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SRUTI - PAM's Encyclopedia

 

VACUUM  |   VAGARIES  |   VAIRAGYA (RENUNCIATION)  |   VALUES  |   value of books  |   VEDA  |   VEDANTISTS  |   VEHICLE  |   VEILS  |   VIBRATIONS  |   VIDYA  |   VIKARAS  |   VIRAT  |   VISUDDHA-CHAKRA  |   VIVEKA  |   VOICE  |   VRITTIS  |   VYAVAHARA  |  


VACUUM

The silencing of mental vrittis when developed to the stage of Negation is an indication to show that inner vacuumisation has commenced. The material science of the present age strongly affirms that absolute vacuum can never be possible. Some of the air does remain even after vacuumisation has been effected to its full capacity. I shall interpret this scientific theory in my own way. Whatever remains after the vacuumisation has been effected to its full capacity, is its Real Essence, and it is immensely strong and powerful. This power can well be utilised for the construction of the destructive weapons of the deadliest type. It is also of immense value for our spiritual purpose. When a man creates such a vacuum in himself he becomes so highly powerful that even a slight motion of his will can bring forth greatest results. But few seem to be prepared to have it from me. My intense longing to find one who might be prepared to have it in full does not so far seem to bear fruit. None perhaps seems to like to have a brief pleasure trip to the dreary and desolate expanse of the Divine which few might have access to. There is no end whatsoever to it.(SS-426,427) The attainment of complete Negation means vacuumisation upto its farthest limit, though complete vacuum can never be possible under any circumstances. The forgetful state of Negation may however be taken as total Negation. It is immensely forceful, as is not even possessed by the great Avatars. The great power thus acquired cannot be challenged even by Gods like Brahma, Vishnu and Mahesh. And that is the usual corse followed under our system ,Sahaj Marg.By gradual steps an abhyasi begins to proceed towards vacuumisation from the very beginning.(SS-177)
As we practice this (Sahaj Marg), clouds of darkness begin to disperse and vacuum is created by force of the will. The power then begins to rush in higher degree with the result that the individuality goes away and mind remains.(ERY-25)

VAGARIES

My lot is perhaps very miserable, for it is I alone who am held responsible for all the vagaries of an abhyasi. There are some among our associates who do not care to exert themselves in any way but expect me to do everything for them by the exercise of my inner powers. They want that I must pull them up for satsangh. I must fix them up in their daily abhyas; I must set them firmly on the path and make them cross regions and stages, all by the force of my will and powers. They do not like to do anything themselves by way of adjusting their ways of living or moulding their habits or even doing and practising as they are told to. But in spite of all this they have only to blame me for all their backwardness and lack of progress, and I too, on account of my peculiar nature, begin to feel like that. I therefore try to thrust into them what seems best in each case, even without their care or cooperation. In one or two cases the abhyasi has gone so far as to blame me for not giving him higher approaches all at once. Can such a thing ever be expected anywhere else? Certainly not,I am sure. Why then is it so dear?It may perhaps be due to my being over-indulgent in this respect. (SS-163)

VAIRAGYA (RENUNCIATION)

