yellow. In the proximity of objects

the condition of the A'tman, qualified by the mind, intellect and body,

is similar to that of the colourless mirror with various objects before

it. Thus the Sage has said.

Yastvavijina'nava'n bhavatyayuktena

manasa' sada'

Tasyendriya'nyavashya'ni dus't'a'shva'iva sa'ratheh.

That is, the body-like

chariot of a person who is not conversant with Brahmavijina'na (intuitional

science) or whose buddhi-like charioteer cannot keep the mind-like rein

under control, does not move properly. Intuitional science in the true

science of driving the chariot properly. Disaster is inevitable, if the

responsibility fro driving the chariot is given to one who is ignorant

of the science of driving.

"Knowledge" is a common

or general term. Knowledge is the name of that process whereby the subject(jina'ta')entirely

identifies himself or herself with the characteristic of an object. Vijina'na

(science) means special knowledge. There is still another meaning of vijinana'

that is, a theoretical explanation of the practical side. The chemistry

book, which teaches all about chemical science, about the elements and

the laws governing their combination and behaviour under various conditions,

communicates knowledge (jina'na). And the practical book by which you can

conduct experiments in the laboratory is called vijina'na. Here the Sage

means that the body-like chariot of the person who has no practical knowledge

about sa'dhana'-- whose mind-like rein is not concerned with the buddhi,

whose buddhi-like charioteer is incapable of having proper control over

the mind-like rein -- can never move properly.

The organs of a person

whose mind-like rein is not in constant contact with the buddhi-like charioteer,

become wayward owing to their unbridled independence of movement, and goad

a person to animal-like propensities. They only run after the perceivable

objects of the sensuous word: every act of the organs becomes illogical

and devoid of reason in the absence of contact with the buddhi; and thus

such people are indeed called irrational (avivekii). The state of such

an irrational person is similar to that of an animal. Suppose a man passes

by a shop. A partially irrational man, who is somewhat guided by his buddhi,

may think of shoplifting in the absence of the shopkeeper. Yet due to his

partial contact with his buddhi he may perhaps refrain from actual theft

out of conscience, or fear of punishment, or public shame. The person who

has little or no contact with the buddhi will, however, recklessly commit

the actual theft propelled by his animal propensities. This mentality is

like that of cows and goats trying to run away with food or grains in the

absence of the owner. Indeed, a base animal dwells within such people,

although their features look human. Many social elites or many hypocrites

who are well established in the higher strata of public life, are brutes

of this sort. They feed their individual or party selfishness by taking

advantage of the weakness of the human mind.

Moving the body-like chariot

becomes difficult if the horses of the chariot are stupid and if the control

of the mind-like rein over them is improper or lax. Thus it is of primary

importance to have a perfect hold on the mind-like rein and guide the horses

properly with its help. The rein should be strong and the horses should

become disciplined through proper training. This is the way to gain control

over the organs and for this the principles of yama (abstinences) and niyama

(observances), a'sanas (postures), pra'n'aya'ma (breath control), etc.

are taught in A'nanda Ma'rga. The rest of the principles of sa'dhana' serve

to control the mind and the intellect.

Remember, restraint or

control over the senses or organs does not mean their annihilation. The

meaning of sam'yama (restraint) is not extermination or murder. It means

the judicious use or application of one's impulses. Making more strong

and powerful that which you want to keep under your control is not at all

harmful, for your loyal and powerful followers will be of immense help

in your progress on the path of growth and development. The charioteer

holds the rein of the horses; he does not kill them. Killing the horses

will render the chariot immobile by the side of the road. Understanding

the real meaning of restraint make proper use of it; then you will see

that as your sensual desires are moving on the path of cessation with ease,

a powerful vibration of energy is created in your mind and it proceeds

with irresistible force towards the internal world,towards the Supreme

Being. The Sage has said:

Yastu vijina'nava'n bhavati

yuktena manasa' sada'

Tasyendriya'ni vashya'ni sadashva iva' sa'ratheh.

