JIBANKRISHNA OR DIAMOND THE HOLY GHOST AND MY DIARY OF DIVINE DREAMS

Chapter 33

             

Avatar  Lila (Sportive forms of Avatar)

152.       13th August, 1976.  

                                                 

Early morning dream:   Just before awakening from sleep I noticed that somebody held a white paper in front of me. On it I noticed a number ‘888’ along with a sentence which I could not remember. Then I again fell asleep. After rising from the bed. I could only remember the number but not the sentence.

Thereafter I thought—well let me check the book ‘Dharma O Anubhuti’ and let me see what is written against ‘888’! As soon as I opened the book, strangely I found at the first instance the same number where it was written—from ‘Nitya to Lila’ and Lila to Nitya’ and this short sentence, I could remember was written on the paper seen in the dream (Nitya – Absolute; Lila – Sportive forms of God).

The explanation is given in the book in the following way—these realizations are seen after Avatar Lila . The seer realized that he passed through various realizations of Avatar Lila in dreams and it is the confirmation .

                                     

Stability  of  previous  austerity

  153.        15^th August, 1976.  

Early morning dream:   First I saw a devotee named  Bhabani Bandyopadhyaya and began to describe to him about some of my own dreams. Meanwhile Arun Ghosh, another devotee came there and described to Mr. Banerjee about a dream of mine dreamt on 8.3.’76 in which I had the experience of Samadhi. I also described about my another dream in which I had an experience of ‘Sacchidananda’ (Eternal bliss) condition and then the dream went off.

This type of dream confirms the stability of the condition gained in previous dreams as those are being corroborated by narrations in later dream.

                          

Stability  of  preaching  capability  in  seer

154.        16^th August, 1976.  

Early morning dream:  The scene opened with a huge hall which was filled up with many young ones and a Christian Monk was supposed to deliver a lecture. I was also present there. The Father, looking at me started saying ‘We can only preach, what you have got to preach? Hearing this I became agitated and said, ‘Who are you to preach? Who preaches? God preaches. God is within you. You are a man. So man becomes God’. While saying this to him, I observed that he could not talk at all. When I repeated these sentences, the Father became depressed and saying good bye left the hall. With a great joy I left the hall.

The dream indicated the future of the seer, when he will utter ‘God is in the body’ to anyone, even he is oppositionist, he will not say a single word against the seer, and on the contrary, he will be converted . In addition, the Christian world may, in future take the cult of Jibankrishna i.e., they will realize that God is not in heaven in the sky but within the human body.

     

The  future  indication  of  gaining  the  entity  of  Jibankrishna .

155.         16^th August, 1976. 

After the previous early morning dream, it was 6-30 A.M, I was seated on my bed and the words ‘Entity of  Jibankrishna’ suddenly flashed in my brain. I was seated with closed eyes, gradually fell into trance and heard the voice of  j

Jibankrishna from a far distance ‘You will get my entity, you will get my entity’. These words were repeated several times and then I got back my sense. Even the whole day my mind did not come down from the cerebrum.

                      

Company with  the  devotees  and  spiritual  practices 

 156.        17^th August, 1976. 

Early morning dream:  One old well reputed Doctor named Kripanath, very much known to me with great affection hugged me and then took me to his residence entertaining me with delicious dishes.

The scene changed . I saw myself in Raghunath Sen’s house at Taltala, Kolkata where many devotees were present.  Khagen Ghosh with bearded face was also seen there, but did not utter a single word. Then he began to read his own exercise book written with his dreams. After he finished reading, I asked him, ‘Where will you take your food?’ He said, ‘I shall take my food at Hotel. I cannot take it in anybody’s house now’. The dream went off.

The first scene indicates that God has His best blessings bestowed on the seer as ‘Kripanath’ means who pours His blessings i.e., God.

The second scene shows that the seer is continuing regular spiritual practices even in dream like reality through constant accompaniment with devotees.

                                 

Gaining   the   power  of   preaching

157.        18^th August, 1976.  

Early morning dream:  I met Jibankrishna, but how I did met, could not remember although the residual effects of joy lasted long.

After a while I saw myself saying some words on Sri Ramkrishna Deva to somebody from the core of my heart and with the sweetest voice. After I woke up from sleep, went on thinking with great surprise—How strange, I cannot say like this in reality!

