Anirvan Akash Translations

8/11/2019 Anirvan Akash Translations

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LETTERS WRITTEN BY SRI ANIRVAN ran la ed b ario a hor

Pa ralekha Par II, E cerp from Le er # 7.Tran la ed b Kal ani Bo e

Ec a (Ananda) doe no follo he r le of ca e and effec ha i r h.And i doe no ain for long ha i pa he ic e a ronger r h. Seeing ha ec a i hor li ed,

become ec a ic and cla p hi hand in jo e ill con ider him ei her a a comple el n being or an incarngod.

The ba ic eaching of Mand k a i o perform adhana o e ernali e hi feeling of ec a . No , here i eco r na re. Wha i na re? Wha e er i inna e. Where or ha i inna e? Where no hing pro .Ga ama B ddha o ld ha e been happ o hear hi and o ld ha e aid, So, a long la o fo nd o he pNo hingne ?

Reall , nle o go o No hingne here can be no perpe al happine . Be ab ol el oid. Then all he coill cro d in o fill ha oid.

Thi remind me of a B ddhi monk. Af er ha ing a fab lo fea a a king palace, he a ba king in he r bbing hi omach i h er f lfillmen , e claiming,, Oh! Wha happine , ha happine ! No he king approaching him i h a de ire o li en o ome piri al di co r e . Seeing ha ec a ic a e of he monk, S ch happine ! The fea m ha e been o o r hear con en , eh? Oh, no, no. o are mi aken . I haa all, a he repl . The plea re i p rel d e o ab ol e emp ine .

The ame hing Yagna alk a aid from a differen per pec i e. T ak en Bh nji ha Enjo b Reno ncing. Thereno nce, he more he ec a deepen . E en all Ab ol e Void=Infini e Happine .

Tran la ed b Kal ani Bo e

******************************************************************************************Le er No.6, addre ed o S dha Ba .From Pa ram P ham in Bangla, edi ed b Sm . Ga ri Dharmapal.

Ho m ch he k gi e i be ond e pre ion. When e can ee he a e pan e of he k a he ame imhe Vira , ea ed in erio medi a ion. Hear i f lfilled i h ligh and ananda. Wh men crea ed he ci ie ? W

mechanical ci ili a ion, di iding from he na re, deh mani e ?

I do no den he benefi e deri e from he machine b I canno or hip i a he dei . I ill gi e me re ,freedom b i ill remain m la e. Wh ho ld I be cr hed nder i pre re? Ci ie eem o me like he co

en il . Le he j ice from hem pread o differen par of he co n r bod . I ha e no objec ion. B I pi behind he creen. I ho ld no ho i elf naba hed. Le be; I am alking ele l . One da man ill rena re ho gh he ill ha e machine oo, I hope.

Wi h re pec o o r complain abo iner ia, i eem ha he bod i he ca e. B each condi ion of life ili ed. The a i no r ggle again i . The a i o nder and i . Ha iner ia i i ed o ? Le ha b

dep h o ill find Si a i i ing a hek . The momen o ee he k , behold he ligh of da n blooming amid


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darkne . In hi a o ill be able o find he p ri o of an q ali of na re. I depend on o r men aNe er orr . Remember ha ha e er come o r a , o ha e o deal i h i na rall i h ha miling facMahi ha rmardini, he bd er of he demon. She deal i h he a ric force i h a mile.No p o hi ; remain ell. Ble ing .

Cop righ of Aj M khopadha aTran la ed b Aj M khopadh a , 2008

8, Cheir Lodi S ree , Pondicherr 605001Email aj m24@ ahoo.co.in and aj [email protected]

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The follo ing le er ha e all been ran la ed from he Original Bengali b S dip a M n i

Srima Anir an' le er o Srima S ami Sa ananda Sa ananda on he non h man origin of he Veda Pra acana, Vol. 3, Le er no. 65, pp. 214 15

Tha he Veda are apa r e a non h man or imper onal mean he are no he compo i ion of an pordinar per on. Thi meaning of he ord p r a i er ancien . E en in he g eda e cep ing he P r a k

o P r a), e er here he ord p r a ha been ed in he en e of ordinar man . A he i a , ad p r a karma Ye God , being ordinar men if e ha e commi ed an mi ake o o (7/57/4, 10/15/6) Mme ol e hree objec ion again hi p r a. I a , hen i peak , here ma be error in i , here ma be a

here ma be in en ion of decep ion. In he Vedic dic m here are no ch hing . Therefore Veda are non h mno he peech of an ordinar per on. The Veda are e ernal; hi i he ie of he abdani a d Mmm igi of he en ire Veda i he Praa a. Thi Praa a i no a mbol de eloped b h man being i i merel p l a ion of he Void (ka). I manife i elf in he hear of he common man, b he i no he crea or of ii non h man, herefore he Veda are al o non h man he hing can be ie ed like hi al o. Tran cenden al a

e ernal religion are like ha . Tho e ho belie e in he po er of he Man ra , he o ld a , ha here i an epeech for e pre ing he e ernal religion. The Veda are ha peech ( k). A ch he are no per onal or h m

(pa r e a) or crea ed.

*********************************************************************************************Le er from Sri Anir an o Mr. A h ranjan Debna h on he concep of ara and De a Pa her Ka h (2008), Le er no. 87, pp. 80 81(Le er o Mr. A h ranjan Debna h)Haima a , 9/3, Cen ral Park Calc a 32 9/8/69

Recei ed o r le er. Yo ha e nder ood he di inc ion ho n in he G be een De a and ara preha De a or ara can gi e or gi e o r objec of enjo men i a i hf l hinking. The e ernal objec

enjo men ha o be acq ired b o r el e onl . Belief in de a or ara bring ome hope in o r mind onl m ch. D ring he acq iremen of he inner rea re hi belief i of grea help for e don kno if here i anor ara e ernall , b ha de a a or ara a i eril he e ol ion of m con cio ne e ha e o ndfrom o r o n reali a ion.

The hing i hi : he grad al manife a ion of con cio ne i aking place in he orld. Fi e age of i arehe con cio ne of plan , he con cio ne of animal , he con cio ne of man, he con cio ne of d


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The hing i al o di cernible in he orld of li ing being . None of are ab ol e man or ab ol e oman. D rinbir h of li ing being , he emen (bja) and o m (ak i) of he fa her and he mo her, onl on eq al nifica ion cli ing being hi i a ba ic r h of biolog .

Hope hi o ld ffice. B e.

SRI ANIRVAN ON IMMORTALITY

Haima a i 24/1/71Le er ri en o Prof. Gi a HaldarSnehi a, Vol. 1, Le er no. 55, pp. 67 68

The heme of indi id al immor ali i here in he Chri ian crip re . B ha i no logical. I don find aindi id al immor ali . Wha I am, a repe i ion of ha ho ld ake place hi I can eek ra her. If I b ichange, hen a higher ran forma ion of per onali i o be aken a ine i able. So long a I m i hin he mindbe immor al i h hi mind i ele . A no one, ha ing hi fragile frame, can be immor al, imilarl ho can himmor al, i h hi def nc mind? Tha immor ali i ra her ang i hing.

