Supreme Bliss or Brahmanand

Attainment of Supreme Bliss is the ideal and aspiration of human life. Only the bliss of the Brahman is supreme.

Action is the means of expression of existence, and real existence is that which expresses itself in connection with desireless action. Knowledge is the means of knowing the reality of existence. The real knowledge of existence is that which is not verbal but factual real (as it is). Upasana is the means of achieving happiness of existence, and it (upasana) should be such that one should be merged in it and should not experience sorrow at all.

God and the soul are no doubt one in principle. That which is Brahman (God) is also the soul. Brahman and Jiva, the two are the same. Remove the greatness from God and the smallness from the soul, then the reality of both, which is movement and contemplation, will remain one and the same. Atma means movement, Ath, and contemplation, Manan. Brahman means bruh, expansion and Manan — contemplation. This is their characteristic. Movement and expansion mean the same thing with a difference of degree or measure. Just as the Brahman has its own world, the soul too has its own world. The difference is in omniscience and limited knowledge, in being great and small. Both of them create their own worlds and destroy them. Brahman also wakes and sleeps just as the soul does, and goes into the state of deep sleep as is evident from the names Vishwa, Taijasa, Prajna which are the characteristics of Jiva; and Virat, Antaryamin or Avyakrita and Hiranyagarhha which are the characteristics of the Brahman.

When the disposition is fixed on the Brahman, the Jiva will have the knowledge of Brahman, too; because knowledge is obtained by the oneness, identicality and unification of the disposition (Vritti), relation and equality, and this very knowledge is converted into the Supreme Bliss or Brahmanand. When such knowledge dawns, even the idea of the settling and unsettling of the disposition fades away, and the Jiva enjoys happiness, and happiness alone. Being one with the Brahman, it floats as a drop on the ocean. Misery will then not remain even in name because Brahman has no misery. Misery is in the part and not in the whole.

Quest of the Highest Truth – Hint at the Fourth stage

O, Sadhu ! The one form pervades all

There is no difference between one drop and another:

The sea and the drop are one

Sea in the drop and the sea as the drop,

This is the truth and none.

Behind the drop the sea extends,

The sea supports the drop.

To make the drop realize the ocean

Is all the Reality.

Conception crept up in the sea

That it is but a drop

Knowledge removed the misconception;

Difference never again will crop.

False is the delusion, false is the concept,

False are the affairs of the world.

When we know that all is false,

All the opposites end.

Brahman is free from opposite states, whereas the Jiva or individual soul lives in the contradictory states. This has the qualities of pulling and becoming tight whereas the Brahman is free from unrest as there is no feeling of happiness in Him. The individual soul, in its desire for life, craves for happiness and escapes sorrow.

Sorrow is the result of the individual soul being a part, and because it is desirous of happiness, it experiences sorrow. There is wholeness, perfection and fullness in Brahman. He wants neither living (life) nor happiness. Therefore, there is no sorrow for Him.

Knowledge is the state of imperfection. Wherever there is knowledge, there is the triad or triune state of knowledge, knower and the known, resulting in limitation. But when there is no limitation in the Brahman, how would you establish the triad? As the Brahman is perfect, how can there be any supposition and illusion in Him? Supposition and illusion can only be found in the Jiva which is imperfect. The Brahman has no idea of His completeness and perfection. Whatever attributes are found in Him, they are only from the point of view of Jiva. The Brahman does not call Himself Sachchidananda. He neither believes in Karma nor does He call Himself perfect. It is the Jiva that thinks Him to be so, and keeps Him as its final goal. If the Brahman says that He is complete, then it means that He has the idea of part and whole and, when the knowledge or idea of part creeps in, He ceases to remain complete or perfect. The part and the whole are two classes which cannot be called one (and the same) under any circumstances.

Desire in the individual soul or Jiva is due to the impression, or the illusion, of its being part, because to the view that sees unity in all, a drop appears to have lost its existence in the ocean. To such a view the ocean is but a vast and limitless drop in which there are no parts (divisions). This is one aspect. Another thing is that if, due to some reason, the drop has the knowledge of its being separate, it should also think that there is the ocean at the background of each and every drop, and that it is itself one with the ocean, having mingled in it. Then when one-ness sets in, where does the illusion of separate-ness of the ocean and the drop remain? The Jiva does not even think like this. If it thinks as such, then too the idea of separates, deficiency and of being part would not worry it. Such belief (faith) is the first step towards the attainment of the final goal. This is called 'the knowledge of the word' or Vachik jnan which is existence — Sathpana along with which there is the body — Shaareeriktha. The middle knowledge is called 'the true knowledge' or Yathartha Jnan which is the result of this thought and contemplation and is called knowledge or Chit pana, The final (end) knowledge is called the 'real knowledge' or knowledge of the same form — Tadroopa jnan, which is supreme bliss, and which is such an intoxicated condition that it knows no sorrow at all. It has also no feeling of bliss in it. It is perfect, complete, and It alone is Brahman.

The greatness of sound – sabda mahatya

Sound is the manifestation of consciousness. It is the life of lives, the soul of the souls and the existence of existences. The whole world rests on it. It is the Absolute Base and the Perpetual Foundation of all creation. This alone is the fourth state. Everywhere the vibrant currents of the movement of sound are found present in the form of Divine light. Wherever there is movement, there is the current of sound.

This very sound is spinning in the whorl - cave of the region of the First Maya or Adimaya which is also rotating. It is also Mahakal. The same sound descends below the oval place and becomes supreme Brahman or Parabrahman, Brahman, Pure Brahman (Suddha Brahman), Potent Brahman (Sabal Brah­man), Creator (Ishwara), Supreme creator (Parameshwar), Sesha, Mahesh, Brahma, Vishnu and so on. This is the god and goddess, and in the region of Maya or Mayadesha it is the worms and creatures, earthly animals and birds etc.

Primarily there are three regions or Mandals: -

a) Dayal Region: Where there is this motionless condition, Supreme or the top support.

b) Mahakal Region: In which there is subtleness. Under this there are causal, subtle and gross regions which are called the world of Brahman (Brahmaloka), higher world of Brahman (Parabrahma loka) and so on.

c) Maya Region or Mayadesha: This is the region of grossness, and sound also works in gross form along with Maya.

The ratio and proportional purport of these three can be found to a certain extent in the terminology of Dyau, Antariksha and Patal, but these need elucidation. It is difficult to know them without the Divine Word, truth and Upasana.

Creation and destruction by sound

What was there in the beginning? There was Indescribable and indefinable darkness surrounded by darkness. There was a wave. There was a stir. The veil of darkness fell down and it took the shadow of wonder in its womb. Time was born out of it, which (Mahakal) was an embodiment of shadow and darkness in a circular form. It looked hither and thither and said, ‘I am'. The word ‘I’ was created from that time onwards. It feared, and fear existed from that time on. Fear is created from the illusion of estrangement, along with ‘I’-ness. It then thought: "There is none else except myself. Why do I fear unnecessarily?" Fear disappeared. Fear vanishes by thinking as it does even now. It saw the original, and desired that it should also expand like the original. It is the beginning of desire which originated from that Being. It began to grow in it. From then on it was called Brahman.

