ONE AND ONENESS BY DIAMOND PICKED UP IN THE STREET

The Vedic Truth and Sri Ramkrishna Dev as a Hindu

8. Coming down from Samadhi Sri Ramkrishna spoke: “What lies beyond the transient and intransient (Kshara and Akshara) cannot be spoken by tongue”.

i) He means to say that the state which exists beyond changing experiences i.e., the permanent data, cannot be given out by human vocabularies.

Here he speaks about the Yoga of annihilation of consciousness or ‘Laya Yoga’. But before annihilation comes, there is “Yea” (Asti, or an Ascent in the finest form and it lingers). Nothing can be said of the Void zone (shunyam) which succeeds “Yea” but after coming back from Samadhi, it transpires that “Yea” – “There is”. The last “Yea” is but a memory work – a sort of revelation that takes place in the cerebrum called the plane of “Tejas”. This is afterwards, addressed as “Thou” (Twam).

Yes, now comes changing or transforming data and they are but the variegated and multifarious experiences gathered during the course of the life power (kundalini) on her upward march to the seventh plane. In the Pranamaya Kosha or the sheath of the vital power water is seen; and this water again in the Monomaya Kosha i.e., the fourth plane or the sheath of mind changes into fire. In the Vijnanmaya Kosha or the sheath of special knowledge i.e., the fifth plane, the fire is transformed into sky or ‘kha’. Yes, changes run on as in the second zone of the Vijnanmaya Kosha i.e., the sixth plane – between the two eyebrows in the forehead – aurora with a rising sun (symbol of knowledge) is seen. Here the so called changes of the elements in the human body stop and the permanent or intransient (Akshara) “Atma” or “God” or “Brahma” as shown by the man who had come down from Brahmapura and having been, afterwards, himself merged in it, remains luminous with all its glory. This data in every man remains ever intransient. If Moses saw “Atma” then the very same Atma will be seen by you even today and after millions of years if anybody is lucky enough to visualize “Atma” then the very same “Atma” will be seen by him also.

In the long run (of course, there are innumerable experiences in the midway) the zone of annihilation is reached and Sri Ramkrishna mentioned this very thing with the remark that nothing could be said beyond it.

ii) The Vedic principle differs, marches on, and points out with a proof bearing evidences by millions of men that there is the “Perfect one” – (Sa Uttamah Purushah).

If your “Kshara” – “Jiva” is transformed into “Akshara” – “Paramatma” then you shall be distributing your “Oneness” to millions of others as it is the sole function of attaining this perfection. The humanity, having attained this perfection with you, will declare “Oneness” with you. There is no other means to be “Perfect” save and except this process that Nature creates a Perfect One and the very identical Perfect One makes the humanity one and the same with Him. The most wonderfully realistic feature of the “One World” in the “Atma” or spiritual sphere!

Nowhere in the Gospel of Sri Ramkrishna the term Purushattoma has ever been used; though the Bhagawat Gita has a chapter under the caption “Purushattoma Yoga” and there it is distinctly said with the reference of the Vedic saying that “Kshara” and “Akshara” are succeeded by “Purushattoma” or in the Vedic language “Sa Uttamah Purushah”.

It transpires that Sri Ramkrishna was a follower of Tantra and also of Purana or mythology – rather a visionary and highly busied himself to prove his identity as an “Avatar” – an incarnation of God – entertained by the dualist, bearing no proof or having no mark of reality in relation to the humanity. There is no “Avatar in the Vedic Truth and it was also so declared by him several times and we find it in the Gospel of Sri Ramkrishna.

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

Chapter 42

Indication  of  the  publicity  of  the  seer’s  dreams     

196.        22^nd November, 1976.  Monday,    

Early morning dream:   Indranath Mukherjee, a Jibankrishna’s companion, sitting inside a room was reading very loudly the manuscript of my dreams and  Dhiren Mondal, another companion, was listening to it. At this moment the dream went off.

This was the third time that the indications about the publicity of the seer’s dream were revealed through dreams . The first one was on 23.6.72 and the second one on 26.6.76.