Abo e he mind (mana) i Vij na. I er na re (dharma) i Uni er al Con cio ne . Indi id al con cio n( ak icai an a) here e pand in o Uni er al Con cio ne ( i acai an a). Thi er con cio ne (cai aon ologicall and meaningf ll immor al. And immor al i he Brahman Con cio ne (brahmacai an a). Therefan indi id al make piri al endea o r o gain ni i h he orld and Brahman, or ei her i h he orld orBrahman, hen onl here i a fec ndi of hi imagina ion of immor ali . Thi er immor ali i perpe al. all o her imagina ion of immor ali are a erage.

Science re con en onl i h he e ernal orld. I dealing are i h beha io r onl i h he aking aB a ide from he e ernal orld, man ha an inner orld. There he pace of con cio ne i o ard regre io(ni i). Thi regre ion i eril he o rce of piri al and religio endea o r (dharma dhan). Thi i he

man o er be ial life. And he blima ion of con cio ne i eril he aim of na ral e ol ion. Tha blimorked o hro gh in ro er ion. Then he o age of apna or dream [dh na (con empla ion)] and pleep [ amdhi (concen ra i e rance)] are di co ered a he dep h of jgra or he a e of akef lne . Tho e

age are eril he o rce of piri al reali a ion (adh mabodha). If he are lef o , life, ho gh e ernalbecome bankr p in ernall . Tha h he need for piri al endea o r (adh ma dhan) i ne er e ha

SRI ANIRVAN ON THE SELF CONSCIOUSNESS OF MAN IS EXPLODINGHaima a i 4/4/71Le er ri en o Prof. Gi a HaldarSnehi a, Vol. 1, Le er no. 58, p. 71

The elf con cio ne ( mace an) of man i e ploding in he ord of he Upaniad grad all a pro peringCon cio ne (praj na) i aking place in him. Thi pro peri ( kara) i a akening in him a feeling (an bhaVa (bha ) a a r le. A a re l an e ci emen of he Va ake place i hin him on ie ing an hing a e ernal orld. Rmaknade a ed o call hi ddpana , in modern ime cience call empa h . The l minodi cernmen (cinma a pra aka) of he Va in na re i he main heme of Vedic piri al endea o r ( p a

SRI ANIRVAN ON VILEAA AND SAMLEAAHaima a 13/6/71


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Le er ri en o Prof. Gi a HaldarSnehi a, Vol. 1, Le er no. 61, pp. 74 75

Vileaa or anal i i he proper (dharma) of Kno ledge (j na), and if b amleaa e nder and a bringingn he i o e er hing in o r life, hen i ill be he proper of piri al in i ion (bodhi). Anal ic kno led

a oid emo ion (bh a). Thi i h he philo opher or he cien i bo h i anal ( rkika) he are no emo ion (ra a). B in bodhi here i no conflic be een bh an ( ho gh ) and bh a (emo ion). Tha h i

in i en ire . Were he kno ledge of he philo opher he r h of reali a ion in ead of being he e erci e of hen i h i o ld ha e come an emo ional affla al o. And ha o ld ha e been a r e Religion ba ed pon

Philo oph . Thi India did herefore he Philo oph of Religion ha been po ible here onl . In he e ern co nharmon of he in ellec (b ddhi) and piri al in i ion (bodhi) ha made appearance in E i en iali m in modera a re l of i origin from an agonic feeling of life i ha become he life i ion. B ince i ha a fallacio bin egral i ion of Tr h i no di cernible in i .

The Non e i en iali B ddhi (a ad d ba ddha) doe indeed erm bo h beginning (di) and end (an a) non(a a ), b he do a a i h he middle a e al o b calling i non e i en . B he Vedn a of he Upanido o, nor did hk r; a ch ho can e call him a non e i en iali B ddhi ? The mkara philo oph ha a

he manife ed middle a e ( ak amadh a) a ada adbh m anir acan am or bo h e i en and non eine plicable . Thi i al o no he ie of hk r hi ie i , e en af er hi accep ing hi , ill ome hing

The life of Nigamnanda i he life of an a piran ( dhaka); in hi o n ord , Sdhan ( piri al ende o r) i hipar ner. Wi ho he empa h of he o l ( m) nder he affla ( ea) of he S preme (Parama) piri alendea o r ( dhan) can go on. Therefore he q e ion of a di inc ion be een he o doe no ari e here.

SRI ANIRVAN ON VAJRASATTVAHaima a i 27/6/71Le er ri en o Prof. Gi a Haldar

Snehi a, Vol. 1, Le er no. 61, pp. 75 76

Diamond i called Vajra or h nderbol . Diamond i he o ghe and mo impene rable b ance. In hi ord ajra amhanana h nderbol firmne i here in he Yoga ra . The B ddhi a , n a ajr

oid i called h nderbol . The feeling of p re e i ence ( i ddha a i a) ha come hen he inner orld bab ol el oid, no firmer reali a ion can be here han ha . There i no hing ch a ara imagined i h a for

orld or I here onl a nega i e e ence (a a kalpa a ) i here. Thi er e ence i Vajra or h nderbohe b ance ( a ) of ome pecial hing i po ible, ha i called a a (being, e ence). A , he hobodha or Kno ledge , he a piran of ha B ddha pa h i called Bodhi a a, like i e he ma be called Va

( Th nderbol e ence or Adaman ine being ) al o. The defini ion of he fi e Bodhi a a in B ddhi m i

Tran cending hi gro bod he feeling of a b ler bod ( kma ara dehabodha) can be e ci ed; a , if he heahere in a piece of b rning charcoal, ge free, hen he circ mference of ha hea ma be ermed a he real bodhe charcoal. In hi a e, he bod of he charcoal, de pi e being apparen l circ m cribed o a narro bo ndar

e pand. The ni of he microco m and macroco m i al o of ha kind. No onl in ho gh (bh a) i he aBrahman, b ha ho gh in en ifie in o he bod ; he bod , on being e ci ed, e pand e er here and hof ka arra or oid bod come . Then ha reali a ion (an bha a) come along.


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In he Veda e ha e, ha Dadhci gained he Madh id or Science of Hone . Madh id or he Science mean he Science of Immor ali (am a id ) hich i called Brahma id or he Science of Brahman in VedThi i he reali a ion of a Prapraj a or he f ll enligh ened one. In hi reali a ion here i no co ering of A(ignorance) or V ra . Thi ma er ha been poken of in he P ra in he form of a legend. The Kno ledge (praof Dadhci, becoming he ligh of immor ali (am aj o i) pierced hro gh he co ering of V ra. Ac all i i

ho did ha making Dadhci an e c e.

SRI ANIRVAN ON THE FIVE DHYNBUDDHAS OR BODHISATTVASHaima a i 11/7/71Le er o Prof. Gi a HaldarSnehi a, Vol. 1, Le er no. 63, pp. 76 77

The fi e Dh nb ddha or Bodhi a a are he p re form of he fi e elemen . Among hem Vajra a a i p(ka), Amogha iddhi ind ( ), Ami abha hea ( eja), Akobh a a er (ap) and Ra na ambha a ear h (p hi p rifica ion of elemen (bh a ddhi) he bod can be, becoming f ll of he fire of Yoga ( oggnima a) abo edecrepi de, di ea e and dea h (jar dhim ) hi i here in he e a ara (2/12). Thi i ermed a

dh pra da or p rifica ion of elemen . The aim of Bodhi a a con empla ion i o e ere all di inc ion

he bod and he o l ( m) a ran forming he f el in o fire, or he coal in o diamond. No need of remembername of he Bodhi a a he name ma e en be gi en a A B C D E. Under and he principle, and con empaccordingl .

