Sunáma Cayaniká

You know that even before Sadáshiva there was dance, there was music; people used to sing, also; but everything was in a disorderly manner. The dexterous hands of Sadáshiva made it a science – rather, an artistic science. It is not an easy job to dance properly and correctly. The fundamental requirements, or the fundamental spirit, of dance, instrumental music, and song were brought within the framework of science by Sadáshiva, and that is why He is also known as “Nat́arája”: “Nat́arája” means “King of the Dancers”. (And another name of Sadáshiva is “Nádatanu”, that is, “music personified”.)

You know that even before Sadáshiva there was dance, there was music; people used to sing, also; but everything was in a disorderly manner. The dexterous hands of Sadáshiva made it a science – rather, an artistic science. It is not an easy job to dance properly and correctly. The fundamental requirements, or the fundamental spirit, of dance, instrumental music, and song were brought within the framework of science by Sadáshiva, and that is why He is also known as “Nat́arája”: “Nat́arája” means “King of the Dancers”. (And another name of Sadáshiva is “Nádatanu”, that is, “music personified”.)

You know that even before Sadáshiva there was dance, there was music; people used to sing, also; but everything was in a disorderly manner. The dexterous hands of Sadáshiva made it a science – rather, an artistic science. It is not an easy job to dance properly and correctly. The fundamental requirements, or the fundamental spirit, of dance, instrumental music, and song were brought within the framework of science by Sadáshiva, and that is why He is also known as “Nat́arája”: “Nat́arája” means “King of the Dancers”. (And another name of Sadáshiva is “Nádatanu”, that is, “music personified”.)

The cult of devotion first originated during the period of Vraja Krśńa... We find Parama Puruśa in charming form, in attractive form, in the form of oneʼs own (more oneʼs own than anyone else could be), for the first time in human history in Vraja Krśńa. In the cult of devotion, devotees view Parama Puruśa from their respective viewpoints according to their individual saḿskáras. The people of ancient India adored Krśńa in three different ways: vátsalya bháva, madhura bháva and sakhya bháva. Nanda and Yashodá [Krśńaʼs foster father and mother] adored Him in vátsalya bháva, whose spirit is: “How lovely the child is, how pleasingly He speaks, how charming is His smile, how sweet is his inarticulate ‘Pa-Pa-Pa Ma-Ma-Ma’. I shall feed Him, I shall dress Him, I shall bathe Him, I shall make Him laugh. I shall caress Him, placing Him on my lap.” Such devotees are busy exclusively with Him. Nanda and Yashodá were the first to find the Cosmic bearing of Parama Puruśa reflected in a tiny child. The name of this bháva [attitude, stance] is vátsalya bháva.

The word nandana has come from the Sanskrit root verb nand. Nand suffixed by lyut́ = nandana. Nandana means “one who gives joy to others and gets joy from others” – both to give ánandam [bliss, joy] and to get ánandam ... It refers to one who gives ánandam to Parama Puruśa and at the same time gets ánandam from Parama Puruśa.

The word nandana has come from the Sanskrit root verb nand. Nand suffixed by lyut́ = nandana. Nandana means “one who gives joy to others and gets joy from others” – both to give ánandam [bliss, joy] and to get ánandam ... It refers to one who gives ánandam to Parama Puruśa and at the same time gets ánandam from Parama Puruśa.

In Saḿskrta, “nandá” means “a woman who has become highly pleased” ...

Nandita tumi sab mane práńe prabhu
vandita tumi sárá bhuvane.
“Oh Lord, you are blissful in the minds and heart of all;
you are venerated throughout the world.”

By permutating and combining different sounds, Shiva created various rágas [musical modes] and arranged them in a perfect orderly sequence. In this way He created six rágas and thirty-six ráginiis. This was an immense contribution to the world of music and earned him the epithet Nádatanu [Embodiment of Divine Sound] in the Vedas.

What is the inner meaning of Náráyańa? The word “Náráyańa” has been composed of Nára + Ayana and the inner meaning of Náráyańa is Parama Puruśa. The word Nára has got three meanings in Saḿskrta. One meaning of “Nára” is devotion ( Bhakti). You know there was a great sage, Nárada, which means the donor of Bhakti. “Da” means donor, so Nárada means one who distributes devotion. Another meaning of “Nára” is water. (niira) The third meaning is Supreme Operative Principle or Paramá Prakrti. Then what is the meaning of Náráyańa? Sometimes the word “Prakrti” is erroneously used for nature. We say “it is a natural creation”, but there is a difference between nature and Prakrti. Nature is the functional style of Prakrti, Prakrti is not nature. So Prakrti – the Operative Principle gets shelter in Náráyańa, as “Ayana” means shelter. Then Náráyańa means the shelter of the Supreme Operative Principle, who is the superstratum of Supreme Operative Principle. It is Parama Puruśa the Supreme Cognitive Principle, which is the transcendental and all-pervading entity. So Náráyańa means Parama Puruśa.

Nitya niraiṋjana sauṋkat́a bhaiṋjana
carańáravinda dáo he ámáy,
Bandhana mocana ánanda vardhana
kot́i kot́i prańati jánái tomáy.
"O entity without blemish, destroyer of obstacles,
give me Your lotus feet.
O breaker of bondages, enhancer of bliss,
I express millions of salutations to You.

Nitya niraiṋjana sauṋkat́a bhaiṋjana
carańáravinda dáo he ámáy,
Bandhana mocana ánanda vardhana
kot́i kot́i prańati jánái tomáy.
"O entity without blemish, destroyer of obstacles,
give me Your lotus feet.
O breaker of bondages, enhancer of bliss,
I express millions of salutations to You.

The entity who knows fully about each and every object, each and every mind, each and every jiivátmá, about everything in this creation, is Nityabodham.

Baba: “The entity who knows fully about each and every object, each and every mind, each and every jiivátmá, about everything in this creation, is Nityabodham.”

Unless human beings discover the answer to the question, “To whom do you belong?” they cannot answer the question. “From where do you come?” The answer is that they belong to that supreme indestructible Entity. When He was unmanifest, he was in His eternal stance – His nityabháva. When He becomes manifest, He remains in His liilábháva, His playful stance. And when He is in the latter state, the microcosms come into the world.

Tumi nitya satya nijádhiin
tumi cira nava cira purátan,
Tumi hatásher sheś áshray
tumi áṋdháre úśár ágaman.
“You are eternally real and independent,
every new and ever ancient.
You are the final refuge of the hopeless,
the coming of dawn in the darkness.”

Nityam means “unchangeable”, that which is permanent, which does not undergo any change. That which is nitya is also known as deva [divinity, god]. Deva is the expression of Paramátman [the Supreme Soul] which is “Sarvadyotanátmakah akhańd́a cidaekarasah”, that is, “which vibrates everything, living or non-living, in the entire creation”... An object as it should be, in a condition or form as it should be, and remaining in that form or condition, is called shuddha. This word Shuddha is a relative word... no object of this physical world can be called shuddha, or pure. Paramátman does not undergo any change and cannot be touched by impurity, so He alone can be called pure, or shuddha. He is pure for all time, and nothing else can be like that.

Nityam means “unchangeable”, that which is permanent, which does not undergo any change. That which is nitya is also known as deva [divinity, god]. Deva is the expression of Paramátman [the Supreme Soul] which is “Sarvadyotanátmakah akhańd́a cidaekarasah”, that is, “which vibrates everything, living or non-living, in the entire creation”... An object as it should be, in a condition or form as it should be, and remaining in that form or condition, is called shuddha. This word Shuddha is a relative word... no object of this physical world can be called shuddha, or pure. Paramátman does not undergo any change and cannot be touched by impurity, so He alone can be called pure, or shuddha. He is pure for all time, and nothing else can be like that.

There are many meanings of the word nididhyásanam. But one of the main meanings is the symphony of mind, which means that “I am moving only to attain Him, I am after Him with all of my love only centered upon Him.” Here exists total sincerity and total honesty. Here the destination is not two or three entities, but only one entity.

Baba: “There are many meanings of the word nididhyásanam. But one of the main meanings is the symphony of mind, which means that “I am moving only to attain Him, I am after Him with all of my love only centered upon Him.” Here exists total sincerity and total honesty. Here the destination is not two or three entities, but only one entity.”

Baba: “The process of transformation or metamorphosis of the singular Self into these factors is called saiṋcara or saḿkrama. Saiṋcara or saḿkrama is a process of analysis. In this analytical movement the infinite Macrocosmic Entity (Niratishaya) gets transformed into innumerable finite entities (sátishaya).”

Baba: “Ábhása has two meanings. One meaning is that, due to reflection, or refraction, something appears to be bent or misshapen. So, according to this interpretation, nirábhása will mean “that which does not undergo any reflection or refraction”. The second meaning is that which does not have any ábhása, any semblance, in other things or in other objects; that which cannot be conceptualized. This second meaning becomes more pertinent. As Parama Puruśa has the characteristic of reflection, His reflections on unit beings are the unit selves, or jiivátmás. There may not appear to be reflection, but reflection is there.”