                   

Elimination  of  the  consequences  of  ‘karma’(actions) 

197.         23^rd November, 1976.    Tuesday,  

 Early morning dream :  A room similar to that of  Raghunath Sen at Taltala, Kolkata was seen where many devotees were seated. Dilip Ghosh, a devotee was saying to someone, ‘Blessings of God are bestowed’ after elimination of the consequences of action’. Hearing this I said,‘what is this! The blessing of God is first and after that comes elimination of action.’ this theory was prevelant  in the previous Hindu religion. , but in the era of Jibankrishna this has become the reverse, as like Induction and Deduction’. Mr. Ghosh kept silent and continued to listen to me. Here the dream ended.

The dream indicated the condition of the seer that he has achieved this condition.

                             

Accompaniment  with  devotees  and  indication

of  the  seer’s  future  

198.        25^th November, 1976.   Thursday.   

Early morning dream:  A big pond inside a park was seen. Indranath Mukherjee and I was standing on one side of the pond. A number of fishermen were catching fishes with their nets and quite a number of fishes were trapped in their nets. I noticed myself standing in the water on one side of the pond where the depth of the water was a bit low, though the water was dirty. As I had my shoes it was not touching my feet . But suddenly a little bit water entered into my mouth and I vomited all the water instantly .From there both of us went to Raghunath Sen’s house, had our meals and then I found myself alone . However, from their I went to the house of Iswari Prasad Goenka, an Industrialist and well known to me. He was a very religious minded man. There I had my meal and Mr. Goenka was seated in an adjacent room waiting for me. I had a bunch of exercise books which contained the matters about Jibankrishna, as if I had gone there to read these before Mr. Goenka . After finishing the meal I went to Mr. Goenka’s room where he was waiting . But what a wonder! As soon as I opened the pocket, it was noticed that there were no exercise books, instead of that it was full of the seeds of varieties of season flowers . So I said to Mr. Goenka, ‘what to do! Take out the Bengali book ‘Dharma O Anubhuti’, let me read it. He said, ‘ I have read it already’((In reality he took from me the Bengali book ‘Dharma-o-Anubhuti’ written by Jibankrishna based on his personal realizations). But I said, ‘leave it, yet I shall read it, and I read it every day’. Saying this I woke up.

The dream indicated that in course of austerity the seer may have many obstacles, but all will be eliminated by the grace of God . Besides, to eat means to have many realizations—Here ‘ Iswari Prasad’ means the grace of Almighty God—He had offered meals—means the seer will have innumerable realizations during his austerity . Varieties of seeds also denote varieties of realizations which are in seed form within the body of the seer and may in future be manifested within him.

                                  

Attaining  the  power  of  preaching

199.         26^th November, 1976.  Friday.    

Early morning dream:  I saw myself in a very large open field, full of quite a number of people, where some blackboards were kept. I was explaining to them on realizations and the next steps and so on by writing on the blackboards. Then the dream went off.

Writing means the realizations will be permanently settled within the body of the seer. Another meaning of the dream is that the seer is having the power of preaching, although the seer does not want to accept it.

             

Spiritual  practices  with  accompaniment of  devotees

200.           29^th November, 1976.   Monday.   

Early morning dream:  The dream opened with the room of Jibankrishna at Kadamtala, Howrah, where many devotees like Indranath  Mukherjee, Khagendra Nath Ghosh, Dhiren Mondal etc.were present.

In the next scene I saw that I had gone to Khagendra Nath Ghosh’s residence at Sainthia of Birbhum District and had long conversations with him. After a while I woke up.

Seeing so many devotees in the dream the brain power of the seer is also increasing with regular spiritual practices.

                               

ONE AND ONENESS BY DIAMOND PICKED UP IN THE STREET

The Vedic Truth and Sri Ramkrishna Dev as a Hindu

6. Three instances of experience of Sri Ramkrishna in relation to “Abheda Jnana” or “Oneness” i.e. knowledge of non-differentiation in spirit between two things are set out in comparison with the most practical and evidential Yogic Oneness of the fundamental Vedic Principle.

a) Sri Ramkrishna visualized: The vision opens with the scene – A short statured Moslem, having a flowing white beard and a plate of boiled rice on the palm of his hand stood before a lot of people consisting of Christians, Hindus, Jews, etc., and also the depressed classes, etc., Sri Ramkrishna also being one of them standing there. The Moslem took some rice from the plate and gave into the mouth of each and every one present there. He also gave some rice into the mouth of Sri Ramkrishna.

