RELIGION AND REALIZATION BY DIAMOND PICKED UP IN THE STREET

VIII

Some twenty-six years back from the date of commencement of writing this, a divine dream was dreamt. It started to clear the meaning of the similes and metaphors often used by Sree Ramkrishna in the Gospel of Sree Ramkrishna. These similes and metaphors revealed the inner aspects of transformations of the lower-self into the Supreme-self in the process of Yoga or in other words, the sportive forms of God as seen in the body.

The divine dream came upon the seer in the most unexpected way, as a particle of it was never thought of, nor was it so heard from anybody, nor read in any book. It is given out here and it runs thus ;¾

A beautiful garden – a unique creation. The human language is not befitting conveyance to have it described in full measure.

A charming house is in the middle of the garden; a landscape picture is not so beautiful. The house is of a circular shape. The platform of the house is very high one and the house is placed over it. There is a verandah all around the house. The verandah is trimly decorated and the decoration is a model of artistic taste.

A large room is in the middle of the verandah. It looks like the court of a mighty eastern monarch.

There is an exquisitely fine sofa in the middle of the room. A lovely and tempting bed is on the sofa.

A ‘Babu’ – the owner – is lying on the bed, resting his head on a bolster. His very appearance speaks that he is the master. The figure is neither very fat nor very lean or thin. The whole of his body with the exception of his face is covered with a milk-white sheet of cloth. The face is well-shaven. On the floor, there is a smoking apparatus (Gargara – used by Nawabs in India) with a long pipe. Language fails to give out the artistic finery of the smoking apparatus and the long pipe attached to it. One end of the pipe is in the mouth of the master, but no smoke is seen to come out. The colour of the face of the master looks like that of the face of a wax-doll as seen in the gallery of Madame Toussand. He is middle-aged and silent. His eyes are closed.

The seer of the dream is standing on the floor by the sofa. His eyes are firmly fixed on the face of the master.

The room is quiet and in solemn silence. Some time goes by. The seer quietly leaves the room and comes out to the verandah. Surrounding the verandah there are circuitous stairs leading to the picturesque passages of the garden. He comes down to the passage. It funs straight and is not a very long one. it leads him to the gate at the entrance of the garden. The gate is shut with a fixed row of iron railings with an iron wheel at the top. The passage is barred. The road of the world runs in the front of the closed passage of the garden. The seer is a strong man. He picks up a railing with an iron wheel. The passage in the garden gets its out-let into road in the world. It is for allowing the people to get into the garden and to see the ‘Babu’ (God’s face). In that posture he stands and the divine dream disappears.

The commandment in dream according to which the transformation of the lower to the Supreme-self (Yogic Rup) of Sree Ramkrishna Devah’s perennial sayings is written :¾

Sree Ramkrishna has an airy appearance. There are only outlines of his form and figure in the air and they are distinctly visible.

He is saying, “Well, I have been fed and well-satisfied in hearing the Gospel of Sree Ramkrishna and the explanations given at the time of reading”. Hearing him, at once, it passes through the mind of the seer of this divine dream that he is ordering the seer to feed him by writing the explanation of the inward transformations as seen in the process, when God emanates in all the sportive forms from the body till He transforms into the Supreme bliss. The mind of the receiver of the commandment turns out to be heavy. The seer bursts out and speaks with a laden heart¾ “Where is the document to be followed?” He says with a voice four times louder than that of the seer, “The document is with “Mahendra Master” (Sree “M” – the writer of the Gospel of Sree Ramkrishna).

Furthermore, by stretching his finger, he points out Sree “M”, seen at a distance in an airy form. The divine dream vanishes. The seer clearly understands the meaning of the commandment in the dream.

The room is but a small one, but we are accommodated there. Some twelve or thirteen friends of us meet there. The Gospel of Sree Ramkrishna is read and it is read in the morning, afternoon and at night. The reading continued for five years from July, 1943 to the end of 1948. We have been known to each other for a very long time, some for twenty-five years, and even in some cases for more than that, except two of them. One of these two friends got his command in dream and came; the other one was his companion.

All these friends are blessed with God-the-Preceptor, Satchidananda Guru. They have seen various sportive forms of God in dreams, in the process of self-elimination (Dhyan) and in trances. Sree Ramkrishna has given his grace to these friends and thereby, it is proved that a lotus blooms in a heap of cow-dung, as all these friends are very ordinary people. They have attained Sidhi or in other words, have seen God according as His grace is distributed.