Renunciation is a condition of inner state of mind where one's eyes are every moment fixed on the reality alone which is unchanging, eternal and free from attraction or repulsion.(SS-95)
Our ancestors had sought their ways of realisation in the forests, away from the life of action, forsaking all ties of worldly connections with their fellow beings and others. We under the Sahaj Marg system try to create such an atmosphere around us in our homes so that they serve the purpose of forests. What we do is to attach ourselves more and more to God, and the result is that non-attachment follows automatically as a corollary. We thus come to the state of Vairagya in a natural way without any effort on our part. (SDG-118)
Man is generally charmed so much by the environment as he has made for himself unconsciously, that he seldom thinks of rising above it. But how this is to be made possible? When we ponder over it, we find that we have set up in us a community of thoughts, feeding it with impulses, nurtured in the nursery of the brain, views from all corners resound the same note in their ears giving additional strength, and intensifying the effect of the environment further. This helplessness of man may be treated as his defence. But I would say, when once we have realised that these are the spoiling agents, it means some diversion has come in. This may be taken as the first step towards vairagya or renunciation, and our thought is then set on something better and nobler. Our duty is to grasp it firmly and stick to it at all cost. The renunciation develops automatically in our system. (SDG-133)
A man, far away from the place where a band of music is being played, does not hear its sound, while another man standing nearby feels it but little if he is deeply absorbed in his own thought. He does not find himself with music but feels himself dwelling in his own pious thought. How does he acquire this state of mind? The reply, as already said above, is that he finds himself absorbed in something of the most important nature. Then naturally the unimportant things will have no effect on him. This is the condition of Vairagya or renunciation. The inattention, that he feels towards worldly objects, does not allow his heart to be impressed by things other than those of important nature - the pious thought of Realisation he now has. Many people are striving hard for Vairagya or renunciation. How easily it is gained! He has no idea but of his own goal and due to that he has lost all that is not worth having. (ERY-23,24)
Vairagya as it is commonly understood today is only an outward show of asceticism, detachment from all world-relations and the total disregard of the duties of life. Really speaking it is neither the forced physical detachment nor aversion to, or hatred for, worldly objects required in life, nor any other thing of the kind. It is simply an inner feeling which turns our heart away from all that is superfluous for our normal living. Thus even an ordinary man, leading a worldly life, looking to all worldly affairs and possessing and claiming things for his requirements can well acquire the state of Vairagya in his ordinary worldly life. (ERY-24)
Renunciation or non-attachment is no doubt an essential stage in realisation and we can never be free from the entanglements of Maya unless we cultivate non-attachment. But it does not mean severing our connection with home, the family and all worldly concerns and taking up the life of a religious mendicant. I do not agree with those who hold the view that the only means of cultivating non-attachment is to get away from home and family and retire to a solitary corner discarding all worldly ties. Renunciation effected by such forced means is seldom found to be genuine, for it is just possible that inspite of their apparent forced detachment from the world, they may still inwardly be clinging to it. ( DR-30)
Renunciation truly means non-attachment with worldly objects and not the non-possession of things. Thus a household life in which possession of things and worldly ties are indispensable is no impediment in the way of renunciation and consequently of Realisation, only if one is not unduly attached to the objects he is connected with. There are numerous examples of saints having attained the highest degree of perfection leading a household life all through. Renunciation is in fact a condition or an inner state of mind which brings to our view the transitory and changing character of things and creates a feeling of non-attachment with such objects. His eyes are fixed every moment on Reality which is unchanging and eternal and he is free from the feeling of attractions and repulsion. This is Vairagya (renunciation) in the true sense of the term. When we have achieved this state of mind, we are free from desires. We feel contented with what is available to us. (DR-31,32)
We should really try to be with God and in God all the time, and never be away from Him even for a moment. When we come up to this state we are all the time in a state of Vairagya. Thus, attachment with God results in detachment from the world and that is true Vairagya. (SS-53)
Vairagya can develop very easily if one only diverts his attention towards God. On my part I do divert their attention towards the Divine and fix it there by my will, and this they do feel and realise, but they utilise it for material purpose only. I am confident that in certain cases they keep on pulling it downwards for worldly matters. (SS-424) Vairagya does not in any way mean the neglect of duty, whether in respect of the world or of the Divine. (SS-79)
We need not renounce the world and go for penance in the forests. Let the material world and spiritual world go side by side, glittering equally. One cannot be a loser in any way, if doing his household duties, he brings himself upto the realisation of God as well. We should soar with both wings if we want to succeed. It is a vague idea of the people in general that God is to be searched for in the forests. My idea is that He should be searched for in the heart. One is performing the household duties and at the same time is equally busy with Godly devotion. You may say that these two things are incompatible and are contradictory to each other, but it is not the case. In the long run, Godly wisdom begins to work and one does his duty from the mind beyond. (WU-45)
Vairagya (renunciation) which is known as the second of four sadhanas. The state of Vairagya is also brought about by certain other causes too. For example, when we are fed up with worldly objects after indulging in them to our heart's content we sometimes begin to feel an inward repulsion towards them. In such cases our attention is naturally diverted towards some nobler ideal and we feel a bit awakened to Godly thought. Secondly, when we have been deeply pricked by the treachery and faithlessness of the world we feel disgusted and inwardly averse to worldly things. Feeling of dissatisfaction and detachment also develops when we are in a state of bereavement on account of the death of some of our dear ones. But vairagya created under such circumstances is seldom genuine or lasting. It soon disappears with the change of adverse circumstances. There is a story which relates that a certain man wanted to see Kabirdas. When he reached his house he was informed that Kabirdas had gone with a funeral party to the cremation ground to burn the dead body of one of his deceased relations. The man proceeded to the cremation ground to see him there. But as he had never seen him before he thought it might be difficult for him to recognise Kabirdas among the party. For this purpose, he was told that he should look to the halo round everybody's face. The halo round the face of each one of the party would be found glowing as he proceeded towards the cremation ground, but would grow dimmer and dimmer and finally disappear as they returned. Only the halo round Kabir's face would remain glowing all through with equal lustre. Thus, the feeling of Vairagya actuated by such sudden causes is generally short-lived and changes with the change of circumstances. For, though the sudden shock temporarily creates a feeling of vairagya, the seed of desires and enjoyments still lies buried deep within the heart and may sprout forth immediately when it finds a congenial atmosphere. The feeling of vairagya in the real sense and with the lasting results can only be developed after thorough cleaning and due moderation. (DR-104,105)
Vairagya, in the sense of non-existence of things is in my opinion a very difficult process, for in it you have to take up the negative course and discard or reject everything that comes to your view. But if you take up the positive view and accept one thing only as real, sticking to it wholeheartedly, other things will naturally fall in the background and by and by, you will become unmindful of them. Consequently your attachment with them will gradually begin to disappear and you will gain Vairagya by easiest means. (DR-107)
The sense of relativity got almost extinct and the link of relationship seemed to be cut off . I never looked upon any of my relations in the spirit of kinship. My father, mother, brother and children, all appeared to my view just as they really must. This, though not an ordinary attainment, can easily be achieved through the simple sadhana of Sahaj Marg. The state comes in by itself in due course after sufficient advancement. It is, in fact, an advanced state of Vairagya. (SS-299,300)

