Daily Inspiration
SRUTI - PAM's Encyclopedia
BALANCE | BALANCED STATE | BARKING | BARZAKH | BASE | BASER PRACTICES | BECOMING | BED-TIME Prayer | BEEJ-DAGDH | BELONGINGS | BHAKTA | BHAKTI | BHANDAR | BHARATA | BHAVAS | BHOGA / BHOG | BHUMA | BIPOLAR | BIRTH RIGHT | BLESSINGs | BLIND FAITH | BLISS | BLUNDER | BODY | BONDAGES | BOW AND ARROW | BRAHM (-AN) | BRAHMA-GATI | BRAHMA-LOKA | BRAHMANDA MANDAL | BRAHMANISHTHA | BRAVEST | BREATH | BROODING | BUD | BUFFERS / BUFFER STATE |
BALANCE
When we use the phrase 'irony of fate' the idea of unbalancing of character presents itself to our memory. As long as there was the balanced state we had no form of our own. We have now simply to unfurl ourselves and to restore the balance of our own which we have lost.(SS-85)
We always like to seek our way, or to solve our problems of life, through difficult methods so prevalent in our country. That is why disappointment and frustration are the result. They draw the oil from the fatty substance, that is, from those who are swelled with the material knowledge. But they never try to meet a real unassuming spiritualist to derive from him phosphorescent matter which might illumine the particles of their being, however soiled they may be. The difficulty then becomes greater in the struggle. (SS-86)
If balance had not been disturbed there would have been no creation. For every progress, rise and fall are necessary. (PP-155)
Before the world was born, a balanced state prevailed. When the balance was disturbed, we came into existence. (SDG-25)
It is not possible to attain a perfect balanced state, because perfect balance brings about death. But one can reach near to it where one becomes almost balanced.(SS-103)
Cold and heat are almost the same but with a little difference. The lower part of it is heat, because weightless weight is there above it. If both naturalize, that is the Real Realization. So, only remove the weight and you will find no density. Air is dense when it is touching the earthly substance. If that touching is gone, you will feel equality in all matters. Nature opens one hand and not two at the same time. If there is cold at one place the hot wave is nearby. This thing is going on from the time immemorial. It is the wisdom of the human being to make use of these things in his favour. We are a part of the cycle of this existence or in plain words, we are a part of Nature. We should abide by Nature and not try to beat the Nature. If all the things are changed to co-operate with the Nature, balance develops and that is what we want. This balance is developed by abhyas. (SDG-127,128)
The ebb and flow in the human system are definitely natural. They get reduced when your nature changes by the effect of spirituality.(SS-243)
BALANCED STATE
If our mind comes to a harmonious state circumstances and environments will have no effect on it and there will be no disturbance within. Peace and tranquillity shall reign all through under all circumstances. Passions, excitements and desires will lose their intensity and sorrow, joy or misery will disappear from the view. (DR-28)
BARKING
We must never be disappointed of Divine Grace. God is the supreme Master and His will must be carried out in every respect. We should think ourselves to be bankrupt and remain ever busy with worship and devotion, not minding the interruptions and disturbances that happen to come in our way. We should never be disheartened thinking that our Pooja cannot be carried on regularly on account of inner disturbances which I put down as the "barking of dogs". The dogs will never stop barking even though you give them a good thrashing. Let the dogs bark but the elephant goes on, paying no heed to them. If possible you may better train the dogs so that they may not bark to disturb you in your pooja. But for that you have to adopt proper means to mend their irregular habits. If you apply physical force to stop their barking, there is danger of their becoming violent and offensive. Therefore it is better to show them that their barking shall not be a disturbance to you. When it comes up to this, their barking will eventually subside. Further, if we had taken care of it earlier, their barking might never have come to effect at all. In short, we have only to train them so that they might, by themselves, come up to proper regulation and discipline. The only way for that would be to raise ourselves up to the level where they may also begin to take the effect of our inner state of mind. That means spiritual elevation up to the level at which even animals may begin to take in the effect. This is the actual purpose served in the long run by the practice of meditation. (SS-288, 289).
Mental struggle to keep off the unwanted ideas often proves unsuccessful for it causes a strong reaction which is often impossible for a man of ordinary capabilities to overcome and which is sometimes likely to result in serious mental disturbance or even insanity. It may be possible for those who by leading a life of celibacy have gained sufficient Ojas (lustre) to cope successfully with the flow of thoughts and to withstand the effect of their reaction but for ordinary man it is almost an impossibility. If instead of struggling to keep off ideas we only remain unmindful of them, very soon they will lose their effect and cease troubling us. They will then be only like dogs barking after a caravan which goes forward without paying any heed to them. (DR-35)
Barking of dogs refers to the unregulated activities of mind and the indriyas which can easily be set right by meditation and remembrance. (SS-289).
Please see UNINVITED GUESTS .
BARZAKH
Please see BUFFERS.