That is, the mind of the

person whose conscience or discriminating judgement is awakened and whose

power of judgement is intense, always remains linked to the buddhi; the

rein remains constantly under the control of the charioteer and so, quite

naturally, the organ-like horses remain loyal to the buddhi: they never

roam about randomly. But when the horses are untrained -- that is, if the

organs are faulty -- the charioteer will never be able to drive the chariot

properly. Thus for the proper functioning of the chariot, well trained

horses are indispensable. A sa'dhaka (spiritual aspirant) should train

his or her mind, body, intellect and organs to be directed only towards

the supreme benevolence (shreya).

Let me explain to you in

detail the characteristics of the organs. They are of three types: sensory

organs, motor organs, and pra'n'ah(the vital principle or reflex apperceptive

organ). There are five sensory organs: eyes, ears, nose, tongue and skin.

There are also five motor organs: vocal chord, hands, feet, excretory and

genital organs. Ordinarily pra'n'ah is not considered to be an organ, because

it is actually the co-operative functioning of ten va'yus(the dha'ryas

or sustainers). These ten vital vibrations consist of five internal vibrations

of pra'n'a, apa'n'a, sama'na,uda'na and vya'na, and the five external vibrations

of na'ga, kurma, krkara, devadatta, and dhanainjaya. These vibrations come

within the marutattva or aerial factor and so pra'n'ah and the ten va'yus

are not taken as a separate principle.

The characteristic of the

sensory organs is to run after external objects. Whenever any inferential

vibration or tanma'tra emanates from an object, the sensory organs immediately

receive that vibration at the gates of the sensory organs and transmit

it to the sthirabhu'mi of the citta(the apperceptive plate), the site of

the mind's sam'ska'ras(reactive momenta of deeds). The point where the

organs come directly in contact with the mind is the cardinal point of

the organs, and it is this point which deserves the name of 'organ'.

The characteristic of the

motor organs is to act; to establish contact between the organs and external

objects. The motor organs carry the idea from the sthirabhu'mi of the citta

or ectoplasm with the help of the nerves and finally give it an action-form.

The work of the sensory organs is manifestative. After informing the citta

of the existence of a particular object, either the sensory organs have

no function at all, or their function comes under the jurisdiction of the

motor organs. The exclusiveness of the initial perception becomes substantially

impaired due to the influence of the intellect, the motor organs and the

vibration of the thought waves(the delight of tasting is a lot greater

than that of eating).

The reactive seed or sam'ska'ra

of deeds remains quiescent while in a receptacle, for it is static(tamogu'nii).

But if the vital airs fail to function properly, the sthirabhu'mi of the

citta is to some extent impaired, and then an unnatural agitation arises

in the cittabhu'mi. The sthirabhu'mi of the citta draws its sustenance

from the vital energy or pra'n'a'h. At the time of death where the force

of pra'n'ah wanes due to the agitation in its vibrational force, the sthirabhu'mi

of the Citta becomes dysfunctional, and neither can the sensory organs

carry any idea properly to it nor can the motor organs take any idea from

it and activate the body.

The greater the control a person has over the pra'n'ah,

the stronger and more expanded will be the citta's sthirabhu'mi, and the

greater its power of reaction. Citta, the object of the pra'n'ah, is static

in principle(tamogun'a'tmaka) due to its passivity. Accordingly the mutative

principle is predominant in the motor organs, and the sentient principle

in the sensory organs. The object with which the unit entity is concerned

through the sensory organs is what we call the knowable(jineya). Whatever

makes the unit entity attain contact with the objects through the motor

organs is called ka'rya (action); and the object of pra'n'ah is called

dha'rya or the sustainer, that which sustains. As these dha'ryas are contacted

by the pra'n'a'h (the collection of ten vital airs), it is impossible for

the pra'n'ah to simultaneously hold or reflect on the citta all the objects

which are collectively apprehended by more than one sense or motor organ.