In B ddhi medi a ion here are eigh age of medi a ion fo r i h form (rp acara), hile fo r o her form (arp acara). In he r p acara age (bhmi) here i a di inc ion be een he objec and he bjec (

ia ) b in he arp acara age objec i di ol ed in o he bjec . The e are ra her loka meaning emi o her hore i loko ara Nir a i i non empirical, for i reali a ion i ine plicable. The fo r h medi(dh nabhmi) i he la age of rp acara. Wha i kno n a becoming he S n (di a) in Vedic piri al p( dhan), o be di ol ed in o a a l mino i of Brahman ( ir brahmaj o i) hi i eril ha . B ddhi

bh ara brahmaloka or he infini el re plenden abode of Brahman. Abo e he S n (di a) i he ka (Sk ). kai i ho form (ar p acara). E en i hin ha are fo r medi a i e age . To become ac i e on de cending p

orld a de cen from he S n i needed; i i no po ible hile a ing on ka. The i dom (praj ) and compa(kar ) of he B ddha are ac i e ill no . He i a cho en per on (dhikrika p r a).

The manife a ion of pra i in Vk ( peech). Pra i Con cio ne energ (ci ak i). I manife a ion ak. When e peak (e en hen e are engaged in oliloq ), hen hi con cio ne energ radia e e ernallhro gh k. Again hen e are re icen on becoming in ro er i e, hen he energ of peech ( kak i) di ol ehe l mino pra (cinama a pra). Thi i happening all he ime. A hinking of hi a he obla ion of pra i

or k in o pra i o perform he in ernal Agniho ra acrifice (an argniho ra).

SRI ANIRVAN ON VIDY AND AVIDYLe er ri en o Srima S ami Sa ananda Sara a iPra acana, Vol. 3, pp. 215 16

Tha ignorance (a id ) i a blinding darkne i nder ood. To become free from ha i he prac ice of Kno le(Vid ), he prac ice of l mino i . The analog of da and nigh ha been ed in he Veda . Nigh i IgnoranceKno ledge. Ma he darkne of nigh be di pelled from me, ma he da ligh be da ned, i de ired b all. E en al o de ired ha once he da ligh i da ned, ma i no be eng lfed b darkne again.


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Thi de ire i na ral and j ified. B here, i h he a er ion o darkne in he a emp o keep i a a f

here i no comprehen i e reali a ion. If o or hip he S n (di a) onl , here on be he darkne of he o r reali a ion. B he ri e and e of he S n i al o a percep i e r h. If o ri e abo e he S n, hen o

ch a place, hence o ill di cern, ha belo o r fee here i a c clic ro a ion of da and nigh e en in hee of he S n. Then o ill be a ioned in ch a plane, here here i nei her ligh nor darkne , nei her da

nigh . From ha colo rle plane, o ill be he i ne of bo h ligh and darkne . Therefore, e en ho gh h

o become he i ne of ligh e cl i el i he prac ice of Kno ledge (Vid ), a o ch of ignorance ill per iTha ignorance i he ignorance of darkne he ignorance of no kno ing he c clic ro a ion of ligh and darknei e en a deeper ignorance han he ignorance of ligh , for, hi i he ignorance of he learned one ( id n), heob e ion of hich i no done a a i h ill e go acro he bo ndar of Kno ledge and Ignorance.

SRI ANIRVAN ON THE ORIGIN OF RELIGIONLe er o Srima S ami Sa ananda Sara a iPra acana, Vol. 3, Le er no. 48, Pp. 191 92

Religion begin in onder and fear hi ie i one ided. I a , here i ano her o rce of Religion he Sen e

S blimi . In he prime al ocie al o here ere man people, ho a a re l of in oca ion of hi en e of fel a nion i h he perna ral. B ordinar men are e er here he la e of fear ill no . Therefore a clapeople ha al a or hipped in fear and he ill con in e o do o. B a ch piri al in pira ion ha al afrom fear hi ie i di hono rable. From a en e of blimi he a akening of onder i h regard o he Vaq i e na ral. car a a pa a i kacidenam hi i ra her an old a ing. Therefore I o ld a , from a Sen

blimi and onder ha piri al en e ari en righ from he beginning. Onl fear, hich merel bring la icon cio ne , can ne er be he ole in pirer in he piri al ma er , for piri al feeling i he e plo ion ofcon cio ne , no i con rac ion.

According o he Ad ai a Vedn a ie he dei ie (de a ) are he di ine elf m l iplica ion ( ibh i) of Brah

al o here in he Upaniad . In hi re pec he en i of he dei ie depend pon Brahman. If I re or direc lBrahman, hen I need no depend pon he dei ie for f lfillmen of m aim (ia iddhi). B b ha he dei ie

nreal, hi i no pro ed. The belief in dei ie a he po er of Brahman al o doe no ge n llified. In o r co ne er here ha dei m (de a da) ermina ed in Brahma i m (brahma da). To he Vaia a Ka i Brahman, oai a i a i Brahman, o he k a ak i i Brahman, o he Gapa a Gaapa i i Brahman, o he Sa ra dBrahman. Tha i e en if he ar of dhan be made b re or ing o an dei he l ima e aim of all i erilBrahman. E en af er reaching Brahman he a piran do no n llif he one, re or ing o hom he ha e reachedBrahman. Th Brahma i m and dei m ha e been harmoni ed bea if ll in o r co n r .

O r common life i he pla doll of he Grea Na re (mahprak i). We are here indeed helple . B here I m

P r a, epara ed from he prak i, here I m no more helple ; I m he o ereign ( ar). B ill hi o emere con ic ion of irili , he capaci of hi re er ing he opera ion of po er (ak i) i limi ed. The perfec ed ( iddha) e en doe no de ire o.