However, the dream indicates that the seer will have the power of speaking of God and preaching in future, though the seer has not any intention of taking all these achieved in dream.

           

RELIGION AND REALIZATION BY DIAMOND PICKED UP IN THE STREET

A day at Dakshineswar

(Henceforth Shri Ramkrishna will be spoken of as Thakur” when required as it is so done in the Gospel )

Friday, April 24, 1885

621. “Bharadwaja and other sages declare you as a Divine Incarnation”.

A Divine Incarnation is an Individualism. One who gets the manikin form of God within, is called Avatar or incarnation of God. Did Bharadwaja and other sages get the process and the manikin form within them? No, not at all. An Avatar has to declare himself as an Avatar and the rest of the humanity has got to believe it. Bharadwaja and other sages were followers of faith of the Dravidian or Semitic cult. Religion is not a cult of faith but it is an automatic cult of realization. Furthermore, there are two kinds of realization:

(i) Individual, and (ii) Universal. Individual realization does not bear any proof as it is confined in a single man; whereas in Universalism, the proof is borne by the human race.

622. “Our meditation rests on Indivisible Satchidananda”.

What is Satchidananda?

Sat – existence. We feel the Life Power pervades the body through and through. It is ‘Sat’, but it is gross.

Chit – yoga – transformation of Life Power.

Ananda – Bliss. When Life Power reaches the cerebrum it becomes Bliss and Bliss alone. It is felt and the sign of Bliss is seen over the face. The two cheeks look swelled. It is Samadhi and according to the definition of Sankaracharya it is called Nirvikalpa Samadhi. The pundits or scholars having had no practical experience or realization of the thing take Nirvikalpa Samadhi, Jara Samadhi and even Sthitha Samadhi as one and make its use indiscriminately.

This Satchidananda is but one portion of the whole. And it is nothing but Individualism. The other portion is Chit Ghana Kaya.

Chit – yoga – transformation of Life Power.

Ghana – The Bliss in the seventh plane again undergoes transformation, gets condensed.

Kaya – human form, the shape of a living person. Here the Life Power becomes Paramatman and He will be seen by thousands declaring Universalism. This is realization and not faith.

The two terms taking together become: Satchidananda Chidghanakaya.

623. “The mind would lose its existence”.

(The translation in the Gospel is – “My mind would lose itself in the Indivisible Absolute”).

Here the idea runs that the Individual Absolute rests somewhere else and one’s mind gets up, merges, and collapses there. But I speak of my own personal experience. In deep Samadhi I lost myself and I did not know when I lost myself but when I came back in my sense I came to understand that I was not. My mind was transformed into void or nullity. It is called to come back with the knowledge of ‘Thou’ or Tattvajnan.

There is also a second class realization of this state. It takes place in the causal body. A man dreams a human form without head, that is, this Samadhi is taking place in his causal body. The realization is taking place in the body of his Guru or the body of God-the-Preceptor who is nothing but God Himself.

624. “So he (a man coming down from Samadhi) rests with devotees and devotion to God”.

It is but to come down. Here it signifies that the Life Power retracts and fails to make itself Universal.

Swami Vivekananda was asked by Thakur to go beyond Samadhi and furthermore, it was added that everything was but He.

Yes, this Dravidian cult or the cult of Bhakti ends in Individualism but the Sanatan Dharma or the spontaneous evolution of the awakened Life Power envelops the whole human race announcing the Universalism. It is so done through Mahayoga – the most mysterious and unfathomable mystery of the human life – an epitome of the Universe or nature.

JIBANKRISHNA OR DIAMOND THE HOLY GHOST AND MY DIARY OF DIVINE DREAMS

Chapter 32

Revelation  of  other’s  condition  and  indication

of  numerous  realizations

147.      12^th July,1976.  

Early morning dream:  The religious master Sri Sitaramdas Omkarnath was seated in a house. On the basis of a question on some realizations he tried to find out its explanation in a religious book drastically. I was seated enjoying his helplessness in this matter. Ultimately he could not find it out.

After a while somebody gave him food and he put these in a cloth bag just like the priest do during worships.

In the next scene I saw brinjal  plants yielding plenty of brinjals and I began to harvest the brinjals and filled the baskets. There were both large and small size brinjals, although big sizes were more. Ultimately I completed harvesting and the dream went off.