When people read anything

aloud at the same time that they see, both their organs, the eyes and the

tongue, are working simultaneously. The sound waves reach the citta through

the medium of the acoustic nerves (afferent nerves) with the help of their

vital force. At the same time, the sense of sight or form tanma'tras of

the letters of the alphabet are reflected on their eye-balls and are also

reaching their cittabhu'mi or ectoplasm via their optical nerves with the

help of that same vital force. It is not possible for one singular vital

force to be present at two places at the same time and perform two different

functions; so it has to both receive the sound waves as well as visualize

the letters of the alphabet separately. If the vital force or energy remains

engaged only in visualizing the alphabet, then the sound waves will not

properly reach the ears. In such a case, if the readers are students, their

sense perception will not be as good as their knowledge of language or

spelling. Similarly if attention is paid more to only hearing then the

knowledge of language and spelling will suffer. You have certainly encountered

many accredited scholars whose every line of script contains countless

spelling mistakes. If you investigate the cause, you will discover that

these people had and still have the habit of reading books aloud, softly

uttering. Similarly, those who give more importance to their motor organs

cannot utilize their sensory organs well. Generally those children who

are very fond of games are less attentive to their studies. Their vital

force being engaged with the practical application of ideas through the

medium of the motor organs, it cannot properly apprehend ideas through

the sensory organs. But then to attain success in action, the co-ordination

of more than one sensory and motor organ in the same action is most desirable.

Similarly, success in the field of knowledge is also accelerated as a result

of the co-ordination and co-operation between several motor and sensory

organs. So it is preferable for a student to read books aloud instead of

silently, because then two organs become involved with one object and so

there is less chance for the mind to become distracted.

According to the predominance

of subtle or crude forces we may divide the motor and sensory organs into

three groups. The subtle sattvagun'a (sentient quality) is predominant

in the vocal organ and tamogun'a (static quality) in the region of the

genitals. Vocal organ and hands are sattvagun'ii because speech expresses

internal ideas externally and the hands give form to subtle inner feeling,

or create arts and crafts. The feet are rajogu'nii(mutative) due to their

kinetic or locomotive characteristics, and the anus and the genitals are

tamogu'nii (static). According to the five functional distinctions of speech,

action, movement, excretion and procreation we determine the individual

characteristic of the motor organs. There are functional distinctions among

the sensory organs also: the ear receives sounds, the subtlest of the tanma'tras,

and so it imbibes the greatest amount of sattvagu'na. The nose is tamogu'nii

in the highest degree. The ear and the skin are sattvagunii and the tongue

and nose tamogu'nii.

Biologically also we find

that the more unevolved a unit entity is the stronger are its tamogu'nii

organs. In extremely undeveloped or unicellular organisms we find no sexual

distinction; due to their extraordinary sexual power they disintegrate

their bodies into parts (schizogenesis or reproduction by fission) according

to necessity, for the maximum propagation of their species. But as the

unit entities advance on the path of progress and higher mental development,

the power of their organs wanes; and as a result the higher organisms cannot

bring forth their progeny singly due to their low sexual potentiality.

So in them the distinction of male and female become a necessity.

I have already said that

pra'n'a'h, the vital principle, is tamogu'n'a'tmaka, for in its object,

the dha'rya, steadiness alone is the predominant factor. For lack of more

than one organ under it, the pra'n'a is collectively static. The greater

the control one has over this vital principle of pra'n'a, the stronger

is one's power to accept or reject sam'ska'ras. These acquired sam'ska'ras

are perceived in the mind during the still condition of the pra'n'a' wherein

it finds it fulfillment. You are taking pra'n'a's help every ,moment of

your daily life. Just as you feel the heat or coldness of things through

tactual inference or sparsha-tanma'tra, similarly you know their hardness

and softness through pra'n'a. Suppose there is cotton and gold of equal

temperature. The eye sensory organ will see them, the skin sensory organ

will feel their hotness or coldness and the pra'n'a will feel the hardness

of the gold and the softness of the cotton. The ear sensory organ will

hear the song and the pra'n'a will appreciate its melody. The ears will

hear the scandal and the pra'n'a will receive its harshness and severity;and

thus hearing will become hurt and feel pain--it will hold anguish (dha'rya)

in the mind. This capacity of the pra'n'a to hold feelings we call the

vital core or marma. The terms 'hard' or 'soft' that you apply to a person

on the basis of your knowledge of the hardness of iron or the fluidity

of water are also derived from your pra'n'a-bodha or vital sense. A 'hard'

man does not mean that the man is hard to touch. A 'hard' thought -wave

is received by the pra'n'a when the skin-organ touches something hard.

You call a man 'hard' only when his speech or behaviour creates a similarly

hard thought-wave in your pra'n'a through the medium of any other organ.

In the same manner you call many people 'soft' also, don't you?

What is this Pra'n'a-bodha?