Sree Ramkrishna has revealed to these friends the state of realisations in a very amazing and new way. The state of realisation of one friend is revealed in a dream or in a trance to a second friend and the second friend’s state is seen by a third friend. Again, there are some who see the sportive forms of God both in their body s well as outside and hear His voice speaking by self-revelation. One friend in a dream is seeing that a second friend is in Samadhi, transformed into God, in a room of a seven storied house. Again, some one is seeing God’s light in a dream and transforming into God in Samadhi. The dream passes by and he retains every item of the dream in his memory.

The Gospel of Sree Ramkrishna is read in the room among these friends. Each and every perennial saying of Sree Ramkrishna is explained in the form of the sportive forms of God as seen in the body.

To quote an instance, “The ray of the sun falls on the ground and it differs from the ray which falls on the water and the ray fallen on the water again differs from the ray falling on a mirror.”

¾ Sree Ramkrishna.

The explanation as seen in the body is made among the friends and it runs thus:¾

God is in the body covering in and out every minutest part of it and in an invisible way – thus is seen ‘the ray fallen on the ground.’

God in the body assumes a human form made of God’s light and appears and talks or is seen within the body speaking there. This is ‘sun-ray fallen on the water’ (Karan or Bhagawati Body).

In the cerebrum when God from the body is collected, deposited and showed by God-the-Preceptor, it is ‘the sun’s ray on the mirror.

The reading of the Gospel of Sree Ramkrishna got slackened. It was so revealed in dream that it would come to pass. One of the friends, the reader one, appeared in a dream to another friend and told him that he was tired of reading any more. So it has been ordered by Sree Ramkrishna to feed him by writing the explanatory notes of his conversations held with his disciples and devotees.

Previous to this commandment, a few dreams in connection with writing this annotation were dreamt.

The seer dreamt that he was in a running train. The compartment of the seer was over crowded. A conversation ensued about God and a pretty long talk it was. All the way the seer had a pencil in his hand. The train reached the destination of the journey of the seer. He got down. There was no pencil at the time in his hand. He made his way towards the platform. Another passenger, in haste, came down from the train, took a run, came to the seer, placed the very pencil at his hand and vanished. The dream left him with the pencil in hand. The meaning of the dream was a mystery with the seer. But after commandment for writing explanation, the exposition was made out and became obvious.

A monk (Sadhu) friend dreamt that another friend of our group told him, “Well, let all these happenings about the sports of God be given publicity to. No new-comer is to come to our room any more and it is warned.”

This monk again dreamt a second dream. The writer of the explanatory note was engaged in writing. It amazed him, as the writer, was not in the habit of writing and was seldom seen by him to write. The scene was in our small room. The monk wanted to pass by the writer to the other side of the room. A hesitation

came upon him. But it struck him at once that the writer was their friend and there was no cause of being afraid to come to him.

Another friend living in a distant village dreamt. The dream ran thus – “Well, so far what is done is well and good ; but now, a new document in writing is to be given to Sree Ramkrishna Devah."

With the commandment of writing out the annotation, these three dreams became clear as they were the messengers of the order given by Sree Ramkrishna.

Some three friends of the group disagreed and opposed the writing, as it was against the convention of a seer to give publicity to his realizations. It was decided to hold up the writing till further order was obtained, not by the writer but by somebody else.

No sooner had it been settled, than a friend of the group said, “Well, I have dreamt a dream and it is not yet spoken out. It concerns the annotation.”

he related the dream – “He and another friend of the group were sitting side by side in a room. Before them there was a raised platform and the usual reader of the Gospel of Sree Ramkrishna was explaining Sree Ramkrishna’s conversation from the Gospel. A dazzling light all on a sudden appeared at the door. It drew his attention. he turned towards the light. In the midst of the light Sree Rmkrishna Devah was seen standing. He addressed the reader and told him, “I have been well fed with reading of the Gospel.” He finished. The reader at once turned and asked him, “Am I to feed you by writing annotation?”

Sree Ramkrishna                            ……. “Yes”

Reader                                            ……. “Where is your document (book)?”

Sree Ramkrishna                            ……. “It is with Mahinder Master (Sree “M”).”