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Pra acana (Vol. 1; Le er no. 6; Pp. 13 16)[To Srima S ami Sa ananda Sara a i]B Srima Anir an (1896 1978),


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Tran la ed from he Original Bengali b S dip a M n iMohanagha ,2.XI.31

Dear Bro her Sa a,I do nder and he rea on for o r cheerle ne , for I e m elf ffered imilarl . B ill o ha e o amid hi and from ha r ggle o r i ion of Tr h ill nfold i elf. Free he hear (ci a) from he doma

hinking hen o ill ee ha hoe er i o r opponen e en he are ra her a par of o r grea e i enca ). Thi m ch I ha e een bro her ha i ho le ing he mind ff (ci a) ca gh p in a cer ain moo

(bh a) i i impo ible o ork. B bh a I mean Emo ion hich he Upaniadic eer (i) ha called Pra. co n r he o called or hip of Pra ake place a lo , nor i here an end o imagina i e ho gh f lne ; bnei her of he e, an ing a i i in firm ho gh and kno ledge (j na), end re. We are b he hell of a nail a li le, and hink e er hing i done. Grea recep acle (dhra) are no crea ed in plen in he orld. The fe crea ed, heir hole life i ra her a ffering a conflic . The Grea Life (Mahpra) eek o eng lf he mall li(k drapra). The maller li e al o r o re i o he be of heir abili like hi he crea ion of a conflplace. Think and ee, hi mode of he no ri hmen of life i pre en e er here in he gro er le el, and in heof ho gh a ell. There are differen kind of pla of mall li e differen kind of cla h of in ere from

ri e of nrigh eo ne . Veril o n he i e all he e ome ime he Grea Life Force (Mahpra ak i) of G(Bhaga n) make i elf manife a he Age Incarna e ( g a ra). A ha ime a conflic en e acro on one hand hi conflic de r c , like i e on he o her hand i crea e . Don o ee bo h he e in he Gad i or r Ka i a grea harmoni er, eril hi go pel i he go pel of Peace, go pel of Lo e, go pel of HarmAgain ha er He make him elf manife in he ele en h chap er a ing, klo a mi lokaka ak or I am de ro ing Time . Don o ee, ha Co mic Vi ion (Vi arpa) of Hi i relen le l che ing and eng lfing li e , differen l direc ed? B i h hi cer ainl i he no ri hmen of he Grea Life (Mahpra) aking plaaf er he K r ke ra War o ha e been peacef ll making o man npreceden ed di co erie in he piri al

ho and and ho and of ear!

Amid he eng lfing of he di per ed mall li e b he Grea Life, here i b compa ion here i a pain r Ka n he i ed in hi a he m l i direc ional di per ed life force of India (Bhra a ara), hen ho mhe had o ffer can o nder and? Yo can di cern an l ra modern form of hi pain in he life of Vi ekanHe i ano her Grea Life (Mahpra) and he cr hed man li le hing o a imila e hem. The grea er one igrea er he ha o figh i h ob acle , he grea er he ha o ffer pain. In a a he ill be mercile , hile in h

he Self of he el e of all being ( ar abh mabh m), j like he B ddha, a i ere.

Don lamen beca e o are h r , and o are facing oppo i ion. Thi i b a e imon o he fac ha grea . Bring o hing o life E en i and In en i . Make he hear m nificen and pene ra ing. Think brfeel deepl . Wi h he e o he manife a ion of he Life force (pra ak i) ill ake place o r hori on of

be idened hen o ill ee, ho e ho are oppo ing, e en he are helping o e en he ha e occ pied a plaamid he Va Scheme of o r . And he are re i ing, j o bmi . When o ill be able o ilen l pi

ho are oppo ing, in he ap of he Va Life of o r , ha da o ill nder and ha e en ha oppo i ionili arian ignificance ha i b a form of he con ig i of Life (Pra).

Remember hi bro her hree par of o r are immor al. Therefore don allo more han one fo r h place oe ernal h rl b rl in o r mind. Tr o di e in o he dep h of o r elf again and again. There an e pre

amdhipr aka amdhi in he P a jala em. Yo kno , bro her, ha i i meaning? I mean al a mind ff (ci a) p ard o re ain i in he phere of Concen ra ion ( amdhibhmi) and ome ime ge


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ab conded ab ol el . A become he condi ion of he bod hen i i forcef ll kep a ake e en amid profodro ine 15/16 h por ion of he endenc cen re ro nd leep like i e remaining 15/16 h por ion ended in ardi a ion, ork i h he remaining 1/16 h por ion, hen o ill ge a i fac ion in he ork o performed.

On becoming elf a i fied o her can be a i fied oo, bro her! So long here i di a i fac ion i hin o , ma r o p ll o her o o r ide, b o on be able o bind an one. Onl Life bring life nder con rol. BGrea Life (Mahpra) be filled i h grea a i fac ion (mah p i) hen o ill be able o in con rol o er

li e . E en if he co n er, hen ha oppo i ion i ephemeral he m bmi o o r magne ic a rac imind, o are bo nd o be ic orio ! S r ggle on! Ne er eek enjo men e en he enjo men of bli ! Yo arfigh and o m figh on again all odd !

Bro her, a m ch a o can a long a o can medi a e. A lea be i h noble ho gh . Le all o r brabe on & hen o ill kno di ine in o ica ion.

So m ch I ho gh of alking abo , b here no more ime. Kno hi m ch, here i an nd ing ie amonge are ie ing before o r e e , b ha e are becoming ilen , peechle and mo ionle . Thi i he eal h of

e er one hi i he eal h of he age. E er bod ill become he proprie or of hi eal h. A Grea F re

(Mahbha i a) i for hcoming each one of i b indi id al obla ion n o i . Forge a arice, re en men ,narro ne i h a liberal and a i ion look and ee he mo emen of he Va ! O ercoming all ob acleand ime he o l of he Grea Life (Mahpra) i r hing on i h a barm roar o ard he E i ence ConBli Ab ol e (Saccidnanda) I feel i i i dra ing me irre i ibl o ha migh ab . Oh, he ee neOh he Glor of acrifice! Bro her, i hi he ime o darken he hear ? The carni al of ligh i for hcoming! Ligbeacon of million of li e . Le he flame of he lamp of o r life ca ch fire hen o ill ee, i h million of lamp he adora ion of he Mo her i going on Tho infini el m ical a f l Mo her of mine! Come r hing pa h of he dea h harkening o he call of he a farer of dea h e ha life i h a errible b rn p ma dark

rn in o Ligh .

Ma ic or be o r friend!

The Wa faring Friend

Tran la ion righ re er ed b : S dip a M n i

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Pra acana (Vol. 1; Le er no. 7; Pp. 16 18)[To Srima S ami Sa ananda Sara a i]

B Srima Anir an (1896 1978),Tran la ed from he Original Bengali b S dip a M n i

Umachal 12/32

Dear Bro her Sa a,If o are able o reali e he ndifferen ia ed ego mean b Pa a jali b pra ak ce andhigama a he onlper onali , hen o go he ie of he Vedn in. Did o nder and he hing? There an aham or ego inof . Thi aham i b a middle age of con cio ne . The er origin of elf con cio ne (aham bodha


10/27

differen i m be een ma er and piri . On one hand here i he grea Prak i de oid of he indi id al ego aham), b he mean orpor; on he o her hand here i he grea P r a , e en He i de oid of bliminal imp( am kra), and a a ma er of ha de oid of he indi id al ego. Pa a jali call hi er ego (aham), de oid o

bliminal impre ion ( am kra), pra akce an. B hi proced re i b nega ion i.e., hi pa h i he a one i or no hi , no hi . He i ma ering he pra ak ce an b remo ing he ob acle in he pa h of p

he Ego, b remo ing he an ar a or impedimen . He become imper onal he eradica ion of Per onalipiri al goal ( dhan). In Vedn a al o e are reaching he imper onal plane, b no b nega ion, b b elf

e ol ion elf de elopmen . A J a or he indi id al o l here i a conflic be een m ego and o r . Vedhi conflic i b d e o an nde eloped ego. If e de elop he ego, ha i , e pand he hole men al hori on

reach he onl real Per onali or Brahman b acrificing hi limi ed per onali of o r .

