RELIGION AND REALIZATION By DIAMOND PICKED UP IN THE STREET

Iswarcoty Nityasidha

B. Next to Avatar is Iswarcoty Nityasidha.

These Iswarcoty Nityasidhas are also Daivi men, but they are not Avatar.

Daivi is one from whose body the soul emanates spontaneously, but not in full measure. They come with Avatar to help him in his mission. But these people do not get God manifested in their body in the five sheaths as depicted in the Vedas. Some of these people realise Godd without any form – Akhanda, and some with various form – Uchu Sakar.

Akhanda is entire – i.e. God without any form.

Uchu Sakar is to realise and see God in various forms and thereby the seer understands that one God appears in various forms.

“The body of Narendra (Swami Vivekananda) is so built that he realises God without any form”.

¾Sree Ramkrishna.

“The body of Rakhal (Swami Brahmananda) is so built that he sees God in various forms.”

¾Sree Ramkrishna.

IV

Kripa Siddha

Kripa Sidha is he who sees God through sheer grace of God. There are two stages of these people. The first condition is to get God-the-Preceptor. God-the-Preceptor, when first seen, is an unknown human form. You never saw the man before. He is made of God’s light. He speaks. He teaches. You never expected to see him as you do not know the A.B.C. of him. The soul, emanating from the body, has assumed that human form. It is His sports and it is His grace to you. But you do not know how it has happened. You are simply filled with bliss and wonder. Of course, all the processes will be known to you in course of time. “A room has been kept in darkness for a thousand years. A light has been carried there in the room. The room is illuminated in the twinkling of an eye.”¾Sree Ramkrishna.

The second condition is¾ “God will appear before you and tell you about your realisations. Then you shall know that your realisations are correct”.¾Sree Ramkrishna

Your own image comes out from your body, stands before you and says to you, “you are blessed with the grace of God”.

Your thinking that you have got God’s grace is a misguiding imagination. God must be seen and realized, and then He must be speaking out the thing to you.

V

Hathat Sidha

Hathat Sidha is to see God and to get His grace in an unexpected and unthought of condition.

Sree Ramkrishna was aged eleven years only. It was in his native village. The temple of the goddess, Vishalakshi (lit: the big-eyed one) was situated on the other side of the meadow attached to his village. The ladies of the village were on their way across the meadow to worship the divine mother on a special occasion. He accompanied them. While on his way in the meadow, he saw a light and swooned. He was God and went into Samadhi (got himself transformed into God). The occasion was something unheard of and unthought of for a village lad of eleven years.

Kripa Sidha and Hathat Sidha are of akin and alike nature. Unexpected and all on a sudden, God-the-Preceptor comes and gives his grace to you. Even at the time you do not know that he is God-the-Preceptor: you do not know who he is or what he is. You never saw him before. He is in human form but he is made of light. He speaks. You are simply amazed with awe and wonder.

A man is passing by in a public street. He sopped and picked up a diamond Manik. Such is the state of Hathat Sidha.

The man who has picked up the diamond is fully conscious of it. But this does not end here. The diamond itself gives publicity. God will reveal the thing to a friend in a dream. He will come to you and tell you. “Well, I have seen that you have picked up a diamond”. And again to corroborate the dream of this friend, another friend will see a dream very akin to the first dream. You do not know that he has seen the dream, but he will approach you and tell you. “Yes Sir, I have seen that you have picked up a jewel which does not know any value”. The second dream establishes the publicity in full measure.

The simile, given by Sree Ramakrishna in case of Hathat Sidha, represents the whole picture of transformation of life-power to God in the body.

“The rich man” ¾ is God with a form.

“To get the daughter in marriage with the poor man” “Bhagawati Tanu” ¾ is the form made of the emanated God’s light in the body. A daughter is born of you.

The daughter has come our from your body. Here also the Bhagawati Tanu will be seen both inside the body as well as in the outside. She is the daughter of the rich man-God. Thought the daughter has come out from God, yet she is your wife. She is your companion for ever.

“House”¾ It is a seven-storied hous (body). Each floor has got a plane. There are seven planes.

“Furniture”¾ is realisations as seen in each plane.

“Car”¾ indicates motion¾the motion of the life-power. Life-power is Kundalini and can be seen in the body. She was seen by Sree Ramkrishna. She looks like a serpent made of light.

“Seevants”¾ All the senses become your servants. Thus you get control over them.

