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The journey of the aspirant towards the Ultimate takes a different shape after crossing the realm of the Pind desh. The consciousness which was hitherto oriented towards oneself changes in its dimension and develops into a concern for the others and gradually turns to be all pervasive. Particularized consciousness restricted to the body 'boundary' now crosses its limits and moves to encompass the universe gradually.

The transformation of consciousness is a steady and slow phenomenon. The consciousness which was oriented towards the existential needs in Mooladhara chakra slowly transformed covering conative and affective fields and has acquired a human tinge through the chakras of Swadhisthana, Manipura, Anahata and Visudhha, now embarks on a different plane totally alien to the earlier phases of consciousness which are related essentially to the Pind. This transformation into transpersonal realms is crucial and the real value of human existence is appreciated only in this. The average man who lives and moves in the realm of matter and self-aggrandizement has no inkling of this potential lying buried in him. The real message of the prophets and Avatars is that they show to mankind the possible limits of human approach. However, unfortunately mankind has always made the gurus, masters, Avatars and prophets, Gods and thought it enough to worship them rather than follow their examples in their lives.

Sixth knot:

The various chromatic visions end with the Pind. In the realm of the Divine, achromatic perceptions and visions alone occur. The fusion of the various colours to one of colourlessness is an experience by itself. The Master says the light seen here is sufficiently bright but has certain haziness about it. When the aspirant completes his Yatra in this knot the haziness goes away and bright light remains. But the bright light experienced is not dazzling but is sufficiently bright and cool.

The sixth knot is the first to greet the Aspirant after crossing the Pind. This is the beginning of the domain of the Divine. The effect of matter and heaviness that was experienced till now is gone and all the while the heart is light and is in ever restless condition to be with the Unknown. Lot of restlessness is experienced and simultaneously the feeling that one is in the house of God or Master is experienced. The experience here is similar to the impatience of one who has entered the fortress of the king and does not gain access to meet him. The attachment to the material is not totally forgotten but remembrance of the Divine is experienced more intensely. The labour so far put in is not at all felt but a feeling of having got out of the clutches of attachment is internally felt and a sigh of relief is experienced.

The Great Master Sri Ramchandraji says that one who has entered this knot will not return to this earth for rebirth i.e. the material manifestation of the Jiva ends here. However, this is not the end. Actually this is the beginning of spirituality.

The Sixth knot is located between the eyebrows and is just above the bridge of the nose (Figure 6). At this place there is a faint feeling of some flow downwards which is generally felt as a tingling sensation.

Master says that from here the power is distributed to the lower centres. This is the last knot in the Brahmand counted from the base and is the immediate higher knot to Pind desh and the purity maintained here enables free flow of divine energy into lower centres.

Seventh Knot:

This knot is totally in the sphere of the Brahmand mandal and has no connection directly with the Pind Desh. This center is what the tradition calls Ajna chakra or Trikuti. It has more than one layer. This is the most powerful center and also the seat of power. Master states that all yogis of the past have had some power or the other granted by this center. Power corrupts is more true while dealing with this center than anywhere else. The charm of power is known to all and one who loses himself in this charm naturally forgets his goal and thus becomes a Yoga brashta. The charm of this center being what it is the abhyasi is likely to become an Avadoot and lose sight of the real goal of sadhana i.e. realization of Self.

This center is linked with Rudra sakti. Rudra sakti is characterized by its capacity to upset others and make them weep. There is a peculiar effect cast by this center which in some cases makes the Aspirant consciously or unconsciously behave in such a way as to criticize others beyond proportion or makes him unduly critical of others faults. The aspirant should not try to solve the problem by any other means which any way will have no effect but try to control the activity of this center by surrendering himself to the Master more and more. This is highly important in sadhana. Master states that "There is a sound ever present eternally, which is not heard except by those who, by Divine grace have developed inner perception. This is Anahat Ajapa." In this system of sadhana we meditate on the heart. During the meditation we naturally go deeper and deeper, till we come across the natural vibrations which are heard as a sound similar to "Om". It is a clue that one has started touching the "upper" which ultimately reveals its own character. When such vibrations occur it is stated that Ajapa that is felt in the heart begins to travel all over giving its stress on the plexus, till it is felt throughout the entire being. The vibration which is called Anahat really begins when one arrives on his march at the Trikuti or the cavernous plexus, if charging there is in full sway. The experience of Anahat, Master describes as "Condition became intense at the time of the noon and it was felt that some thought current was descending from head to feet and Anahat was in sway and sound vibrations were being produced resounding inside the body."