Wha i he p chological a pec of i ? Probabl o kno here are hree f nc ion of he mind: hinking, feeliilling. The nde eloped condi ion ( am kra ) of he e hree f nc ion con i e o r Ego or per onali . N

de elop ho e hree. De elop illing ho gh he idea of po er (ak i) in o E ernal S abili or a , i.e., le hpo er be o r piri al concern ( dhan), and a a re l of ha ma o become nmo ed (aala), nper(nir ikra) and imm able (ka ha). Thi er a e of imm abili (ka ha bh a) i he cri erion of pfrom he poin of he j a or he indi id al o l b he j a i di ol ed a a ma er of ha ; b on he o h

here i he g hing o b r of he po er o crea e ( iak i) of Brahman. For hi in common life en, o ho e can crea e ho ha e he ill po er o remain able. Th o ge he a .

De elop hinking in o ci hich mean E ernal akef lne . A here i difference be een he bjec andhere i clef in kno ledge. Forge all difference; le he objec be immer ed in he bjec . Yo ill become l mi

(cinma a): hi i he highe de elopmen of ho gh po er. In hi a b concen ra ion, b ppre ion ofmode ( i nirodha) o a ain p re Ci .

Thereaf er de elop feeling in o p re bli (nanda) or deligh (pr i). J e pand o r elf ill o feel he hole o be o r bod . Yo are he hrobbing life in all! Thi reali a ion i he highe de elopmen of lo e or bli or

Th o a ain nanda .

Then o ee, Saccidnanda i o r ideal and in Vedn a o reach hi hro gh he de elopmen of o r innap chic po er . Thi i he Vedn ic a of pra akce andhigama .

I am gi ing ano her hind. C l i a e he idea of p re pa ience ( hair a), l mino i (dp i) and e pan ion ( o r elf:ka ho ham acalo ham (Sa )I am imm able nmo ed I am (E i ence)aham j o ih j o iraham (Ci )

I am he Ligh he Ligh I am (Con cio ne )ibh raham ibhraham (nanda)

I am he Big he Big I am (Bli )B reali ing he e idea , o ill a ain pra ak ce an hro gh Vedn a.


*****************************************************************************************Pra acana (Vol. 2; Le er no. 27; Pp. 80 81)


11/27

[To Srima S ami Sa ananda Sara a i]B Srima Anir an (1896 1978),Tran la ed from he Original Bengali b S dip a M n i

I ha e done a rface reading of Dr. Da g p a book. I a no died in dep h. The ie of modern IndologiUm i b ha . I hink he Kenopaniadic ord Um o be he adjec i e of r . In he g eda he dei ie hcalled mah omah . The ord i deri ed from he roo a meaning o pro ec , o fo er, o grace e c. Thek (ka)

i called oman epara ing he ord e ha e i + oman. Tha eril from hi he ord m in he femigender ha come i m belief. The rela ion of Um of he Kenopaniad i h he k or ka i o be no iced. Iin he Bhadra aka al o, kah ri prah . Thi r or ife i none o her han he radiance of S i r d i) pread acro he ka ork . She i eril Haima a or Hirama ( he golden one). There e en an allmo n ain in Haima a . Thi idea al o i here in he Veda regarding bo h i a and Vi . On he hore of heMedi erranean Sea a godde , riding on he lion, and re iding in he mo n ain i or hipped. There i no impo iof her hado being ca on Haima a a e ee in he Sap aa . B lion are pre en in Africa and India. Medi erranean race among hich e ha e he imagina ion of he Godde , riding on he lion ( imha hin), o hlion eem o be alien. There i one more hing o be con idered. Whe her he lion of imha hin or he Goddriding on he lion deno e he odiac ign Leo ( imhari) ha i al o o be con empla ed pon. Leo and Virgo

adjacen odiac ign . Thinking all he e, onl for a imilari of name m mind doe no mo e o call Um nonThe Um of he Kenopaniad or he Tai ir a ra aka i a imha hi or lion riding godde , e en hi e don

here.

Af er he Vedn a come he Tan ra, i.e. enjo men af er libera ion aking in hi a a bea if l e ege i aIn he Upaniad here i ak ena bh j hh . We ha e in he G padra cn man ca bhar bhok mahe arah . The age come one af er ano her. The man i a mere i ne (dra), b nei her an enjo er (bnor a doer (kar ) hi idea i of he Smkh a. For a prac icing a piran (pra ar a dhaka) ha i b he goaachie ed ( dh a). B he, ho i a iddha or perfec ed one, i b im l aneo l a i ne (dra), an enjo er(bhok ) and a doer (kar ). Hi enjo men (bhoga) and deed (karma) are di ine (di a). The cr of di ine enjo m

(di a bhoga) i elf deligh ( mrma ) i.e. he ma or elf po e ion of he objec of enjo men li eral en e.

PS: paramadharma = bhak iradhokaje (belo he phere of Bhak i). The direc ion for he cla idol of he godde(mma pra im) eem o ha e been made keeping Bengal in ie .


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Pra acana (Vol. 3; Le er no. 20; p. 147)[To Srima S ami Sa ananda Sara a i]B Srima Anir an (1896 1978),Tran la ed from he Original Bengali b S dip a M n i

Q e ion:Wha i he ignificance of he emergence of Madh and Kaiabha from Vi ear a ? Wh did Madh and Kai

e o kill Brahm? Brahm i b he reg lar of crea ion ( ikar ), hen i he de r c ion of crea ion he demon ?


12/27

An er:Vi i e pan i e con cio ne ( p icai an a) j like he pace (ka a ). The ear i he a di or eThe q ali of pace i o nd. The o nd e pre e an idea (bh a). The pace (ka) in reali i like he oid;

aid o be abo e bo h being (bh a) and non being (abh a). The en ion (kobha) occ rring in ha pace hich hbeen called he ibra ion of Brahman (brahmakobha) in he Upaniad i eril Vk or abda brahma. Thi Vk i

he ini ia or of crea ion. There i a conflic be een he q ie cence (pran i) of pace (ka) and hi en ion (

B een from ano her angle e en hi en ion or ibra ion i al o he po er (ak i) of pace. Thi conflic ma a dir or mala [= mara or mra, he po er of dea h (m ak i), iner ne oppo i e o con cio ne (cai ane ol ed dir in Vi ear , i.e., in he pace like e pan i e con cio ne (ka a p icai an a) he enconflic ing force ( ir ddhaak i) made i appearance. Thi en ion ill no become he ma erial ca e of crea ioin r men al ca e being Brahm and Vi , he ca e of all ca e ( ar akraa kraa). There a conflic b

he ma erial and he in r men . I an o car e a c lp re o of a block of one. The block of one i he hile m endea o r he in r men . The ma erial i ob r c ing he in r men from being cce f l, a i

in r men i b he reng h of i o n po er r ing o o ercome ha ob acle. I ma be aid, ha he poiner ne (jadaak i) i no read o concede o he po er of Con cio ne (ci ak i). Tha h he demon fir eek o con e he Vij naak i or he po er of Con cio ne (Bhga a a) of Brahm or Nr aa. Dar

no an Ligh o manife i elf. Ligh doe no an ha Darkne ho ld end re. Thi er conflic i hen ion (d akobha) and from ha proceed crea ion. The demon i oppo ed o crea ion, and he an o ge ba

iner ne . While o ercoming impedimen he manife a ion of po er (ak i) ake place e er here, in o r lifhe Cad, he manife a ion of he Godde (De ) or he emergence of p re Con cio ne energ ( i ddha

and he la ing of he demon for he ake of di ine ork (de akr r ha), i.e., he manife a ion of Con cio npraka) hi i eril he ignificance of he hole of Cad.