It united itself with darkness, the name of which is Maya and which is its true form. Two forms, of the size of a pea, came into being. One was called Purusha, who had the first body-form; the second was called Prakriti, which was already in the form of veil, and the same manifested now. It is also called Pradhan. It had covered the reality at first and on this account it got this name.

When there were Purusha and Prakriti, both united; and from that time onwards offsprings were born to them in body-form. He had enjoyed happiness while uniting with Prakriti and so there is the arrangement of union of male and female in each and every species of creation. It thus started from that time.

When the veil of darkness had descended, five tints (kalaen) in the form of currents came down one after the other. There was difference in their colour. The first was black; the second yellow; the third red; the fourth white with a reddish tinge; and the fifth pure white. These tints belong to the Mahakal region or Mahakal Mandal. That Time-God (Kalapurusha) then assumed three forms of Brahman, the Hiranyagarbha, the Antaryami or Avyakrit and Virat. These three are causal, subtle and gross. The first, Hiranyagarbha, is causal state in which five causal phases are found in 'nothingness' and 'para-nothingness' (Shoonya and Mahasoonya) states. The second, Antaryami or Avyakrit, is subtle existence in which the five phases assumed the form of sound, touch, form, taste and smell. This is the region of Trikuti. The third is the Virat or gross state, in which the causal phases (Karankalayeh) assumed the form of five gross elements—ether, fire, air, water and earth. This is the region of the thousand petalled lotus (Sahasra dal kamal). Just as all the three bodies are in Brahman, they are in the individual soul too.

When the living creatures and animals were born out of the union of Brahman and Maya, they too were of the form of this same veil. In the gross human body, the ether-element settled in the throat; the air-element in the heart; the fire-element in the navel; the water-element in the genital organ; and the earth-element in the anus. This body too is formed from the mixture of these elements in a certain proportion (Pancheekaran). Just as sound, touch, form, taste and smell are found to dwell in the subtle body (heart) of man so also they are found in Antaryami or Avyakrit. And just as these five phases lie in a withdrawn state in the causal body of man, they are found in Hiranyagarbha also.

Time creates, and Time alone kills. This is the inevitable law of Time. Let us first understand about the dissolution of the individual soul or Jiva.

When death comes, first of all the element of earth is withdrawn from the Basic plexus or Mooladhara chakra and it comes to the Hypogastric plexus or Swadhistan chakra — the place of water element. The earth-element is then converted into water. Hands and feet become cold. This is the dissolution of water. Then, water is withdrawn from the Hypogastric plexus or Swadhistan chakra and is accumulated in the solar plexus, in the region of the navel called Nabhi chakra. It then becomes fire. The region above the navel becomes warm. This is the dissolution of fire. Then, fire is gradually withdrawn from the Solar plexus to the Cardiac plexus or Anahat or Hruday chakra, and it becomes air, mixing with the breath (air) of the heart region. Then the whole body begins to tremble. This is the dissolution of the air-element. After that, the air of the Cardiac plexus is withdrawn to the ether element of the Pharyngeal plexus or Vishuddhi charka, assuming the form of ether. A sound is produced in the throat and this is the dissolution of the ether-element. The lower portion of the body is dead (and dissolved) and now only the part above the eyes is alive. Now the element of Brahman, which is found in the individual soul, is withdrawn. Eyes are turned back and are merged in the Virat element. This Virat principle merges itself in the Antaryami principle which, in turn, merges itself in the Hiranyagarbha. This is the dissolution of the Brahman (Brahma pralaya), the specimen of which is Sushupti.

Then all the three bodies of the Brahman merge in the element of Time or Kalatattva. This is the dissolution of the Time element. Time, again in its turn, merges in the whirl — cave of the First Maya (Adi-maya), the giver of momentum. There is no withdrawal beyond. It lies there alone, withdrawn and shrunk. This is called the dissolution of Mahakal or Great Time. The Supreme Base which is the substratum and which has a wonderful form is never dissolved. It remains as it is.

Surat Shabda yog

A sadhaka has written that his condition is peculiar since two months. “I was feeling that there is a sound of bell from a distance while performing evening Sandhya, during the month of December. I did not pay any attention towards that. But since then my condition is such that I am hearing that sound at about 8 P.M. daily, when ever I am alone, whether I pay attention to it or not. The sound was towards the right ear. I could not know the reason for that. I was thinking that it was possibly from guru, for some time. Later on I thought it was due to the effect on my brain cells, because of my restless condition. I was happy that I was performing Sandhya as long as I can with out paying any attention to it. Even now the condition is same, but not so severe. I feel it while standing and sleeping. Nowadays, the sleep is also less. The only problem now is that I am feeling it only when I sit for Sandhya. There will be a difference in the meditation on the Feet.’’

Answer: Your condition is like that because you had less chances of hearing such matters during the satsangh. Their conditions and places are not known from the beginning and nobody referred any book to know it. This is a gift from God and it is a happy thing that sound is heard with out putting the fingers or any object in the ears. This is called “Surat Shabda Yog”. The mind center is opened on its own accord, by the God’s grace. Although this is the first sound, the subsequent sounds will be heard, if His grace is there. It is not proper to write the details of their names, places and conditions, for the present. The attention need not be diverted from this sound and hear them if they are natural, but this is not the goal or the real thing. These things which come on the way are the indications for our movement towards the goal.

Kisi nadanist ki manjil gaye mashook kajast,

Em khadra hast ki bagain zarish bi ayad.

{Translation: No body knew the dwelling place of that Lover but it is known to the extent that the sound of the bell is heard.}

The details of it have been written with praise in the religious books. Perhaps knowing the details in the beginning itself is beneficial some times, but in some conditions it is a loss. Example; the matters seen in the books and heard, will safely remain in the memory. Some times, these matters come out of the mind during the meditation and appear to be real and we are immersed in that condition, although it was an imagination but not real. It is neither the result of sadhana nor the grace of God and it is merely a deception. Although the strength of imagination will not remain long and will disappear with one stroke but the real will not disappear. But all the abhyasis are not intelligent enough to know the difference between these two conditions. They unnecessarily become the victims of ahankar, because of doubt and wrong notions. There is no interference of doubt, if the abhyasi gets the condition with out hearing or seeing. Therefore we feel it is better not to express the condition in advance and wait till the abhyasi experiences the real condition and acknowledges it and there is no scope for doubt. May God bless us with His mercy and grace.

Question: My disposition is uniform and good, since I returned from your place. I was feeling pricking sensation on the right and left side of the chest and then feeling of jerks at different places. They are predominantly on the upper part of the fore head, back side of the head and in the middle of the left palm and fluttering in the right ear for some days and feeling of cracking noise inside the ear. In addition to that I was hearing sound during puja and in the night. I was feeling the sound of a whistle and swishing.