I have already said that when the nerve or force of acceptance or rejection

of inferences (tanma'tras) establishes contact between its objectand the

sthirabhu'mi or apperceptive plate of the citta, then alone does 'sense'

come into being. All the forces of the world prove their existence in this

dynamic sthirabhu'mi. The wave by which your acceptance or rejection of

the tanma'tras takes place, cannot be a perennial one, because its permanence

precludes the possibility of sensing. If the eyes could apprehend form

waves uniformly and continuously, or the form-waves were themselves continuous

and uninterrupted, then due to their lack of division, the object to be

'held' by the pra'n'a could not have a place in the sthirabhu'mi of the

citta. In order to effect breaks in the waves they have to be pulsative

and the stream of waves also has to be interrupted by pauses. Energy in

motion is not continuous but flows in definite little jumps; thus the stream

of energy has been called systaltic or pulsatory in the scriptures. This

applies equally to all inferential(ta'nma'tric) flows, and these currents

are received during their phase of contraction in sthiurabhu'mi or the

citta with the help of the pra'n'a. So the more steadiness one can create

in the pra'n'a, the firmer and stronger shall be one's power of receptivity.

The receptive power of

pra'n'a finds great scope for expression in a calm mind, with a calm body

and calm organs; and its retentive power wanes tremendously during physical

or mental restlessness. That is why a restless-minded boy cannot memorize

his lessons--he cannot retain them in this pra'n'a. A fickle-minded young

man can earn his bread by hard labour, but he cannot take any serious responsibility.

Nityada' hyaungabhu'ta'ni

bhavanti na bhavantica,

Ka'lena'laks'yavegena su'ks'matva'ttanna drshyate.

It is only due to the interim

motionlessness in the course of movement that a unit entity can comprehend

anything. If one becomes restless, one cannot feel an object in the proper

perspective. But there may be at least indistinct knowledge of the object

due to a relatively slight calmness that still remains in the restlessness.

A person in this state is generally called 'bewildered', in a state of

doubtful comprehension. The shorter the period of this interim motionlessness,

the greater the speed of motivity and thus also the degree of bewilderment.

So you see, all forces, whether receptive or rejective, must be pulsative.

When they are not pulsative, then their entities are outside the range

of comprehension, and are therefore sensorily untenable and intellectually

either untenable or quiescent.

The pause period of the

systaltic movement is the opportune moment for the acceptance of any sensation

or idea. Similarly, the greater the composure in the pra'n'a, the stronger

and keener is the power of receptivity. That is why sa'dhakas take pains

to keep their pra'n'a under restraint and control. In the path of sa'dhana'(intuitional

practice) there are two ways to control the pra'n'a: pra'n'a'ya'ma (breath-control)

and dha'ran'a' (concentration).

Pra'n'a'n yamayatyesah pra'n'a'ya'mah

Tasmin sati shva'saprashva'sayorgativicchedah pra'n'a'ya'mah.

I have already said that

the movement of every mundane force, whether active or reactive, must be

pulsative. The period of contraction or cessation is the concluding state

of the vital function. when this state of cessation is established permanently

in the unit body, the vital functions totally cease. This is the state

of death. In such a condition the mind and the other organs are inactive,

and so in this long-lasting cessation nothing can be accepted or retained.

The practice of pra'n'a'ya'ma is the practice of control of the pra'n'a--of

the expansion of the period of pause for the maximisation of the power

of concentration and receptivity. The vital expansion of the pra'n'a'ya'ma-sa'dhaka

is also pulsative, the only difference being that the pause is comparatively

long. Even in the sa'dhana' of the introspective concentration (dha'ran'a')

when the sthirabhu'mi of the citta is fixed on the object, the vital function

is also obliged to gradually prolong the duration of the pause. In that

condition the manifestive waves also diminish. Thus whenever people ponder

something with rapt attention, the movement of their vital functions gradually

becomes more and more tranquil due to the prolongation of the duration

of the form waves of their object of imagination.