Master records in his "Autobiography" that "Every thought that came to the mind was of longing for death. Going deeper into the state with the absence of outside feelings is Laya Avastha". There is still greater state which we can safely call "death of death". A man who reaches this condition never returns after the span of life is over. It is in this condition that the man actually feels that he is dead in such a very subtle way that the idea of death hardly subsists. That means it goes very deep to the deepest core of the being, and the condition becomes part and parcel of life. "When a man, on his march to freedom, reaches the Trikuti or cavernous plexus such conditions occur. The symptom of reaching there is that the abhyasi feels darkness all round even in sunshine."

Brahmand Criteria:

From the above it is clear that two conditions are to be taken as the criteria for our having moved into the realm of the Brahmand, i.e. the feeling of Anahat and the feeling of darkness or shadowy darkness around every object that we perceive. Many sadhakas do not really give attention to these details and doubt their progress though they have really moved into the higher realm. Attentiveness towards the state of consciousness and the sound vibrations that are clearly felt in the heart is of course a matter of practice. The feeling of a shadowy darkness around objects and also a feeling of impressionlessness of the objects and persons whom one comes across in daily life is another feature that is less observed and when observed dismissed as of no consequence by the sadhaka.

The Brahmand mandal which starts from sixth knot is above the realm of matter. Tradition has it that the two eyes of man are symbols of the Sun and Moon, Spirit and Form, Father and Mother, Reality and Maya and Introversion and Extroversion. The two eyes express dual nature of consciousness dealing with Life and Form. Tradition has also identified a third eye between the two eyes. The third eye is the Ajna center of the yoga tradition. The third eye is symbol of an enlightened mind and a pure and unfettered consciousness. The third eye when gets opened the world delusion and duality is destroyed as in the case of Lord Shiva when this got opened Kama, the power of desire, was destroyed.

The sadhaka when he has stroll in this center many a times experiences sensuousness. The great Master mentions in his Autobiography "Thoughts of sensuousness from a little before the evening Satsang. I was in no mood for satsangh but when I thought of missing it, I experienced a desire to sit therein". This is a common experience for many but in most cases we fall a prey to sensuousness and miss the satsangh. The will to realize should be firm and in no case the satsangh should be missed is an elementary yogic discipline and should be cultivated by all.

It is really interesting that sensuality prevails when an abhyasi has crossed Pind. It is a bit difficult to understand yet is not beyond comprehension. In the path of the Yoga of Sri Ramchandra, the aspirant is not allowed to cut any knot but is only enabled to move to higher planes of consciousness by loosening the knots. If all the knots of the Pind are cut down then the question of sensuality naturally does not arise.

But in the system of Rev. Babuji this is not the case. That the Master himself had experienced them and had the honesty to record them as such should make others following the path move on courageously rather than worrying about them as if they are major obstacles.

According to the Vedic tradition the "third eye" is the sacred fire that is born between the two fire sticks of the Sun and Moon. This is represented by the Tripundram, the sacred saffron red forehead mark of the Vaishnavas. It is necessary to note that the mark on the forehead starts from the point between the two eyebrows and covers the entire forehead. The location of the mark and the continuity of the spiritual centres from the point in between the eyebrows straight above is in reality an awareness that the knots 6, 7 and 8 are continuous.

As pointed out earlier in this commentary due to perhaps a rather careless proof reading of the first edition of the Rev. Babuji's book "Towards Infinity" the location of the knots and numbering them have created avoidable controversy. The actual numbering of the knots according to my experience and that of many aspirants in the path is discussed in this commentary. In this context it is to note with satisfaction that the article "Clarification" by Dr. S. P. Srivastava in the SAHAJ MARG (Bimonthly spiritual) magazine vol.xxxii number 2 clarifies the points regarding the 13 knots very candidly. The location of knot 6 in the kanta chakra in the book "Towards Infinity" is wrong and it should be noted that knots 6 and 7 are one over the other in the fore head; the 6th being in between the eyebrows and the other immediately over that. In fact experience tells us the knots are really intertwined to form the letter 8 with the upper circle being bigger and the lower one smaller.

The throbbing sensation is very vividly felt in the upper portion i.e. about the middle of the forehead and is felt only slightly in the lower portion. However, those practicing meditation in the Trikuti require noting the point carefully. The Great Master Sri Ramchandraji says that "the people generally do meditation on the upper layer of the center which remains flickering because it is all the time distributing energy to the human body for different works. On account of this work of distribution there is some activity in form of vibrations. The proper method is to meditate on the base of it.