Baba: “Ábhása has two meanings. One meaning is that, due to reflection, or refraction, something appears to be bent or misshapen. So, according to this interpretation, nirábhása will mean “that which does not undergo any reflection or refraction”. The second meaning is that which does not have any ábhása, any semblance, in other things or in other objects; that which cannot be conceptualized. This second meaning becomes more pertinent. As Parama Puruśa has the characteristic of reflection, His reflections on unit beings are the unit selves, or jiivátmás. There may not appear to be reflection, but reflection is there.”

Sarve ʼtra sukhinah bhavantu sarve santu nirámayáh,
Sarve bhadráńi pashyantu na kashcid duhkhamápnuyát.
“Let everybody be happy;
let everybody be free from all psychic ailments (nirámaya);
let everybody see the bright side of everything;
let nobody suffer from any trouble under pressure of circumstances.”

Sarve ʼtra sukhinah bhavantu sarve santu nirámayáh,
Sarve bhadráńi pashyantu na kashcid duhkhamápnuyát.
“Let everybody be happy;
let everybody be free from all psychic ailments (nirámaya);
let everybody see the bright side of everything;
let nobody suffer from any trouble under pressure of circumstances.”

Supreme bliss and yoga are one and the same thing. At such a stage all propensities, all entities, become calm and tranquil. Common people are normally madly preoccupied with mundane objects according their saḿskáras. Their organs continually run after one object or other with an intense desire for self gratification. But the state of Yoga is a state of the tranquillity of the organs. In such a state the sádhakas remain calm and tranquil. In this sádhaná of absolute composure, sádhakas have to be fully established in self-restraint through the attainment of nirodha (the cessation of all mental functions). This can only be achieved by surmounting the four lower states of citta [i.e. mind]: restlessness (kśipta), infatuation (mud́ha), distraction (vikśipta) and concentration (ekágra).

In Yoga one has to do vrtti-nirodha [suspension of the psychic propensities], and for vrtti-nirodha one has to withdraw oneʼs mind from the crude objects and direct it towards Paramátman, then only suspension of propensities is possible. There has to be a goal without which suspension is not possible.

O human beings, be fearless. O human beings, do not worry unnecessarily and destroy your future. O human beings, move ahead with smiling faces. Párthasárathi [Krśńa] is always with you.

When intelligent people channel all their thoughts, all their goading propensities, and all the detachment of their minds towards that benevolent Entity, this auspicious movement is called niśt́há. Those of balanced wisdom, discerning intellect, and profound insight who direct all the noble impulses of their minds, and all the sincerity of their hearts towards this Brahma, will start their Brahma sádhaná at the first stage of niśt́há, and in the last stage finally establish themselves in Brahmasadbháva [God-realization].

Hásikhushite sabe ucchala
niiradhi urmi nrtye capala,
Ańu paramáńu bháve caiṋcala
dúre sare ácho kár áshe.
“Everyone surges forth in happiness
and the waves of the ocean (niiradhi) totter in dance.
Atoms and particles flutter in ecstasy—
at whose wish do you remain far away?”

Baba: “What is rága? Due to the influence of certain external influences such as books or bad company or any kind of bad association, when one feels weakness for a certain object or moves towards that object without being guided by any reason, without any reason or rational support, the avidyá that causes such stage of mind is called rága."

Baba: “What is rága? Due to the influence of certain external influences such as books or bad company or any kind of bad association, when one feels weakness for a certain object or moves towards that object without being guided by any reason, without any reason or rational support, the avidyá that causes such stage of mind is called rága."

He [Brahma, the Cosmic Consciousness] is Niilakańt́ha or blue-throated, i.e., the vast bluish sky is in the region of His throat. His initial extroversion or expansion from the subtle to the crude is the sky. The sky is of blue colour and is capable of imbibing and carrying the sound. Hence Niilakańt́ha is a very suitable epithet for Brahma. His throat is not limited and demarcated like that of a unit. The entire creation is within Him. His depth is unfathomable and hence He is calm and tranquil.

Balivár tár kichu náhi áche
ná balá bhávete bhariyá rayeche,
Bháve bhávátiite duyetei áche
madhurase bodhi utpala.
“He has nothing to say,
and fills us with ecstatic ideation (bháva) beyond words.
He is both within bháva and beyond bháva,
the blue lotus of wisdom in sweetness's essence.

Jyotimaiṋjiire náce graha tárá
náce paramáńu náce niihárikárá,
Tava priiti bhará tárá átmahárá
prati pale vipale.
“The planets and stars dance with anklets of light;
atoms dance, and the Milky Way too.
Full your love, the stars forget themselves
at every moment, every instant.”

Tomára gopana kathá
ánandaghana dine,
Ájike bhariyá dio
nútaner gáne gáne.
“Whisper secret words to me this blissful day;
today, fill us with with songs of the ever-new (nútana).”

Tomára gopana kathá
ánandaghana dine,
Ájike bhariyá dio
nútaner gáne gáne.
“Whisper secret words to me this blissful day;
today, fill us with with songs of the ever-new (nútana).”

In spiritual parlance the Soul [Átmá] is one. In whatever condition the mind be – manifest (e.g., in animate beings and plants) or unmanifest (e.g., in inanimate earth, iron, etc.), the Átmá goes on reflecting itself on it and its objects – the crude objects. The reflection of the Soul on the mind is called the jiivátmá, and in that case the Reflector-Soul is called Paramátmá [Supreme Soul] or Pratyagátmá.

The fundamental goal of yoga is the union of jiivátmá [unit consciousness] and Paramátmá [Supreme Consciousness]. It is the supreme unification of these two entities, and as a result the jiivátmá ceases to have a separate identity.

Baba: “Paramártha is that which brings permanent cessation from the triple afflictions – physical, mental and spiritual.”

Varaśáy tumi ketakii surabhi
Haraśe paráge bhese jáo
Sharate snigdha jyotsná je tumi
Cakorer práńe áshá jágáo.
“You are the fragrance of the screw pine in the rainy season.
In joy, you float afloat with the flower pollen (parága).
In autumn you are the pleasant moonlight
who awakens hope in the cakora bird's heart.”

Vid [knowledge] is divided into different categories. There are mainly two divisions, parávidyá [subjective knowledge] and aparávidyá [objective knowledge]. Parávidyá is that branch of knowledge which leads from analytical descent (from the infinite to the finite) to synthetic ascent (from the finite to the infinite). It helps human beings to reach the golden line of self-knowledge – the line which is the dividing line between objective knowledge and self-knowledge; the line beyond which is the sweet ideation of the all-pervasive Cognitive Faculty. This parávidyá is also divided into different stages: first, the comprehensive study necessary for the removal of any deficiency of knowledge; second, the process of rational analysis to derive benefit from the knowledge acquired and to control oneʼs own internal and external ideas; third, the consolidation of the spiritual ideology through pariprashna [spiritual inquiry]; and fourth, self-surrender to the Cognitive Faculty.

The first stage of linguistic expression, that is, language in its potential form or seed form, lies dormant in the múládhára cakra, and it leads through successively clearer stages of manifestation to full-fledged linguistic expression. This primordial phase of linguistic expression is called paráshakti, the primordial phase of vocalization.

In the extroversial phase, both in Macrocosm and microcosm, the static principle predominates, while in the introversial phase the predominating principle is the sentient one; but in both phases all three principles are in existence. Even in Nirguńa Brahma, or the Unsubjectivated Transcendental Entity, these principles do not cease to exist. It is the stage of pará shánti (absolute peace) because there the three principles are present in a balanced style. Hence in Nirguńa Brahma there is no humming up of waves, no clash within or without. Prakrti, the omni-active entity, lies quite in a quiet stage; the transcendental sublimity remains unpolluted.

Sakale tomáre káche cáy pete
Tomár sauṋge milemishe jete
Tomáre bheve tomári bháve
Ke bá se páy náko paritośa.
“Everyone wants to draw close to you
to be together with you.
Contemplating you, in your ideation
who does not attain total contentment (paritośa)?”

What is the meaning of páńd́ava? In Sanskrit [pańd́á, from the] root verb pańd́, means “spiritual knowledge, sentient knowledge”. Pańd́ita means “he who has acquired spiritual knowledge, he who has acquired sentient knowledge”. Pańd́á means “I am Brahma.” This firm determination, this stance of “I – Brahma,” this firm determination, is called pańd́á. And he who has acquired pańd́á is called pańd́ita – and he who wants to acquire this knowledge is called pańd́u – and páńd́ava means “pertaining to pańd́u”. The stages that you will have to go through in your spiritual practice are páńd́ava.

Devotion leads humanity towards the stage of subtlety, and finally ensconces a person in the state of supreme bliss. That is why in the scriptures devotion has also been called puśt́i márga, that is, a path by which all of human existence becomes spiritually strengthened: the mind becomes more stable, one realizes more and more spiritual bliss – in a word, the whole of human existence becomes blissful.