BASE
Behind this solid material universe there is another finer
or more subtle universe which is the cause or the centre of this outer universe.
Again for that finer circle there must be another centre, represented by a still
finer circle and so on. Putting it the other way, there may thus be innumerable
circles one after the other, round the unimaginable finest point, the centre
within, each circle in turn serving as the centre of the next outer circle,
till we come to the present solid form of existence. What we have to do now
is to trace our steps from the present gross form of existence to the previous
finer and still finer form upto the farthest possible limit of human approach.
In our present stage of existence we are revolving round and round within the
sphere of grossness. Our only hope lies in pushing our way right across towards
the Centre or the Root Cause crossing the finer regions one after the other.
That is the essence of spiritual science. The Root Cause of the entire universe
from the finest to the grossest is the innermost Centre, the Base or Zero. We
may call it as God or Brahma. (DR-101)
If a seeker on the path of spirituality wipes off the idea
of highest potency of God, he shall never be able to push himself towards it.
So it becomes essential to have that view, but only for such time till he becomes
conscious of what there may be at its root. The Base, wherefrom the power starts,
has no activity at all. Had there been activity there the things coming out
would have been in a shattered state and creation, as we have it today, would
never have come into being. If one peeps into the absolute state of God, having
these facts in view,he will find there a supra-active Centre, quite akin to
zero-ness. A man may be strongest if he is a co-sharer of the 'Forceless Force',
which is there at the Origin. The supra-active Centre of every activity is always
inactive. This is the axiom of Nature and is applicable in all spheres. (SS-312,
313)
I feel that prakriti loses its existence in maha
pralaya for if any composed up thing remains in existence maha pralaya
has not been effected in true sense. What remains after that is but the
One. We may call it Zero or the Base for the sake of understanding. No prakriti
and no universe can stand without the Base (SS-329)
Suffering and peace both become one at their base. (PP-166)
Please See ZERO, NOTHINGNESS also.
BASER PRACTICES
In these baser arts the hypnotiser uses his will-force with
the backing of material power. And the will of the hypnotised person is weakened,
and he finds himself dull and heavy hearted after he wakes up from the hypnotic
trance. A disease may be cured, or a particular tendency of minor nature may
be suppressed to some extent depending upon the power of the hypnotiser and
the submission of the hypnotised. But the effect does not last long. The hypnotic
power is developed by some intense mental and physical practices using material
things or mental images as objects of concentration. These practices often lead
one to mental deformity or insanity, and some times even physical deformities
will be the result. A successful practice,after a long time, may however, result
at the most in the gain of some material power, which is limited ,and useful
only for the gratification of some kinds of desire as long as it lasts. (SS-225)
This effect (keeping off the ideas and bringing the working
of the mind to a standstill) can be brought forth also by those who have mastered
the baser sciences e.g., mesmerism and hypnotism, etc. But the difference between
the two is that in the latter case heaviness, exhaustion and dullness of the
mind and physique will be felt, while in the former case the person will feel
lightness and at the same time calmness shall be prevailing all over. It is
just possible that you may not be able to judge it at the first glance, but
constant company with the person will surely offer you clear hints and indications
in this respect. (ERY-66,67)
BECOMING
According to Islamic conviction we are said to be the offsprings
of Adam who was thrown on this earth for having eaten the forbidden fruit. Naturally,
the same thing should pass in us all. But, brother, crores of years have passed
since the happening of this event. How can there be any effect of it now in
your blood? That effect was lost being mixed in blood. Of course, Hawwa, his
wife, has not left chasing us. For generations together she has been manifesting
herself. This very Hawwa brought us to heaven from our homes, and we were also
kicked to this earth by her boots. Brother, what a degradation! Now, if we stop
running after this Hawwa, we will once again regain the lost paradise. Forget
the idea that you were Adam, and lo, you will reach the very original abode
from which you have come! The story of Adam and Hawwa finds its correspondence
in the story of Manu and Satarupa in our Hindu mythology. You forget that you
are Adam, and to free you from Eve is my responsibility. You are now, however,
meditating upon the form to get rid of the idea of Adam. Ghalib has written:
When there was nothing, God was there. Had I not become
this, I would have become God. This 'becoming' has ruined me. What would
have happened had I not been? (SS-480,481)
BED-TIME Prayer
At bed-time, feeling presence of God, repent for the wrongs
committed. (IB-57)
It is also considered to be better to do this at bed-time,
because One is free from all engagements and the only point in one's view is
that of rest and repose. In other words, one finds himself in a comparatively
free state. This freedom may also be interpreted as Nature's state of contentment.
Thus in a way we acquire conformity with at least one of the aspects of Nature.
This is the reason why prayer at bed time is more effective and actions done
accordingly are all well adjusted. We must therefore derive the greatest benefit
from time and take up the work suited for the hour. (IB-59)
One thing more by way of practice is to offer daily the following
brief prayer at bed time, in the most suppliant mood and with a heart overflowing
with love for the Divine.