Answer: the chest and heart chakra are the places of Rudra, fourth place from below and the lower three places are of earth, water and fire (Sthool triputi) and the upper place is of air, which is subtler and finer than these three. The summary and essence of these three is in the chest and the aksi summary and essence of the places above the chest are also in the chest. Therefore the chest is the middle part of this pind body. This is the meeting place of animal essence and the real/prakrtik. Therefore it is considered as an important place. Feeling the pricking sensation continuously for three days in the right and left side of the chest, means that they are at the places of essence of each Tatva, which have been placed as a summary in the chest. New and warm life has started. The places which are in a sleeping condition are awakened and flow of Sat coming from above gave a jerk and produced warmth, which is a sign of awakening of chakras. The essence of these intermediate places have been wetted by the flow of Brahmandi Amrit and gave a jerk to the special places. It has not only gave a jerk to the places in the chest, but it has also affected the places and chakras of mind, just as you have written the condition of opening of Sahsradal Kamal, in your letter. You have mentioned about the hearing of sounds, which have been already written in the previous letter. I will show the details of the places of chest and mind as per my convenience. Now, this prayer has been written as a gratitude to God for His grace, mercy and blessings. There is hope in His grace. If these places are opened in an aksi way, destined to enter the real matters, some time with His mercy and grace. Having the hopes of grace, mercy is His support. May Guru Maharaj bestow mercy.

***

It is an admitted fact that the condition of the world is not the same always. It changes its colour always. When a man bears its waft of cold and hot air continuously, he becomes an experienced person and he starts telling;

Deha darey ka dand hai sab kahoo ko hoya.

Gyani bhogey gyan sey bhogi bhogey roya.

One of my relatives had the sour experience of the world, for the first time. He expresses his frustration through a letter that the matter in the letter is an expression of vairagya but it appears as an incarnate of gyan and a glittering figure internally. The photo of his thoughts can be seen from the following letter. As per my thinking, the word love is used with a cover of wrong meaning, other wise the word love has remained only for the use, like a phoenix.

1. Love of the parents is with the idea of their comfort.

2. Love of friends and others is with the idea of a helper.

3. Love of the wife is with the idea of fulfilling her desires.

4. Love of the children is with the idea of giver of comforts.

5. Love of the guru is with the idea of propagating his name.

6. Love of Paramatma is with the idea of following His instructions and remembering Him.

Where is the unselfish love?

1. Parents are worried, if the son is inefficient.

2. Friends disappear when there is no money.

3. When there is poverty and disease in the house, the house wife weeps and harasses.

4. If the children are treated harshly, they do not show their face.

5. If an inefficient disciple gets bad name to his guru, guru is displeased and

6. Does not remember him and does not obey his orders, lead a evil life and ready to go to Hell.

Want to know the good and bad ways, but helpless.

In the reply to the previous letter, details may be given, from your point of view. It is better to say that only one point of view was taken and made a sketch. Let me give other side of the reflection.

1. Children’s love towards the parents is with a view to their bringing up and comforts.

2. Motive of friends and others love is to be included one after the other.

3. Motive of the husband’s love towards his wife is to satisfy his sensual desires and help in house hold works.

4. This has come in the first clarification.

5. The motive of disciples love towards his guru is to get over his defects, deficiencies and to get a name.

6. The motive of bandha’s love towards Paramatma is to get over the defects of this and the other world, long life, complete knowledge and happiness.

Let us know, from the Chandogya Upanishad, about the discussion regarding the above rules, between Yagnavalkyaji Maharaj and his wife Maitreyi.

Yagnavalkyaji Maharaj has expressed his views in the following way.

1. In the view of a woman, husband is not dear to her in the capacity of a husband but dear because of Atma.

2. In the view of a husband, wife is not dear to him in the capacity of a wife but dear because of Atma.

3. In the view of the parents, sons are not dear in the capacity of sons but dear because of Atma.

4. Brahma is not dear in the capacity of Brahma but dear because of Atma; etc. etc.

Now think deeply, whether the body is Atma? Whether the mind and Pran are Atma? Whether the Ahankar is Atma? If the body is accepted as Atma, it is an essence from the body of the father, material from the body of the father. This order is eternal and continuing from olden days. Desire, hatred, happiness, misery, effort and gyan, appears to be the qualities of Atma and it becomes conscious and lifeless after death. Entire humanity is one expression rather entire creation appears to be one. Destiny and coincidence/ chance(samyog), has created different forms. People have generally formed different ideas, thinking about this reality. Therefore Brahma will not accept a person who does not know the reality of Atma. Because, when he can not discriminate the Atma, which is with him, how can he distinguish between good and bad.

In the above conditions and in the different bodies of father, brother, son, wife, guru, friend and others, Atma is existing and it is one. They appear to be different, according to the matter and Nature and according to the individual needs, habits, destiny and disposition. There is only one thing in the son, father, guru, disciple etc. etc., that causes the movement. What is this movement? It is existing in different forms in different places; such as, electricity, fire of the stomach, fire, light, oxygen, strength of reproduction, flow of thoughts, mental tendencies, wonders of intellect, gyan and vigyan, marfat, points of reality, Sun light, form and colour, love, company, love for the beloved, Atma, trigunas, Brahma, Parabrahma. The matter of interest, place and time and with the relation to Nature is the love, which is Atma, becomes the concern/interest and talent will be hidden where there is the interest.

God is love which is our Atma. It becomes a blemish, with the inclusion of selfish love, but the interest is also the necessity of Nature, which is not with out interest. Here interest is duty and responsibility. The other name for it is dharma. To nurse this dharma, with out any thought of compensation is the real dharma. This is called Nishkam karma. Every dharma is done merely for the sake of our Atma. Our Atma and other’s Atma are one. Therefore the practice of transactions is continuing. If we give any thing to others, it becomes necessary to take from others similar or a different kind of thing, knowingly or unknowingly. The two lines of plus and minus are doing their work correctly, whether we keep the account or not. The practice of transactions will not stop. What is the benefit from it? Nature makes us helpless to perform like that. This is our ignorance and stupidity that we remember every body but forget our Atma completely. If this is not understood, there is a story which is for exploring the result.

Some people forming a group, proceeded on a journey for some work. They had to cross a river on the way. There was a boat or not, they crossed the river and reached the shore. They wanted to check whether all the persons are there or any body has drowned in the river. Every body started counting the group but forgetting to count him self. Therefore there used to be one person less. They started weeping loudly. People asked for the reason, but nobody could settle the matter. At last an experienced sadhu came and settled the matter in the following way. He made them stand in a line and asked a person to count them in his presence. They started counting in the same manner. Then sadhu asked the person who is counting, as to why he is not counting himself and he is always forgetting to count himself. They have realized their mistake and satisfied with the explanation given by sadhu and dispersed. The matter is clear now. It is to be understood that karmendriyas, gyanendriyas, mind, intellect, chitta, ahankar and Atma are present in every body. While working, he counts keeping every body in front of him, but forgets himself who is a complete Atma and complete love.

Worldly people are unable to solve this problem. But a sadhu comes and imparts the knowledge of Atma and peace, like a guru and leaves with out any compensation and this is the only work for him. When the jiva is reformed, there is no interest for him.

When I am there then guru is not there, when guru is there I am not there

Love lane is very narrow which can not accommodate two.

Guru does his work till there is deficiency and development of gyan in the disciple, as per his dharma. When disciple has become complete, what is there to teach him. When the work is over they part their ways. This is the dignity of interestedness and disinterestedness. When this dignity and its glimpse is seen in every brother, relative, bandhu, then every work and duty will become selfless and love will be expressed in its true colour. Why should we accuse unnecessarily, our selves and others. There are no charges and there is no accused and it is only a twist in understanding. Therefore brothers go on doing your work. May Paramatma bestow real knowledge.