Nidrá tandrá bhayaḿ krodha álasyaḿ diirghasútratá,
Ete hátavyáh śad́ dośáh ... bhútim icchatá.
In this sloka, people are cautioned about six dangerous bad habits. Those seeking welfare (in Saḿskrta, bhuti means “well-being”) in individual or collective life, in social or political life, should avoid these six bad habits. They bring great trouble to people, both individually and collectively.

Brahma is the composite of Puruśa and Prakrti. Prakrti is the Operative Principle and Puruśa is the Consciousness or the Cognitive Principle. Brahma is two in one. Jiiva or the unit manifestation of Brahma is also composed of Puruśa and Prakrti, that is cognitive and operative principles.

So everybody is to move. But in that movement, there may or may not be progress. A bullock in the oil mill also moves, it is moving for twenty-four hours, but there is no progress. It remains confined only in the room where it was kept. Movement and progress are not synonymous. Progress means Prakrśt́á gatir ity arthe pragatih – “The movement which is towards the Great, towards supreme excellence, the movement by which there will be development of consciousness, is called pragati.”

Janamer par janam je geche
Marańer par marań eseche,
Moder prańay cira akśay
Sháshvata nididhyásane.
“Life after life passed,
Death has come again and again.
Our love (prańaya) is abiding and undecaying
in eternal contemplation.”

“Prańava” – pra – nu + al. Nu is the root verb, al is the suffix, pra is the prefix... Pra means in Sanskrit “in proper style”. You should remember, pra means “proper”, “in proper style”, “in a proper way”. And nu means “to goad”. And al makes it a noun, that is, “the Cosmic acoustic expression, the Cosmic acoustic faculty, that goads a man towards the Supreme Goal”, towards Parama Puruśa. That acoustic expression of this Cosmic order is called prańava.

Prańidhána is devotion attained through japakriyá or repetition of oneʼs iśt́a mantra. Thus Iishvara prańidhána [the first lesson of sádhaná] is the incantation of the name of the Supreme Being with cosmic ideation. Iishvara prańidhána does not mean to escape from the world, nor to avoid oneʼs responsibilities like a coward. On the contrary, iishvara prańidhána is a dynamic spiritual practice performed with the courage of a lion. The more one masters the technique, the more the mental wave becomes straightened, and the easier it becomes.

Baba: "What is the meaning of “prańipáta?” The word “prańipáta”; is derived from the Saḿskrta prefix “Pra” + “ni” + “pat” + “ghaiṋ”. Prańipáta means “total surrender”. But where should one surrender? At the altar of oneʼs goal. The Sádhaka should surrender totally and selflessly at the base of that altar. And to whom should one surrender? One is to surrender to the supreme goal of oneʼs life, to the highest point of oneʼs supreme stance."

(Tomár) nava ghana arúp dyuti
madhur báṋshii dey pratiiti
Ámi tomár tumi ámár
liilá ekeri.
“Your ever-new deep, formless radiance
and sweet flute bestow a deep realization (pratiiti):
I am yours, and your are mine –
the divine play of a single entity.”

Áloker dyuti tava pradiipti
saora shakat́e bhese jáo,
Tumi bhúmá ámi tava kańiká
more práńávege bhare dáo.
“Light's radiance is your illumination (pradiipti).
You float by in the sun's chariot.
Your are the Macrocosm and I your particle.
Fill me with life-force.”

Tumi súrya ámi khadyota
ámi pradiipa tumi pradyota.
“You are the sun, and I, a firefly.
I am a lamp and you, the source of light (pradyota).”

“One who has longing for intuitional knowledge to earn and to share, and to be blissful, is Prabuddhánanda.”

The word pramá is derived as the root má prefixed by pra and suffixed by d́a and t́á. The meaning of the root verb má is “to measure”, “to fathom”. So the etymological meaning of pramá is “balance”. In English the two words “equilibrium” and “equipoise” are used in this sense, but there is some practical difference between these two words. “Equilibrium” is used in the sense of balance in physical strength and “equipoise” is used in the sense of balance in weight. Suppose there is a tug-of-war between two parties. If both the parties are equally strong, neither party is able to pull the other party towards itself; that is, there is a physical equilibrium between the two parties. Take another case. Suppose there is a weight of one kilo on one side of a scale and on the other side there is one kilo of brinjal. As there is equality of weight on both sides, the scale is evenly balanced. This balanced state in weight is called “equipoise”. Equilibrium and equipoise are collectively known as pramá.

Pramá siddhi is a state in which the mind, having transcended the psycho-spiritual stratum, attains a pinnacled state and absolute equilibrium in spiritual progress, and at the same time maintains an adjustment with the physical and psychic development of individuals and the collectivity.

Cái ná vitta cái náko sukh
Dekhite cái prasanna mukh,
Miśt́i hese eso káche
Doś trut́i bhule.
“I want neither wealth nor pleasure;
I want to see your happy (prasanna) face.
Smile sweetly and come close,
forgetting my faults and defects.”

Cái ná vitta cái náko sukh
Dekhite cái prasanna mukh,
Miśt́i hese eso káche
Doś trut́i bhule.
“I want neither wealth nor pleasure;
I want to see your happy (prasanna) face.
Smile sweetly and come close,
forgetting my faults and defects.”

Baba: “On many different occasions in life, whether big or small, one can hope to attain a certain degree of mental composure, but permanent composure or “prashánti” or “átyántikii shánti” (composure beyond which there is no further composure, and which, once attained is never lost) cannot be attained easily. In war, an army may win one battle thus attaining a certain degree of composure, but they may be defeated in the next battle. Victory, once attained, may not necessarily be permanent. Only vijaya, that is, victory which is never followed by defeat, is permanent. A person wishing to attain permanent composure will have to attain Shiva or Parama Puruśa. There is no other alternative. Hence it is said, “Gatvam Shivaḿ shántimatyantamati”. Once one enters deep into the realm of permanent composure one gets a permanent abode in that supreme state of bliss.”

The “I” who asserts “I know” is the átmá and not the mind. The entity to which the feeling of “I exist” belongs is the mind. But “I know that I exist – this [“I”] is the átmá. The entity which knows that a feeling of “I exist” is present in him, is the átmá. So another name of the átmá is prájiṋashakti [cognitive force].”

Prápti means helping oneself and helping the souls of so many people to acquire and be benefited by the grace of the Supreme.

Kśudra kut́ir baŕa haye gelo
Vishvabhuvan ekákár halo,
Niiháriká tárá nikat́e elo
Man bhare gelo priitidháráy.
“My little hut has become large,
and the universe took a single form.
The Milky Way and stars came close,
and a flow of love (priitidhárá) filled my heart.”

Shárada nishiithe niirave nibhrte
Tava sáthe halo paricay
Shárada nishiithe,
Bhálo besechilum tomáke
Bujhlum tumi priitimay.
“On a silent autumn night, alone,
I came to know you.
I fell in love with you
and understood that you are made of love (priitimaya).”

Shárada nishiithe niirave nibhrte
Tava sáthe halo paricay
Shárada nishiithe,
Bhálo besechilum tomáke
Bujhlum tumi priitimay.
“On a silent autumn night, alone,
I came to know you.
I fell in love with you
and understood that you are made of love (priitimaya).”

Ámi je ańu tava tumi cira abhinava
Tomár májháre pái priitisudhá nava nava,
Ámár ákuti jata ámár prańati shata
Tomár karuńá sadá jáce.
“I am but an atom of yours; you are always ever-new.
Within you I find the ever-fresh nectar of love (priitisudhá).
All my prayers, my innumerable obeisances,
always request you for grace.”

For the eyes of those in whom a singular longing for union with Brahma has awakened (Brahma praeti) this mundane world appears as the Brahma Loka, the Abode of Brahma – everything is He, everything is He.

... bala means “the supreme Cosmic stamina”, the stamina that creates and breaks, and rája means “the king”, “the ruler”. That is, “the Supreme King who controls bala, the Cosmic stamina, the force that can create and that can break”, is “Balarája”.

Tumi rúper atiita vibhu bodhátiita
vishvátiita vibhútimaya.
“You are beyond form, O lord, beyond understanding (bodhátiita),
beyond the universe, the embodiment of majestic power.”

... it is possible for human beings to feel Parama Puruśa with their intuition and not with their intellect. Parama Puruśa is something that can be touched by your intuition and not by your intellect. In Vedic language, intuition is called bodhi and intellect is called buddhi. The Supreme is beyond the range of your buddhi. It is within the range of your bodhi. Now when bodhi developed after thousands of years, those human beings felt, understood, and realized that there are certain cardinal human principles. And there lie the cardinal values of human existence. After understanding that, men realized the real value of the human entity. And they also realized that the only goal of human existence is Parama Puruśa. There cannot be any second goal.