VALUES

I give only the real heera (diamond) which can be tested only by a jeweller. If a dealer in glass cannot know the diamond's value, it is not the fault of the diamond. There is a Persian verse which says: "If a bat cannot see the Sun in the day time, it is not due to any fault of the Sun". If many others are benefitted by the same thing, and one particular person is not benefitted, it is due to his own fault. If anybody comes to you as a disciple and seeker, he shall never remain unbenefitted. (SS-217)

value of books

They may help us to acquire superficial knowledge of things to enable us to deliver eloquent discourses on spiritual topics and to win arguments, but practical approach inspirituality through alone is impossible. Yogic practices and sadhanas, based on knowledge acquired through books, are mostly misleading and even harmful to our spiritual advancement. It is only the helping support of a capable guide that can take us on upto our destination. It is said of Maulana Rumi, a celebrated Persian poet and the author of eighteen books on spirituality, that once he approached a great saint to receive spiritual training from him. The saint asked him to throw all his books into the river, if he wanted to have practical training from him. As this meant to him the loss of his life-long labour he did not agree to it. Several times he approached the saint with the same request but received the same reply. Finding no other alternative, he at last submitted to his demand, threw away all his writings into the water and became his disciple. Actual realisation comes only after training in the realm of practice, and for that knowledge or erudition proves to be of little assistance. (DR-43,44)
I no doubt do read sometimes now, but that is only by way of recreation, and I try to retain as much as I can for the sake of easy expression. I remember one such thing which I had read in Viveka Chudamani by Shankaracharya, which means :-
Books do not help us in Realisation; and when Realisation is achieved books are useless. (SS-327)