The whole operation took place in his brain and nothing was in the outside.

b) While in meditation under the ‘Bel’ tree he saw that various kinds of viands in various plates even including excreta and similar other nuisance were kept there in an orderly way. He saw that his Jivatma (Individual self) in the form of a flaring light came out and tasted from each and every plate including excreta also and then came back and re-entered into him. He actually experienced this thing in his meditation. It is purely a mental one.

c) Sri Ramkrishna’s knowledge of “Oneness” with a dog as exhibited by him. It is so recorded that one morning he took his seat on the back of a dog in the temple with a bundle of “Luchis” in his hand went on putting them in the mouth of the dog who started to take the “Luchis” and Sri Ramkrishna taking the “Luchis” again from the mouth of the dog and ate them himself. Yes, this was his practical demonstration of the proof of Oneness obtained by his hard course of religious discipline.

The Vedic “Abheda Jnana” or “Oneness” with its proof as experienced by “Diamond” and thousands and thousands of others in their everyday life without undergoing any kind of hard religious discipline for a long time as done by Sri Ramkrishna runs: –

Spontaneously without the least exertion on his part, a man becomes “Samprasada” or the Blessed one. God commences manifesting himself in him and then his life power is collected, rises up from his body (physical sheath) into the cerebrum in the form of “Parama Jyoti” (Supreme Light) and attains Brahmahood and he shall be distributing His Brahmahood through five elements to the humanity. They shall obtain it without any attempt on their part. This distribution does not take account of any caste – distinction or barrier or any opposition of any kind. Thousands corroborate the fact and evince and prove that the Vedic Principle is alive and a reality.

The meaning of the two aforesaid experiences of Sri Ramkrishna’s and his practical demonstration riding on the back of a dog is:

a) A symbolic “Brahma Jnana” which is but a poor consolation to one’s own mind. It is individualism and confined in him. It is not the Vedic “Brahma Jnana” or “Oneness” and it is not acknowledged in the Vedas.

b) It is but a self – created mental picture. His mind was hankering after “Abheda Jnana” or “Oneness” and created this picture without his being aware of it. It may be looked upon as self – illusion. Mental faculties in order to bring self satisfaction create a thing like this just as a mirage in a desert.

c) The practical demonstration of “Abheda Jnana” or “Oneness” putting “Luchis” in the mouth of the dog while riding on its back took place while he was mentally deranged.

JIBANKRISHNA OR DIAMOND THE HOLY GHOST AND DIARY OF DIVINE DREAMS

Chapter 41

               

Experience  on  feeling  of  ‘Oneness’

 191.          12^th November, 1976.  Friday.  

 Early morning dream:  I was going somewhere accompanied by 2-3 devotees, talking with each other . Suddenly a middle-aged lady was noticed and looking around it was noticed that the place was like the market area of Kadamtala, Howrah. Then after reaching near Bantra Public Library, I noticed more devotees accompanying me. I got the news that  Jibankrishna again came back to Kadamtala after his demise. However, hastily I was going to Jibankrishna’s house, and noticed that the Lady was still following me talking with 2-3 unknown persons. I walked advance and with surprice noticed that now I was going on a very big flat van-riksaw full of all the devotees of Jibankrishna. could not understand how all the devotees were accommodated on the rikshaw! Among the devotees I could only remember the faces of Hirendra Chattopadhyaya and Bhola Mukherjee and besides the devotees there were so many unknown persons on rikshaw. Just reaching at the entrance of Kedar Deuti Lane where Jibankrishna used to live, all the devotees got down from the rikshaw . My heart was palpitating with great excitement and joy and when I wanted to pay the rikshaw-van fare,  Arun Ghosh wanted to prevent me from paying, but without listening to him I was going to pay 4 nos of 10 paise coins hastily but as one coin dropped down I handed over the three coins to Mr. Ghosh for payment. Just at this moment the dream went off as I woke up suddenly.