“Maid”¾ Maya or the body becomes your maid. It means you get full control over your body.

RELIGION AND REALIZATION BY DIAMOND PICKED UP IN THE STREET

Nityasiddha:

Nityasiddha is the form in whose body God emanates spontaneously.

There are two classes of Nityasiddha.

a)      Nityasiddha Iswarcoty Avatar.

b)      Nityasiddha Iswarcoty.

Iswarcoty :¾

God, in the form of Chaitanya (Divine Consciousness) comes down from the brain up to the waist. It is seen. It comes to pass in the body of the Avatar and he is called Iswarcoty – that is, Chaitanya coming down up to the waist. This descent is called avataran.

There is another class of Iswarcoty who have bigger hollows in their backbone. (“Some bamboos have got bigger hollows and some small” – Sree Ramkrishna).

Avatar :¾

He who sees the Manus-ratan in him is called Avatar. Manus-ratan is manikin with marks of sandal-paste on his forehead. He prays aloud. It is seen and heard. He claps his hands and it is felt in the palm of the hand of the seer.

This Nityasiddha Iswarcoty Avatar experiences and sees all kinds of the sportive

forms of God emanating from the body, both ways, within and without.

Siddha :¾

One who has gained Siddhi i.e., attainment of God in the body.

There are five kinds of Siddhis.

In Avatar these five kinds of Siddhis come spontaneously. Sometimes God with a form appears and speaks that you are a Kripa Siddha or Dhyan Siddha.

The ways and processes of manifestation of God in the body, as chalked out in the Vedas, are the clearest and supreme ones for conception of God in the body and they pass through five stages or sheaths. Each sheath is called Kosha.

1.      Annamaya Kosha is the physical body.

2.      Pranamaya Kosha is the life-force – the plane where the vital force is seen.

3.      Monomaya Kosha is the mental-plane where light in various forms are seen.

4.      Vijnanamaya Kosha is where special knowledge is acquired when Satchidananda Guru, God-the-Preceptor shows God, and consciousness springs up that “I am not body, but I am He”.

5.      Anandamaya Kosha is the sheath of bliss.

 III

The process of transformations of these five sheaths from one into another takes place. From the human body, the life-power separates, comes up, accumulates and transforms into mental-plane with pure faculty of seeing God’s light in him as well as in the outer world. This transformation goes on till it turns into bliss. It is emanation and manifestaion of  God with attributes in the body

–        Saguna Brahma.

There are seven planes which are the seats of these five sheaths and each plane has got its separate manifestation and realisation of God in the body.

It cannot be seen even by vivisection. It can be visualised in Bhagawati Tanu, the human form which grows within the body, and it is made of God’s light.

1.      Annamaya Kosha has got no plane.

2.      Pranamaya Kosha has got three planes :¾

a)      Organ of generation

b)      Organ of evacuation.

c)      At the navel.

Manifestaion and Realization :¾

“When water oozes out from the Alek Lata an invisible creeper, and gets into the abdomen, then a tree grows”.

¾ Sree Ramkrishna.

Alek Lata :¾

God, without any form (Nirguna Brahma, ¾ the absolute) lying in and through the body, has entwined it like an invisible creeper. He, out of sheer mercy, releases Himself from the body and percolates in the right side of the abdomen. It is seen, It looks like light bluish gurgling water mingled with peaceful sparkling moon-beams.

3.      Manomaya Kosha is the fourth plane. Its location is heart.

Manifestation and Realization :¾

This is the first place where God’s light is manifested and seen. On whatever side you may turn your eyes, you will find God'’ light pervading everything coming within your ken. For instance, you turn your eyes and gaze at the branch of a tree and your eyes will meet with light like molten silver or mercury pervading the branch.

Sree Ramkrishan was engaged in worshipping the goddess ‘Kali’ in the temple of Dakhineswar and the goddess showed him that every article, including the door, door-steps, ceilings, etc., had been saturated with God’s light.

4.      Vijnanamaya Kosha :¾

Vijananamaya Kosha comprises the fifth plane, the sixth plane and portion of the seventh plane.

In Vijnanamaya Kosha springs up the consciousness of the real-self and it is revealed¾ “Who I am !”

God releases Himself from the body and undergoing several kinds of transformations, ultimately takes the form of Atma. The seer of all these sports of God in his own body becomes conscious that he is not body, but he is Atma.

a)      The fifth plane has its seat in the throat.