Just at this time, the seer of the dream stood up, approached and wanted to speak out something, but he swooned and fell down at the feet of Sree Ramkrishna Devah’. For a pretty long time after the dream had left him, he was in a benumbed condition. When full consciousness came back to him, he found himself wet with perspiration.

This dream was a confirmation of the first commandment but it could not give us entire satisfaction to commence the writing. It was kept in abeyance as agreed till a further commandment  was heard at least from one of the three friends, opposed to the writing.

It was a Sunday, when the difference of opinion occurred. But in the night of the succeeding Monday, the friend, first to raise objection against writing, dreamt this dream :¾

‘It was market. On a wall of the market a tin pipe of big dimension was fixed.

Beneath the pipe there was a big rectangular tin box. Honey was coming down from the pipe fixed above to the box, placed below, and in continuous flow. There were two men standing by the pipe and the box. The honey was collected and brought by them from the forest. It was they who poured the honey into the pipe. The big rectangular cistern below the pipe had a thin rubber tube fixed in it. With a full force, honey came out from the rubber tube and was distributed to the people of the market.

Honey is the symbol of the divine consciousness.

To see honey in a dream is a second-class realisation of the divine consciousness.

The full exposition of this divine dream is not given as it is very personal in every item.

It was he who first revolted against writing, but on the second day this dream was dreamt by him ; on the fourth day this dream was related to us ; on the sixth day he burst out saying “The meaning of this dream is clear to me. There is an order in it for you to continue the writing. This writing will distribute divine consciousness ‘honey’ to others.”

The second oppositionist friend dreamt another dream :¾

‘A broad road was running straight. It was a two-storied road – one on the other ; but they looked alike and ran parallel. The road above, the second one, had many lanes, bye-lanes, and alleys attached to it. There were numerous man-holes between these roads connecting each other and giving facility to look through. It was so arranged that the voice from the basement road could be heard in the upper road and vice-versa. The seer of the dream was on the upper road and his God-the-Preceptor below. Every manhole in the road gave them opportunity to look at each other and to exchange talks. God-the-Preceptor from below asked the seer aloud – “Hallo friend, where are you?” The seer replied, “Well, I am here, Sir !” God-the-Preceptor came above and met the seer, as if it was so previously arranged.”

‘There are two kinds of meaning to a word – one coming from without as used in everyday life and the other coming from within – seen and realised in the body’.

¾ Sree Ramkrishna.

This dream was a concrete picture of the saying of Sree Ramkrishna Devah – “The sense coming from without and from within.”

The third oppositionist friend got this realisation in meditation :¾

‘He was in deep meditation and his consciousness was transformed into a divine one (Samadhi). he saw the full moon there in him. The moon melted and flowed down on the earth.’

“The Moon is the symbol of perfect and pure love (Bhakti to God).”

¾ Sree Ramkrishna.

“Love to God is the Moon (Bhakti Chandra) and knowledge of God is the Sun (Jnan Surya).”

¾ Sree Ramkrishna.

There were three oppositionist friends. Their realisations in connection with the annotation ran thus :¾

1.      Honey is distributed among the human race.

2.      The annotation contains both the outer expositions of Sree Ramkrishna’s conversations and teachings,

and the inner expositions as seen and shown by God in human body.

3.   The annotation is molten moon which will create love of God in a man.

The obscurity of these three friends were removed by their own realizations and it was sheer grace of Sree Ramkrishna.

                                 “DIAMOND PICKED UP IN THE STREET”

____

RELIGION AND REALIZATION BY DIAMOND PICKED UP IN THE STREET

VI

Swapna Sidha

Swapna Sidha ¾The lucky man who sees and becomes God in dreams is called Swapna Sidha.

“He, who is Swapna Sidha, is a liberated one”

¾Sree Ramkrishna

Among the known figures in the ‘Gospel of Sree Ramkrishna’, Mr. Biswanath Upadhaya, generally designated as ‘Captain’. The Consul General of the Maharaja of Nepal, was the first man who saw Sree Ramkrishna in a dream. Sree Ramdrishna was an unknown man to him at the time. He did not see him before, nor was he aware of him. He dreamt¾’He was standing at the back-gate of the garden to the temple of Dakhineswar. There was a big heap of cowdung. A thousand petaled lotus in full bloom was seen over the heap. Sree Ramkrishna was standing by the heap and showing the lotus to Mr. Biswanath’. Some two months went by after this dream, when one day Mr. Biswanath came on a holy pilgrimage to the temple of Dakhineswar¾ where Sree Ramkrishna lived. He came upon Sree Ramkrishna there for the first time. He was struck with wonder. He at once remembered his dream.