Spiritual happiness

So long as a man does not know the real nature of a subject, its effect and benefit, he will not be convinced of it, nor does he settle on it. And unless he settles on it he does not get peace and happiness. The mystery of all happiness lies in the steadying and settling down of the activity of the mind (Chitta-vritti). Happiness is the heir or result of peace and rest. Such is the arrangement in the order of Nature. All this game is according to that arrangement only. But knowledge or spirituality, on the importance of which so much stress is laid, concerns itself with the problem of bondage and veil. Otherwise, what has happened, is happening, or will happen and will continue to happen, and this goes on in its own sequence.

Now the question is: Where is the greatness of knowledge if everything happens automatically? Where is the need to know, and for the desire and effort to know? The answer is that which is called knowing, and the struggle to know also exists in the same order of Nature. How can we escape from it? What is destined to happen would definitely continue to happen. Then the question would be: Why should we bother, when a certain thing happens without our bothering about it? !n that case our effort would be useless, and the thing remains unattainable. The answer to this is 'better do not worry'. If there is no worry it is well and good. But what we call "worry" is mind's itch; which is the result of inner desires And so long as the desire is not fulfilled, it will be there working for fulfilment. This desire is called Vasana in Sanskrit. Due to this alone the human world comes into being, and unless this desire is transformed into desireless-ness one cannot get peace.

The transformation of desire into desireless-ness means stability, upasana and settling. This is secured either by knowledge, or by contentment due to fulfilment. of desire. A sort of stability comes after obtaining a desired thing. Hence the wise have sung in praise of knowledge, and it is true to the word. The 'deficiency in discrimination judgment and firmness of mind is bound to be there so long as one does not gain knowledge. It is a known fact that a man who cannot take a quick decision and hesitates is always restless. Another thing is that every condition does not always remain the same in Natufe. It has a rise and fall. For example, the waking state withdraws into the dream state, and the dream state naturally withdraws into the state of deep sleep. Again the state of deep sleep rises either in dream state or in the waking consciousness. This is the daily routine called by the name Kal-chakra or wheel of time.

Contentment and desireless-ness are almost one and the same condition. The fulfilment of desire can be called Bhog, and desirsless-ness (of desire) can be called Yoga. Yoga is Bhog as well. Tasting is Bhog; and Yoga is the name for the union of the essence. Knowledge and action both become one towards the end. Thousands of works (Karma) are produced from one work (Karma), and innumerable desires take birth from the womb of one desire in the beginning. Not knowing about these things is to dwell in darkness. When experience is gained in performing action (Karma) and removing desires, and when the mind is purified, the condition of knowledge opens. Then discrimination is, awakened. One-steps into the region of light, and the mind remains firm in desirelessness. Work (Karma) is the first stage and knowledge (Jnana), the last. Engaging in conversation without thinking and understanding is the first stage. It is called Mimamsa. Mimamsa, has two branches: (a) The Purva Mimamsa or search for the first knowledge and (b) the Uttara Mimamsa or search for subsequent knowledge. The first is action or work (Karma), which is only related to the knowledge of the utilitarian status of the Vedas. If this is the idea, then it is the first stage. And Uttara Mimamsa is knowledge; but only that knowledge which is related to the essential status of the Vedas. This is the subsequent (superior) stage. Those who understand them as such are not deluded. But those who perform ordinary action keeping in view the fulfilment of some desire, raise action after action and desire after desire; and being caught in the web of this 'cycle' are thrown far away from the destination. Likewise those who, knowing the purpose of knowledge, restrict themselves to mere argumentation, proof and discussion are lost mid-way. They become verbal pedants and will be nowhere.

Action (Karma) is the practical or utilitarian side of the manifestation of existence, whereas knowledge is its essential aspect. These two aspects are conjoined with the middle link which is the human heart. This very heart sends its current in the grosser regions of existence; causes the action to be performed and practised; and thus arranges for the expression of its existence. The same heart sends its currents in the subtler regions and, assuming the heirship of its knowledge settles in the middle. So long as it lies in knowledge and action (Karma), it enjoys the bliss of both. But if it leans completely towards either of the two, it becomes either this or that, because it has the reflection and influence of both the subtle and gross regions.

If this heart is weaned away from both action and knowledge, and is taught to settle only on the subtler region, in that case the teaching is called Upasana. The result of this upasana is designated as bliss and peace, which is kept as the final goal. But there is the pleasure of duality, in this upasana, which is not to be relied upon. It is a defect. The gross region of the body is the place of multiple transformation of matter.The Vrttti or active current of mind is disturbed again and again from this place; and since happiness is the state of concentration and settling down of the disposition of the mind, misery or sorrow is experienced on its being disturbed. Its happiness is (a) temporary, (b) transient, (c) dependent, (d) increases consciousness, and (e) thrown in hesitation, (Dvidha), and one can attain neither enjoyment (Bhoga) nor union with the Ultimate (Yoga).

In the same way, with regard to the spirit, since it takes with it the influence and shadow of materiality, it cannot have a firm footing there also; and it goes there without any consciousness, and returns from there in the same condition. Desireless-ness and contentment will not come. It remains imperfect and full of defects. The qualities of perfection are not developed in it, nor does it attain perfection.

The scriptures describe three forms of happiness and misery, (a) Adhibhautika-caused by the creatures made of elements of Nature; (b) Adhidaivika-caused by fate or gods; (c) Adhyatmika-caused by ones own heart in the heart. Thus misery and happiness is caused according to the combination and influence of these. Happiness is the name of a certain disposition of mind, of Upasana, of the condition of firmness, settling and withdrawal of mind; and misery is the name of that disposition in which there is wicked desire, evil propensity, jerk, removal and weakness. Except this, happiness and misery are nothing. The current of mind flows all over the body, from head to foot in the form of currents through the veins and arteries. Happiness is experienced where it settles, and misery is experienced when it is removed from there by force. It always plies between the physical, mental and spiritual planes, and experiences happiness and misery. If it travels of its own accord in a natural way; then it will not feel happiness and misery. On its settling, happiness is experienced, while misery is experienced on its being removed by force. Thus happiness and sorrow is the play of settling and moving or removal of the current of the mind.

For example, two persons are playing chess. The minds of both are concentrated on the game. They are deeply interested in it, and they get pleasure, freshness and happiness. If a third man comes and annoys them, or disturbs the game, and overthrows the chessboard, their settled mind is perforce removed. Or, in other words, it was compelled to move. The result is, the relation is cut off. There is disinterestedness and unhappiness. This is the first instance.

Take another example. A person goes for a stroll in the garden. He is seeing flowers, creepers, avenue trees, and beautiful scenery, the area emitting fragrance. His disposition of mind is settled on it and he is happy. If his attention is made to divert perforce through the influence of any individual, event, or opposition, his happiness is converted into sorrow.

Take one more example. Sitar and Tabala are being played; the songster is singing. The mental disposition of the hearer is immersed in the song or music, and he is happy. If some one removes him from that place his disposition will be removed from there, and he becomes unhappy.

This disposition gets happiness when it makes the edible articles and the organ of taste as its centre and settles there. Remove the articles or bite the tongue. The disposition suddenly withdraws itself, and the result will be unhappiness. Provoke a dog chewing a bone and see the result! When a man is hale and healthy the current of mind flows through the veins and arteries and settles on the physical plane, which results in happiness. If there is an injury, or the vein is cut, or there is bleeding, the flow of the current will not settle. It has to move away again and again on account of the injury, and the result cannot be anything other than unhappiness.