[The first scene shows the status of the so-called  religious masters proving their very poor knowledge on spiritualism and also their greediness on earthly affairs .

The second scene indicates that in future the seer will have numerous realizations.]

Revelation  of  own  and  other’s  spiritual  status

 148.       30^th July, 1976.  

Early morning dream:  In a huge and open hall Mr. Iswariprasad Goenka, a well known Industrialist (very much  known to me) was seen seated. Conversations with me were going on. Meanwhile it was noted that some other persons were also seated in front . Looking properly at them they were identified as some devotees like Indranath Mukherjee, Arun ghosh, Abala kanta Dutta etc . One of them was explaining something about  Jibankrishna to Mr Goenka and his body was jumping . At first he seemed to be Arun Ghosh, but then I realized that he was not Arun Ghosh but Indranath Mukherjee and I was surprised to see him in such a condition which was beyond imagination.

Meanwhile seeing an aeroplane in the sky Mr. Abala Dutta was going to say something about the plane, but Mr. Ghosh said, ‘let it go’. I also said, ‘we cannot withstand such type of talks’. Saying this I sat with full ecstasy. After a while when I got back my full sense, I saw everybody lying on floor except Mr. Goenka who was massaging the legs of Arun Ghosh . Then while Mr. Goenka wanted to massage my legs, with folded hands I said, ‘I am poorest of the poor, why massaging my legs’? Here the dream went off.

[The dream indicates the esoteric conditions of everybody.]

       

Stability  of  ‘Brahmagyan’ or Supreme Cult within  the  body

 149.         3^rd August, 1976.   

Early morning dream:  I went somewhere with some of my students. There one unknown boy gave me a ripe mango of huge size. I began to eat it and went on eating as if there was no end of it. Then ultimately I threw out the very thin stone.Then I got a custard apple. I ate a portion of it and then distributed to others. The dream was off.

[The dream indicated that ‘Individualistic Brahmagyan’ has become stable in the seer’s body . Huge mango means the huge intensity of Brahmagyan(Supreme cult) ; very thin stone means the minimum ego sense of the seer—that means the livelihood will be as minimum as required in future ( Sri Ramkrishna said).

Custard apple contains many seeds which in future, through the seer many people will gain spiritualism.

           

Accompaniment  with  the  Holy Ghost  and  Devotees

 150.       9^th August, 1976.  

Early morning dream:  The dream opened with the scene of Jibnakrishna’s room at Kadamtala, Howrah . He was seated on his cot reading a book. Some other devotees were also present in the room amongst whom only  Indranath Mukherjee was recognized. I was feeling a great enjoyment seeing  Jibankrishna. Even after the dream this sense of enjoyment persisted for a long time.

[The dream was an indication of increasing brain capacity of the seer as well as growing sense of oneness with others.]

                   

Descent  of  Divine  Consciousness  up to  the  waist

 151.        12^th August, 1976.   

Early morning dream:  In the first scene I saw a huge endless open space and I kept on walking through that space to an unknown place.

In the second scene I saw myself going to Jitendra nath Chatterjee’s house (a devotee), but it was situated at Shyambazar unlike the reality.

Suddenly I observed that the narrow canal existing near Shyambazar became full of Ganges water up to the brim and was converted into a much wider canal. The Ganges water running from Bagbazar Ganges river  filled it up. Seeing this beautiful scene I became overwhelmed with joy saying ‘Oh! How nice!’

In the last scene I saw a room where some devotees e.g., Ananda Mohan Ghosh, Raghunath Sen and I was seated. Brother Raghu was saying on the basis of a dream of  Dhiren Mondal in which he saw God, ‘As  we are mixing with each other, otherwise except Anath (Mondal) and Arun (Mukherjee) others would have been diverted, Here the dream went off.

[The first scene indicated the huge capacity of the seer’s spiritual brain power as symbolized by a huge open space

The second scene means thus—the capacity of the seer’s ‘Susumna’ has become increased where the divine consciousness in the form of Ganges water has come down to the waist as Shyambazar depicts Shyam or Lord Krishna whose divine consciousness came down from Sahasrar or cerebrum to the waist. Here water cools the body. In a previous dream divine consciousness was seen in the cerebrum in the form of sparkling light.

