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
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.
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