Baba: “When the Creative Principle reflects in the Supreme Self, there is a light which is termed as effulgence. This effulgence is an event both in the microcosm and the Macrocosm. In the microcosm this is personal effulgence, and in the Cosmos it is Cosmic effulgence, or Brahmajyoti, which is omnipresent. When the spiritual aspirant is able to visualize this effulgence, he or she visualizes the universe as Cosmic effulgence.”

“Only someone sincerely dedicated to Brahma attains liberation; on this matter there is no doubt” (Kevalaḿ Brahmaniśt́ho yah sa mukto nátra saḿshayah).

“Only someone sincerely dedicated to Brahma attains liberation; on this matter there is no doubt” (Kevalaḿ Brahmaniśt́ho yah sa mukto nátra saḿshayah).

For the eyes of those in whom a singular longing for union with Brahma has awakened (Brahma praeti) this mundane world appears as the Brahma Loka, the Abode of Brahma – everything is He, everything is He.

Since the Rgvedic age, rśis have been mainly divided into four categories: Mahárśi, Devarśi, Rájarśi and Brahmarśi... Those who infused their existence with a current of spiritual inspiration throughout their lives were called brahmarśi (for example, Brahmarśi Kańva, Brahmarśi Atharva).

Since the Rgvedic age, rśis have been mainly divided into four categories: Mahárśi, Devarśi, Rájarśi and Brahmarśi... Those who infused their existence with a current of spiritual inspiration throughout their lives were called brahmarśi (for example, Brahmarśi Kańva, Brahmarśi Atharva).

The absolute philosophy is the philosophy dealing with Brahmavidyá [intuitional science]. It does not come within the scope of physical and relative philosophy. As far as the permanent peace and tranquillity of this planetary world is concerned, we should have a strong philosophy based on the Cosmic ideal, Brahmavidyá.

... when a very big entity does not come within the scope of measurement, we say it is brhat... Now, in the entire universe the only brhat entity is Parama Puruśa, the Supreme Puruśa, and there is no other brhat entity. He is brhat. Brhattvád Brahma, brḿhańatvád Brahma – “He is called Brahma because He is brhat; He is called Brahma because He makes others brhat.”

“To long for and run after the Great is dharma” (Brhadeśańá prańidhánaḿ ca dharmah).

Baba explained the name Bhaktapráńánanda to its recipient thus: “One who gets bliss from Parama Purusa, who is the life of the devotee."

Oh followers of Ananda Marga, march along the path of Satya and awaken the Satya hidden in you. Develop the cosmic consciousness that is latent in you. In the same manner as Bhagiratha through his sagacious powers summoned the holy currents of the Gauṋgottarii through the dark mountain-chasms. Through those currents of Satya, enliven your society and carry it along on the path of the infinite ocean of inseparable souls which are awakening on the road to the Supreme Union – the holy confluence of the sea. When this is attained, there will be no mean wanderings or the externalized struggle for existence. There will be one Universal “You” who will forget is own self in the serenity of the serene, the serene, the exaltation of Consciousness and the holy touch of the supremely blessed.

... bhajaná means one should not feel that one owns anything exclusively, nor should one identify oneself with any worldly objects in particular, but offer all oneʼs heart, mind and thoughts to the Lord, Parama Puruśa. This is termed bhakti... If one does the bhajaná of the Lord, what shall one do after he or she comes close to the Lord? What kind of action shall one then perform? One will serve the Lord.

Bhadra means internally and externally good. Bhadra persons are very cautious before doing anything. They think what the reaction of their action would be. They do good and keep doing good, even if they do not immediately obtain the good reaction of their benevolent deeds. They do not mind suffering till they start getting the good reactions of their good deeds. And once the reactions of their good deeds begin, then there is bliss and only bliss.

Bhadra means internally and externally good. Bhadra persons are very cautious before doing anything. They think what the reaction of their action would be. They do good and keep doing good, even if they do not immediately obtain the good reaction of their benevolent deeds. They do not mind suffering till they start getting the good reactions of their good deeds. And once the reactions of their good deeds begin, then there is bliss and only bliss.

Bhadra means internally and externally good. Bhadra persons are very cautious before doing anything. They think what the reaction of their action would be. They do good and keep doing good, even if they do not immediately obtain the good reaction of their benevolent deeds. They do not mind suffering till they start getting the good reactions of their good deeds. And once the reactions of their good deeds begin, then there is bliss and only bliss.

Baba: “Why has the word bharga been created? In bharga there are three letters – bha, ra and ga.
Bha – Bhásayate lokán iti – “Because of His presence, because of His effulgence, the entire universe has become effulgent.” Bhásayate lokán iti [“that which illumines all the strata”]. And what is the first letter of bhásayate? Bha.
Raiṋjayati. Raiṋjayati means “to charm”, “to colour”.(19) It starts with ra. So he who charms the Supreme is raiṋjayati, and the first letter of raiṋjayati is ra.
And the last one is Gacchati yasmin ágacchati yasmád.(20) Gacchati yasmin – “goeth back to whom”. Ágacchati yasmád – “cometh from whom”. You see, everything is coming from Him and going back to Him, coming from Him, going back to Him. So Gacchati yasmin ágacchati yasmád. Whatʼs the first letter? Ga. Gacchati yasmin – the first letter is ga.
So bha – ra – ga. Bha – ra – ga bharga ucyate [Bha, ra and ga compose bharga]. Thatʼs why His divine effulgence is called bharga. Sah bhásayate, sah raiṋjayati and gacchati yasmin. Thatʼs why bha – ra – ga. In the “Gáyattrii Mantra” [a popular name for the “Savitr Rk”] we use the word bharga for “His effulgence”.”

Baba: “...the creatress of the manifest world is this sequential force, which is called Bhavánii shakti and whose witnessing Puruśa is Bhava.”

The term Bháti means Vibháti or development and progress. The mere earthworm for instance, has existed for hundreds of millions of years, yet it does not signify existence in the true sense of the term. That is to say, there has to be Bháti, progress and development... For the all-round development of an individual or a society a goal is needed. But for this determined goal the direction and purpose of development will remain confused. A bud blooms into a flower; this is what you may call its development. The purpose of Bháti or development is the attainment of Ánanda or bliss. The term Ánanda connotes infinite happiness, the equipoise of pleasure and pain, the perfect mental peace.

Baba: Bhávaná is “the introversial flow of the objective mind.”

Parama Puruśa, the Supreme Reality, is beyond all speech and thought: He is beyond the reach of the vocal cord. So He is bhávátiita [“beyond bháva”]. Shiva was also beyond the reach of ordinary intelligence. Although His body was composed of the five fundamental factors, He was beyond them. The more one thinks of His infinite qualities, the more one becomes speechless, the more deeply one becomes absorbed in Him. However He is viewed, He is seen to be the newest of the new – constantly new. That is why He has been described [in the Shivagiiti] as bhávátiita abhinava [“beyond bháva, ever-new”].

Generally the suffix varac is used to indicate something which is inherent. The verbal root iish means “to rule” or “to control”. Thus, one whose intrinsic nature is to rule or to control is iishvara. That which perishes according to the law of nature is nashvara (nash [perish]+ varac); “that from which light is diffused” is bhásvara (bhás [luminosity]+ varac).

Generally the suffix varac is used to indicate something which is inherent. The verbal root iish means “to rule” or “to control”. Thus, one whose intrinsic nature is to rule or to control is iishvara. That which perishes according to the law of nature is nashvara (nash [perish]+ varac); “that from which light is diffused” is bhásvara (bhás [luminosity]+ varac).

Baba then asked all of us to smell His wet clothes. Each of us got a different but indescribably beautiful scent coming from Baba... Baba then explained the scientific reasons behind this phenomenon: “Only Táraka Brahma has the capacity to control the bhútas [material elements]. He who knows how to control the bhútas is Bhútanátha. That is why another name of Lord Shiva is Bhútanátha. Bhútanátha has control over both the bhútas and the tanmátras [subtle elements].”

Nidrá tandrá bhayaḿ krodha álasyaḿ diirghasútratá,
Ete hátavyáh śad́ dośáh ... bhútim icchatá.
In this sloka, people are cautioned about six dangerous bad habits. Those seeking welfare (in Saḿskrta, bhúti means “well-being”) in individual or collective life, in social or political life, should avoid these six bad habits. They bring great trouble to people, both individually and collectively.

Udayácaler aruńa ele tumi sutaruńa
áloy nácále jata práńa,
Mauṋgalamaya tumi tomáre kot́ishah nami
ádi shesh tomári dána.
“You came as the tender crimson of Dawn Mountain
and made so many lives dance in your light.
You are auspiciousness embodied;
I bow to you countless times.
From beginning to end [all] is your gift.”

Udayácaler aruńa ele tumi sutaruńa
áloy nácále jata práńa,
Mauṋgalamaya tumi tomáre kot́ishah nami
ádi shesh tomári dána.
“You came as the tender crimson of Dawn Mountain
and made so many lives dance in your light.
You are auspiciousness embodied;
I bow to you countless times.
From beginning to end [all] is your gift.”