VEDA

Veda is really that condition which was before the time of the creation of the universe. May God give you the bliss of that condition. You too shall have it. Therefore it is quite true that the Vedas came in to existence at the time of the creation of the universe. They have been shaped into the form of books. It is as if the conditions have been given a dress. What was existing then? The same churning condition and the creation of the atom. The thing which constituted the atom was the result of the activities of the churning. In other words, this is connected with that thing which is the result of this churning. Now, whatever might be the result, and it took many other forms, their mental standing did remain in their origin (source). And whatever that condition was, it should be definitely called as scientific because it never happened that the combination of oxygen and hydrogen would not produce water.
I call that thing alone scientific which always produces the same result, whoever experiments with it. Now, whatever might have been the result, when the view fell over its originality it brought out the knowledge of its origin. (SS-334)

VEDANTISTS

Vedantins practise Vairagya in a different way. They force their imagination to believe that every thing they see is Maya, hence transitory or false and conclude that reality at the bottom is Brahma. They apply their power of will to strengthen the thought so much so that they get habituated to it, causing modification in outward actions and habits only. Hence, the effect is mostly merely external. It may, however, after long and continued practice possibly reflect somewhat inward. Similarly Viveka actuated by mere forcing of imagination without a touch of practicality has no sound basis. (DR-105,106)

VEHICLE

Every one is quite sure that he has to give up his body some day, still he remains devoted to it beyond due limits, and often at the cost of other necessary things. I do not mean to induce you to neglect it altogether, for that too is a great sin. What I really mean is that due care and proper nourishment of the body must necessarily be looked to but in accordance with fair need and necessity, so that it may be fully capable of discharging its due duties towards God and self as well as others. (SS-120,121)

VEILS

Before creation perfect calmness prevailed all over. When it descended down it brought with it the Real Essence. The condition of both was nearly the same. Veils after veils began to set in, and we ourselves were the doers. The waves of the current raised a huge sea. Numerous drops joined together to form a river. The origin was the same drop-the essence, which came down with it. The basis of river was nothing but a few drops of water, which trickled down from a mountain crevice and flowed down in the form of a river. In other words, the unnecessary additional drops mingled with it enclosing the Real Essence all over and giving it an assumed form which was thicker and grosser. Now generally the grosser form of a thing alone is open to view. By constant observation its grosser forms melts away after sometime and only an imaginary form remains in its place. This too by constant endeavour disappears from sight. Finally all things which had swelled up the original point will be lost sight of. This state can be achieved by the continued practice of doing everything with our thought resting all the while on the Real Point which forms the very basis of existence. This pointed attention upon the Real may be taken as the essence of prayer. This is the starting point and the removing of superfluities is the first step towards it. People may wonder why I have called it as the beginning. It is in fact a state of consciousness. Though consciousness is present at every step, yet this one is the higher and superior. (IB-21,22)
Just as a tiny spring composed of a few drops of water trickling down from a mountain crevice flows down in the form of a petty revulet, which goes on swelling by the additional supply of water from the melting snow or from a tributary system, till it develops into a huge sea of water, so does a baby, when the things introduced into him at the primary stage have attained full development and maturity. The origin of the ripples present in the water is nothing but the result of the karmas (actions) which had helped him during the course to acquire its final form. These are the waves which are lastly considered to be the waves of joy often misinterpreted as 'Anandam'. In a man's life this phase comes during the period of youth when he is sufficiently coated with contaminations. When a man comes into this form which is the result of all the actions, his state is similar to that of the ocean. (IB-25)
God had no doubt brought me into existence and had bestowed me with powers and means to go on properly with everything, as it is with everybody. But the very things, having been spoiled by our wrong handling, have become impediments and serve for a veil between the Master and the servant. Now all our best efforts for the approach end in a mere tiny chink at the surface of the veil. Going beyond remains for ever out of the question. Now who may be he who goes beyond this chink. For me at least it was none but my Master. (SS-181,182)