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Pra acana (Vol. 3; Le er no. 41; Pp. 180 181)[To Srima S ami Sa ananda Sara a i]B Srima Anir an (1896 1978),Tran la ed from he Original Bengali b : S dip a M n i

Haima a i, Shillong, 30/9/64

While recei ing an kind of kno ledge ( id ) ho e fo r are na oidable. The Pranopaniad q e ion no onl reo Self kno ledge ( ma id ), b al o o he riddle of he orld (jaga raha a) no e hi .

Tapah i he po er of ligh . In fire here i ligh , here i hea a ell. Ligh i di crimina i e kno ledge (prajhea i he i al force (pra) according o he Ka aki Upaniad. In he n al o here i ligh , a here i hOne hing o ma ha e no iced, hile fire b rn , i i hea ha fir appear , hile ligh hereaf er. Ligh i aconden ed form of hea . Crea ing hi hea i hin he per on (dhra) con i of apa or penance. In commo

i ali ha ca ered acro , hich e erm pra i or de ire. If hro gh elf re rain i i o nd p, hecrea ed. Thi i eril apa or penance. A eri i merel i e ernal form.


13/27

The ba ic meaning of Brahmacar a i o roam abo in Brahman. The Veda i Word Brahman (abdabrahma). Againkno ledge ( id ) i Veda. In ancien ime , here a he pro i ion for ob er ing o or ac ing in conformi recep ion of he par ic lar kind of kno ledge. To recei e kno ledge or Veda b approaching he G r a par ic lar kiof di ciple had o be pa ed hro gh. Thi i eril Brahmacar a or he di cipline i ed o he recep ion of BraSimilar hing are o be fo nd among he B ddhi al o heir i Bodhicar ( he c l re of he piri al iBrahma ihra (jo rne in Brahman). The main limb of Brahmacar a i he re rain of e al de ire. B ppre

i ho re raining o her en e organ on le brahmacar a happen. A ch Brahmacar a ha been e plaine

Yogabh a a g p endri a a pa ha am amah. Thi i according o he ho gh of he M ni . D ring hof kno ledge e er one ha o become a M ni or de ached (nih anga), hi i here in he Upaniad al o. B in of he i , e en a ho eholder co ld be co n ed a a Brahmacrin, if hi mari al life a a perfec l re rained o

he Pranopaniad i elf i ha been aid brahmacar ame a ad ad r ra ra am j an e . Thi ha been in he k amhi a amam dmpa am . A he ba e of i here are o reg la ion , no ha ing e i he cep d ring period and no ma ing i h an n illing ife (akm r). Na rall he e al rge in men i imNo onl for recei ing kno ledge ( id grahaa), b al o for ha ah dmpa a or ell re rained marireg la ion i needed; hence he arrangemen for a ern prac ice of brahmacar a or celibac in he abode of he G

A a re l of Tapa and Brahmacar a he darkne of ignorance (a id ) i di pelled from he hear , and he li

da n () manife . Fai h (raddh) abo he kno ledge o be recei ed or he in i ion of he e i ence of hBe ond ( ik ab ddhi) i born. Yo ma call hi piri al a akening (b ddhi) Bodhi. In he Upaniad i ha be

Pra ibodha . Thi i b an a arene of he Ul ima e Reali ( a a), or aking p o he ligh of he Daere.

From Fai h or raddh come Kno ledge or Vid . In he Yoga em i ha been called Pr ibha Sa i . Again, re l of p rifica ion a a or he Ul ima e Reali begin o reflec ( pra ibh a ) a oma icall , j like

he nligh in he mirror. In he Chndog a i ha been aid ha ha e er ha o be done, ho ld be done idraddha paniad or i h kno ledge, fai h and i h clo e connec ion i h he Di ine . Thi i he pic re ograd al nfolding of piri al con cio ne (adh mace an) from Tapa or Penance o Vid or Spiri al

Kno ledge.


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Pra acana (Vol. 3; Le er no. 42; Pp. 180 182)[To Srima S ami Sa ananda Sara a i]B Srima Anir an (1896 1978),Tran la ed from he Original Bengali b S dip a M n i

Haima a i, Shillong, 10/10/64

In he Veda , he principle of Brahman (brahma a a) ha been e plained b a of mbol . Wha e no call Nand Sag a Brahma or Brahman i ho a rib e and Brahman i h a rib e (re pec i el ), heir mbolka and di a in he Veda . From he piri al ie poin Brahman i nbo nd a con cio ne (anibce an) he e plo ion of con cio ne in all place a all ime . The ibra ion of hi a con cio ne (

hich i ejana in he lang age of he Upaniad , i eril Pra. I mbol i di a.


14/27

Agni or Fire i he mbol of he indi id al con cio ne (j ace an). The l ima e end of Agni pen p in indper on i in becoming Vai nara. Tha Agni i hen biq i o . We call hi eril in he philo ophical lang age plo ion of indi id al con cio ne (j ace an) in o he con cio ne of he Va or Brahman (brahmace a

Thi er Agni i o r o l or m. To kno Agni i o kno one o n elf. The r a are or hipper of ligh(j o ir p aka). In he orld a ho e ime ligh co ld be di cerned onl in fire. Thi fire ha hea , i ha ligh Hea i energ (ak i), hile ligh di cerning i dom (praj ). The hea of o r bod i b he hea of fire. B ec

hi hea i increa ed hen he bod become f ll of he fire of Yoga ( oggnima a). Then he nfolding of di crimi dom (praj ) ake place. Thi hea increa e , in he lang age of he Upaniad , b he nirman hana or irrin

dh na or con empla i e medi a ion. Then he dei ie can be di cerned i hin one elf, ho i no enca ed (g hhhe form of he i e of merel a h mb (ang ham rarpa). Tha er Agni hen manife a di a. In he Va called Mi ra. Tran cending Mi ra i Var a or ka. Therefore Agni i indi id al con cio ne (j ace an)

or di a co mic con cio ne ( i ace an), and Var a he con cio ne of he Brahman or Va (brahmacYo ma ake in hi a from he philo ophical ie poin .

Dahara id i o kno Him i hin one elf. Udg ha id i he di co er of Omkra or he ibra ion of Brah(brahma panda) in he Sma ong . Madh id i o reali e di a a he o rce of bli (nanda) and immor

(am a).