Vasanteri maiṋjarii
Nútaner ábhás áne,
Ciranútaner lukocuri
Shonáy se gáne gáne.
“The blossoms of spring
herald the appearance of the New.
They announce the hide and seek of the Ever-New
in song after song.”

Káche eso jeo ná dúre
Tháko mor manke bhare,
Saptaloker mańidyuti tumi
Áṋdháre jeo ná sare.
“Come close; do not go far away.
Stay, filling my mind.
You are the gem-light of the seven heavens;
do not disappear into darkness.”

Madálasá is one of the great personalities of Indian history. She left two important messages for her son. The first one was “Shun all sorts of company in your life. If you are unable to do that you should only keep the company of pious people.” The second message was, “Avoid all kinds of desires in your life. If you are unable to do that, you should cherish only one desire, the desire for salvation.”

Bandhu gáo gáo gáo madhugiiti
tandrá bheuṋge dio,
Bandhu cáo cáo cáo niravadhi
ogo priya ati priya.
“Sing, O friend, sing the song of sweetness.
Break my sleep.
Look, beloved friend, look at me
ceaselessly, my dearest.”

Madhuratá mákhá shyámaráy, (O se),
Marma májhe ese geche
Saráte náhi je pári táy.
“The beautiful dark king [Krśńa],
smeared with sweetness (madhurata),
Has entered deep within my heart.
I am simply unable remove him.”

Baba: “Madhuvidyá teaches you that you can endeavour to attain liberation even while leading a worldly life, provided of course, that before dealing with any object of gratification, you take it with cosmic feeling. While feeding your child you ought to contemplate that you are not feeding your child but giving proper care to the manifestation of Brahma in the shape of a child. When you plough your land, you ought to contemplate that you are giving proper care to the manifestation of Brahma in the shape of land. If you properly follow madhuvidyá you can keep yourself aloof from the shackles of actions even though you perform actions. This madhuvidyá will pervade your exterior and interior with the ecstasy of Brahmánanda and will permanently alleviate all your afflictions. Then the ferocious jaws of Avidyá cannot come and devour you. The glory of one and only one benign entity will shine forth to you from one and all objects.”

I received my name from Baba. He said about the meaning: "the one who is in bliss due to the sweet realization of the omnipresence of God". That is what I remember.

So first is shravańa, then second is manana... Manana means to think about Parama Puruśa again and again. Here to simply remember His name is not the main object, rather to intently think about accounts of Him again and again is proper manana... It is those words manana on which drives the mind towards Parama Puruśa in a rhythmic order that are called mantras. Every spiritual aspirant has his personal mantra, his personal Iśt́a mantra. “I shall convert inauspicious words into auspicious words by application of guru mantra, and repeating His Iśt́a mantra I shall move forward.” This is manana. What happens due to continuous manana? The second quality of the mind is to remember. With continuous manana on Him, a person does not forget Him at all. Even when you are asleep, japa [repetition of mantra] continues in the mind without any effort.

[Parama] Puruśa has no length, breadth or width – He is beyond the senses, He cannot be seen with your eyes. He is non-material. He has to be understood by the proper application of the fundamental intellect or buddhitattva. When one succeeds in bringing the buddhitattva, which is normally agitated by the waves of the emotions, to a state of serene composure by applying the internal force of the agryábuddhi (pointed intellect), then alone will the radiance of the effulgent Puruśa be reflected on the mind. This intellect is the subtlest part of the mind, a part of hirańmaya kośa. It is from this layer that the subjective and objective seeds start to arouse their germinative potentialities. These potentialities find greater scope of expression in the Vijiṋánamaya kośa and become manifested in the atimánasa kośa. The proper application of intellect leads to proper progress in sádhaná. Sádhakas who make proper use of their intellect (Maniiśá) in the scriptures are called maniiśii or the people of intellect.

[Parama] Puruśa has no length, breadth or width – He is beyond the senses, He cannot be seen with your eyes. He is non-material. He has to be understood by the proper application of the fundamental intellect or buddhitattva. When one succeeds in bringing the buddhitattva, which is normally agitated by the waves of the emotions, to a state of serene composure by applying the internal force of the agryábuddhi (pointed intellect), then alone will the radiance of the effulgent Puruśa be reflected on the mind. This intellect is the subtlest part of the mind, a part of hirańmaya kośa. It is from this layer that the subjective and objective seeds start to arouse their germinative potentialities. These potentialities find greater scope of expression in the Vijiṋánamaya kośa and become manifested in the atimánasa kośa. The proper application of intellect leads to proper progress in sádhaná. Sádhakas who make proper use of their intellect (Maniiśá) in the scriptures are called maniiśii or the people of intellect.

[Parama] Puruśa has no length, breadth or width – He is beyond the senses, He cannot be seen with your eyes. He is non-material. He has to be understood by the proper application of the fundamental intellect or buddhitattva. When one succeeds in bringing the buddhitattva, which is normally agitated by the waves of the emotions, to a state of serene composure by applying the internal force of the agryábuddhi (pointed intellect), then alone will the radiance of the effulgent Puruśa be reflected on the mind. This intellect is the subtlest part of the mind, a part of hirańmaya kośa. It is from this layer that the subjective and objective seeds start to arouse their germinative potentialities. These potentialities find greater scope of expression in the Vijiṋánamaya kośa and become manifested in the atimánasa kośa. The proper application of intellect leads to proper progress in sádhaná. Sádhakas who make proper use of their intellect (Maniiśá) in the scriptures are called maniiśii or the people of intellect.

... manomaya means “that which is formed of mind”. Now a man has a body made of the five material factors. It has not been formed of mind, but that material body is operated by its mind. Mind is the director. So the body is not manomaya; it is material – páiṋcabhútamaya. But what is the case with Parama Puruśa? Parama Puruśa is not páiṋcabhútamaya but rather manomaya. He has a mind and that mind is operated by átmá [consciousness]. Nothing takes place at all through any material body. ... Now, whatever we see in this universe we call quinquelemental. Whatever we see in this material world is real to us in its quinquelemental form but to Parama Puruśa it is not. He thinks in this way. He thinks the palm tree, He thinks the mountain. To us these are all quinquelemental but to Him they are psychic, completely psychic. Hence Parama Puruśa is manomaya. This manomaya entity is called manomaya for yet another reason; this being that Parama Puruśa is present in every cavity of the human mind.

... As soon as jiivas understand deeply who Krśńa is, they rush towards Him with a fervent desire to merge in Him – this is jaeva dharma [the characteristic nature of the unit soul]... The devotee becomes indifferent to any censure or praise and rushes towards Parama Puruśa in the form of Manomohana Krśńa [“the one who nourishes the human heart with divine bliss”]. Krśńa is also called Mohana [literally, “attractive”] because He charms everyone and attracts everyone towards Himself. A devotee does not like to be with Him in the presence of others, but wants to enjoy the intimacy and sweetness of being with Him alone.

Alakha niraiṋjana manoraiṋjana
Vishvamohana tumi anádikáler.
“Formless, blemishless, captivating the mind,
you beguile the universe from the beginning of time.

Alakha niraiṋjana manoraiṋjana
Vishvamohana tumi anádikáler.
“Formless, blemishless, captivating the mind,
you beguile the universe from the beginning of time.

“In your ideation, all become vibrated sweetly."
(Tava bhávanáy sabe mandrita haye yáy.)

Mandrita mana mohana mama
múrta mamatá tumi,
karuńá karo ártake
sharańe ágata ámi.
“Charming, beguiling my mind,
you are love (mamatá) embodied.
Be compassionate to the suffering;
I have taken shelter in you.”

Himel háoyár májhe
Phot́áye rekhechi dhavala kamala,
Mayúkhamálár sáje
Eso káche eso káche.
“In the icy breeze
I have kept a white lotus abloom
adorned with a garland of rays (mayúkha).
Come close, come close to me.”

Eso eso jyotir chat́áy tumi eso eso,
sapta ashva rathe mariici máliir pathe,
ese sakal ke bhalobeso.
“Come, come in light’s effulgence,
come on a chariot of seven steeds
on the path of the ray-covered Sun.”

Eso eso jyotir chat́áy tumi eso eso,
sapta ashva rathe mariici máliir pathe,
ese sakal ke bhalobeso.
“Come, come in light’s effulgence,
come on a chariot of seven steeds
on the path of the ray-covered Sun.”

Since the Rgvedic age, rśis have been mainly divided into four categories: Mahárśi, Devarśi, Rájarśi and Brahmarśi. Those persons who executed their worldly duties as required and at the same time cultivated meditation, concentration, sádhaná, philosophy (árańyaka and upaniśad) and so on in search of a higher world, and having attained perfection in that spiritual path, would do service to the world, were called maharśi (for example, Mahárśi Vishvámitra).