VIBRATIONS

Since the vibrations set up by the man were contrary to those of the Divine their crudely grosser form came down into the man's being, whereas the Divine vibrations being finely subtler retained their original character. The difference between the two kinds of vibrations is that the former possessed a perversive trend while the latter, the same as it originally had. (IB-34,35)
Now whatever we think or contemplate, produces vibrations within. When these vibrations multiply, they create power which gushes out with the sound. The vibrations carry with them the effect of thoughts and feelings of individuals. (DR-12)
One might be surprised to find that I interpret primordial vibrations as remembrance. It is because, as a rule, a very subtle idea comes first into the mind which later on develops into thought. Thus the latent Divine will to effect creation automatically developed into vibrations, in the form of thought. Thought and remembrance are closely similar in nature. Remembrance includes with it a kind of mild sensation which, in thought, exists in a latent state only. The sensation increases the force and stirs up vibrations throughout the body. Going beyond this sheath of sensation you arrive at the point of origin of remembrance, which may be taken as the base. Beyond that level it is inexplicable. One may perhaps feel something of it by way of extreme subtleness. I wish my associates to be gifted with capacity to acquire that state of subtleness. The same state of remembrance and vibrations exists at each succeeding stage but with difference in the degree of denseness which is very difficult to define.(SS-286)

VIDYA

Please See AVIDYA.

VIKARAS

The five Vikaras (impediments) known as Kama, Krodha, Lobha, Moha and Ahankara so commonly talked about in the religious books as serious obstruction in a man's path are also greatly misunderstood.
Of these the first two Kama and Krodha come to us from God while the next two, i.e. Lobha and Moha are our own creation. We cannot give up what comes to us from God but only modify them so as to bring them to proper regulation required for the Divine living. I may make it clear to you that if Kama is somehow destroyed in toto the intelligence will vanish altogether, because it is closely connected with the intelligence centre. If Krodha is destroyed a man will not be able to proceed either towards God or towards the world. Really it is only Krodha that excites actions which is thus a necessary requirement of an embodied soul. Similar is the case with Ahankar or egoism. Generally the word 'I' used for the self is identified with the body, though at the same time it points out the fact that the living force in him (soul or spirit as one may call it) is really at work behind the screen. If somehow one is relieved of the idea of body or the soul even, he gets closest to that, one craves for. None of these is in itself bad or harmful; it is only we ourselves who have, by our wrong use of them, turned them into impediments in our march towards the Divine. In their pure state they immensely help in every walk of life whether worldly or spiritual. It is not therefore for us to condemn or crush them but to purify them so as to regularise the action. (SDG-9,10)
Anger and passion are the creation of the Divine. Lobha-covetousness, and Moha - undue attachment, are man's creation. No body can destroy God's creation, but we can only modify it. Destroy your own creation. (PP-155)

VIRAT

Comparing the spiritual state of an advanced man to an ocean, just as we find flakes of foam at the surface caused by the upsurging of waves, similarly there are numerous such things in the form of thoughts and ideas floating over the surface level of the state prevailing in a certain region, and which pass by, touching one swimming through it. They never attract his attention in the least. In the same way when one is absorbed in the spiritual state in which he is swimming, it is not surprising to find his attention diverted away from those flakes of foam which are only momentary and which are formed and destroyed over and over again by the action of the waves. They do not however affect the purity and the smoothness of the sphere at all. Such is the state of Brahmand Mandal or Virat. Occasional thoughts arising in the mind during the course are like the flakes of foam created by the action and counter-action of the waves in the region, and they are only momentary and of no consequence at all. The reason why they are there at all is that from the very first day we have continually been making thought after thought, all of which are floating in the region and touching all those passing by. This is but natural. But the most unhappy phase comes in when one begins to treat them as his own. This is the greatest blunder on the part of the abhyasi. In another way it reflects directly upon the predominance in him of the feeling of 'mine-ness' which is so common among the professed jnanis of to-day. (SS-365,366)
We proceed on towards the occipital prominence, after we have completed the journey through the sahasrara.(SS-418)

Please See KNOT-SEVENTH also.