The dream means thus:  To go to the Holy Ghost means the austerity is continuing; to carry all the devotees and unknown persons indicates the spiritual capacity of the seer; to pay 30 paise for fare means the devotees and innumerable people seeing Jibankrishna within them will have austerity of 30% capacity and in future and through me Jibankrishna may manifest in innumerable people. The lady is Adyasakti or Holy Mother with the help of whom the effect may come.

Forecast  about  the  future  of  the  seer 

 192.        15^th November, 1976. Monday.    

Early morning dream:  I saw in front of me one of my friend named Siddhartha and Sudhindra Nath Sinha a senior devotee of  Jibankrishna. Siddhartha was asking Mr. Sinha, ‘Can we take wine with food?’ But Mr. Sinha addressing me said, ‘No! No! So many things will happen in future through you’. Hearing this I thought—what are ‘so many things’? With these thoughts I woke up.

The dream indicates the future about the seer.

                               

Vision  of  Future  about  the  seer

193.        16^th November, 1976.  Tuesday,   

Early morning dream:  I was distributing curd among many people including my elder brother and then the dream went off.

The dream indicates the future of the seer that through him lots of work of  Jibankrishna may be done for the benefit of human being. 

                

Spiritual   practices  through  company of   devotees

194.         17^th November, 1976. Wednesday.   

Early morning dream:  I had a long accompaniment with  Ashim Biswas, a devotee, although no facts were remembered later on after waking up.

It means that such frequent accompaniment with devotees in dreams will have an infinite effect within the seer in future.  Jibankrishna once said in his previous dream long time ago. ‘See, this is very good that you are having such company with devotees. The more you will have such company, the more you will get practical effects of your dream’.

Here Ashim means infinite.

Rule  with  an   iron  hand  by  the  Holy  Ghost 

                                                   

195.        19^th November, 1976.  Friday.     

Early morning dream:  A room was seen, almost alike the room of Sri Jibankrishna at Kadamtala, Howrah, but much bigger than it and full of so many devotees. It was four or 5 o’clock in the afternoon. Jibankrishna was seated there. At this moment Khitish Roychoudhury entered the room. Seeing him  Jibankrishna said, ‘Oh Khitish, you have come ! come, come, let us sit at the corridor! Saying this he started coming to door, Khitish was still standing near the door. Seeing the motive of Jibankrishna it seemed to the seer as if he intended to do ‘Saakti’(spiritual hypnotism by touching the body) on Khitish. But he said, ‘no, no! I don’t need it! Then Jibankrishna  was seated at the corridor. Many other devotees including me were seated inside the room and some in the corridor. Jibankrishna was looking very strong and bright without any sign of old age as he would be now 83 (In reality he would be so), which seemed to me in the dream. After a while he was in deep meditation and sitting near the door two devotees began to chat with each other, sometimes having jokes also. Seeing this I was becoming irritated thinking whether I would say something. Jibankrishna’s meditation was off and with a great anger he slapped on the back of one of those two devotees who was joking much virulently. That devotee immediately left that place getting frightened and another one shivering with a great fear was seated like a good boy with shedding tears. At this time I was awakened.

[Here the dream indicated two aspects: the condition of Khitish was revealed that he is beyond emotion and devotion. The condition of the seer was revealed through another one that under any condition the seer will be controlled under the stern rule of the Holy Ghost.]  

            

ONE AND ONENESS BY DIAMOND PICKED UP IN THE STREET

The Vedic Truth and Sri Ramkrishna Deva as a Hindu by Jibankrishna or Diamond

4. Sri Ramkrishna – “Why does a man of special knowledge (Vijjnani) live a life of devotion? Reply to it is that “I” or ego never leaves a man. Yes, in Samadhi “I” does not exist but when a man comes down from Samadhi “I” comes back”.

Here also, Sri Ramkrishna fails to give out the Vedic principle of the Universalism. He remains confined in his own body, that is Individualism, and it is not reckoned by the Vedas...

Whereas, Swami Vivekananda says “You must liberate the whole Universe before you leave this body and then only you shall be established in the eternal bliss”.