There are abuses of pra'n'a'ya'ma

also. If sa'dhakas during the period of pra'n'a'ya'ma-induced contraction,

indulge themselves merely in the parading of their own petty vanity instead

of using that force of contraction for the inculcation brahmabha'va (cosmic

ideation); that is, if they devote themselves to the expression of their

own little egos, they will gradually tend towards crudeness. Even without

practising pra'n'a'ya'ma, if people zealously propel their little egos

towards worldly enjoyments, they will also meet the same fate. Pra'n'a'ya'ma

is exceedingly harmful - devastatingly disastrous--for those without cosmic

ideation or Brahmabha'va. In common experience we find that whenever people

absorb themselves in some work, their power of contraction increases, and

the movement of their pra'n'a becomes steady and regulated; but whenever

they indulge in any sensuous or crude act, the movement of their pra'n'a

becomes remarkably unsteady and agitated. In such a condition their minds

are not amenable to comprehension, thought or judgement.

The agitation of the body

causes the agitation of the pra'n'a. That is why all concentrative practices

should be performed in a quiet posture (sthira'sana), so that the practices

of pra'n'a'ya'ma and dhya'na (contemplation) may progress cohesively. At

the time of meditation the repeated movement of the body -- now lying,

now sitting, now standing -- are extremely detrimental to mental concentration.

Such a practice defeats the very purpose of spiritual meditation.

Yastvavijina'nava'n bhavatyamanaskah sada'shucih

Na sa tatpadama'pnoti sam'sa'ram ca'dhigacchati.

One who is not installed

in vijina'na or true knowledge -- one who has not received the real esoteric

practice of sa'dhana'-- one whose mind is not connected with buddhi --

one whose mind constantly wallows in the dirty quagmire of meanness and

sin, cannot attain Brahma. O sa'dhaka! You must forget all your past deeds,

all your tales of glory or ignominy, from the memorable moment you start

moving on the path of sa'dhana' or intuitional practice. Do not look back:

you have eyes in the back of your head. As indispensable as it is to be

cautious and careful, so that the self-created tornado propelling you forward

does not dash you down to the ground to ensure your safe journey ahead,

you may sometimes throw back a cursory glance and no more. "I am immoral,

I am impure, I am a sinner. O lord, save me!" -- Do not give indulgence

to such a mentality, for as a person thinks, so he or she becomes. If you

frequently think, 'I am impure', 'I am a sinner', then a sort of inertness

or inferiority complex will take possession of your mind, and as a result

your vitality, in spite of all its strength and power, will become incapable

of surmounting that obstacle and following its forward path of progress.

Therefore I say as long as this sort of inferiority complex remains, it

is impossible to attain the final beatitude. It is impossible to attain

salvation by sitting back idle and inactive, thinking that some one else

is one's saviour or by reciting prayers like a parrot a prescribed number

of times every twenty-four hours. Let me repeat once again: even if your

past life was depraved, from now on, from this very moment completely purge

your mind of that memory. Let your life begin anew. Take to sa'dhana' from

this very moment. Do not put it off until tomorrow, for tomorrow's sun

may not rise on the horizon of your life.

Yastu vijina'nava'n bhavati

samanaskah sada'shucih,

Satu tatpadama'pnoti yasma'd bhu'yo na ja'yate.

Learned people know that

the requitals or consequences of deeds (karmaphala) are inevitably bound

to follow one's actions, and so they do not waste time uselessly thinking

about them. Fortified with courage and instilled with Brahmabha'va they

face all calamities of retribution bravely. They always consider themselves

pure, for they have purged their minds of the past. Those who have tasted

even a little of the flowing nectar of Brahma, know that they can never

be impure. This constant thought of self-purity greatly helps to exhaust

their sam'ska'ras or reactive momenta, as a result of which the sam'ska'ras

held in the sthirabhu'mi of their pra'n'a are gradually destroyed. With

the help of sa'dhana' or spiritual practice the spell of pleasurable and

painful requitals ceases both internally and externally. Sa'dhakas call

it the combustion of the seed of action in the fire of sa'dhana'.

Vijina'nasa'rarathiryastu

manah pragrahava'nnarah

So'dhvanah pa'rama'pnoti tadvis'n'oh parama'm'padam.