Wha i di a from he phenomenal ie poin (adhidai a a dri) ha i eril Pra. Compare prah prajnda a eah r ah in he Pranopaniad (1/8). ka and Pra con i e a pair (mi h na) in he Brahma ra


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G n acana(Vol. 1; P. 22)

[To Srima S ami Sa ananda Sara a i]b ,Srima Anir an(1896 1978),Tran la ed from he Original Bengali b :S dip a M n i

Pra da i a er ancien echnical erm. I meaning i ran parence a i here in he Rm aa pra annagod ar he God ar Ri er of ran paren a er . The reali a ion of elf glor from dha pra da i hereUpaniad . Dh here refer o he bod i al force mind e c. If he a ain clari , hen j like ligh reflgla , he glo of Self con cio ne al o radia e hro gh he bod i al force mind. Thi i he mp om

he erene mind (pra annace a a).

G n acana(Vol. 1; P. 23)[To Srima S ami Sa ananda Sara a i]b ,Srima Anir an(1896 1978),Tran la ed from he Original Bengali b :S dip a M n i

Brahmanir a i ha ha been aid in he Upaniad he reali a ion of he Unreal Brahman (a adbrahma), hereali a ion of he Grea Void (mahn a) or ka. While going again he c rren , i eem o be di ol ionac all i i a a e of e ernal poi e in he G i elf hich ha been called he ab orp ion in Brahman of of he Self ei her a , he her li ing or dead. Brhm hi i or eadfa ne in Brahman i a ing re plenden


15/27

n in ha k . Thi i he a e of he J anm k a one ho i libera ed hile li ing. B ha er n e of he bod . Wha remain i onl he grea oid of hak , b ha i no A id ignorance, b Mah id Grea Kno ledge a a bh ar amida ibh i hro gh ho e l re all he e hine.

G n acana(Vol. 1; P. 27)[To Srima S ami Sa ananda Sara a i]b ,Srima Anir an(1896 1978),

Tran la ed from he Original Bengali b :S dip a M n i

Ac ion ha o be performed al a and all he ime, beca e i ho ac ion no one can li e e en for a momen . Te ol ion of g a i aking place in he Prak i and a a re l ac ion are being performed a oma icall . Thergi ing p of ac ion can ake place. B hile performing ac ion , e are ge ing bo nd p i h he de ire of re

i h ch an e il de ire a ch an ac ion ma bear ch fr i . We ha e o gi e p he e o I am he doer on be here, and here on be e l a ion a he cce of he performed ac ion or a en e of de pondenc

fail re. Veril b ha na ached ac ion can be performed.

Pra acana(Vol. 3; Le er no. 11; Pp. 137 38)

[To Srima S ami Sa ananda Sara a i]b ,Srima Anir an(1896 1978),Tran la ed from he Original Bengali b :S dip a M n i

I find no alid rea on for calling he K r ke ra ar nhi orical. In India, hi or ha no been ri en like hae ern co n rie , herefore e er hing of i i a cock and b ll or hi ie of he e ern cholar e enhem el e do no ad oca e no a da rongl . r Ka i a hi orical per on, he da ing g ideline of he Kar i here in he Mahbhra a i elf and on ha m ch re earch ha been done. Probabl , aro nd 1400 B.C. hi ook place. Tho e ho an o bring do n he age of he Veda p rpo i el , he ha e ra her ome problem in

accep ing hi da ing. B grad all heir objec ion are becoming dead.

The infa a ion of Arj na and i di pelling b r Ka he e o are er na ral e en . B i i diffic lG in i pre en hape e i ed a he beginning. Tha h Mr. O o inq ired abo The Original Gi a. Thaof he G i original, if no he lang age in hich i i ri en, i kno n from he proof of he Chndog a Upancon ider life a a acrifice ( aj a) and o become non de iro he e o con i e he main heme of he G

a in hich he ncre i a ion of Ac ion (karma), Kno ledge (J na) and De o ion (bhak i) ha been done in hein he hi or of Indian piri al prac ice , e cl i el niq e. Wi ho he infl ence of a pecial per onali ihappen. The de crip ion of r Ka per onali ha e ge in he I ih a P ra , if no iced, ill re eal hae er here in i a ba ic r c re of he philo oph of life ha been follo ed. Thi m ch harmon can be incide

Therefore here i no ob r c ion in r Ka of he G and hi eaching being r e.

The G a ng before he ar, no q e ion of abhorring ar crop p here. Wi h a fe momen in r c ioo l ill normali e a rela i e and kindred per on here i no onder of i .

In hi co n r , here a a pecial of ri ing hi or (i ih a). If an ch e en happen in he life of a h ma o ld be he e pre er of ni er al r h, hen he life or and reali a ion of ha per on a bro gh domain of hi or . El e here, no hing more a done han merel pro iding a genealogical li . B hi I ih a P


16/27

being he ehicle of ma ed ca ion, ed o a ain he a of he Veda . I hink, here lie he effec i enehi or b making hi or he g ide o an ideal life.

Grad all e en eem o be an occa ion, he philo ophical di c ion become predominan . Philo opher henb pa i b a ing kh ik id ar h . Tha i rong. The b rning e pre ion of r h ake placeli e of h man being . A on one hand i i an e en , on he o her hand i i he philo ophical principle ( a a)S riking a balance be een he o if in erpre a ion i done, hen he c l i a ion of I ih a P ra become fr

Then he h man life become he ill ra i e ea of he en ncia ed philo ophical principle ( a a).

Pra acana (Vol. 3; Le er no. 35(b); Pp. 170)[To Srima S ami Sa ananda Sara a i]b ,Srima Anir an(1896 1978),Tran la ed from he Original Bengali b : S dip a M n i

The e ernal ea of he Saha rra con cio ne i he brain. If he grea i al force reache here, hen indicon cio ne b r o in o ni er al con cio ne . In he Veda , eril hi i called he di a con c

eril i he G r of he hole orld (jagadg r ). Therefore he ea of he po er of G r i here in he Saha r

G r i of he na re of con cio ne (ci arpa). He i ne er de oid of po er. B he i he lord of he g a(g dha) de pi e being abo e he g a (nirg a). When he i abo e he g a , hen po er re ide po en in hWhen he i he lord of he g a , hen i i ac i e. Remaining po en i become ac i e j a he a er of re er oir remain able, b nder i nno iceable hr a er flo o hro gh he pipe. B he ell remalong ak amam a a adhram (g eda). Thi i he real na re of he Saha rra con cio ne a po er of G r (G r ak i).

Pra acana (Vol. 3; Le er no. 44; P. 185)[To Srima S ami Sa ananda Sara a i]b ,Srima Anir an(1896 1978),

Tran la ed from he Original Bengali b : S dip a M n i

The corner one of he Veda i Percep i e L mino i (cinma a pra aka). Wha e er I m eeing, I m eeingS preme Dei (paramade a ). When I m eeing he n, I m eeing eril Him. Like hi ie ing e er hing dei or l mino i Adhidai a a Vi ion. Again hi i ion i Co mic.

Wha i here in he Co mo or Macroco m, an e pre ion of i i eril in he per on or microco m. A he SCo mic; hi l mino i i e pre ing i elf in me a he e e . Therefore he ame ligh of con cio ne (cijjS n in he orld hi i Hi Co mic e pre ion, and e e in me hi i Hi Adh ma (p chical) e pre io

ha i he ind in he orld ha i he i al force in me. The former i piri al (adhidai a a), hile he la er

(adh ma).