This was the man whom he had seen in dream ! He surrendered himself at the feet of Sree Ramkrishna and became a life-long devotee.

‘Heap of cow-dung’ represents the body first and then the world. All around the maddening world there is ‘Woman and Gold’, a strenuous arrangement for enjoyment and pleasure of the senses, an uproar of selfish competition : yet, in this era, the thousand petaled lotus will bloom in the human body ; God will emanate and manifest Himself and He will be seen. it is His will, His sport and He will do so. The dream Mr. Biswanath dreamt reveals the picture of the era of Sree Ramkrishna and this will come to pass.

Mr. Ram Chandra Dutta, a doctor and chemist to the Medical College of Calcutta, was the first man to get his initiation from Sree Ramkrishna in a dream. He was sleeping in his place at Simla, a locality in Calcutta, some five miles off from Dakhineswar temple. He dreamt Sree Ramkrishna giving him initiation in the dream. He woke up, came to Dakhineswar temple and met Sree Ramkrishna. He told his dream to Sree Ramkrishna who heard it. He was seated at the time, but hearing the dream, he jumped up and danced with joy.

Both Chandogya and Brihadaranyaka (the names of the two different Upanishads¾ parts of the Vedas) have dealt with divine dreams. They are of opinion that realisations and manifestations of God in dreams are purer and finer than the manifestations and realisations of God in an awakened condition of the body.

Joseph was engaged to interpret the dreams of the Pharaoh in Egypt.

God spoke to Moses, “Henceforth I won’t come and talk with you in person, but I will convey my command in dream”.

The Old Testament is full of divine dreams.

Mohammed dreamt that he was carried in a chariot of seven horses to Heaven near Allah (God) and from Him he received instructions and command.

Sree Ramanuja, the great saint and philosopher of souhern India and the founder of the School of qualified non-dualism (A.D. 1017-1137) was ordered in a dream to go to Delhi during the rule of the Pathans in India and to bring the image of a god from the palace or the empoeror. He went to Delhi, brought back the image and set it up in a temple of Sri Rangapattam in the province of Madras.

Sree Chaitanya (the first Avatar – prophet of Bengal, born A.D. 1485) go his initiation in a dream.

“To get initiation in a dream is the supreme luck which a man can aspire to as a man”.

¾Sree Ramkrishna.

Sree Chaitanya uttered these holy words (Mantras) to the ear of Sree Keshab Bharati (his preceptor) who in his turn gave back these holy words again into the ear of Sree Chaitanya.

The lucky man getting his initiation in a dream, should not take initiation again from any other human agent. God is in the inside of the human body. He, out of mercy to man, manifests Himself in words within the man and thereby He makes him His own chosen man through these words and becomes his guardian and protector.

Sree Chaitanya at Gambhira, the place where he lived in Puri in the province of Orissa, realised in dreams almost all the sportive forms of Sree Krishna, an ideal Avatar of India, as set forth in the holy book of ‘Sreemat Bhagawat’. In dreams, Atma, God within Sree Chaitanya, manifested Himself, assumed the form of Sree Krishna and showed him all the sportive forms.

Sree Vrindavan Das Thakur, a devotee of Sree Chaitanya, closed his famous book ‘Sree Chaitanya Bhagawat’, with realisation in dream of Pundarikaksha Vidyanidhi another devotee of Sree Chaitanya. Pundarikaksha Vidyanidhi had been to Puri to pay his regard to Sree Chaitanya. He went to visit the temple of Juggernath, the Lord of the world, in the company of Swarup Damodar, a devotee of Sree Chaitany. There in the temple they marked some irregularity in the conduct of service to the deity. It aroused a dissatisfaction in Pundarikaksha and he pointed it out to Damodar. They spoke lightly over it. Then they came back to their place. At night, Pundarikaksha dreamt¾’Both Juggernath and Balavadra appeared before him. They commenced giving him slaps on his cheeks for his irreligious thoughts in the temple’. He got his cheeks swollen with marks of finger on them. In the morning Swarup Damodar came to Pundarikaksha and saw him in this plight.