In the state of perfect health the disposition settles, resulting in happiness. In ill health it becomes unsettled and the result is unhappiness. If the stomach functions well on account of the settling of the disposition, there is happiness. If there is heaviness or indigestion and the disposition is unsettled there is pain and unhappiness. Likewise this is applicable to all conditions of ill health. There will be two conditions on rubbing ointment over the wounded part of the body. Either the continuity of.the veins will be re-established without any hindrance to the current to flow; or that part will be benumbed and the disposition will cease to unsettle, with the result that there will be no unhappiness.

When a sympathetic friend, a physician, a guru or an affectionate relative comes and sits beside a patient, the flow of the patient's mental disposition leaves the lower part of the body by the effect of medicine and reaches the brain, which unconsciously becomes its centre as per natural law. So, there will be no feeling of pain. When a person breaks his head by falling from a high mansion, the flow of his mind due to the effect of the blow, leaves the lower part (region) of the body and settles in the brain. There, too, the same occult principle works. Happiness is not anywhere outside. It is in our fixing the attention, in the steadiness of disposition, and in the withdrawal of our mind. Those who know this secret need not search for happiness outside.

A person is engaged in a particular thought making his heart as its centre. He is merged in joy on knowing the result. This thought may pertain either to a mathematical problem, or to an enigma in astronomy, or to a question in philosophy, or it may be any other thought - there, too, he gets happiness and is in a state of merger. If any one disturbs him the disposition is unsettled and he will feel unhappy.

No other theory is tenable in the spiritual field except that of the flow of disposition and steadiness of attention. Spiritual happiness is nothing but steadiness, settling and peace.

Existence, consciousness and Bliss

Satchitananda

It is true that in the conscious state existence, knowledge and Bliss — all the three are there; and a feeling of their being interwoven is also there. The reason is that: (a) There is no being, or creature, which is not a combination of the three bodies. The heart, being at the centre, functions absorbing the effects of the higher and lower regions, which is its characteristic, (b) It is observed that breath comes out, goes in and stops. These are Rechak,  exhalation, Poorak, inhalation and Kumbhak, suspension, which are going on every moment under all conditions. It is due to the knot of the three bodies being inter-linked. It should not be thought that there is no waking state in the dream state, and that there is no deep-sleep state in the waking state. Nor should it be thought that there is no waking or dream state in the deep-sleep state. But every one cannot know this. Only those who are spiritually advanced can know this. Mind is more often characterised by its thought function, and the soul by its peace and happiness. Otherwise the effect of the three is found in all these three. That is why action, knowledge and bliss (Karma, Jnana, Ananda) go hand in hand in all the spheres, Of course they seem to be different and separate from the point of view of their peculiarity and intensity.

The characteristic of the gross body is that there is action with stupidity. The characteristic of the subtle body is action, ignorance and knowledge (Jnana), anc only knowledge in higher conditions. The characteristic of the causal body is calmness, stability and peace Calmness and peace are nothing but happiness. When the mind settles or dwells on that stage it assumes the same form, and becomes peaceful and happy. This settling of it is called Upasana. The heart acts (behaves) with the spirit also. That which thinks an attained (obtained) thing as unattained, and is worried about obtaining it, must pass through the stages of practice and action. He who thinks a thing as already obtained does not feel the necessity of obtaining it. As an example: The golden bangles on the wrist slipping upward, and the wearer having the illusion of their being stolen. Such a search is called action and practice which are quite essential for the deluded mind. That which sits near, and sits in a particular posture, is the mind only. The mind quickly assumes the same form of the thing on which it settles.

Mind, hands, legs, eyes, nose, ears — all these are the dwelling places of the mind, not to speak of gross and subtle bodies. It settles on all these and performs Upasana. It is mind only that sits through its modifications,  Vritti, on all external things and scenes, and enjoys the three types of happiness. For example, there is a table before the eyes. The current of mind flows through the eyes and surrounds the table in the same way as the water of a canal surrounds the base of a tree and assumes the same form.

Action, knowledge and bliss are the three forms of happiness. The current flowing from the eyes sees a thing and strikes it continuously. This is action. The eye, by virtue of its action, Vritti, surrounds it and, turning its form, gets the knowledge regarding it. This is knowledge. The same eye settles on external scenes and enjoys them. This is bliss. Thus action, knowledge and bliss, which are the attributes of Sachchidananda, are all found together in some form or the other. They are all similar (have similar form) in action or Vyavahar, thought and spirituality so much so that this very principle of triplet (Trigunatmak — Siddhanta) is present in the union of man and woman (male and female).

In performing an action there is the primary and stupid movement. The mind cannot rest on it for a long time. The upasana of knowledge is the movement of thought above and below. Here, also, the mind cannot settle for long. This is the middle posture, but it settles firmly in the last stage and hence there is happiness in it. That is why much importance is given to this state of happiness.

Hearing the words of others is action. Thinking on those words and raising objections and doubts is knowledge. If the mind settles on the reality or the essence of those words, it is upasana, which gives happiness. These are called Sravana or hearing, Manana or contemplation, and Nididhyasana or deep meditation in the scriptures. The dictionary meaning of  Nididhyasana is 'to sit in meditation' (Ni — before, first; Dhi-meditate; Asana — sitting).

Knowledge is no doubt light, but it is not an end in itself, but is merely a means to an end. We do not light a lamp at night for the sake of the lamp but to do some work by its light, which is the end or aim. So our knowledge also has some goal but it is not a goal in itself.

There are only these words in the term 'Sachchi- dananda'—Sat, Chit and Ananda. Sat is action, Chit is knowledge and Ananda is the final state. But if Upasana' is not considered as Ananda, then some other word has to be included in the terminology of Sachehidananda, so that the final purpose or goal is made clear. But if it is done so, the ancient terminology proves to be wrong and useless, and some purpose has to be thought of for the fourth word. In this way it will lead to the fallacy of Reductio ad Infinitum or Anavastha, in which case it becomes impossible to arrive at Reality. Hence, Upasana or Satsang is union. This union is the goal and this bliss or pleasantness is the condition of intoxication. Nay! it is bliss or pleasantness or intoxication itself! It is now quite essential to know the meaning of the Vedanta.

The end of the Veda (knowledge) is pleasantness and bliss. The scriptures say that the goal of human life is to end misery totally, and to attain the highest (greatest) happiness. From this, it is proved that the Veda or knowledge is not an end in itself, its end being happiness and bliss.

In action, too, there is happiness. But there is difference even in happiness. One kind of bliss differs from another kind. The word 'greatest happiness' or highest bliss' is used, keeping this subtle difference in mind. That 'highest bliss’ is union, embrace, or Satsang which I have been calling Upasana all along. This word can doubtless be used to connote union. But the secondary and technical meaning of Upasana has been worship, and meditation or contemplation. Hence, instead of the word 'union' (Milap), it was thought sufficient to use the word upasana.

This bliss, or the highest bliss, is upasana provided that its reality or its true purpose is achieved. And for the same reason upasana is considered to be superior to knowledge.