As a result of sa'dhana' all three organs, i.e., motor,

sensory and pra'n'a, gradually attain composure. When all the organs attain

steadiness and composure and are absorbed in the bearing of the Supreme

Being, we call it the state of sama'dhi or trance or absorption. Without

this attainment of steadiness sama'dhi is impossible, for without steadiness

meditation(dhya'na) is not possible and without meditation sama'dhi is

not possible. The practice of meditation is nothing but the proper control

over the mind-like rein with the help of a super-knowing charioteer. In

the human body there are approximately fifty vrttis or propensities of

minds. The degree of intensity of these fifty vrttis depends upon the diferent

glandular secretions of the body. Thus proper functioning of the mind depends

upon the different glandular secretions of the body, upon the afferent

power of the nerve-fibres and upon the capacity of the nerve cells to vibrate

thought. In other words, with the acceptance or rejection of any of the

sentiments, both the human body and mind are influenced.

For example, if one thinks

of ghosts one thinks of one's probable danger from them. That is to say,

the thought of ghosts is intimately connected with the fear-instinct (bhaya

vrtti). Thus it was through the impulse of fear instinct that people in

ancient times learned to conceive of ghosts. Even in those blatantly helpless

days the primitive people could not remove the idea of ghosts through reasoning

due to their limited intellectual power. The remnant of that belief in

ghosts still persists in the people of today. Normally the minds of children

who have not learned to believe in ghosts or whose fear-instinct has not

been stimulated even after being repelled by the strong, are still made

into haunts of imaginary ghosts by their elders, who force into the children's

minds illusions of fear. A strong momentum of fear already exists in the

mind of children due to the experience of their past animal lives and their

elders try to arouse that impulse anew. The repressed thought of ghosts

may indeed arise in the mind of a person of any age in suitable conditions.

So the attempt to make people believe in ghosts who have never heard of

them or who do not believe in their existence, is grossly unfair. People

should be guided to rise above all kinds of fears and ghosts. This not

only brings their vrttis easily under control but makes their minds strong

as well.

You may have heard that

some people after married for second time, "see" the spirit of their deceased

wives or husbands. These are but the plays of the mind. After remarriage

some weak-minded people who believe in ghosts, keep thinking about their

first wives. They keep imagining that their first wives have resented their

remarriage and that their spirits will now come to punish them or their

new spouses, and their second wives also often think thus. As a result

both of them "see" imaginary spirits, believing that they really appeared,

and give a start in fright. Sometimes they faint or inarticulately repeat

those very things which they had expected those so-called spirits to say

and people take for granted that they are possessed by ghosts. In such

a condition, as the conscious mind (ka'mamaya kos'a), is wholly or partially

absorbed in the sub-conscious mind (Manomaya Kos'a), the consciousness

of reality becomes impaired. Such people then, heedless of propriety and

the respect due to their elders, openly express the imagination of their

sub-conscious minds. When the exorcists come to exorcise the "spirit" they

try to set right the mind of the patients by making them inhale the smoke

of different objects; they try to bring the conscious mind to normalcy

and awaken the Ka'mamaya Kos'a by arousing in the nervous system the sense

of reality with blows or abuse. To confound and distract the assembled

spectators they mumble and mutter a few mantras or incantations. You may

have encountered yet another type of demoniacal possession, which does

not weaken the conscious mind very much in the wakeful state; but during

sleep such strength of mind does not exists, and as a result during sleep,

while lying on his back, the person sees nightmare of imaginary ghost sitting

on his chest. Dreaming is an act of the sub-conscious mind. In the dream

state the imaginary ghost of the sub-conscious mind takes form beautifully

and repeats verbatim to him the language of his imagination. In the dreamful

state he feels stupefied with fear, due to this excessive stupefaction

he starts groaning, and people take it to be demoniacal possession. Thus

what is generally called a "nightmare", is usually the vision of a person

whom the dreamer had oppressed in the past and whom the weak-minded oppressor

now "sees" after that person's death. So you see how blatantly harmful

it is to give indulgence to fear. All this is in reference to bhaya-vrtti

or fear instinct only, but actually this observation is true of every ectoplasmic

occupation or vrtti. To attain Brahma you must rise above all ectoplasmic

occupations. Without the suspension of the vrttis it is impossible to attain

Brahma.

Yogashcittavrttinirodhah.