The last scene is coincided with the reality as there goes on a regular assembly of many devotees at the residence of Raghunath Sen.]

            

RELIGION AND REALIZATION BY DIAMOND PICKED UP IN THE STREET

A day at Dakshineswar

(Henceforth Shri Ramkrishna will be spoken of as Thakur” when required as it is so done in the Gospel )

Friday, April 24, 1885

The yogic form of a Kirtan of Uddhavadasa

615. “After reflecting long, I find that I must die at last”.

The reading is: “I have pondered and thought and made my mind firm that I cannot live”.

Yes, ‘I’-ness or ego must die and God is to come out. The cockroach is to get transformed into a jewel-insect.

616. “Can you not tell me a way, O friend, by which I may meet my Krishna”?

The reading is: “Do please tell me the ways and means to get Him”. – Says Uddhavadasa.

To get him – to be transformed into God.

Uddhavadasa – the composer of the song.

617. “All are Narayan (God)”.

How does God look?

In the Dravidian or Semitic religion of dualism God is like a man – ‘Man, the image of his maker’ with the attributes of omnipresence, omniscience etc. Even this God is seen such as ‘Gopal’ of Gopal’s mother or Ramlala of Thakur. It is Individualism as nobody else will see the form save and except the seer. It is but his own creation. It is the Life Power of the devotee which takes the form and comes out of the body. Here we are not in a position to declare that all is God.

In the Sanatan Dharma or the Aryan culture or Brahma Vidya God is seen, shown by God-the-Preceptor in the seventh plane. It is not self-creation. It is spontaneous as the seer must have had no previous knowledge that God can be seen. In this case the seer may argue in this way, “I have seen God within me. It is Truth and it must be with all. So all are God”. It is also stretching of imagination. Even in this case the seer cannot describe fully that which is seen. It is God-the-Preceptor who says, “it is God” and he picks up the word. So it transpires that it is Individualism. Even though it is a full-fledged form of the Vidwat.

Also in case of the Viswarupa or seeing the Universe within the Atman or God, the ‘Ma’ and ‘Ra’ of Thakur (first God and then Universe), the sense that all is God, does not grow; furthermore, no proof for the experience can be set forth.

Yes, all is God – One, and its proof is borne by the seers. It is a direct proof. A man becomes God in the spiritual world and He shall be seen by thousands and the seers declare about their Oneness with one living man and this proves in both the ways that a living man becomes God and at the same time all are God. It is the production of the Mahakarana and Mahayoga; of course, both of them are but the outcome of the Life Power in a man. There is no outward agency playing any part in it.

From time immemorial it is so spoken that all are God, but it is not substantiated. In Individualism it lacks proof. It is definitely and wonderfully proved in the Universalism by the human race as they are the seers of this Oneness, that is, all are God and One.

618. “Ekangi (Prem) is love from one side. The best example is that water does not court the duck but the duck courts the water”.

Yes, it is so chalked out in the cult of devotion and emotion (Bhakti). One is seeking God; that is Vividisha – to attain God by self-exertion. No Godhood can be attained by the process.

In Vidwat the process outlined in the Upanishad is the only way. God out of His grace manifests in a man and then alone Godhood is attained. God seeks a man – the highest and proper receptacle to express Himself. Here we get a different tale in comparison with the cult of Bhakti.
When God spontaneously manifests Himself in a man, the man becomes God and it does not remain confined in the individual man but that man becomes the Universal Man – Universalle-La’-Homme.

619. “Sir, whom to be called antaranga (i.e. part of the inner self)”?

The yogic form is that the Self, in the shape of a living person, shall be seen within by thousands and that living man becomes antaranga to all and not the disciples who live near the Guru – human preceptor. Judas lived with Jesus but he proved himself to be a traitor.

Yes, God is the antaranga in one and all, and none else. This has been experienced and seen in our own life. It is so remarkable a difference between Vividisha and Vidwat.

620. “But we know you (Rama) as the son to Dasaratha”.

Rama – one.

Son – outcome – result.

Dasaratha – five organs of knowledge and five organs of action through which the mind works.

When the Life Power is withdrawn from the organs of knowledge and actions and centralized into one (Rama), then the aspirant becomes the son of Dasaratha.