VISUDDHA-CHAKRA

Now the thing which had entered into our being created dim vibrations causing a gentle force which descends into the Vishuddi-chakra (pharyngeal plexuses) through the particles. This chakra, often known by diverse names, is the meeting place of the Pinda (Microcosm) and the Brahmanda (Macrocosm) regions and is the seat of Maya. Immense power is located there. A man gets into dreams when his thought comes in touch with this region. The centre of fire lies close by. The Deepak Raga, one of the six kinds of the old classical ragas, which when sung sets the dead candle ablaze, is chanted from this point. When it comes down into the heart from this point it brings with it the state of Maya, but the condition lying ahead is also present in it in a dormant state. It now divides into three branches. The middle one proceeds a little downwards and forms into a sort of knot at the place where point 'A is located. The other two go towards right and left. On the left it enters into the lower region of the heart. If miracle working capacity is to be developed, one may get himself attached with that part of current which is saturated with the Mayavic condition. (SS-317,318)
The power can be utilised in other ways too. For instance, it can be used for awakening the points related with the art of singing. The centre of Deepak Raga lies just a little above the left nipple, and that of Megha Raga, a little above the right nipple. The pitch of sound required for the singing of the songs in these ragas is directly related with these points or subchakras.
There is another point a little above that, which is known as the Kantha-chakra (seat of Durga). The energy promoting the laughing and weeping tendency is in abundance there. When a singer wants to produce a particular type of effect, he connects his sound with the power of the point specified for the purpose. The point last mentioned is full of Durgasakti, and one having command over it can exhibit similar actions as are commonly attributed to it. This point is also known as seat of Maya. When the thought instinct of man gains proximity with it, he begins to have dreams. Sometimes during meditation when an abhyasi happens to get in touch with it, he begins to have waking dreams. Such is the wonderful function of this point or sub-chakra. Its working can be regulated only through the process of pranahuti. (SS-434,435)

VIVEKA

Viveka in true sense never develops unless the senses are thoroughly purified. This happens only when mind gets properly regulated and disciplined and egoism (or Ahankar) assumes a purified state. Thus it is, that Viveka is in fact the result of practices followed in order to bring about the desired results. (DR-106)
The real form of viveka is that when a man begins to realise his own defects and shortcomings and at the bottom of his heart feels repentant for them. (DR-109)
The thing is so easy that, if tried, it can very easily be achieved by multitudes. The way of achieving this condition has generally been told by folk who really do not know the path, nor have they ever tried through somebody who had really entered this kind of sphere in life. They seek the remedy with the persons who are fresh enough merely to speak always on the subject. They are moved greatly by the people who speak extempore on the platform. The real thing is in the innocent hearts of the persons who have mastered Nature, so to say. Rarely will people find this thing. Why? Because they do not try to gain the simple thing by a simple method. May the day dawn when the people may taste this nectar of real life unattainable even for devatas. People are busy thinking always of their own tales. Sit in loneliness for some time, and think of God with at least as much power as you have bestowed to your own difficulties. What then? It is as easy to realise your own God as it is to realise the worldly things in crude form.(SS-372,373)
I find people acknowledging the efficacy of certain other means of direct approach to Reality but still they are not prepared to follow them because, as they say, they cannot get away from the path they have already adopted. Their fate is sealed and they remain in the same confined sphere forever. (DR-80)
But how that may be possible under the present circumstances can be made clear by the following example. Consider yourself to be C and myself as B. Now C gets himself merged in B, while B is already merged in A. Shall not then C secure thereby his merging in A, the final goal? It therefore follows that since the greatest personality like my Master is not available and accessible, we must make full use of the second best within our reach. (SS-295)
If such a type of personality is not accessible at the time, then the only proper course would be to connect himself with one who is duly connected with the great personality, for, when the best is out of reach, the second best must be approached. (SS-194)