What is this eternal bliss? A man becomes Brahma. He is but ‘One’ and He becomes one with the whole humanity by installing Himself within the bodies of all human beings – it is “Para – Kaya – Praveshana”, that is, to enter into the body of another and the humanity gives publicity to it. It evinces that “One is All and All is One”. Brahmahood never remains confined in Samadhi as is depicted here by Sri Ramkrishna. On the contrary, the Vedic principle does not remain hidden but it is ventilated through the five elements in the most mysterious way which cannot be fathomed; nay, a bit more, the most mysterious achievement which is a unique one as there is nothing else which can sustain comparison with it.

5. Sri Ramkrishna – “In the Vedas He is called Brahma, in the Puranas He is called Krishna and in the Tantras He is called Shiva”.

Who is this “He”? This very indefinite “He” is the greatest deviation from the Vedic principle. With all its glory and grandeur this very “He” is but a hypothesis and has directed the humanity into a zone of darkness to grope for ever and anon. The history of the mankind bears the testimony.

Whereas the Vedic Truth declares – “I am Brahma”. It is not an empty solace or compromise or meaningless utterance but bears its own proof through the agency of the humanity.

If this Brahmahood or Para Vidya (Supreme Cult) spontaneously manifests itself in you then your attainment of Brahmahood will not remain latent or concealed in you. Wonderful is the method of publicity as it will be speaking within thousands and they shall be crying out in one breath and in one voice – “Thou art the Supreme One” – that is a living man is Brahma.

The operation is carried on through the agency of the five elements – (i) Earth, (ii) Water, (iii) Fire, (iv) Air, and (v) Sky. But the base of every iota of anything concerning this Para Vidya rests on the Raj Yoga spontaneously revealed in the body.

Sri Ramkrishna does not speak anything to clear the idea of “Brahma” as in the Vedas, though thousands and thousands of years ago the Vedic Rishis declared it openly and very cordially to the humanity – an eternal Truth – the secret of the summum bonum lying in every human being – that man is Brahma. It is obvious how Sri Ramkrishna fares in comparison with the old Rishis who elevated the mankind to the highest level and the data is substantiated even now in the present era with a definite proof. The proof is carried en masse. Krishna of the Puranas is but a poetic creation of imagination and is based on idealism, but this idealism, is of a magical order, nay, in short, it is rather a hotchpotch.

Shiva, the maker of the Tantra, of course, as a matter of fact bears variegated attributes but at the same time he is adorned with a yoga of a very lower order, such as Hatha Yoga, Mantra Yoga, and Laya Yoga. This is the creation of the anti-Vedic school who revolted against the cosmic law of spontaneity. By self-exertion they wanted to reach their imaginary destination and this procedure has created millions of evil practices in the midst of the humanity making them more miserable and giving them a scope to bring out their animality in lieu of their divinity though they are “Amritasya Putrah” – children of the perennial bliss!

We find that Krishna and Shiva are creation of myths whereas the Vedic Truth is eternal and it is the characteristic of every living human being.

Sri Ramkrishna wanted to place the Vedas, Puranas, and Tantras on the same level contrary to the Vedic Principle. And furthermore, it kills his “Avatarism” because there is no room for “Avatar” in the Vedas. On the contrary, the Vedas preach “Oneness” – which was the sole prayer of the old Aryan Rishis.

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

Chapter 40

           

Atma  is  devoid  of  any  crime 

187.         3^rd November, 1976. Wednesday,   

Before going to bed at night, I had one question in my mind—what will happen if I do any crime? With this thought I went into a trance and saw that different types of crimes were coming to touch me. Instantly I went on thinking—well all these cannot touch me! Then and there I felt that my life force in concentrated form had reached my cerebrum and I had no body sense. During that period I realized that no such crime would touch me and then suddenly with a great jerk of my head I woke up.

[This realization taught me a lesson that no crime could touch me].

                      

Achievement  of the state of ‘beyond attributes’

188.          5^th November, 1976. Friday,  

 Early morning dream:  I was observing a good number of bunches of big white brinjals (Egg plants) and thinking with admiration—oh! What lovely brinjals! I also intended to pick up those brinjals.

Then I saw that Madan Koley, a devotee of Jibankrishna was limping and going somewhere with injured legs.

Then the dream went off.   