The life of the great saint Tukaram in the province of Bombay was full of divine dreams. Vithoba was the household deity of Tukaram. The Atma, God, in Tukaram assumed the form of Vithoba and expressed Himself in Tukuram in various sportive forms. In dreams, Tukaram got Vithoba as his God-the-Preceptor.

Satchidananda Guru. There was a wonderful episode in the life of Tukaram. Tukaram was not a man of letters. He did not know how to read or write. But in dreams Vithoba taught him how to read and write, not only this, but also to compose the holy songs which even now are reckoned as the best holy songs ever written in the Marathi language.

Somehow or other, to see God and to realise His sportive forms in dreams was a lost chapter. Sree Ramkrishna has again given life to it and established it.

Sree Ramkrishna said to Sree “M”, the author of the Gospel of Sree Ramkrishna, “If, in a dream, you find me giving instructions, then you shall be knowing that he is Satchidananda, God, assuming my form, giving you instructions.”

God releases Himself from the body, assumes the human form of condensed light of God and gives His grace to him.

“The father has taken charge of his own child.”

¾ Sree Ramkrishna.

Ram Babu, Master Mahasaya, Baburam Maharaj, (Swami Premananda) and some others received their initiation from Sree Ramkrishna in dreams.

Human life is a certain period of time. This span of time consists of four parts. They are : (1) Waking condition (2) Dreams (3) Profound sleep or Susupti and (4) Turiya (lit : the 4^th part).

Turiya means the rising of the life-power (Adya Sakti) and getting it converted into Brahma or Supreme existence. This Supreme existence has got its symbol. It is seen. It looks like for inter-mingled with light moon beams. Not only this, but of this for come out human forms. They are in a sportive mood. They fun. They talk. They drink. They play with each other. The realisation of Sree Ramkrishna is cited here to throw light on the matter :¾

(Sree Sree Ramkrishna Kathamrita – the 4^th part, The Gospel of Sree Ramkrishna 23^rd. Oct., 1885)

Sree Ramkrishna – “Do you know what realisations came down upon me in this changed state of bliss (Bhava) and what I saw then?

(Bhava is bliss. It is not confined to a single state but it has got variety in it. Some are light and some are deep.)

“A meadow some six or eight miles in extension, ws before me. Through the meadow lay the road to Sihor (a village near Kamarpukur – the native village of Sree Ramdrishna). In that meadow I was alone. There appeared a sixteen-year-old – Paramahansa boy,

(Paramahansa is one in whose body God gets Himself separated in full measure. The State of Paramahansa is visible in the body of one who has attained the Paramahansa state. It is simply to ask him – “Has God separated from your body?” Before he can speak, a light contortion will come upon him; the facial outline will get a bit swollen and to the eye of the spectator, it will appear that something in the body of the man is riging towards his head and bringing about all these outward changes) and exactly he looked like the one I had seen beneath the banyan tree at the Panchavati of Dakhineswar.

“All around lay a dog of bliss. There emerged a boy thirteen or fourteen years old out of it. Only his face was seen at first. It was Purna’s face (Purna – a boy, devotee of Sree Ramkrishna). Both of us were naked. Then began our sports of running with a great hilarity in the meadow. The running made Purna thirsty. He drank some water from a pot and offered me the remnant. I said, ‘Brother, your

leavings, I cannot take’. On this, he kept on smiling got the tumbler washed and brought fresh water for me.” This is the realisation made by Sree Ramkrishna in the Turiya state and it is not an ordinary Bhava or bliss.

Susupti is profound sleep. At the outset, as well as at the end of sleep, realisations appear, but neither during the sleep, nor in the fully wakened condition. Such realisations are reckoned as realisations in Susupti or profound sleep.

In all these four states of life – viz : (1) Waking, (2) Dreams )3) Profound sleep or Susupti and (4) Turiya or Supreme conscious existence, there are different realisations of God’s sportive forms in the body.

There are some lucky fellows sho see God in all these four states of life.

Some again see the sportive forms of God in the three states : - (1) Waking (2) Dreams and (3) Profound sleep.

There are some who see God in the two conditions :¾ (1) Waking and (2) Dreams.

There are some who see God in the two conditions :¾ (1) Waking and (2) Dreams.

Some again see God and His sportive forms in Dreams only. These people are called Swapna Sidha.