Repeat the above in your mind once or twice and meditate over it for a few minutes. The prayer must be offered in such a way as if some most miserable man is laying down his miseries with a deeply afflicted heart before the Supreme Master, imploring his mercy and grace with tearful eyes. Then alone can he become a deserving aspirant of spirituality.(SS-150,151)O Master!
Thou art the real goal of human life.
We are yet but slaves of wishes putting bar to our advancement.
Thou art the only God and power to bring us up to that stage".
BEEJ-DAGDH
It is true that one who dies must ordinarily be reborn. But this does not hold good in the case of highly developed souls of saints and prophets, because what apparently appears to be their physical death is not death in the true sense of the word. It is only a transformation of their existence from the grosser to the subtler level. So their return to the grosser material form is then out of question. They have already passed through the stage of death (in its usual sense as the end of a particular type of material form) bringing into effect the negation of self which, in other words, means freedom from the effect of materiality in which a man is deeply engrossed. The result is that while having their physical body intact, they begin to feel dead and gone. This is a particular type of spiritual state which may be attained after sufficient progress. This is known as the state of Beej-Dagdh. They do not die in the literal sense. Consequently the question of rebirth does not arise at all in their case. (SS-382, 383)
BELONGINGS
Our belongings are a pile of sanskaras (impressions) with their resultant effects in the form of complexities and the diverse coverings which we have gathered round the soul and which are the results of our thoughts and actions. We possess mental and intellectual faculties which are all active. Our mind determines the actions of the body. We see, hear, feel and understand things. We begin to like or dislike them. Desires gradually begin to creep in and affect our actions. The rings go on multiplying and we exert ourselves for the fulfillment of desires. (DR-26)
We then march on up to the final point where we assume the same pure form we had at the time of creation. For that we have to renounce necessarily all our belongings of Samskaras, Maya and egoism, and grow lighter and lighter at every step. (DR-80)
Please see SANSKARS, MAYA, EGOISM also.
BHAKTA
There are persons who may say that they do not want Mukti (liberation).They only want to come again an again into this world and practise Bhakti (devotion).Their goal of life is undetermined and indefinite.Bhakti and nothing beyond as they say, is their goal. Really they are attracted by the charming effect of the condition of a Bhakta (devotee) and like to remain entangled in it for ever.They do it only to please themselves. (DR-17)
Teachers and preachers too are not wanting. Go to anybody and he will tell you something or the other to follow. Their hue and cry is so great that the whole firmament is resounding with the noise. But the wonder of wonders is that even then it never is reflected in their hearts, and in spite of all the clamour they remain where they have ever been, neither gaining what they have to gain, nor even losing what they have to lose. In demonstration of their worship they have cried, chanted, flattered and wept, but all to no purpose at all. Yet they think themselves to be bhaktas, and are admired as great souls. Thus in a way they get their due remuneration for all their acting. They acquire a position and are considered to be leaders or gurus among their circle of bhaktas. This is all that their flattery brings forth for them.(SS-61)
BHAKTI
What people generally think to be Bhakti is only flattery in the real sense. In fact real Bhakti is widely different from flattery. It is simple attachment, strong and irrevocable attachment to the Divine. There are, however some who feel even the pangs (of love, as they call it) which may more appropriately be interpreted as the pricking pain of the boil though they might be a bit higher than the ordinary level of flattery. I call it as the pain of a boil because it is devoid of Divine remembrance. That means our Bhakti or attachment to God is not as it ought to be. It is short of the mark. The only cure for such a pain can be a surgical operation which might throw out the poisonous element which, if neglected, might in course of time develop into a chronic ulcer beyond all possibility of cure. The toxic element is really the ungodly and anti-spiritual matter that has accumulated in our body by the effect of bad association and environment. That brings us to the conclusion that the means we adopt for worship or meditation should be such as may manifest true love in our hearts. (SDG-63, 64)
But unfortunately the standard of final attainment, nay, perfection even, has so much gone down and Bhakti has become such a cheap affair that they have altogether lost their real value. (SDG-65 )
True bhakti is devoid of any physical desire related to sense. It is attached by the real craving - a craving which when fulfilled does not give rise to another in its place but puts an end to all cravings. It is in the true sense the reminiscence of the homeland, which is the final end of our journey. As a rule the reminiscence of the home will keep the remembrance of God alive in our heart and vice versa. It is in fact an end which is endless and the craving for it is beyond the range of materiality, not to speak of the senses. It is what is commonly understood, as Realisation, Oneness, Destination or the end. (SS-62)
Some I find busy with prayer (Prarthana) for the development of bhakti in them and wish to come into the world again and again for the purpose. I appreciate their idea of devotion, but the latter portion (i.e. coming again and again) is not understandable to me at all. It seems to be devoid of any sense, purpose or object(SS-468)
Real Bhakti is the inner attachment with the Being. Of course Bhakti (devotion and love) is the chief instrument and the highest type of Bhakti is that when an abhyasi May not feel what he loves and for what he is loving. There are such instances in the scriptures also relating to Lord Krishna. (SDG- 42)
Bhakti is the means of achieving the goal and not the goal itself. The fact as I have stated above is that they are allured by the charming effect of the primary condition and do not want to get away from it at any time. The narrow view that they have taken, bars their approach to a broader vision and anything beyond is out of their sight. Another fallacious argument advanced in support of the above view is that devotion, if practised with any particular object in view, is far from being 'Nishkam' (desireless). (DR-17,18)
BHANDAR
The word bhandar or 'store-house' implies a sense of vastness. It covers the entire Godly sphere, including the Centre and the invisible motions. It is very difficult to have a correct view of it. Every minutest particle comprises all the different layers or circles that exist in the whole universe from one end to the other. Thus each particle has the same properties as the whole. Hence every particle can offer the same impulse as the main bhandar.(SS-393)
BHARATA
Please See under SERF and SELF-SURRENDER.