Uptil now it seems that spirit (Atma) was the substratum or base; but now it is proved that it is the individual mind or the heart of the body. It has two characteristics: Ath — having movement, and Man — thinking or contemplating. The mind exists because of these characteristics. Attraction, repulsion, desire, happiness, knowledge and effort are all its peculiarities (peculiar qualities). Brahman means Bruh — to grow, to expand, and Man — to think or to contemplate. Hence it is cosmic mind. It, too, has body (individuality) which is a mere veil. Body is called Deha in Sanskrit, which is derived from 'Dih' meaning 'united' (brought together). All the three bodies viz., gross, subtle and causal, are like this only. Gross body is the union or combination of atoms which are manifest. Subtle body is the union or combination of atoms which are in between the outer and the inner, and it is called heart or mind. Likewise the causal body which is inner or unmanifest is the combination of causal atoms. It is called spirit. Spirit is the name for the reality or essence. As men's conception is limited to these three alone, as they cannot understand them as they are, and as their illusion cannot be removed, therefore these terms are being elucidated again and again. The sages say  Neti, Neti meaning "Neither this, nor that." This is the translation of 'nothingness' — Nasthi. Whatever is said after this is mere suggestion or Ishara. But very few can understand suggestion. That which people aspire for, or that which the mind searches after, is neither God (Ishwara) nor Brahman, nor Para-Brahman (Parabrahma). 'Neti, Neti, Neti' — not this! not this! not this! How can the tongue utter it when even the mind and intellect cannot express it? This is the fourth state of the saints and is designated as Turiya. Generally people do not know about the causal body, the subtleties of upasana or Upasana Bheda, and the mystery of happiness. As such, the series of questions has to be maintained regarding this matter only.

The eyes see everything, but do not see themselves. The nose smells everything, but does not smell itself. The ears hear everything but do not hear themselves. You see everything but you do not see yourself. This is ignorance. To ward off this ignorance you will have to take the help of an artificial mirror which you are already using. The help has started. And gradually when you look at your image in the mirror, you will yourself be satisfied and keep quiet. Then the chain of questions will automatically stop.

One cannot experience it without following the opposite path. It is mere substratum; so much so that as long as you and I are seen in manifested form, we are all body-minded. That is why the soul, Brahman etc., are explained in terms of having body. All these, in fact, are bodies – whether they are gross or subtle or causal. All these three are respectively the names or definition of body. Name and form themselves are bodies. Formless, attributeless and having attributes also are bodies. Neti, Neti, Neti!

Human body

{This is an article by our Revered Grand Master Lalaji Maharaj of Fategarh.U.P. India, which deals with the various centres in our body. The nature of the Hridaya Chakra (Heart centre) with its twelve petals is revealed here to be having certain characteristics. It may be seen that our problems of cleaning relate to these characteristics. It is advised that appropriate suggestions for cleaning may be given according to the problem encountered by the aspirants and the result watched in the Heart. - K.C.N.}

 The relationship (relevant) of seven types of different strength with seven places

1. Self domestic propensities keep relation with 12 petalLed lotus heart chakra (KAMAL HRIDAY CHAKRA)

2. The strength of Defensive Propensities (selfish) keeps relation with the Navel-Chakra (NABHI CHAKRA)

3. Selfish propensities keep relation with the senses chakra (INDRIYA CHAKRA)

4. The strength of the Moral sentiments keeps relation with the brain.

5. Semi intellectual sentiments keep relation with Coccygeal plexus. – 14 petalled lotus.

6. Intellectual sentiments and propensities with Wisdom.

7. The above has two propensities

i. Reason perceptiveness

ii. Orating Capacity – keeps relation with KANT – CHAKRA (Pharyngeal plexus)

Now lets take a close look at the characteristics:

Domestic propensities – It has 6 strengths

1. Amativeness: Any person whose portion above the neck is a little higher than the normal, such a person possesses a higher amount of this strength. Therefore he is very friendly, that is, his capacity to befriend is higher.

2. Conjugative: A person who possesses this strength is more affectionate to his or her counterpart (male to female or female to male) like Nala- Damayanti, Aja – Indumati etc. Even those animals, which possess this strength in greater quantities, show greater attraction towards their counter parts like tiger etc.

3. Parental Love: A person possessing this strength has more love towards his children.

4. Friendship: A person possessing this strength has more love towards his brothers, sisters, neighbors, friends etc.

5. Inhabitiveness: A person possessing this strength loves his house.

6. Continuity: A person possessing this love continuously concentrates in his work without paying heed to anything else.

Self Defensive Propensities also have 6 strengths

1. Pranashunya Sehanta – Love for Life: A person possessing this strength is worried and is alert to save his life. Even animals like tiger, cat, lion etc possess this in higher quantity.

2. Surya Sehanta: A person possessing this strength has a strong and high portion above his ears and he is always ready to face his enemy. Like even in animals like dog readily faces tiger.

3. Sanhar Sehanta – Killing attitude: Such a person’s hind portion of the brain is very broad i.e. from ear to ear. He has an attitude to spoil and destroy. Carnivorous animals like tiger, dog, wolf etc. have more of this strength and other vegetable-eating animals like horses, camel etc. have less of this strength.

4. Poshan Sehanta – Love for eating: Such a person loves food, desires for food and also treats travelers with food.

5. Uparjan Sehanta – Wealth accumulation: Such a person has sole attention of accumulation of wealth in order to have happiness in the future.

6. Gopan Sehanta – Introvert: Such a person likes to be alone always and does not share his feelings with others.

It must be known by the satsanghi brothers and sadhaks, that they must pay attention to the four matters, while joining the society of sadhus and follow them with out fail. If this work is done only for name and show, if they are not prepared to follow these four matters and the work is done only for name and show, then, this work will not be beneficial. Two things are necessary before joining; one is faith and the other is trust. There will be no benefit with out these two things. Faith and trust can be acquired by hearing and contemplation, during satsangh. When he hears the matters in the company and thinks deeply and becomes worried, suffer the consequences, unnecessarily. As long as the time/heart does not testify, it is better not to enter the field of practice and if he enters, he has to follow the two principles. If he does not follow them, he should not expect the results. First thing is that he should place before his teacher, true conditions and any untoward incidents, without hiding. The second thing is that he should try to follow the instructions of the guru, completely. If the education is not possible in the precisely the same manner out of compulsion, is a separate matter and it is helplessness. But working will fully against and to be obedient to the mind and senses is against the principle. Most of the sadhaks are such that they do not inform their conditions years together and those who inform also write that guru knows every thing and nothing is hidden from him. You have Trikala darshan and know every thing. This is due to lack of knowledge and they think so because of ignorance, other wise will they not know that the matters are related to Paramatma. Guru is merely a human being like you. The intelligence, simplicity, experience and discrimination of Siddh, Sant, Vali and Mahatmas are sharp. Some times they take a stroll in the sky and some times fall in the Pathal Lok. Some times it so happens that there is no obstruction of any curtain for them and some times they can not see what is behind them. In addition, the estimate of condition is made on inference. A person’s condition is known by his wishes, thoughts and disposition. Therefore it is necessary for the abhyasis to write dairy and make a note of new desires, different emotions, important events, peculiar signs appearing in their daily dealings, dreams, hearing of internal sounds, feeling of change in morality/ethics, knowing the signs of awakening or sleeping by spirituality, hearing like Akash vani, detachment from worldly attachments etc. etc. All these things are to be noted daily and send them in writing, only the important things which are worthy to be informed. When the answers are received, the advices must be followed completely with courage. They should have the zeal to become a Gurumat and not a Manmat. It is necessary to have hope from Paramatma that He will bestow His grace.