Now, the question may arise:

is not the effort to attain Brahma a mental occupation? No, it is not,

for a vrtti or mental occupation is concerned with the petty ego, with

the effort to devour everything for the pleasure of the petty ego. But

Brahma sa'dhana', (divine contemplation or endeavour to attain Brahma)

is the effort to dedicate the small ego to the Great Ego, so we cannot

call it a vrtti or sensual desire. Sa'dhana' or meditation is not a vrtti,

it is the fullest expression of love itself.

A'tmemdriya priiti iccha'

ta're bali ka'm.

Kr's'nendriya Priiti iccha dhare prema na'ma.

Ka'mer tatparya nija' sambhoga keval,

Krs'n'a sukha-baincha' hay Premete Prabal.

* * *

Passion is egocentric incline

Passion divine is love divine

Passion's aim is self-gratification,

Passion for Bliss is Love's inspiration.

--Caetanya Caritamrta.

The person whose body-like

chariot is guided by the charioteer of valid cognition, will certainly

reach the characteristic bearing of that love-saturated Brahma. The path

leading to the characteristic Super-Self is the Sa'dhana' Ma'rga, which

is called A'nanda Ma'rga or the path leading to absolute bliss. That characteristic

Love, that Supreme Essence, that absolute Blissful Entity is the Supreme

State of Vis'n'u. In this Supreme State, there is no possibility of any

mental function; it is beyond the scope of pleasure and pain. Here in this

state lies the final cessation of all the pains of the triply afflicted

unit.*

* The three kinds of human afflicions are mundane, supramundane

and spiritual.

The cessation of pain is

of two kinds--one is momentary and the other is lasting. That which effects

a momentary cessation is called Artha(psycho-physical), and that which

causes total cessation is called parama'rtha(spiritual). The lasting cessation

of the three kinds of afflictions can only be achieved in the state of

valid cognition, attained through sa'dhana' or intuitional practice; and

so establishment in valid cognition alone is Parama'rtha and sa'dhana'

is the stepping-stone to the lasting cessation of pain. That is why Brahma

Sa'dhana' is the only achievable effort for the unit entity, for it is

the highest accomplishment. The tendency of the human organs is directed

towards the external world, for it is their characteristic to bring the

human mind into contact with the external world. As the quinquelemental

crude factors are the objects of their activity, the organs are necessarily

materially inclined. We cannot, however, place the organs entirely in the

category of crudity, since they are engaged in transmitting the five tanma'tras,

or inferences or generic essences . . . sound,touch,form,taste,and smell...to

the inner realms of the unit entity. If we regard the tanmatric entity,

whose inferential comprehension takes place only internally, as purely

psychic, then we have to term the organs, the crude bearers of that pure

psychic entity, as psycho-physical. Retrieving them from their inert condition,

they can be converted into conscious entities to some extent. The mind,

or better still the citta(ectoplasm)and Ahamtattva(ego) are far more subtle

than the tanma'tras, for they define the existence of these inferences.

Indriyebhyah para' hyartha'

arthebhyascha param manah,

Manasashca para' buddhirbuddheratma' mahan parah.

The organs are psycho-physical,

hence the amount of crudeness in them is more than in the psychic inferences.

So the tanma'tras or inferences are subtler than and superior to the organs.

The seat of the tanma'tras is in the citta and so the citta is superior

to the tanma'tras. The entire functional faculty of material comprehension

of the citta and Ahamtattva is dependent on the Mahattattva, the unit I-feeling

and so the Mahattattva is superior to both the Citta and the Ahamtattva.

Superior to this unit I-feeling is your higher Self, your great "I", whom

you know to be Sagun'a Brahma, the qualified Supreme Consciousness.

Mahatah paramavyaktam avyakta't

purus'ah parah.

Purus'a'nna param' kiincit sa' ka's'th'a' sa' para

gatih.

Greater than Sagun'a Brahma is the unmanifest primordial

Prakrti(the Operative Principle in equilibrium), for she contains within

her the capacity to qualify Sagun'a Brahma; that is the qualification of

Sagun'a Brahma is entirely dependent on her attributional manifestations.

But Purus'a is still superior to this primordial Prakrti. Purus'a is the

ultimate stage of all evolved objects: He is the supreme rank of Consciousness.

You will find a bit of

immobility anywhere in this evolved world--everything is moving forward.

The word Jagat (world) is derived from the root, Gam+kvip, which means

'moving'. All objects in this world had to move ,have to move they must.