BHAVAS
The conception of a Guru as a mother is, in my opinion, by far the most appropriate and advantageous to a disciple. A mother is the very embodiment of love and affection. Only a mother's heart can forbear with patience all the troubles and miseries caused to her son, thinking all the while of trying to provide for her son's comfort and happiness. The same is the position of the real Master or Guru who is the spiritual mother of the disciple. As such the Guru is always on the lookout for the spiritual welfare of the child, the disciple. It is due to the affectionate attachment of the Guru with his disciple that the attention of the great Father, with whom his spiritual mother is so closely connected, is directed towards him. A mother's affection is well known but people know very little of the Guru's affection and still less of God's affection. The function of a mother and of a true Guru are closely similar. The mother retains a child within her womb for a certain duration. The Guru, too, retains the spiritual child within his mental sphere for a certain duration. During this period the disciple, like the baby in the womb, sucks his energy and gets nourishment from the spiritual waves of the Guru's thoughts. When the time matures he is born in the brighter world and thence his own spiritual life begins. If the disciple enters the mental sphere of the Guru, surrendering all his belongings to him, it takes only seven months to deliver him into the brighter world. But the process is generally delayed for a considerable time because while in the Guru's mental sphere the disciple retains the consciousness of his own thoughts and feelings. Thus, we find that the position of the Guru is much the same as that of a mother. The conception of the Guru as a spiritual mother promotes within us the feelings of love, reverence and surrender which are the main factors of a spiritual life. (DR-95,96)
We may call him our friend, Master, servant or whatever we might be pleased to choose. But he remains after all our guide or Guru, as he is commonly called. (DR-46)
There are numerous ways for developing Divine love for which many bhavas (attitudes) are resorted to, such as that of father, mother, friend or master. But in my opinion the conception of God as Beloved is better and more convenient. If we think ourselves to be the lover and Him as the Beloved and proceed on with the same feeling, the course would be easier. The result that will follow in due course would be, that God himself shall become the lover and we the beloved. This is really the fourth stage of meditation. But if we think at this stage that we have realised the Goal, it is a blunder. Much remains ahead still. But that being beyond words is related with practical experience only. By all this I mean to emphasize the things which are most useful for further spiritual progress. (SDG-64)
BHOGA / BHOG
The end of desire means stopping of the formation of sanskaras. What remains now is only to undergo the effect (Bhog) of the previously formed sanskaras (impressions) which are to be worked out during the course of our life. (DR-32)
Really bhoga refers not only to the undergoing of the effect of past doings but also to the undergoing of the effect of the net-work one has got entangled in. Only when that is torn off is the abhyasi able to go up to the next point, and that is possible only with the help of the Master.(SS-196)
The thoughts, which the mind creates, help a great deal to bring the past impressions to Bhoga. Some people may be afraid that, if they adopt the yogic means and the trail of sanskaras continues, they may be in greater difficulties and may suffer from ailments, diseases and accidents.They may be right in their fears but if such a thing is to happen the presence of Master will, in that case, become useless.The abhyasi himself works in removing their intensity, and the force of the Master too helps the abhyasi in his efforts to fry them to a great extent. The method may look foreign to the readers, but it is the ancient method which lay buried so far. The effect of the Bhoga is not so serious as the abhyasi considers, inspite of the fact that so many impressions have pushed themselves for the bhoga. The cleaning of the system itself means the removing of all these things. (SS-113)
When we do something by applying our head and heart we form impressions thereof at the base, which remain there in the seed form till they are washed off by the effect of Bhogam (the process of undergoing the effects). The bhogam is thus essential and indispensable. (IB-47)
We can attain liberation when we have cleared ourselves of all the past impressions. It is of course a tedious task. In Raja Yoga, they appear for bhoga in an almost fried up state due to abhyas and good guidance. The process of bhoga is also carried on during sleep provided the Master - the essential need in spirituality - is worthy of the task to bring these things round for bhoga in the dream. We have only to unveil ourselves through devotional practices. (SS-329)