In dreams they get their body purified, their hinking and feelings purified; they get their Satchidananda Guru or God-the-Preceptor; they see God’s light; they get themselves transformed into God and finally they see the Avatar or the descent of God assuming the form of a man in them. But all these happenings come to pass through sheer grace of God.

All these divine dreams come without any previous knowledge, so the seer is Hathat-Sidha. He got the grace of God without the least expectation.

Without the grace of God nobody can dream all these divine dreams, so he is Kripa Sidha.

Again, this Swapna Sidha is also a Nityasidha as he has got spontaneous emanation of God from the body and the first form of emanation is Satchidananda Guru or God-the-Preceptor. If a man is not favored with a Satchidananda Guru, then there is no chance for him of either seeing or realizing God.

Furthermore, a Swapna Sidha becomes a Sadhan Sidha or Dhyan Sidha in no time and with no exertion of his own, and then God with a form appears to him and says, “Well, you are a Dhyan Sidha”.

The era of Sree Ramkrishna reveals that a man may see all the sportive forms of God and God with all the attributes in dr3eams, and this is the first occurrence of its kind in the annals of the world.

The lucky man who has seen God and become God in dreams, Swapna Sidha, is fully aware and has obtained the grace of all other four forms and processes of Sidhis or seeing God and becoming God.

He has seen God in dreams, he is Swapna Sidha.

VII

There is hardly any chance to see and realise God by self-exertion – Vividisha. Before getting the bliss of Dhyan Sidha – it is seen that there is a meandering river and the current of the river is terrible and the devotee has got to go to the destination in the realm of bliss in a round about way.

This attainment of Sidhi or the fulfilment of life’s purpose, has got its own measurement. It depends upon the measurement of the emanation of God from the body. Bliss comes to him in different degrees of intensity.

Sree Ramkrishna used to signify this degrees by ‘annas’, saying – one anna, two annas, four annas, and eight annas. Sixteen annas mean full measure of a complete silver coin. He asked Sree “M”, the, author of the Gospel of Sree Ramkrishna, “How many annas of realisation of God have I ?”

Sadhan-Sidha or Dhyan Sidha

The terms Sadhan Sidha and Dhyan Sidha are synonymous. Bothe of them mean to see and attain God by self-exertion. It means to get your mind drawn off from

the world, from the body, eliminating all the animal life and getting the divine life

expressed through the seven planes and lastly thereby to see God and to get yourself transformed into God with attributes and without attributes (Sagun and Nirgun).

The holy Bhagawat Gita says – “One in a thousand thinks about God. Again one of a thousand thinkers sees God. One, in a thousand among the seers of God, attains God (Satchidananda). Again one, among the attainers of God, becomes God with forms and without forms”.

Chandidas, the Vaishnava saint, says – “It is one in ten millions”.

Ramprosad, a Bengali devotee and writer of songs about divine mother, says – “At best, but one or two get freed from the bondage of the body out of one hundred thousand aspiring after God.”

Sree Ramkrishna. – “It is with great difficulty and exertion that one may attain God”.

Sree Ramkrishna was a perpetual positive. He was ever conscious of God and this consciousness was his life. He told Swami Vivekananda, “There are two principles – Yea (Asti) and Nay (Nasti). Discard the negative one and take up the positive one”. He had no negative in his character. In his conversations with his disciples and devotees, wherever he remarked “Not so easy”, “With great difficulty”, “Very hard”, etc., they are to be reckoned as negative.

The sheer mercy of God enables one to see God and not one’s own exertion.

God in the form of matter, Atma, is attained according to the rule of Vidyat in the Vedas, but not by Vividisha as set up later on.

God cannot be attained by self-exertion : so Sadhan Sidha is an impossibility.

When a man attains the state of Dhyan Sidha, God assumes a human form, made of God’s light, appears and says, “Well, you are a Dhyan Sidha”. It is an averment and a bliss showered upon him. But this happens only in the case of a Nityasidha Iswarcoty Avatar. In case of a Nityasidha-Iswarcoty, it turns out that whenever he sits in Dhyan-self elimination, his inner-self at once transforms into God without any form.

Sree Ramkrishna said about Swami Vevekananda – “Naren is Dhyan Sidha”.

Furthermore, he added about Dhyan Sidha, “Dhyan Sidha has got God freed from his body.”