It naturally follows that this is above the realms of Sun and Moon. Tradition has it that the eyes of the human being represent these two luminaries. Going beyond Sun and Moon is to be understood only as going beyond the Pind Desh and entering the Brahmand. As a matter of fact this Ajna chakra is said to have two petals (Dwidala) which symbolize Sun and Moon and is the Center of Duality. It is said that in this center the vital forces of the yogi assemble before he finally leaves the world and enters the Purana Purusha.

The six yogic centres of Mooladhara to Ajna are generally represented as two triangles which are crossed to form a 6 pointed star. This is one of the mystic symbols.

The two crossed triangles are also certain times fitted into a circle and this becomes a chakra. This chakra is equated with the Vishnu Chakra in Hindu tradition and in other countries with the seal of Solomon etc... This is also certain times called Sri Chakra.

The great Master states that this is the same chakra that was used by the Lord Krishna and it is a great yogic power and is the most powerful that was used till recently.

The center is a store house of power. The flickering of light and the intense throbbing felt even physically over the knot is all too familiar to the sadhakas. But the probe into this knot is made difficult mainly because of the intensity of the whirling rings like movement of particles. These particles are observed certain times as reddish pink and certain times brownish dark. The vision here is very much like early morning dawn. For the first time the awareness of the reality at dawn and the vision of the early hours of the day is experienced here which grows finer and finer as we advance in spiritual life and reach higher stages.

There are clearly three different layers and may be there are many more that have not been reported. The first one is rather easy to move in and it gives a pleasant feeling of moving through rather mild flow of dense air felt near the sea shores. The abhyasi feels bright light which is generally colourless. There is a certain amount of tenseness in the experience also. The interior is thoroughly dense and movement within the knot is not all that easy. The abhyasi feels a pinkish shade in the colour that he experiences which the Master says is due essentially to the density of the particles. However, Master says that no matter as such is there but particles which do not seem to have any mass move about. This is the layer where the awareness of the Divinity is so keenly felt that one gets into ecstatic state. The ecstasy is such that the awareness of the Divine powers makes it doubly difficult to move further without the help of the Master.

While in the point 1 in Pind Desh the state of Avadhoothood was the only barrier towards the further movement in the journey to the Infinite in this knot the problem gets doubled because of power joining hands with Avadhoothood (Ecstasy).

During the progress of the sadhaka in the realm of the third layer a feeling that he is expanding in his consciousness throughout the Universe is felt. Master says here we can experience the plans of the Divine even before they are effected in the physical plane. The cosmic plane supports the material plane. This is in fact the astral plane of the Pind. The saying as in the Brahmand so in the Pind is due to this only. Also the feelings of piety and holiness are felt. These feelings slowly resolve themselves into an awareness of the Brahm.

The contact of the Jiva with the Brahm produces the feeling of Aham Brahmasmi at each knot as was explained earlier. But this feeling is felt vividly in this knot. All the while in the Pind this feeling was only vague and partial. Now that the realm of matter got transcended and the experience of death, awareness of the Brahm, and the breeze of power and ecstasy developed the Aspirant really enters into the state of Aham Brahmasmi and his mental trend so harmonizes with it as to keep the sense of experience alive always with him. This state leads him to think that every thing Divine in the world i.e. the Sun, Moon, rivers, mountains and stars are all his. Master says he felt that he was Rama and Krishna (the Avatars) and he felt no scruple to think so. This experience Aham Brahmasmi is considered in tradition as one of the high level achievements.

However, Master says "This is perhaps the most popular sign of the so called Jnani of today who goes about reciting mechanically similar phrases to impose upon others a show of achievement. It is not in fact the mere recitation of phrases that makes a Jnani but the actual merging in the state when it is arrived at internally. In strict sense it applies to an inner consciousness of the feeling of inseparableness with the Absolute, according to the level of the abhyasi's approach. According to the view taken up in this book, it is a spiritual state which develops in the course of our march towards the Ultimate. At every point there is some consciousness of this feeling in some form or the other. It goes on growing finer and finer as one advances towards higher levels. There are generally three phases of it. At the lowest level it appears in the form of feeling 'I'm Brahman' (i.e. inseparateness). Next it turns into the feeling of 'All is Brahman' which conveys a sense of Universal inseparateness. Last of all it assumes the form of the feeling of 'All from Brahman' which conveys a sense of extinction of every view."