It may however seem somewhat strange and unnatural as to how bhoga gets ineffective in the presence of the gurus support. The fact is that the condition of the place where the abhyasi is staying entraps him completely, forming a sort of network round him. Unless that is shattered the higher ascent is out of question. By mere self-effort one might at times advance a little, but only to slip down again. Practical observation goes to show that most of the sages so far have not been able to cross these buffers except perhaps only a few of the early ones. They remained lingering indefinitely in the one or the other without finding a way out. The simple reason for that could possibly have been lack of proper capability and calibre on the part of their guru to clear it for them by his own superior power. Those depending upon their self-effort alone remain held up at the very first or the second stage. How the necessity for bhoga does not arise when having the Master's support is not very difficult to understand. (SS-195, 196)
Bhog does not only mean undergoing the effect of our past actions but it really means passing through the process of unfolding the intricacies of the point which we have already arrived at. (DR-45)
The circumstances for the process of Bhogam, which may be from internal causes or the external, are thus created. The external help comes in the form of suffering caused by the wrongs done by others, against which the people generally poison their thought on account of their own ignorance. (IB-48)
We have thus been spoiling the cosmos ever since, while Nature, the supreme Force, is ever engaged in clearing off all these things. At times when it gathers heavily, a special personality is brought down to do the work. An atmosphere of bhoga is created all through, which causes suffering and affliction over humanity. Special means are also adopted for the purpose in the form of wars, diseases and heavenly calamities. A great power of that type is already at work today to accomplish the task which is similar to that which Lord Krishna came down for. (SS-139,140)
BHUMA
At the occipital prominence we begin to experience a changeless condition which in other words means brahmagati or the state of Divine. Its completion means we have crossed the seven rings of so-called Light. Afterwards one having thoroughly merged in Brahm, gets in close touch with Bhuma - the Ultimate, or God in His absolute state. What or where he is is then beyond his understanding. (SS-419)
Where Bhuma is, in whatever state it be, there is a ring round about it which, to make more comprehensible, may be said as a sphere of light or power and which allows none to stay within it.(PG-169)
BIPOLAR
Man is a bipolar being.It has got its root nearest to the base and the other end towards the world. If somehow the individual mind gets moulded towards the cosmic mind it begins to appear in its true colours. (SDG-10)
BIRTH RIGHT
For the professional Gurus who perform mock initiations to serve their purpose, it is a matter of constant anxiety. Therefore, in order to keep a disciple permanently in their grip, they proclaim it as a Divine dictate that he shall be courting all the miseries of the hell if he ever thought of breaking off from them at any time. The ignorant masses accept it as the gospel truth, trembling at the very idea of doing anything which might displease their Guru. So they always try to put up with all their atrocities in passive submission. I am sure, there is not the slightest suggestion to this effect found in our Shastras. It is only an ingenuity on the part of these teachers of religion. I hold it to be the birth right of every man to break off from his guru at any time if he finds that he had made a wrong selection or had misjudged the gurus capacity or worth. He is also free to seek another Guru if at any stage he finds that his guru has not the capacity to take him beyond what he has already acquired. On the other hand, a conscientious Guru must himself, under the circumstances, direct his disciple to seek another, more advanced and better qualified so that the disciple may not in any way suffer progress. This is the sacred duty of a true and selfless guru. If, however, permission to break off, sought for by the disciple, is denied by the Guru on account of his selfish motives, the disciple is at liberty to break off from him at once and seek another. No moral or religious law ever forbids him from doing so. (DR-49,50)
In my opinion the civilizations of the East and West have very little difference. Here we try to use the Inner for the inner vision, whereas they use themselves for the inner vision. Spirituality is not the monopoly of Indians only, but it is the birth right of everybody. (SDG-131)
BLESSINGs
Often the liberated souls do feel induced to bless an abhyasi in whom they find some light. It is so especially when the abhyasi is deeply intoxicated with the Master's love. The vision of Shri Lalaji's form is true, and the subsequent changing of it into that of mine indicates that He has not left any difference between himself and myself. Most of the abhyasis do have such experiences at times. (SS-293 )
BLIND FAITH
Blind faith has both its advantages and its disadvantages. It may be of immense value where the guide selected happens to be really one of the greatest calibre, and one who has attained the highest approach. In that case his shortcomings too will remain out of your view, since you have undertaken to follow him blindly. The result will be that you will not be able to attain the goal. It is, therefore, necessary for every one to think twice, and over again, before reposing his faith in any one.(SS-407,408)
Our blind faith in formalities keeps us in the dark regarding the Reality and unconsciously we develop within us a feeling of hatred against those who believe in other forms and rituals. There are consequently jealousies and quarrels among the followers of different religions.(DR-2)
Please see DELUSION also.