Since the Rgvedic age, rśis have been mainly divided into four categories: Mahárśi, Devarśi, Rájarśi and Brahmarśi. Those persons who executed their worldly duties as required and at the same time cultivated meditation, concentration, sádhaná, philosophy (árańyaka and upaniśad) and so on in search of a higher world, and having attained perfection in that spiritual path, would do service to the world, were called maharśi (for example, Mahárśi Vishvámitra).

Mahimá: Mahimá means vastness. The entire microcosmic world is sheltered within the Macrocosmic mind. If the unit is a drop of water, then the Cosmic mind is the ocean. Every rise and fall of your sentimental waves takes place within Him, within His vast oceanic mind. You cannot think of anything outside of Him. You are surrounded by Him in all directions – east, west, north, south, north-east, north-west, south-east, south-west, above and below. How will you go outside of Him? You cannot. So long as you are not aware of the fact that you are surrounded by Him in all directions, you may think occasionally that He may not know what you are secretly thinking or doing. But once you have understood the fact, you can no longer turn back, because it is too late. Rabindranath Tagore said, perhaps in regard to the state of those who do not realize that they are forever encircled in ten directions by Parama Puruśa:

Vishva joŕá phánd petecha kemane di-i phánki,
Ádhek dhará paŕechi go, ádhek áche bákii.
[O Lord, You have set Your traps all over the world; half of myself is caught, the other half is not caught.]

When the sádhaka realizes his or her condition, that of being surrounded by Him in ten directions, then he or she will not say “half of myself is caught,” rather he or she will say: Puro dhará paŕechi go, kichui náhi bákii [“My entire self is caught, nothing is left out”]. This is His mahimá.

In Saḿskrta “Má” has got three meanings. One meaning of “Má” is “no”, as for example, “Má Gaccha” – donʼt go. Another meaning of “Má” is indriya – the sensory and the motor organs. This is why the tongue is also called “Má”. The third meaning of “Má” is the Supreme Operative principle – Lakśmii, Paramá Prakrti. “Dhava” means controller, “Dhava” means husband. That is why a lady who has lost her husband is called Vidhavá. Another meaning of dhava is also white. Hence “Mádhava” means the Controller of Prakrti. Who is the Controller of Prakrti – the Operative Principle? It is Parama Puruśa.

Máyátiita haye máyádhiish tumi
sarva-vipada-bhaiṋjana,
Kaluśa-hárii mana-vihárii
marma-mánasa-raiṋjana.
“Beyond Máyá, you are Máyá’s master,
destroyer of all danger.
You dwell in the heart
removing our imperfections,
delighting the mind (mánasa-raiṋjana) to its core.”

Máyátiita haye máyádhiish tumi
sarva-vipada-bhaiṋjana,
Kaluśa-hárii mana-vihárii
marma-mánasa-raiṋjana.
“Beyond Máyá (máyátiita), you are Máyá’s master,
destroyer of all danger.
You dwell in the heart
removing our imperfections,
delighting the mind to its core.”

Máyátiita haye máyádhiish tumi
sarva-vipada-bhaiṋjana,
Kaluśa-hárii mana-vihárii
marma-mánasa-raiṋjana.
“Beyond Máyá (máyátiita), you are Máyá’s master,
destroyer of all danger.
You dwell in the heart
removing our imperfections,
delighting the mind to its core.”

Máyátiita haye máyádhiish tumi
sarva-vipada-bhaiṋjana,
Kaluśa-hárii mana-vihárii
marma-mánasa-raiṋjana.
“Beyond Máyá, you are Máyá’s master (Máyádhiisha),
destroyer of all danger.
You dwell in the heart
removing our imperfections,
delighting the mind to its core.”

Baba: “When someone is happy, ordinary people feel jealous. They do not try to let their minds flow in the same direction as that happy person; rather they feel psychic pain thinking of that personʼs happiness. The correct strategy should be to arouse the feeling of friendliness (maetrii) in the mind towards that happy person. Instead of feeling jealous one should think, “So-and-so is my friend – how wonderful! She is so happy!” If the mind thinks thus, then all jealousy will be removed.”

One day, Yájiṋávalkya fell seriously ill. His two wives, Maetreyii and Kátyáyanii, attended on him with due care and affection. It is a fact that some men are ordinary and some are extraordinary. Similarly, some women are ordinary and others are extraordinary. After recovering from his illness, Yájiṋávalkya said to Kátyáyanii, “I would like to give you a present. What would you like?” His wife replied, “Let me see Iʼd like some new clothes, some new jewellery, in fact, so many things.” And she made a long list of all the things she wanted. Yájiṋávalkya bought everything she asked for and then asked Maetreyii, “What would you like? Clothes, jewellery, or any other valuable thing?” Maetreyii remained silent. Yájiṋávalkya continued, “Just a little while ago, Katyáyánii said she would like some new clothes, jewellery, and so many other things. What would you like?” Maetreyii replied, Yenáhaḿ námrtasyáḿ tenáhaḿ kim kuryám. “What will I do with things which will not remain with me permanently? Of what use are the objects which will not establish me in immortality? The expensive clothes I wear today will be torn in a few days. The jewellery I wear today will no longer be fashionable tomorrow as the designs change from age to age. A certain design was fashionable in my grandmotherʼs day, another one in my motherʼs day and yet another in the present day. No design is permanent forever. Itʼs nice of you to offer me such things, but none of them will remain with me. I will have to leave them all behind when I depart from this world; so what use are they, and why should you tempt me with them?” Yájiṋávalkya then asked, “Please tell me what you would really like.” “If you can,” she replied, “please give me that thing which will remain with me permanently, which Iʼll be able to preserve forever, which will establish me in immortality. I donʼt want anything else.” Then Yájiṋávalkya gave her a number of instructions, upon which a major part of Rájá Yoga is based.

... As soon as jiivas understand deeply who Krśńa is, they rush towards Him with a fervent desire to merge in Him – this is jaeva dharma [the characteristic nature of the unit soul]... The devotee becomes indifferent to any censure or praise and rushes towards Parama Puruśa in the form of Manomohana Krśńa [“the one who nourishes the human heart with divine bliss”]. Krśńa is also called Mohana [literally, “attractive”] because He charms everyone and attracts everyone towards Himself. A devotee does not like to be with Him in the presence of others, but wants to enjoy the intimacy and sweetness of being with Him alone.

What is mokśa? Should one do anything for attaining mokśa? The English term for mokśa is "salvation". Not "liberation", but "salvation". "Salvation" means liberation of permanent nature. Emancipation of permanent nature is salvation. We must not use this term "salvation" for physical liberty or psychic liberty. It is to be used only in the case of spiritual liberty because in all the other three spheres, physical, psychic, and psycho-spiritual, there cannot be liberty of permanent nature. It is called mokśa. For the attainment of mokśa what is one to do? That pinnacled psycho-spiritual existence of yours is to be offered at the altar of the Supreme. The dearest entity for each and every human being is his existence, is his feeling of existence. “O Parama Puruśa, I offer this feeling of existence, I offer this mind at your feet.” This is the practice of mokśa as taught by the ácáryas during Dhyána [a lesson of meditation in which the psyche is directed towards Consciousness]. It is the practice of mokśa.

Baba: “The microcosm wants to move forward. There are so many obstacles, so many mundane bondages, both external and internal. As you know, these internal bondages are known as ripus [enemies] and the external fetters are known as páshas [bondages]. One will have to look forward, [fighting] these internal and external bondages. [All those bondages on] the unit cognition are of baser nature. When a microcosm wants to move a step forward, so many inimical entities assemble and try to defeat that microcosm. So sádhaná requires a sort of fight, rather it is a fight, against all the [degenerating agencies]. In this first stage, the microcosm tries its best to fight against these internal and external enemies and tries to move forward. This stage is known as yatamána.”

Baba: “The microcosm wants to move forward. There are so many obstacles, so many mundane bondages, both external and internal. As you know, these internal bondages are known as ripus [enemies] and the external fetters are known as páshas [bondages]. One will have to look forward, [fighting] these internal and external bondages. [All those bondages on] the unit cognition are of baser nature. When a microcosm wants to move a step forward, so many inimical entities assemble and try to defeat that microcosm. So sádhaná requires a sort of fight, rather it is a fight, against all the [degenerating agencies]. In this first stage, the microcosm tries its best to fight against these internal and external enemies and tries to move forward. This stage is known as yatamána.”

One who is praised by the world for his or her uncommon virtues or else is continually slandered by those blinded by jealousy, is called Yashasvii. His or her essential quality is known by the name yasha (yashas).

One who is praised by the world for his or her uncommon virtues or else is continually slandered by those blinded by jealousy, is called Yashasvii. His or her essential quality is known by the name yasha (yashas).