Manifestation and Realization :¾

The seer will see himself that his body is transformed into half-woman and half-man. The lower portion is woman and the upper portion is man. The condition lasts for two to three minutes. It happens in broad day-light and the seer sees it.

This revelation makes the seer conscious that Atma is neither a woman nor a man.

This is the first condition when animal passion (Kama, lust) commences to evaporate from the body.

“So, Satchidananda¾God in the body, firstly of the first, assumes the form of half-woman and half-man Ardha-Nariswar”.

¾ Sree Ramkrishna.

The terms Satchidananda, Atma, Bhagawan and Brahma are synonymous, though in relization there is a variance, as they are separate stages of God.

God is in the body, He releases Himself from the body, assumes the form of half-woman and half-man, and makes you see this with eyes wide open in broad day-light.

There is a second-class realization of the Ardha-Nariswar. The devotee, Bhakta, sees it in the body of his Satchidananda Guru, God-the-Preceptor. God-the-Preceptor takes this half-woman and half-man form and appears before his devotee.

The first class realization of the Ardha Nariswar Murti comes upon the physical body of the devotee and the second-class realisation takes place in the Karan Sarir, the inner body, made of God’s light.

b) The location of the sixth plane is in the middle of the two eye-brows on the forehead.

Manifestation and Realization :¾

Dwidal Padma¾a pair of lotuses in one stem is seen.

From the eyes come out two small circles, half inch in diameter and having the surface covered with God’s light. They rise upwards to the eye-brows and stop there. They unite, become one and vanish. In no time a single circle appears in their place. Now, the circle in it bears the insignia of knowledge¾such as a small Budha in meditation, and this image of Budha indicates the realisation to come in the seventh plane. This circle is called the Jnan Netra, third eye or Eye of Knowledge.

The former realization is a first-class one, but there is also a second-class realization. It is seen to happen in the body of God-the-Preceptor. A circle made of God’s light is seen in the sixth plane of God-the Preceptor and images if Gods as well as the tree of fulfilling one’s desire, Kalpataru, are seen.

c) At the gate to the entrance of the seventh plane Sahasrar, the living form of an exquisitely beautiful young lady is seen. She is the image of mysterious Maya or Rahasyamoyee Maya. Maya is the goddess who keeps a man in separation from God.

It is broad daylight. The seer is lying flat on his bed with eyes wide open. He sees the lady. Her complexion is light blue, but shining just like a bluish pansy. Her apparel is of the colour of the sky. At the end of her nose, on one side there is a small gem fixed. Her gaze is bent and fixed on the ground. The thumb of her right hand is placed in the middle of her eye-brows. She is dancing. The dance is of very slow motion but charmingly rhythmical. She seems to be made of joy and bliss. These joy and bliss come down from her body and flood the earth. Her bent and fixed gaze reveals that she is the keeper of the mystery of this human life, the world and God. All kinds of realisations on the way to seeing and becoming God, are but vivisection of this Maya. The supreme knowledge of Brahmajnan lies in solving the mystery of ‘Life and death’.

d) The seventh plane is in the brain. God is seen in this seventh plane. “Somebody will come and say,¾this¾this !”

¾Sree Ramkrishna.

This ‘Somebody’ is God-the-Preceptor, Satchidananda Guru. He appears, speaks and shows God¾ “This is God ! this is seeing God !” He then enters God and melts away. The seer becomes conscious that his God-the-Preceptor is God Himself in form. All these happenings are seen in one’s own brain.

God is seen and seen in the body. Then comes the slow but spontaneous revelation of who and what is God. At the end of this stage, it sprouts up to the seer of God that he is not body but he is God. it is called the sheath of the special knowledge or Vijnanmaya Kosha. This is the commencement of Samadhi or becoming God and it is a kind of Samadhi in itself.

5.      Anandamaya Kosha is the sheath of bliss.

Here a man transforms into bliss ; the feeling of bliss remains and he feels it. It is to get Satchidananda, or to become Satchidananda.

“Well, until and unless, a man gets himself transformed into God, the Bliss, his other realizations are secondory.”

¾Sree Ramkrishna.

This stage of God, the Bliss, cannot be spoken out.

“How does butter taste ? Well, the taste of butter is like that of butter.”

¾Sree Ramkrishna.

“A kiddy, five years old, cannot be made to feel the pleasure of amorous dalliance”.

¾Sree Ramkrishna.