BLISS
Almost all agree on the point that the object of life is to
achieve Eternal Bliss after death. For this they insist on a life of virtue,
sacrifice and, devotion which will bring to them the eternal joy of the paradise
or salvation or peace. But that is not the end of the problem. It goes on much
beyond. (DR-15)
Abhyasis, having read about Bliss in the scriptures, generally
begin to look upon it with admiration taking it alone into account. It is no
doubt very soothing, but by no means the end. What I want for all abhyasis
is that they may be free from both 'Bliss' and 'Not-Bliss'. and I pray for the
same. If one observes closely the effect of my Transmission, he will find, though
very little, the charming effect of Bliss, because I want to insert the very
essence of God-Realisation, not minding whether it is pleasing to them or not.
Sometimes, of course, I do give a little dose of light Bliss so that an abhyasi
may not feel bored. (SS-439)
In this connection I may relate an incident. Once, in reference
to my spiritual state at that time, I asked my Master, Is this the state of
Bliss so highly talked about, and for which you have graciously exerted yourself
so long? He smilingly replied, What if the state you are in at present though
tasteless, is withdrawn from you? Quick was my reply, that I would prefer death
if that state were to be taken away. Before acquiring this present state I sometimes
returned, whenever I liked, to the state of Bliss I had crossed over, but now
from this state of 'Not-Bliss' - the tasteless - I do not even, for a moment,
like to get down to that of Bliss.(SS-439)
Real Bliss is that in which there is no bliss. So long as there
is the sensation of bliss there is maya (materiality) included in it
(SS-451)
BLUNDER
I cannot say whether in order to help my brethren on the path
I am to live long or not,but this much at least is definite,If one goes on wasting
his time doing nothing for his ultimate purpose it would be the greatest blunder.
(SS-241)
The Gita says that in whatever form a man worships Him, he
gets Him in that very form. But the common difficulty is that people do not
worship Him in any form, but instead they worship only the form, whereby the
reality at the root disappears altogether. This is really the greatest blunder.
(SS-255)
BODY
The composition of a man also is exactly the same as that of
the universe. Just as behind this solid external universe there are innumerable
others of the finer and still finer type, so behind this gross physical form
of a man there are numerous finer and still finer forms of existence. The outermost
form is the gross body (or Sthool Sharir) behind which there exist the astral
body (Sookshma Sharir) and the causal body (Karan Sharir). Besides these three
outer forms there are innumerable other ones which are so fine and subtle that
thinkers do not call them as bodies but only as fine coverings round the soul.
It is really very difficult to put a name for each one of them which may be
countless. With all these innumerable forms from the finest to the grossest,
the man is in existence in the material world as a true copy of the universe
or the entire manifestation of God represented by a complete circle from the
outermost circumference to the inner most Centre or Zero. Now the inner most
Centre or Zero of a man's existence and that of God's manifestation is really
the same. Realisation of God means the same as the realisation of self and vice
versa. All the universe came into existence from the same point, the Zero through
the process of evolution. Similarly man's existence too developed from the same
point. (DR-101,102)
The majority of people feel nothing but their own body. Their
thoughts are located to this very point. They think their body as the only thing
worth keeping. They consider it as every thing. They do not want to see their
body decomposed. They are all along with the, doctors when they feel it diseased
some how. All care for their body becomes their aim and object. They do not
free themselves from the idea cradling in them. They are all the time found
serving their own master,the body. Soul has no value to them. It is an after
thought for them. They do not find any leisure besides. How many circles they
have put around their body! It, the body was solid itself. They have hammered
it round and round making it all the more hard and solid. Where do their ideas
now lie, on the body or inside it? When you lay stress upon a certain thing
the ideas begin to jump inside but in consonance with the thoughts already made.
What you find within it is the idea working for the body. Now you are workinbg
for the body. You remain in contact with such a body and you make it more solid
still. Naturally, your ideas, when they rebound after touching the body, become
solid. Solidity was to some extent within, as they had, in some form or other,
the idea of the body. Now they have become one with the body having the same
relation with one another. You can now well be defined as the solid globe having
the poles as well as the axis within. (ERY-33,34)
The human body is the souls residence. All things whether
pleasant or repulsive are there, all meant to serve our purpose at times. It
is we who are to keep them in proper order so as to serve our purpose at need.