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.

RELIGION AND REALIZATION BY DIAMOND PICKED UP IN THE STREET

FOREWORD

Sree Sree Bhagaban Ramkrishna Devah’s

perennial sayings and their tangible forms

as seen in the process of Yoga ¾

transformation of the lower-self

to the Supreme-Self or Bliss.

By

Diamond (Manik, the name of the diamond)

picked up in the street

Manik is the most precious diamond. It is so imagined in India. It grows on the head of a cobra – the most venomous of snakes. Cobra is the insignia by which

Kundalini is depicted. Kundalini is the essence of life-power. She takes the form of Cobra in the back-bone of the body in the process of Yoga – the process of transformation of the self into God. She is so seen by Sree Ramkrishna Devah. God, the most precious diamond (Manik), comes out from Kundalini and it means God in the body.

Manik can be had through sheer mercy of God and it is not a purchasable commodity.

Manik knows no value.

Satchidananda (God) does not grow in the body by Sadhan (Self-exertion).

By the grace of Satchidananda, ‘Satchidananda’ is seen in the body and sometimes, in form, outside.

God in the body comes out spontaneously (Bidvat) and not by exertion (Bibidisha).

“If God frees Himself from the body out of sheer mercy, then and then alone, there is freedom from the bondage of the body”.

“Well, am I committing any offence by disclosing all these secret divine realizations of mine own?”

¾ Sree Ramkrishna.

“No, there cannot be any harm. I have spoken out all these secrets simply to have the faith of the human race grown in them”.

¾ Sree Ramkrishna.

Some say, to give out one’s own divine realization is a profanation.

The five volumes of Kathamrita, the conversation of Sree Ramkrishna, known as the “Gospel of Sree Ramkrishna”, contain the expressions and manifestations of the divinity in his own body as seen by him.

GOD IS IN THE BODY.

By sheer mercy He expresses Himself in the human body.

This manifestation of God in the body is in various stages called Lila or God’s sport.

In other words, it establishes the Truth in the man or the spontaneous manifestation of God in the body.

The Truth manifests in a man in order to be given out.

This publicity comes after attainment of Chaprash, the badge of authority, or Adesh, precept, or both in some cases.

Chaprash, the badge of authority, is a written document.

God, in a human form, writes it and shows it.

Precepts are of two kinds :¾

1.      God takes a human form and speaks.

2.      Formless God speaks in the brain.

There are two other modes of God’s speakings to a man:¾

1)  through a kiddy ; and

2)  sometimes through a mad man.

The Atma, God, emanated in and from the body of Sree Ramkrishna.

To relate the processes and stages of the emanation and manifestations of the divinity in man is called Bhagabat or religious lore.

He spoke out Bhagabat – all these modes, processes and manifestations of the divinity in him.

No profanation is committed by giving publicity to this Bhagabat. it has been so spoken by Sree Ramkrishna. On the contrary, it makes the dormant faith in a man spring up into life.

To conceal the Truth from others is a fetter in itself and belongs to the group of eight fetters known as Astapash.

The revelation of the Truth or the emanation of God in the human body does not come into being to be kept in concealment.

If God desires, then he manifests Himself in a man in ‘Supreme Knowledge’, the knowledge of summum bonum, Brahmajnan.

His desire expresses in the human body in the following stages :

1) Satchidananda Guru or God-the-Preceptor. Satchidananda or God appears in the form of an unknown human being. It is not an ordinary flesh-and-blood body, but a human form made of God’s light. He speaks. He teaches. At this stage you do not know the A.B.C. of the happenings in you. You are only a seer.

I)                   Then follow the emanation, accumulation, and manifestation of the Atma, God, in the 7^th plane or within the brain ; and Satchidananda Guru or God-the-Preceptor shown Him to you and he himself enters into the Atma and vanishes, making you understand that your God-the-Preceptor is Atma.

II)                The innumerable manifestations of God within you in different stages.

III)             Then the offering of the badge of authority Chaprash to the seer.

IV)             Publicity of all the processes and stages of God’s manifestations within the seer follows.

“Those, who after ‘attaining the Supreme Knowledge (Brahmajnan) do still worship God with form, live with love of God (Bhakti) for the benefit of the human race to initiate others into the cult of love to God. As if a pitcher is filled

with water, but the water is now poured down into other pitchers”.