The Great Master in his Autobiography states that "... when the meditation grows deeper and the thought begins to start one's upward march one comes to point where one feels 'I am the power myself'. It happens when Surat comes in contact with glimpses of the Divine. It loses its own character and gains the Divine one; there one starts to feel 'I am Brahman'. I give the meaning of Surat in this way. When thought comes in contact with the soul, a third thing, a spark is produced. This is termed as Surat. It leads to the highest. Thoughts lag behind. They have no accommodation in the sphere of Divinity."

"After some time when Surat leaps forward, it brings in the Divine character. The self has been effaced, so naturally one goes a little further and every step brings to its lot more of Divinity. So Divinity remains in his thought. Then he begins to feel the greatness, as his mind is also trained to feel it. There he develops "All from Him" (Brahman). A step back reveals to him a part of the nature of God - "All is Brahman". This is the effect midway between charging of reality and going beyond. One feels that "All is from God".

"When all these stages are over an abhyasi begins to feel himself as above all that has been said above. The real character of Brahman and of himself dawns. Going beyond everything is silence and silence itself becomes silent."

We have noted earlier that this center or knot is a center of power and the Vishnu Chakra wielded by Lord Krishna is power of this center. This chakra is called Sudarsana, i.e. the wheel that shows what is good. The chakra was wielded only for restoration of the good path and for universal good. Individual good is not there in this realm itself. This power was capable of setting things right even if it were by destruction and restore the Universal order.

The Great Master Sri Ramchandra states that the overhauling of the world now requires a greater power. While the Sudarsana chakra used by Lord Krishna for bringing about the required change in the then world structure was most powerful and had the full power of the Virat region in it, the Maha Kal chakra that is now pressed into service by the Master is a stronger power. He states that this is infused with the power of Time and is used for the present overhauling of the Universe as it is a far more heavier task than the one Lord Krishna had.

"Dharma samsthapanarthaya sambhavami yuge yuge" is the basic concept of an Avatar. Lord Krishna was the last avatar and He is the reigning Lord till the next Avatar comes is the Hindu belief. Such being the case how is it that a Personality has come who is using a power above the Sudarsana chakra is a legitimate question. The appearance of the Supreme Personality is a necessity that was felt by Nature and He has come into being. He covers in Him all the earlier prophets, saints and messiahs. In Him are merged the Masters and there is no difference between Him and the Lord Krishna or Lord Buddha. This aspect of the Personality was not all that clear during the life time of Rev. Babuji. It is more evident after His physical veiling even as He has Himself expressed in His autobiography. Unfortunate as it is some persons feel that He has merged in them. That unique phenomenon of the sea merging in the drop was true only in the case of Rev. Babuji. All others can only merge in Him, the Supreme as has been the case during spiritual history of mankind. Those who claim otherwise have not either understood the phenomena of the Supreme Personality or have chosen to delude themselves.

The Supreme Personality is using a power called Maha Kal chakra which has the power of Time as its core which is far too superior to the Sudarsana chakra. The problem of the Avatars was mainly concerned with an advanced soul who has chosen to violate the rhythm of the universe or a group of individuals as in the case of the Brahmin Ravana or the 100 Kshatriya Kauravas. They were the main culprits and the task therefore is limited. Today the world has many persons who would make those legendary villains pale into insignificance. Further the culture of countries in general has become so tyrannical to ecological and environmental balance it requires the interference of the Divine to save the creation of God. We are on the verge of total annihilation through our mindless and senseless exploitation of natural resources and total indifference to the sensitive impulses of the Divine which in reality form the core of our essence and the real meaning of our existence. The tasks of the earlier Avatars were completed effortlessly through an expression of the Divine in the human form. This, however, will not work now. No miracle is likely to make an average man convince about the need to transform himself and mould in the pattern dear to the Divine. Calls of the great Masters of the past for reformation and moulding into personalities of selfless service have gone waste. All sops and assistance and help rendered have the individual beneficiaries to claim sainthood for themselves rather than spread the message of the Divine selflessly. The Avatars and messiahs will not work now. Ironically there are too many appearing now a days. The discerning seekers will, however, ignore them. The orders established by the Avatars of the past were something which got too easily corrupted. Even before the departure of Lord Krishna from the material frame He had to see his own clan perish in a struggle consequent to the jealousy and prejudice. The fact remains the Lord did not succeed even in converting the legendary Arjuna his intimate as the behaviour of the warrior after hearing the song of the Divine (Gita) did not show any remarkable change. The warrior in fact was the fourth to fall in the Maha Prasthana.