The cult of devotion first originated during the period of Vraja Krśńa... We find Parama Puruśa in charming form, in attractive form, in the form of oneʼs own (more oneʼs own than anyone else could be), for the first time in human history in Vraja Krśńa. In the cult of devotion, devotees view Parama Puruśa from their respective viewpoints according to their individual saḿskáras. The people of ancient India adored Krśńa in three different ways: vátsalya bháva, madhura bháva and sakhya bháva. Nanda and Yashodá [Krśńaʼs foster father and mother] adored Him in vátsalya bháva, whose spirit is: “How lovely the child is, how pleasingly He speaks, how charming is His smile, how sweet is his inarticulate ‘Pa-Pa-Pa Ma-Ma-Ma’. I shall feed Him, I shall dress Him, I shall bathe Him, I shall make Him laugh. I shall caress Him, placing Him on my lap.” Such devotees are busy exclusively with Him. Nanda and Yashodá were the first to find the Cosmic bearing of Parama Puruśa reflected in a tiny child. The name of this bháva [attitude, stance] is vátsalya bháva.

One day, Yájiṋávalkya fell seriously ill. His two wives, Maetreyii and Kátyáyanii, attended on him with due care and affection.(1) It is a fact that some men are ordinary and some are extraordinary. Similarly, some women are ordinary and others are extraordinary. After recovering from his illness, Yájiṋávalkya said to Kátyáyanii, “I would like to give you a present. What would you like?” His wife replied, “Let me see Iʼd like some new clothes, some new jewellery, in fact, so many things.” And she made a long list of all the things she wanted. Yájiṋávalkya bought everything she asked for and then asked Maetreyii, “What would you like? Clothes, jewellery, or any other valuable thing?” Maetreyii remained silent. Yájiṋávalkya continued, “Just a little while ago, Katyáyánii said she would like some new clothes, jewellery, and so many other things. What would you like?” Maetreyii replied, Yenáhaḿ námrtasyáḿ tenáhaḿ kim kuryám. “What will I do with things which will not remain with me permanently? Of what use are the objects which will not establish me in immortality? The expensive clothes I wear today will be torn in a few days. The jewellery I wear today will no longer be fashionable tomorrow as the designs change from age to age. A certain design was fashionable in my grandmotherʼs day, another one in my motherʼs day and yet another in the present day. No design is permanent forever. Itʼs nice of you to offer me such things, but none of them will remain with me. I will have to leave them all behind when I depart from this world; so what use are they, and why should you tempt me with them?” Yájiṋávalkya then asked, “Please tell me what you would really like.” “If you can,” she replied, “please give me that thing which will remain with me permanently, which Iʼll be able to preserve forever, which will establish me in immortality. I donʼt want anything else.” Then Yájiṋávalkya gave her a number of instructions, upon which a major part of Rájá Yoga is based.

One should follow the path of rationality. Rationality is a treasure of humanity that no animal possesses. And those who possess the inner asset of devotion within their hearts and follow the path of rationality in dealing with the external world, must be victorious. They alone can accomplish worthy deeds in this world.

What is reason or logic [yukti]? There are three aspects of logic: váda, jalpa and vitańdá. In the battlefield an efficient general does not start the battle without strengthening his own army first. First he sends out his intelligence unit to find the weak points of the opposing army. Secondly, he stations his army in such a way that his own soldiers can mount a surprise attack on the enemy installations. Thirdly, the moment he gets the advantage he invades the enemy camp and attains complete victory. In exactly the same way a logician strives to detect the loopholes and weaknesses in his adversaryʼs argument. This part of the debate is called váda. In the next stage the logician formulates convincing argument to defeat the logic put forward by his opponent. This part of the debate is called jalpa. In the third stage the logician will present very clear views in such a way that his adversary is completely defeated. This part of the debate is called vitańd́a. When oneʼs mind is perfectly adjusted with these three phrases of logic it is called yukti, or “reason”.

There was a yogi-king in ancient India about thirty-five hundred years ago, and his guide was Lord Krśńa. Krśńa was a great yogi. The name of that yogi-king was Yudhisthira. Yudhi means “in war, in battle”, and śt́hira means “unaffected, unassailed” – “balanced”. One who can maintain oneʼs mental balance even in wartime is “Yudhisthira”.

The múládhára cakra is represented by Sahadeva, the svádhiśt́hána cakra is represented by Nakula, the mańipúra cakra is represented by Arjuna, the anáhata cakra by Bhiima, and the vishuddha cakra by Yudhiśt́hira. And above that is the site of the mind. What mind? The sentient mind. When the kulakuńd́alinii reaches here [mid-point between the eyebrows], a person attains the qualified stance, savikalpa samádhi. So to attain this stance of savikalpa, the kulakuńd́alinii, that is, the jiiva shakti, the sleeping divinity, will have to pass through these five stages. So these five stages are the Paiṋca Páńd́ava [Five Pandavas].

When the Supreme Operative Principle leads living beings towards Parama Puruśa, she is called Yogamáyá. This universe is undergoing constant transformation in the flow of Saiṋcara and Pratisaiṋcara. Due to the centrifugal force of the macrocosmic mind the five fundamental factors emerged, and due to centripetal force of the unit mind, life of the unit beings was created. The influence of Yogamáyá is more clearly felt by the human mind. In her attempt to elevate the microcosm to the level of the macrocosm, She constantly attracts the unit mind along the path of attaining oneness with the macrocosmic mind.

Sureri d́heu táne táne
bájalo áji práńe práńe,
Sakal hiyáya raiṋjan elo
spandan elo tava doláy.
“In song after song, a wave of melody
sounded today in heart after heart.
Delight (raiṋjana) entered the hearts of all.
Your stirred a spiritual vibration.”

Sureri d́heu táne táne
bájalo áji práńe práńe,
Sakal hiyáya raiṋjan elo
spandan elo tava doláy.
“In song after song, a wave of melody
sounded today in heart after heart.
Delight (raiṋjana) entered the hearts of all.
Your stirred a spiritual vibration.”

Tava náme práńe shiharań jáge
raiṋjita hai tomári ráge,
(Jáy) tava gáne tava náce
Sab kichu mor miliye.
“Your name thrills my heart,
I am coloured (raiṋjita) with Your colour.
In Your song, in Your dance,
everything of mine dissolves.”

Tava náme práńe shiharań jáge
raiṋjita hai tomári ráge,
(Jáy) tava gáne tava náce
Sab kichu mor miliye.
“Your name thrills my heart,
I am coloured (raiṋjita) with Your colour.
In Your song, in Your dance,
everything of mine dissolves.”

The world has witnessed few bandits as cruel as Ratnákara was in his younger days. It is said that in only a few years he took the lives of a few thousand people. But even such a confirmed criminal is not deprived of divine grace. The moment he developed an intense desire to switch over to an honest life, a pure sentient and divine life, discarding his previous criminal ways, he receive Cosmic grace in abundance. This transformation of the ignoble life of the bandit Ratnákara to the devotional life of the holy Ratnákara took place within a few years only. The life of a bandit Ratnákara was worse than that of ordinary men, but because he developed an intense desire to lead a pure spiritual life, he became a noble man. So every person like Ratnákara through pious thought, benevolent deed and constant spiritual practice can become extraordinary. Should such a person still be called sinful or dishonest? Everyone invariably lived an ordinary life or sub-standard life in the past. This is only natural, because although everyone has become from the same source, yet everyone has come through the process of Saiṋcara and Pratisaiṋcara.

Sarva-ratnádhiisha sarva-tyágii tvam,
marakata-mańi udbhásitah tvam.
Vishva-biijaḿ vishvasya ádyam,
namo shiváya sambbhútapate.
“You are the controller of all jewels, yet renounce everything.
You shine like an emerald.
You are the seed of the universe and its beginning.
Homage to you, Shiva, lord of created beings.”

Nitya niraiṋjana bhava-bhaya-bhaiṋjana
ratnesha raiṋjana tumi prabhu sabákár.
“You, O lord, are eternal, without blemish, destroy of all things fearful of this world,
master of treasures (Ratnesha), giving delight to everyone.”

Tomáy bhúle jáy ná tháká
nishákáshe tumi-i ráká,
Samvit-átmá sudháy mákhá
piiyúsha-sindhu madhumaya.
“It is impossible to forget you;
You are the full moon (ráká) in the night's sky,
You consist of consciousness smeared with ambrosia.
You are an ocean of nectar, sweetness personified.”

The word rága is derived from the root-verb rańj plus the suffix ghaiṋ, and means “to colour” something. By permutating and combining different sounds, Shiva created various rágas and arranged them in a perfect orderly sequence. In this way He created six rágas and thirty-six ráginiis. This was an immense contribution to the world of music and earned him the epithet Nádatanu [Embodiment of Divine Sound] in the Vedas.

Since the Rgvedic age, rśis have been mainly divided into four categories: Mahárśi, Devarśi, Rájarśi and Brahmarśi... Those who had to take care of great social responsibilities (such as a king) but at the same time were able to saturate the urges of their heart and their intellect with spiritual consciousness were called rájarśi (for example, Rájarśi Janaka).