It is in fact the disorderliness in their utilization and arrangement that creates
trouble, not the thing in itself. That is the case with afflictions. They can
be to our advantage if they are properly handled, and harmful to our cause if
wrongly used. (SS-471)
Man possesses the body as well as the soul. Both are the essential
features of his existence. The manifestation of the soul can never be possible
without its base, the body. Both have their own importance, and man is in duty-bound
to take due cognizance of them both. The body stands in need of proper maintenance,
and the soul of due cognizance of the origin. Naturally during illness one must
take all care of the body, but at the same time he must not neglect the other
phase as well. (SS-354)
BONDAGES
Bondages serve for veils which do not allow us even to peep
into Reality. (SS-40)
No doubt, a person in changeless state is disturbed by the
worldly environment. This is due to the fact that the bondage of humanity must
remain, of course in mild form, to prevent a man from jumping thoroughly into
eternity.(SS-448)
A man can reach the Central Region while having a body. When
a man reaches Central Region, a bondage is kept so that he may have connection
with the lower regions also. If this bondage be not kept, the soul will jump
into the eternal peace and life will be gone. It is, therefore, necessary that
one must feel the air of the lower regions at times. This will be the condition
of even the. highest saint of the world, if he somehow reaches this Central
Region.(SS-446)
BOW AND ARROW
We have only to establish ourselves in Reality, and thank God
your thought is already helping you in the pursuit. Definitely you have now
gathered material to keep you up on the path. In other words, I may say that
you have taken the object into your view. Now only the arrow is to be
shot at the mark, the thought being the arrow and the heart the bow. But at
the same time it needs the application of force which is there in the form of
the Master's support.(SS-75)
BRAHM (-AN)
Since jiva possesses motion, it is cognizant of the
creator too, i.e. of Brahman. Thus the word jiva carries with
it the sense of motion and of thinking as well. The two things are parallel
in the being of jiva. Thus the function of both Brahman and jiva
is almost the same, with only this difference that Brahman covers the
entire universe, while jiva is confined only to the narrow sphere of
self. In this respect Brahman too may be said to have its own bondage
just as an individual jiva has, with the difference perhaps that the
bondage of jiva is thicker and grosser in comparison to that of Brahman.
They both have limitations. This is about the exact conception of Brahman.(SS-355)
He is beyond everything that can be imagined, seen or heard.
We reach him after crossing the splendor and sound created by Him. (SS-362)
BRAHMA-GATI
When vrittis have thus been reduced to nothing or negatived
or, in other words, have acquired a transcendent state, it is then a lower grade
of state of Brahmagati. When this is attained, the veil gets torn off and we
enter the next inner sphere beyond it. Our attention is then diverted inwards
and we proceed on towards it, seeking the self. This is how Sahaj Marg proceeds
on in its natural course, taking up chakras one after the other. The
process helps us to march onwards with greater speed. (SS-421, 422)
Before reaching this point (16th Circle) we pass through the
virat region of the sahasra dal-kamal (the lotus of thousand petals.) It is
from this region that virat roop was brought to Arjunas vision at the time
of the battle of Mahabharat. It is the macrocosm. Here we begin to experience
to some extent a changeless condition which we may call Brahmagati or state
of the Divine. In the course of this march, we pass through and cross various
centres having their own particular conditions. (SS-419)
BRAHMA-LOKA
There is hell for the sinful, paradise for those who are ignorant
and Brahmaloka for those who are innocent. But, for the wise and the
learned there is the artificial paradise of their own making, and for those
who are weak, this mortal world. But who may the weak be? They are only those
who lack self-reliance and confidence.(SS-254)
BRAHMANDA MANDAL
Brahmand begins from Ajna Chakra, to which one comes after
crossing over Pind Desh. (SS-442)
When the yatra of all the centres of Pind Pradesh, microcosm
is over, we reach Brahmanda Mandal. This is cosmic region, called macrocosm.
All the powers of Nature are at work, and we try to absorb in them. It is a
very big region, no doubt, but vaster are the regions coming after. Every point
is the continent itself and the beauty of it is more felt, when we begin to
traverse that part. (SDG-91)
The chit lake lies in brahmanda and so also the
point of Saraswati. I have stated that the Heart Region is extended from
head to foot, and that the entire creation lies within this circle, that is
up to shikhar. (SS-442)
On witnessing the scene of Virat, even Arjuna cried out that
he could not bear to see that dreadful sight. The reason was that the Layavastha
which had been transmitted into him related only to the conditions of the virat
desh, while the scene witnessed by him was the display of the full force
of the brahmanda mandal, which is far beyond the region of Virat. It
was in fact the sphere wherefrom everything comes down to the material plane.
The entire plan of the battle of Mahabharat was there in an astral form. It
was this vision that Lord Krishna brought to Arjuna's view after pulling him
up to that level. Some people may not however feel induced to believe it as
it is, and they might have their own reasons for it. But I may assure them that
though normally wanting in practical proof, it is quite possible and practicable
even today, provided there be a personality of such calibre, and provided the
sadhaka too be capable of being lifted up to that level. (SS-406,407)
Please See KNOT-SIXTH also.
BRAHMANISHTHA
When one becomes a "Brahmanistha" i.e., deeply immersed
in Brahman, his will becomes unfailing. But, brother, this part of will which
is developed to such an extent helps only in Godly works. If a man(You might
have read in Anant ki Aur) finishes the basis of doubt, then the will becomes
supremely potent. Western Philosophy is based on doubt, whereas it has no place
in Eastern philosophy. To harbour doubt is to give room for a thief in the house.