Third strength/power Sutakshani

There are four strengths subordinate to it.

1. Savadhanatha (alertness): People having this strength do their work very intelligently. They are alert specially in saving their lives from enemies.

2. Sampan: People having this strength, always try to do such kind of works, by which, all the people praise them with out any effort.

3. Atma sudha: People having this strength are interested in their self praise and status.

4. Druda sahanta: People having this strength are not afraid of doing their work. They complete it with lot of courage.

Fourth strength good conduct Sahanta.

There are four strengths subordinate to it.

This is related to Sahasradal Padma ie. Mind.

1. Anthahkaran shudh sahanta: People having this strength do their works correctly, with out any partiality, always truthful and always speak truth.

2. Aasha sahanta (Hope): People having this strength are strongly ready to do their future works till the end and they are not afraid of failure.

3. Atma gyani sahanta}

4. Bhagath ki sahanta: Spirituality. The middle part of the body of the people who are having these strengths is high and raised and they always have faith in the Yonis(origin/source) of Atma, Parmatma, Veda, Devi, Dev, Preth, Pitru and Gandharv etc. etc. The silver of Bhagth(devotee) will be specially high. They are ready to pray God and respect others and show hospitality.

5. Upakrut sahanta: Person having this strength is liberal, meek, kind, helpful and wishing betterment of the entire creation and always ready to help others, by his nature.

Fifth strength Manpravarthak sahanta.

There are five strengths, subordinate to this.

1. Rachana sahanta: Regarding the birth and copying.

2. Supranti karmagnya sahanta: Feels happy on seeing every thing.

3. Kavya sahanta: Writing poetry.

4. Anuvartan satta: Strength for copying/imitation. He can copy any body quickly.

5. Pramod satta: Always a happy person.

All these are related to Chaturdal padma ie Muladhar chakra.

Details

1. Rachana satta: Person having this strength is expert in preparing the things like jewellery, shawl, palace, chair, plough, plate, glass etc. etc. which are the speciality of a workman and a complete/poorna sculptor.

2. Supranti karmagnya satta: Person having this strength is happy to see all the things and beauty in the world and likes to keep every thing as a decoration.

3. Kavya satta: becomes a poet.

4. Anuvartan satta: Person having this strength has the capacity for copying, just like the children have the desire to copy their parents and friends.

5. Pramod satta: Person having this strength is happy with out any reason and by disposition and happy in the difficulties also. This person’s left and right sides are higher.

Sixth strength Bhod pravartika satta.

Two types are there subordinate to it

1. Perceptiveness

2. Reason

Firstly think about the details of perceptiveness. It is also called Histr mushtarak. Strength is acquired through the desires. It has 12 strengths.

1. Apna leyne ki takhat (Individuality): This strength is just above the root of the nose. Person having this strength has the complete knowledge (Ashoonya matr) of worldly things, just like children see every thing by dragging towards them. They do not know as to what it is and whether it is profitable to them or not, but they call every thing as their own.

2. Roop grahan satta(Form): The eyes of the person having this strength, are broad and protruding and the distance between them is more and they have more strength of shaping the form. They will remember any form for ever, if they see it once. They are experts in drawing pictures and have beautiful hand writing.

3. Praman graham satta (Size): Persons having this strength know the difference between the sizes; small and big, high and low.

4. Gun grahan (Weight): This strength is in between the eyebrows. Persons having this strength are experts in horse riding in circus, jugglery, keeping an earthen pot on the head, walking on a thin rope above the ground, standing on the shoulders of one another and balancing etc. etc.

5. Varna graham satta (Colour): Persons having this strength have curved eyebrows, like an arch and they are experts in drawing pictures and painting them with colours.

6. Vyyatva grahan satta (Order): Strength of keeping the things in order for profit and decoration and interior decoration of the house.

7. Ank grahan satta (Calculation): Expert in mathematics.

8. Sthan grahan satta (Locality): Expert in the inhabitation of people in different cities and towns.

9. Vrutatta grahan satta (Eventuality): Person having this strength has relation with history.

10. Kal grahan satta (Time): They have the good knowledge of songs. They remember the events correctly.

11. Raag grahan satta (Tune): Knowledge of sur and song.

12. Juban vani (Speech): Power of speech. Good lecturer and knower of few languages.

The relation of these twelve things is with sixteen petal lotus ie. Kanta chakra.

Pran vayu produces the word Laam Laam, near the anus. There is predominance of the Tatva of the earth here. In the same way air makes sound of Baam Baam at Shatdal Lotus, in the lower abdomen. There is predominance of the Tatva of water here. The water after drinking, will spread through out the body and the remainder will come out of the body as urine. In the same way, the air making the sound of Raam Raam Raam, expresses Tatva of fire in ten petalled Lotus at navel. Food is digested here. The air expresses Vayu Tatva, making the sound of Yaam Yaam Yaam, in twelve petalled Lotus, near the liver. Belching comes from this place. In the same way, pran travels towards the sky (Aakaash marg), making the sound of Haam Haam in the throat. It is evident that there is no harm if all the body parts are tied with a rope but the person will die if it is tied round the throat. The Pranav Beej, OM OM is being uttered in two petalled Lotus in between the eye brows, which is the place of Maha Tatva, where from all the Tatvas are expressed and again merge in it and effulgence(Jyothi) glittering like crores of Suns is visible. This is the place of Jivatma during the waking state. This is also called third eye, eye of Lord Shiva, third eye of Lord Shiva, Pranav Bindu, Taramani, Nukhta suvyda, Eastern star. This is a window for going up or down.

There is Visarg Beej in Sahasradal Kamal. The entire creation is from this place. The seed of every creation is in a hidden form. The sadhak will come to know it, after learning the secret personally from the guru and by practicing.

(Note: The details of places given are related to Tantra sastra. It does not have the order and stages as per the rules of Vedic sidhant or Santmat and the method of practice is not according to the rules of Santmat. This practice has hata yoga and practice of pranayam is made the main here. In contrary to this, pranayam is a part of Raja yoga and Santmat. Much importance is not given to pranayam. This matter is written here for the people who are interested in traditional and old rules.)

Vehicles of the Beej or essences

1. The vehicle of Laam Beej is elephant, Iravatam.

2. The vehicle of Yaam Beej is crocodile.

3. The vehicle of Raam Beej is ram.

4. The vehicle of Yaam Beej is deer.

5. The vehicle of Haam Beej is elephant.

This does not mean that all these animals are sitting inside the body. It only means that the pran vayu of different places mixing with the different Tatva and walks like the animal, is the vehicle of that Beej. Just like the pran vayu in the four petaled (chatur dal) lotus, mixing with the earth Tatva, walks slowly like an elephant, so that it is called a companion of elephant. It is evident that the two Tatvas of earth and akash are always with other Tatvas. Therefore elephant is the vehicle for both of them. In the same way, in six petalled(Shatdal) Lotus, Vayu mixing with Jala Tatva, walks like crocodile. It is evident that the flow of water in the river, ocean, pond, with waves is like the walking of crocodile. Vayu mixing with Agni Tatv in the ten petallad Lotus, walks like a ram. It is like cooking of Dal in a vessel.