[The first scene indicates that the seer has attained the condition of a pure soul . The second scene shows that the seer is going to have a minimum physical attachment. Here white brinjal means beyond all attributes and Madan, according to Hindu religion is the God of lust].

                               

Realization  on sense  of  ‘oneness’  and  blessing

of  Holy mother Mother  or  Adya  Sakti                                                   

189.        7^th November, 1976. Sunday.    

Early morning dream:  I had gone to the residence of Jitendra Nath Bairagi, a devotee at Howrah. His brother told me that his elder brother fell sick some days back. I noticed Mr. Bairagi lying on bed and began to weep after seeing his condition . Mr. Bairagi also began to weep. I started passing my hand on Mr. Bairagi’s legs. He narrated many of his dreams to the seer. As I was patting my hands on the legs, it seemed to me as if I was patting my hand on the legs of Jibankrishna.

After a while I saw my mother who told me to put off the dresses as Mr. Bairagi had an infectious disease. So in spite of my unwillingness I had to put on new dresses and then I woke up.

[This was the third time I saw Mr. Bairagi in dream and a great attraction for him grew up in me for which I went to Mr. Bairagi in reality and got his article on his first meeting with Jibankrishna with realizations . Besides this the dream indicates my future picture when I shall feel other devotees as  Jibankrishna in reality . jibankrishna once said, ‘A day will come when you will meet any of my devotees or any other persons who has seen me within themselves, you will see me instead of them.

The next scene indicates that I will have more and more new realizations by the blessings of Adya Sakti in future. 

  

                                      

Indication  of  Descent  below  waste

190.         10^th November, 1976. Wednesday.    

Early morning dream:  A huge and a very high  rise building l was seeing. I was going upwards inside the building as if I would take a class of the students, but could not find the room. Then I reached the top floor, but could not find anybody. From there I looked up and saw the blue sky and then noticed that in the opposite direction the steps went down.  I saw a student named Kanai standing at the bottom. I went down and after a conversation with him again went up. While going up, looking down my head whirled due to the extreme height. After a while I crossed Kanai and stepping down to a lower zone saw a floor where I found the class room full of students and entered there to take the class. The dream then went off.

The dream is an indication that the austerity of the descent within the seer happened in embryo . The huge house is a symbol of the body of the seer with great spiritual capacity. Kanai is the name of Lord Krishna who had austerity in descent up to his waste. Here the seer crossed down Kanai which means the seer had the descent up to waste and will have further austerity. Through him the student community will have spiritual manifestation according to their body capacity.

              

ONE AND ONENESS BY DIAMOND PICKED UP IN THE STREET

The Vedic Truth and Sri Ramkrishna Dev as a Hindu

3. Sri Ramkrishna: – “Brahma has never been defiled by tongue as nobody has ever been able to speak out what Brahma is”.

The declaration is a negative one and enshrouded with sophistry. Having failed to attain Brahmahood the negative school of the Vedic teaching, in order to thwart the positive school, created this dilemma which apparently seems positive in the garb of negative.

Long long before this negative school came into existence the Vedic Rishi Jajnavalka declared – “I am Brahma” (Aham Brahmasmi).

Rishi Uddalaka addressed his son Swetaketu for nine times in succession and spoke out ‘Thou art That” (Twat Tawmasi). This “Thou art That” did not confine in a single individual but at once its Universal aspect was declared:

Twam stri twam pumanasi twam kumara uta va kumara.

Twam jirna dandena vanchasi twam jato bhavasi vishwato mukhah.

(Swetaswatar Upanishad – 4/3)

(Thou art woman, thou art man, thou art boy and also girl, thou art old man tottering with a sick and verily thou art the whole human race.)

This open and mysterious declaration of attainment of Brahmahood is de facto.

Let a man attain this Brahmahood and the attainer will be seen by myriads of people within their own bodies and declare the most mysterious and amazing fact of the attainment of Brahmahood by a living man.

Yes, in the present era this is the living picture of “Diamond” – a man alive, 74 years old (The Writer’s age in 1966).

The conclusion runs thus – both Jajnabalka and Uddalaka are right and the life of Diamond bears its proof and its veracity is witnessed by the numberless people as it is they who give publicity to the Vedic principle and declare the eternal truth – Man is Brahma.