“The ways and processes by which they have seen God and attained Him in the body, are spoken out to making. It showers a world of benefit on them”.

All these are the sayings of Sree Ramkrishna and as such to give out the ways and processes of seeing and attaining God, does not incur any profanation.

 

 “In some there is spontaneous emanation of God from the body, and they are called Nityasiddha”.

¾ Sree Ramkrishna.

“Those who have attained God in them by self-exertion, such as continuous prayer and self discipline such as fasting etc, are called Sadhanasiddha”.

¾ Sree Ramkrishna.

“There is another class of people who have attained God through sheer grace of God and they are called Kripasiddha. It is exactly like carrying light into a closed room which has been kept in darkness of thousand years”.

¾ Sree Ramkrishna.

“Still more, there are some who, all on a sudden, get God in them and they are called Hathat-Siddha. It is exactly like a rich man’s liking for a poor man’s son. The rich man marries his daughter to the poor man’s son and along with it, makes a gift of a house, furniture, car, servants and maids”.

¾ Sree Ramkrishna.

“Furthermore, there are some who attain God in them in course of dreams and they are called Swapna-Siddha”.

¾ Sree Ramkrishna.

RELIGION AND REALIZATION BY DIAMOND PICKED UP IN THE STREET

PREFACE

“Why do you bow down to me ? You want God ? Well, He is within you ! Pray to Him, ‘Oh God! Reveal Thyself ! Let me know how You are ! – and He will manifest Himself in a form and you will see Him” – so He says to a new-comer.

Sometime after, the man comes back and says, “Sir, I have seen you in dream !” So says everybody that comes in contact with Him. Some see Him in dream, some in trance, some in meditation, some in awakened condition but majority in all these four conditions !

That is not all. Without knowing anything of Him, without coming in contact with Him, some have seen Him fifty years back, some twenty five years back, some twelve years back and so on. Some have seen Him physically in awakened condition in railway station or at the market or at the crossing of roads or in a crowded bus. But the Man concerned looks unconcerned and says that he is never aware of any such meetings !

Women are not allowed to come to Him. But they see Him in their own place in all the four conditions described before. When a male member of a family comes to Him, it so happens that other members of the family start seeing Him. The mother, the father, the wife, the sisters, the daughters the boys and the girls, even the maid-servants go on seeing Him within them. The husband comes to Him ; the wife stays at home. But in some cases, first the wife sees Him within and then the husband.

A boy would not believe that women see Him within them. One morning just after he woke up, his mother came to him and said, “Well my boy, yesterday night I have seen the Man to whom you go at Howrah! In the dream, a woman accompanied me and pointing out the Man said, “This is the Man to whom your son goes every evening”.

Thus see Him thousands of men and women – high and low, rich and poor, literate and illiterate ! Hindus see Him, Muslims see Him, Christians see Him, Parsees see Him, Buddhists see Him, Jews see Him and so on. Caste or creed or color offers no barrier ; dignity of profession does not count ; difference of age and sex is swept away ; the importance of heredity becomes insignificant. The only requirement to see Him is a human body !

But none of these people can say how does it happen. The mystery becomes more intense when the Man declares that He does not know that thousands of men thus see him. He knows nothing before, but is aware of the fact only when He gets the reports from these men. A world of mystery centers round Him but without his knowledge. How strange it is !

It is equally strange that the spiritual life of this Man started when he was a boy of twelve years four months only. he never knew that God can be seen. He never prayed, knew no hymn or mantra, never approached any man to guide him to the path of religion. Revelations came to him as a matter of course. He practised no penance, no austerity, but led an ordinary life carrying on His daily routine as usual. His bed was His seat of Sadhana, and while He reposed, he experienced all that came upon Him automatically. He was not the doer but the seer. He is now sixty eight, but still has spiritual realizations.

Some of these revelations have been described by Him in this booklet. It describes systematically how the soul emanates from the body,

takes its course step by step  and manifests itself. In short, it is a narration of how a human body is transformed automatically into a perennial source of spiritual energies. It describes the process how man becomes God ! That is spiritually : - proof and veracity of the thing will be borne by thousands and thousands of people. They shall be seeing Him within them.

Dated at-                                                                                             J.N.Chatterjee

19,V.Road

P.O. Dass Nagar,Howrah

India

July 15, 1965