Motivity is indeed their dharma or characteristic. Life throbs in the rhythm

of movement and is enthralled in its current. What is destination of its

movement? He is the final destination -- He is the terminus of all the

movements of all the units -- their ultimate goal -- the final end of the

stream.

Es'a sarvesu bhutesu' gud'ha'tma'

na praka'shate.

Drshyate tvagryaya' buddha' su'ksmaya' suks'madarshibhih.

All movement terminates

in merger in Him -- there all existences become motionless. In that motionlessness

there remains no seed of reactivation. To reach Him one must follow the

path of sadhana, one must practice a particular system. Only by studying

philosophy or making big speeches or writing long articles, one cannot

attain Him. In order to attain Him the practice of sadhana must be rigidly

followed, and practical knowledge must be acquired. Even if there is no

knowledge, the practical active sadhana, which is achieved through the

purification of the different internal strata of the mind has to be performed.

One must bear in mind that one's entire sadhana depends only upon internal

purification: there is not even the slightest scope for any showy demonstration.

The rsi said:--

Yacchedva'un manasi Pra'jinastad

yacchejjina'na a'tmani,

Jina'nama'tmani mahati niyacchettadyaccheccha'nta a'tmani.

Absorb the forces of your

organs in your vital force, and the dormant potentiality of your sensory

power will make you more energetic-more mentally powerful. That is why

wise people direct all their endeavours towards this end. Gradually merge

this awakened mental force in your intellect, in your subtle sense of ego.

In other words mingle your sensory potentiality with your mental potentiality

and your mental potentiality with the potentiality of your I-feeling. Then

identify all the collective force of your microcosmic intellect with your

great I. That is to say, merge all the potentiality of your unit-I, in

that of Cosmic-I. People of wisdom, eventually absorbing all their egocentric

potentiality in the integrated, calm, non-attributional Entity, attain

their deliverance from all evil thoughts and worries. This gradual process

of absorption of the unit consciousness in the Cosmic Consciousness or

the individual entity in the collective Entity is what is called Sa'dhana'(spiritual

practice). The final attainment of attributelessness in the restful and

tranquil Atman is the Supreme target, the ultimate goal. The only duty

of one who has attained human body in whom human potentiality is present,

is to progress on the path of sa'dhana'. No one of intelligence should

waste even an iota of time. With every respiration your longevity is diminishing.

From the day of your birth as an infant you have been speeding towards

the funeral pyre. Every moment is taking you closer and closer to death.

So I say do not waste your time needlessly.

The sage said, *--

Uttis't'hata ja'grata pra'pya

vara'nnibodhata

Ksu'rasya dha'ra nishita' du'ratyaya'

durgam pathastad kavayo vadanti.

Arise, awake! seek an A'ca'rya

(teacher) of an intuitional science or Brahmavijina'na and get initiated

in the path of Sa'dhana'. The Kavi(seer of truth) says, this path is impassable,

it is as dangerous as a sharp razor's edge, and so you will have to step

carefully. You must proceed very quickly along this inaccessible path,

for you have very little time at your disposal. So not stop, go forward,

do not look back.

Remember, everyone is entitled

to sa'dhana'. for this, nothing neither pedigree, education, knowledge

nor any asset, is necessary except only two things -- implicit faith and

sincerity. Arouse these two things through your will-power and victory

is yours, it must come.

Jyaestha Purn'ima' 1956

Subha's'ita Sam'graha Part 4

 

 

 

??

"LALITAMOHAN G.K." wrote:

You are surely confused!

TANTRA is as always very HINDU DHARMA! This is widely known:)

Soup without many igredients is rather not a soup and probably

impossible to eat. The nature of the soup is to have many ingradients!

One balance the other. That is true!

May be You have no knowledge about TANTRA and KAALAS.

You should study Shiva Puranas! Really...

Om Namah Shivaaya! It is tantric, hindu and yogic practice!

With Divine Love & Light!

Ofiel

, Tadeusz Majewski

<tadeusz.majewski@s...> wrote:

> Namaskar Dear Brother,

>

> Your letter looks like a big vegetable soup with many

ingredients

( concepts )

> contradicting each other. You are mixing a tantric views with hindu

dogmas and many other

> religious myths.