In the twelve petalled Lotus, Vayu mixing with Vayu Tatv, walks jumping like a deer. It is evident that during belching, Vayu comes out through the mouth jumping like a deer.

In the sixteen petalled Lotus, Vayu mixing with Akash Tatv, walks slowly like an elephant.

In the two petalled Lotus, due to the Omkar Tatv, there is only the sound. Anahat Dhun(Lagan) is the vehicle and its walking is like blood. Example of any animal or a bird can not be given. All the motions start from here and merge in it.

(Note: According to Santmat, this place is not of Omkar Tatv; rather its place is another. It will be written some other time.)

Colour of the petals.

1. Chatur dal is like blood.

2. Shat dal is like pink vermilion.

3. Das dal is blue.

4. Dwadash dal is red.

5. Shodash dal is like smoke.

It does not mean that all these places are coloured differently, rather it means that the appearance of blood at each place, due to the reflection of different Tatvas on the red colour of blood. The colour of the petals is mentioned accordingly. Just as, sandal wood colour appears, due to the reflection of earth Tatv on blood in the four petalled Lotus. By mixing brick red blood and earth, it becomes red.

Pink vermilion colour appears in six petalled Lotus, due to the reflection of water on blood. If blood is mixed with water, it becomes pink.

Blue colour appears in ten petalled Lotus, due to the reflection of fire. If blood is placed over the fire, it becomes blue.

Due to the reflection of air, blood becomes dark red in twelve petalled Lotus. If blood left in the clean air, it appears dark red.

It is smoky in sixteen petalled Lotus due to sky. Blood appears smoky in deep sky, just as the rays of Sun appear smoky during early morning and evening, due to mixing with sky.

There is light in two petalled Lotus. White colour appears due to the reflection of light on blood.

Blood appears like clean gold (crystal like), in thousand petatalled Lotus, due to Shoonya Tatv.

Shape (Jantr)of Lotuses.

Four petalled is four cornered.

Six petalled is like half moon.

Ten petalled is like triangular.

Twelve petalled is like six cornered.

Sixteen petalled is round.

Two petalled is long.

Thousand petalled is like full moon.

Bondage and freedom

Artificial feeling and the idea of firmness of artificial relationship was all a form of mental conception just like religion. It was a play of man's will­power being uni-directional. Now, the question is: How is this life a bondage? The answer is that thought alone has made this play a cause of bondage.

Desire gave birth to greed in mind

It held the mind steadfast

Gradually the greed became strong

And that was the root-cause to bind.

In that firmness the mind was bound

With the thread of T-ness

It acted as the warp and woof

And the web was knit all-around.

Thus increased the desire for bondage

It became a mine of worry and vice

Just as the gait of snake and mouse

It remained quite unwise.

It does not give up greed nor its association

And wants to be by its side

Where there is greed, there it resides,

A strange and wonderful juxtaposition!

This is the bondage of the rope of Time,

Hardly one can see,

When the Lord bestow His grace Supreme

Then disappears mental worry.

For example, in a drama, a certain individual assumes the role of the King Indra and comes on the stage. Due to the strong thought he considers himself Indra during the play and even after the drama is over, this thought took a firm root in his heart. People laughed at him and explained to him. But he could not be convinced, with the result that he experienced sorrow and became a butt of ridicule.

Take another example. A person thought in the dream that he was ill, and the thought became so firm that it persisted even after his waking. Now he laboured under the same illusion in the waking state and during sleep. Though he appears to be quite healthy, he never admits it; and he remains unhappy without any reason. This is another example of bondage. Take one more example. A person is under the illusion of ghost. He saw a bare branch of a tree in the dark night and thought it to be a ghost. His thought power told him that the branch is a long-toothed ghost. He became afraid and ran away, fell down and became unconscious. When he regained consciousness and opened his eyes, the illusion of the ghost caught hold of him. He begins to talk at random and to roam here and there like a mad man. He is thus unhappy. When a thought born out of illusion torments a man in this way, he is caught in its bondage and becomes unhappy. This world is a place of illusory thoughts, where thousands of affairs of illusion happen. What else can a man be except being unhappy when caught in the meshes of illusory thoughts? Brahmana, Kshatriya, Vaishya, Shudra, is a thought born of illusion. Grihastha, Vanaprastha, Sanyas — is an illusory thought. Hindu, Muslim, Christian, Jew — is an illusory thought. Religion, tradition, customs, sect (or Path) — all these are illusory thoughts. Men who have been caught in the chains of this bondage are so much worried that they are unable to understand reality. All these bondages are not real; all of them are artificial, illusory, pertaining to thought, and fictitious. This chain goes far beyond, so much so that it exists in the other world even after death.

If one can understand this bondage, and after enjoying pleasures and suffering miseries one feels aversion towards them, or mentally refrains from them, you will find many a man free in this world in the same way as they are bound. Such men begin to persuade and pacify as soon as desires are born. They are called wise men of high approach. They free the persons in bondage by proper means and instructions. Their existence is a matter of fortune. They are called Mumukshu or desirous of emancipation and are highly qualified and the most fit. But those devotees of God who love bondage are very obstinate and stubborn. They do not want to break the bondage, but only want to save themselves from misery. Such is their fitness. The doctors of their diseases are generally propagators of religion, who treat one illusion with another illusion, and have gradually freed many. The third category of men are even worse than these. They know full well that customs and manners, particular religions and traditions are the worst bondage. But they are enemies of all reform. Those who free them are somewhat harsh by nature. They take work with strictness and topple down the faith and beliefs of their disciples. They dig out the roots of illusory ideas with cruelty and oppression. They are good at heart, but when they see no other means, they are compelled to take work with strictness and force.

There is a fourth type of freeing men, who are called saints, who are found in almost all religions and sects. They are the most sympathetic, most kind, and very good at heart. They become a friend, philosopher and guide and awaken the disciples. They do not adopt the method of threatening, refuting or beating. They reveal the Reality by safe and peaceful means. They strengthen the chain of their Satsang and give the benefit of their Satsang to those who are caught in illusion. Without aversion towards religion or tradition, they explain to the aspirants according to their bent of mind, but give them their own colour and make the aspirants like themselves. These are different kinds of liberators. The patient, however, is certainly fit for some kind of treatment or the other. Now the fact remains that some patients act according to the advice of the doctor and take medicine remaining on strict diet, and they regain health in a short time. Some invite disease due to their ignorance; some do not adhere to diet; some do not care for the doctor's advice. That is why the remedies of doctors differ. Among patients they are the best who have faith in the doctor; who delight in taking medicine, and who are willing to remain on strict diet. Such patients recover their health easily and in a short time. The second type of patients hear the advice of the doctor but seldom keep up the diet. Their doctor explains to them, coaxes them and gradually brings them to normal health by slow and average treatment. The third type of patients want to get better but are very bad at regimen; they dislike bitter medicine and at times they look upon their doctor with contempt. For them Nature sends a hard-hearted physician, who sits on the chest of the patients and makes them swallow medicine by force. He never listens to the words of his patients and treats them with utmost cruelty, strictness and compulsion. He never cares for the sentiments of his patient. The fourth type of physicians are the saints who become a friend and sympathiser of their patient, and treat the disease according to convenience. They bring the patients under their control through love, however stubborn they may be, and restore their health. The qualification for treatment is the condition of the patient at each and every stage