VOICE

I generally address the members of the Mission as brethren, but I think that may not be quite to the point. I should have rather used for them the word 'my heart' or 'my soul' instead. But why I do not take enough care to use them is not quite understandable to me. If I say that it is so because they do not love me to that extent it shall then be fallacy, because I see them evidently loving me deeply. What may then be the flaw? I believe their voices do not reach me to touch my heart. Now think over it yourself and draw your own conclusions. (SS-294)
For the attainment of that highest stage it is necessary for me to make the voice of his heart audible at the base. How can it be accomplished? The simple answer would be to secure as much nearness as possible. How can that be attained? For that there is nothing but practice and abhyas. The only effective way to attach one's self firmly to the Abhyas is to link himself with the Unlimited or, in the other words, with one who, having linked himself with the Unlimited, has attained the state of perfection. When you have linked yourself thus, it means the great Personality has taken you into the bosom of His heart. Your effort towards going deep into it means you have taken up the path towards the ultimate. That is what the word surrender conveys, and this is the only surest path for the attainment of complete perfection (SS-325,326)

VRITTIS

A common mistake which an abhyasi often falls into is that he starts with an idea of negating his mental tendencies, taking up means directly related with it. Thus he keeps his pursuit confined to a narrow sphere, which results in a lifelong struggle with the vrittis or senses. This often causes an adverse effect upon the brain. In my opinion, instead of struggling with the vrittis, if they adhere more firmly to their Ideal, success shall be easier and surer. Further more if the endeavours are supported by great power transmitted into them, the work of years shall be accomplished in seconds. With the help of transmission it becomes very easy for the abhyasi to deal effectively with the vrittis. A capable Master, by applying his power through transmission, divert the tendencies of the abhyasis mind upwards, with the result that they begin to get moulded and grow comparatively calm and peaceful. He also gives to the abhyasi's Pind-mind (Material-particularised conciousness) a dip into the condition of the Brahmanda mind (subtler or cosmic consciousness), after effecting its proper cleaning. The process accelerates the abhyasi's flight towards higher regions. In course of time when the lower mind gets thoroughly merged in the condition of the higher plane, it becomes cognizant of its true nature and gives up indulging in superfluities and superficialities. Thus the negation of vrittis comes into effect by itself and the true nature of his being begins to reveal itself. (SS-420,421)

VYAVAHARA

We get power from our thought. It happens only when we create perfect harmony between things of our making and those of the Divine. The word, vyavahara - practical dealings carries a wide meaning. It covers the entire sphere which falls next to the Ultimate. There is uniformity in Divine dealings,but only in a particular sense. For example, He gives light equally to all. He has created air for all to breathe in, and so also many other things which foster the growth of life and sustain our very existence. This can be interpreted as the uniformity of the Nature's dealings - vyavahara.(IB-55)
When a man approaches God after proper making of himself, He takes a different view of him. This goes to explain that We should effect such a making of ourselves as may help us to become the cynosure of His eyes. This dealing of Nature, we have to copy and apply in our daily life. Nature's dealings described above are manifested in diverse ways. The variety of colours in different objects is an instance of it. A flower blossoms in red colour, another close by in yellow or blue. Thus Nature manifests herself in different colours, each object receiving its due share according to its capacity and worth. In other words, She is dealing with them in Her own particular way. This example must be kept in view and all our dealings must be moulded accordingly, with due regard to proper needs and fair rights of every one, and bring them in close conformity with those of Nature. This will add further force to its effectiveness and the people will be attracted towards you. It will create a feeling of love in their hearts and they will begin to behave with you in the manner, which you duly deserve. (IB-56)