Since the Rgvedic age, rśis have been mainly divided into four categories: Mahárśi, Devarśi, Rájarśi and Brahmarśi... Those who had to take care of great social responsibilities (such as a king) but at the same time were able to saturate the urges of their heart and their intellect with spiritual consciousness were called rájarśi (for example, Rájarśi Janaka).

Baba: “When human beings become restless for the attainment of Parama Puruśa, when they strive hard to realize Him in all their actions (and ultimately succeed), their zeal, their irresistible urge for the Lord, is called arádhaná in Sanskrit (a – rádh + anat́ + tá [feminine suffix] = arádhaná), and the entity who does this arádhaná is known as “Rádhá”. Here Rádhá represents the mind of a devotee.”

When human beings become restless for the attainment of Parama Puruśa, when they strive hard to realize Him in all their actions (and ultimately succeed), their zeal, their irresistible urge for the Lord, is called árádhaná in Sanskrit (a – rádh + anat́ + tá [feminine suffix] = árádhaná), and the entity who does this árádhaná is known as “Rádhá”. Here Rádhá represents the mind of a devotee.

Baba: “Hládinii shakti means the shakti that helps, that propels, that directs, the jiiva towards the realm of supreme beatitude. This is hládinii shakti. Hládinii shakti is also known as Rádhiká shakti in Sanskrit, and the Supreme Hub is called Krśńa. Rádhiká shakti helps the jiiva in coming in contact with Krśńa. Then there will be union of Krśńa and Rádhá [the unit entity].”

One meaning is Rámante yoginah yasmin – “the only entity, the only object, from which yogis, that is, spiritual aspirants, get pleasure”. Spiritual aspirants do not get pleasure from small, finite, worldly objects. They want something infinite. Na alpe sukhamasti – “Bliss cannot be obtained from finite objects.” The infinite object which supplies them with infinite happiness is nothing but Ráma. As said in Ánanda Sútram,(1) Sukhamanantamánandam [“Infinite happiness is ánanda (bliss)”] – they want ánandam and not sukham, they want bliss and not happiness. Rámante yoginah yasmin.

Another meaning of “Ráma” is Ráti mahiidhara Ráma – “[Ráma is] the most glittering entity of the entire universe”. The first syllable of ráti [“glittering”] – rá – and the first letter of the word mahiidhara [“world”] – ma – make up “Ráma”. Why(2) glittering entity? Because all other glittering entities get their [glitter] from Him. In this solar system, we derive energy from the sun. But from where does the sun get energy? The sun gets energy(3) from the Cosmological Nucleus. There are countless solar systems in the Cosmos. And for all these solar systems, the hub is Parama Puruśa, Puruśottama. He is the Nucleus of all energy. The sun gets energy from Him alone – therefore Ráti mahiidhara.

The third meaning of “Ráma” is Rávańasya marańam Ráma [“Ráma is the death of Rávańa”]. The first syllable of Rávańasya and the first syllable of marańam go to make up “Ráma”. And what is Rávańa? In the Rámáyańa there is something regarding Rávańa. (The Rámáyańa is a mythological book, it is not history.) Rávańa means a ten-faced demon. That is, Rávańa represents the extroverted human mind moving, functioning, in ten directions – moving towards crudeness, away from the Nucleus – being drifted away by the centrifugal force. How can one be saved from crudification? Rávańa can be defeated, can be destroyed, only when one takes shelter in Ráma. Thatʼs why He is Rávańasya marańam: when one takes shelter in Parama Puruśa, Rávańa automatically dies. So one under whom Rávańa automatically dies is “Ráma” – Rávańasya marańam – the first syllable of Rávańa, and the first syllable of marańam.

As the story goes, when Ram was completely unable to defeat the powerful Ravana, who had Shivaʼs power, during their fierce battle, he performed a worship of Shiva in the hopes of pleasing him. In the mantra of obeisance at the end of the worship Ram used the name Rámeshvára for Shiva. He said: Tvaḿ Rámasya iishvarah ityárthe Rámeshvarah – (śaśt́hii tat) [You are Ramʼs Lord; in that sense you are Rámeshvara]. Shiva objected strongly to this and said: “Rámasya iishvarah iti Rámeshvarah – I donʼt accept this. Rámah yasya iishvarah sah Rámeshvarah” – (bahuvriihi samása). That is, Ram is Rámeshvara to those for whom he is Lord. In other words, “I think of Ram as my Lord.” Ram said: “How can I be Shivaʼs Lord?” This set off a verbal dispute between the two. Probably the sound of weapons also started ringing out, one with the bow and arrow and the other with the trident. The sea-girt earth trembled. Groups of men and bears and monkeys started shaking violently out of fear. Everyone became afraid and wondered: “What is going on, what is going on! What cataclysm has befallen us!” With folded palms they entreated them: “You are both great souls. We donʼt want there to be a war between you.” The two of them said: “We are also keen to avoid war. Tell us what samása it will be and everything will be finished.” Then they all replied in one voice: “What need is there for a quarrel over who is whose Lord? Rámaeva iishvarah iti Rámeshvarah – nitya samása (Ram is the Lord, in this sense Rámeshvara – nitya samása).” Everyone accepted that Ram was God. It is best not to debate over who is whose Lord. This is nitya samása.

Rukmińii was famous for her ingrained spiritual fervour. She took an abiding interest in propagating dharma and accelerating the spiritual elevation of her fellow human beings. People would change their outlook when they came in close proximity to this spiritual personality. Even those with a crude, mundane outlook would change into ardent spiritual seekers.

Baba: “Párvatii, the spouse of Shiva, invented lalita mármika, which means “voice of the inner spirit”. The dance used for kiirtana is lalita mármika. It represents the inner voice of the spiritual aspirant. The main thing in lalita mármika is the expression through mudrá.”

Baba: “Párvatii, the spouse of Shiva, invented lalita mármika, which means “voice of the inner spirit”. The dance used for kiirtana is lalita mármika. It represents the inner voice of the spiritual aspirant. The main thing in lalita mármika is the expression through mudrá.”

Baba: “When human beings bring something within the scope of their intellect, and by perceiving and observing it closely, can understand the cause behind it, this is called kriidá; and when the cause is beyond the scope of their thinking it is called liilá. Whatever the Macrocosm does is beyond the periphery of the human intellect, and that is why whatever He does is His liilá.”

Unless human beings discover the answer to the question, “To whom do you belong?” they cannot answer the question. “From where do you come?” The answer is that they belong to that supreme indestructible Entity. When He was unmanifest, he was in His eternal stance – His nityabháva. When He becomes manifest, He remains in His liilábháva, His playful stance. And when He is in the latter state, the microcosms come into the world.

Baba: “You know that Parama Puruśaʼs other name is Liilámaya [the Sportive One]. You will find Parama Puruśa if you love Him heartily. But He plays a play with you. If He does not play with you, you will not get ánanda [bliss]. A person must run here and there after Him, and think, “What is going on, what is going on?” This is suspense. And this suspense is the sweetness.”

Shuddha chile shuddha thákibe
mahávishve ke shuddha karibe,
Cirashuci he mor vararuci
dhyáne tomáre sabe cáhibe.
“You were and will remain ublemished;
you will purify the entire universe.
O my ever-pure one, the most radiant (Vararuci),
everyone will seek you in meditation.”

Oṋḿ bhúr bhuvah svah
oṋḿ tat savitur vareńyaḿ,
Bhargo devasya dhiimahi
dhiyo yo nah pracodayát oṋḿ.
“Om – [to the creator of] the Seven Worlds. Om.
We meditate on the most excellent (Vareńya)
effulgence (Bharga) of the divine (Deva) Savitá, [Parama Puruśa],
so that He may inspire our intellect
[unto the path of supreme blessedness]. Om.”

Oṋḿ bhúr bhuvah svah
oṋḿ tat savitur vareńyaḿ,
Bhargo devasya dhiimahi
dhiyo yo nah pracodayát oṋḿ.
“Om – [to the creator of] the Seven Worlds. Om.
We meditate on the most excellent (Vareńya)
effulgence (Bharga) of the divine (Deva) Savitá, [Parama Puruśa],
so that He may inspire our intellect
[unto the path of supreme blessedness]. Om.”

The Earth has several names in Saḿskrta, viz. bhú, bhúmi dhará, dharitrii, sarvaḿsahá, vasumatii, gotra, ku, prthivii, prthvii, kśamá, avanii and mahii etc.

You know, in Sanskrit there are two similar words, Jaya and Vijaya. Jaya means “victory”, victory over the inimical force, but victory of temporary nature. When the enemy is defeated, you become a jayii; but in the next phase or in the next moment the enemy may again rise up, become victorious – you may be defeated. And what is vijaya? Vijaya means “victory of a permanent nature when the enemy is completely destroyed”.

“Beloved of all, your unworldly banner of victory flies aloft;
Atoms and particles, the Macrocosm and specks of dust ever sing your praise”
(sarvapriya apaoruśeya uŕe tava vijaya ketana;
ańu parmáńu bhúmá tryasareńu kare sadá guńakiirtana)