In order to achieve His objective the Supreme Personality had to totally efface Himself and allow only His consciousness to work. The form and name of the Personality has really no significance. It is a great experiment where the fundamentals of the concept of Personality itself are transcended. Any personality can be understood only with a name and form. In this novel example the Divine has made it possible for a human being to transcend these limits and it has expressed itself in all its nobility and grandeur in Rev. Babuji. That is why often the Master used to say "search for me and tell me where I am". The Upanishadic statement "Isavasyam idam sarvam" has become real in the case of this human being and He was spread through the Universe and is to be experienced in every atom and its sub particles. The Divine has shown through the possibilities of the human consciousness to become synchronomous with the Divine. The task of the Supreme Personality is to make the animal man, man first and then transform him into a divine being who is the real man. Such a transformation is possible only when the flow of thought and consciousness in the human is diverted from the animal and bestial instincts to the Divine. This task He has commenced and is carrying on. The call to the Human is clear and transformation is bound to happen.

He has also taken upon Himself the responsibility of the dire necessity to cleanse the sky of human consciousness of the diseases of greed, jealousy and avarice. He has also taken upon Himself the task of cleansing the atmosphere of the physical, vital, mental and spiritual impurities and the effect of the same is already visible. The general interest for peace and purity, understanding and love among human beings and between countries is now a well accepted idea and resistance to such understanding and for such transformation is considered uncivilized. The prophesy of the end of Communism in its own land of origin (made in 1945, when no one can even dream such a thing can ever happen) has come true. The other prophesies which came true are very many but here there is no intention of making the Great Personality a mere astrologer.

The earlier attempts of the Divine through various forms and names like Sri Rama, Lord Buddha, Lord Mahavir, Lord Jesus could not enable the human psyche transcend the form and name of, however, mighty the Personality and the very forms and names have become barriers in reaching the Ultimate. In the case of the Prophet Mohammed though he deliberately saw to it that no form of his is worshipped by any of his followers the book "Koran" has taken the place of the Personality. So is the case with Sikhism. Now that these teaching methods have failed, Nature has adopted a new method. Here the Personality is totally veiled and no material object has taken the place of the Divine. Divinity has made itself totally available to humanity through the consciousness of Sri Ramchandra. This consciousness is ever present and there is no Space or Time barrier to it. It percolates through atmosphere and at the earnest call from any heart starts pouring into it with the sole objective of transformation of the human system. The transformation aimed at now is total and the call of Nature to humanity is either to mend or end.

The destiny of humanity of being parallel to the Divine is something that is yet to be established and the refusal of this destiny so far by humanity is entirely due to its own creation of its worlds. Mankind has so far not able to get out of its clinging to animal nature though it has been realized by nobler souls that transcending the animal (asuric) nature is an absolute must if the world has to be a peaceful place to reside. The bestial nature of man and his clinging on to the desire of satisfying his own wishes at any cost globally has resulted in affecting the eco system and is now the greatest evil that has to be corrected. While the Master asserts that passion and anger are gifts of God, He demands that they are harmoniously blended and moderation maintained in life. Such a balanced existence alone can enable continuity of the Divine will for expression otherwise the Divine creation itself is under threat. The Personality in existence is given all the powers to ensure the Divine will to express is not thwarted by human nature.

While super consciousness of the inferior type gets into bloom while traversing the knots 1 and 2, super consciousness of the higher type gets exhibited when one passes through this phase (Fig.9). It is indeed the discovery of the Master that the nature of the consciousness is reflected in these spheres differently. The lower consciousness and higher consciousness in each realm is demarcated (Figure 9) and Master states that these lower and upper hemispheres get inverted in each succeeding level of consciousness.

Though the Master has not explicitly stated it is the experience that the twin natures of Vairagya and Viveka which are related to the knots of 1a and 1b get inverted in 7 and 8. The seventh knot we have seen is all Viveka and is an excellence by itself and is the one which is most powerful.

The Great Master stresses the need for thorough cleaning of points A and B in the heart in order to have access to this type of super consciousness. It may be also noted that the prayer in point A is totally altruistic in nature and such a consciousness is possible only when the Pind consciousness is transcended fully.