Brother, all these things will be known from practice (abhyas) automatically.
The method must be correct and the guide an adept. One should remove grossness
and go on dwelling in subtler conditions. (SS-91)
BRAVEST
A man remains entangled in miseries finding no way out. But
the bravest is he who is happy in all cases and under all circumstances. Great
sages have given preference above all to poverty and hardship. One of the ancient
sages is known to have prayed to God to bestow upon him all the miseries of
the world. Such have been the souls who could have made the highest progress
and finally attained a permanent life of eternal bliss. (SS-469,470)
BREATH
You need not stop the breath yourself when meditating. If it
stops by itself it is well and good. When the flight gets very high it often
happens that there will be no breath for even hours; and when thoughtlessness
is created the breathing gets slowed down. (SS-270)
BROODING
Constant brooding over our own afflictions increases our worries.
Our attachment to them develops and we become rigidly entangled in their intricacies.
This hampers our onward progress and the chance of success becomes slight. An
alternative course suggested by certain misdirected teachers is that of deserting
worldly responsibilities by breaking off from family, friends and society. As
a matter of fact even then they have their particular worries and entanglements.
That is therefore no solution of the problem. On the other hand, it promotes
greater evils in the form of arrogance, pride and prejudice, the worst poisons
for a spiritual life. (SS-466)
We must satisfy our thirst by drinking the water and not by
brooding over the cause of it. (SS-88)
We should try only to build the future and not waste our time
in thinking of the past. When we run forward, we do not look behind. We should
try to be happy even in unhappy life. Happiest man is he, who is happy under
all circumstances, and that is the part of a saint. (SDG-31)
BUD
A kind of super-conscious state prevails in the mind region,
which serves as an instrument for the divine to work with. All other Super-conscious
states, appearing normally in a bud like state, turn into full bloomed flowers
when opened. But this super-conscious state has an inverted position, with its
petals pointing downwards. When an abhyasi who has passed through it reaches
the Central Region this super-conscious state helps him to gain Divine powers.
But that depends entirely upon God to bestow it. It is quite beyond the abhyasi
to extract it. When an abhyasi enters the Central Region with complete devotion
and faith in the Master, it begins to open automatically. But that is only a
matter of experience. (SS-442, 443)
BUFFERS / BUFFER STATE
A master of the highest calibre is indispensable for another
reason also. In our spiritual march we proceed from point to point, crossing
from one point to another after covering the intervening spaces known as buffers.
These intervening spaces are to be crossed in order to gain access to the next
point. But while crossing them it is necessary to take a thorough tour through
the entire space in order to complete its experience - bhoga. No further
ascent can in any way be possible without it. Now if one tries to attempt it
by mere self-effort he gets hopelessly involved in its intricacies and remains
held up indefinitely within it. There may however be exceptions, but they are
very very rare and that too only when one is specially gifted with an extraordinary
calibre and is favoured with the Divine grace. Now the power that can take us
safely along through all those intricacies can definitely be of one who has
established an irrevocable connection with the Divine source. Is it not thus
necessary to have him for the purpose? Definitely, yes. Whether you call him
your master or Your servant, he is after all your teacher and guide or, in the
popular sense, a guru, no matter in whatever capacity you might take
him.(SS-194,195)
The buffers or the intervening spaces between points are innumerable.
They are all to be passed through during the course of our journey. With the
help of a worthy Master of calibre the process of bhoga is considerably reduced
and the abhyasis stay at these places is much shortened, saving thereby a lot
of time and energy. (SS-195)
A moth burns itself on a live flame but rarely there may be
one that can burn itself on a dead flame, which is almost an impossibility.
There may however be exceptions to it - but rare, very rare indeed. The only
solution, therefore, will be either to get up to the level where burning in
a dead flame may become possible and practicable, or to attain that highest
state where the question of burning may not arise at all. But this depends upon
God's grace and one's own bold efforts. (SS-262)
I am, on the other hand, burning with an eager desire to see
every abhyasi having a taste of the conditions at every point. If an abhyasi
partakes even a little of it he will be greatly transformed. (SS-425)
The fire of love and devotion alone burns down trivial trash,
and wins the gold from the dross. The burning of love, like the wood, may however,
have three stages. The first is the suppressed smouldering giving out thick
smoke. The second has occasional sparks in it. These two states are subject
to its exposure to the combustible matter in the air. The smoke and spark are
due to wetness and solidity, respectively. When the solidity, which hampers
combustion, is removed by the effect of inner heating the final action starts
with full force. The third is the essence of burning which is visible if you
see minutely. Its colour is that of electricity, and it cooks the food very
soon. It gives the bright burning flame, capable of reducing everything to ashes
in a moments time. This by-passes the first two stages, and appears only in
the final state, free from smoke and vapour. If you can light up such a fire
within you, your progress should be by leaps and bounds and the desired result
is brought. (WU-58)