And he common i ion i phenomenal (adhibh a). A hinking he S n o be a circ lar ma , he ind o be a gIn he Brhmaa and Upaniad m ch ha no been aid abo he phenomenal i ion, beca e ha i ion i egeneral and banal. From he Yogic andpoin , he piri al and p chical i ion are onl here, beca e i h hindi id al con cio ne can b r o in o he ni er al con cio ne .

I ha been aid in he G , ha he phenomenal i a m able en i ; hi e er e ol ionar orld, hich i of o r ordinar kno ledge, i eril phenomenal. And he So l or Con cio ne , hich r n hro gh e er hing,


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piri al. And he e pre ion of ha Con cio ne in e er per on a he di inc i e na re or indi id alip chical.

No difference lie in he o acco n .

A i and A mi(Being he Engli h ran la ion of a le er o Srima S ami Sa ananda Sara a i)

[So rce: Pra acana, Par 3, P. 222]b ,Srima Anir an(1896 1978),Tran la ed from he Original Bengali b : S dip a M n i

The a hor of Pa cada ha made a di inc ion be een A mi (I am) and A i (I i ) from a logical andpoYogic one. I i r e, in ordinar e perience , he reng h of A mi i grea er han ha of A i. Tha h Bmean ka ha cid a i ome here e i hi i an indirec kno ledge (paroka j na). B in hi indikno ledge al o, here i a ome ha ni of he bjec and objec o her i e i o ldn ha e been kno ledi he deci ion of he Vedn a. On making he ego capable of reali ing Brahman b p rif ing i , Brahman e iBrahma) appear a I am Brahman (A mi Brahman). Then hi er ego e pand . The Pa cada peak p o h

Wha i he fallac in hi ho gh , I e aid o o earlier. In he Yogic ie poin , Brahman or man i e ihe beginning. And a palabdha a (Kaha 2/3/13) m e i ence (a mi) i a deri a ion of he e i en

Brahman. No e ha Pa a jali ha a ked o ran cend he Concen ra ion on he Ego (A mi amdhi). The eni he c lmina ion of Engro men ( ampa i) or Taking on he fea re of he objec of medi a ion ( a ha

ada jana ). Wi h ha , a horo gh reali a ion ( ampraj na) of he medi a i e principle ( palabdha a aplace and in i doe remain a b le ego ( kma aha ). When i di ol ion (prala a) ake place in a cer ain T

he e i ence of ego or confo ndedne (a jana ) i re ealed a oma icall i ho he opera ion ( pri ) oin ellec (B ddhi). In he Upaniad , hi re ela ion ha been called i . Under he po e ion of hi ideri ed ego (jan a a mi ) can be di pelled and i h ha occ r he cce of he or hip of he Ego (aha ag

p an). Hope, no he hing ha become clear.

Cro ing Dea h hro gh A id(Being he Engli h ran la ion of a le er o Srima S ami Sa ananda Sara a i)[So rce: Pra acana, Par 2, P. 111]b ,Srima Anir an(1896 1978),Tran la ed from he Original Bengali b : S dip a M n i

A id a m m r here A id (Ignorance) i no ordinar (prk a) A id , b he S preme A iplace in he Upaniad , i ha been called A amj or A adbrahma . Thi A id a and he Void (n a ) of

are b ame. In he a oo, A id , A ambh i, Vina are ed non mo l . The A ampraj a of he YogaA id . Therefore, o cro dea h e ha e o flo again he c rren of A amj ; af er coming do n ream iKno ledge (Vid ), he f lle enjo men ( ambhoga) of immor ali hro gh he Manife ed ( ambh i). A id

ndi ing i hed feeling, and Vid perfec i dom. In he Vedic analog A id i hado , hile Vid n hinei Parah kam amah he preme neb lar darkne , hile Vid a klam bhh he hi e radiance .of he o are differen ho gh he i e (dhra) a hi , b he harmon of he o i he ie of Yj a alk

K anb ,Srima Anir an(1896 1978),


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Tran la ed from he Original Bengali b : S dip a M n i

In he Upaniad li era re, K an i niq e. A he beginning of he Bhadra aka, here i onl her name no anecdo e or dialog e concerning her. Yj a alk a had o i e Mai re and K an. Be een hem Mai Brahman inq irer (brahma din) and K an Female i dom ( rpraj ) hi e ge in he ne chapdialog e be een Yj a alk a and Mai re (Yj a alk a Mai re a da). There amkara ha nder ood Sa ri ci rpraj he i dom ha befi omen; K an had ha er i dom. Thi m

K an i a banal girl, a i ere. Thi in erpre a ion of S rpraj i in og e.

Mr. Sa ankabh an ha boldl di co ered a ne ignificance of he ord re rning o he original meaning of PraHe an o a ha he i dom hich bloom i h he na rali of he ja mine, a he c lmina ing age operfec ion, ha happened in Ka n and h he i S rpraj .

Ano her name of hi na ral i dom ( ahaja praj ) i pra ibodha in he Upani ad , ambodhi in he B ddcrip re , pr ibha j na in he Yoga philo oph . In he Veda , i prac ice i h or he hear (hda a)

again he c rren ( jna) of he In ellec (ma). On hi idea of he ahaja, he K an of Sa ankabh hbloomed ane i h a niq e glor . And cen ering ro nd her ha radia ed he m l i colo red h e of he piri al

of ha age.

In he m ic ie , hi de crip ion of Sa ankabh an i o all agreeable. In piri al prac ice, he ahaja come , in he ord of he G a, i h he mohakalila or he di en anglemen of he i of he in ellec (bi ma be aid in he ord of Yj a alk a him elf, D ring he c lmina ing age of Kno ledge (j na) appearchildi h a e. a happened i h Rmakade a. Modern piri al p cholog al o a , he real na re of con cio ne (adh mace an) i pon aneo in he child and he oman. If he man an o ge i he habecome a child or a oman again.

In he en ire Veda Samhi here i he de crip ion of hi pon aneo ahaja a i pre en in he illi era e

Bengal.

In hi re pec he defini ion of he Non Self (nair m a) of he B ddhi a Praj Prami and ha hena re of a oman a deep ignificance of i i fo nd. Sahaja i dom ( ahaja praj ) manife a he end of heprac ice and a ainmen of he man in he form of aj n kin mna il . The m l i plendro Um Haima

hich i of he na re of oman, appearing on he Void (ka), in o hich di appeared he ineffable (an pkh a)Yaka of he Kenopaniad, i in fac of he na re of piri al a akening (pra ibodharp), re ealing o he

con cio ne of Indra (aindr ce an).

Brahman inq irer Mai re i he In ellec (ma) of Yj a alk a and K n, ho i of he na re of oma

( rrp), her Hear (hda a) an e reme in inc for hich hear i a no able charac eri ic of he philoYj a alk a. Addre ing her Yj a alk a ma a , m ardha gal i a ah, en am ka ri pr a aare a if o eed i hin a hell; b ha hi pace (ka) of mine i reall filled i h ife. Again he ma a , on he l ima e hore of nega i e reali a ion (ne ipra a a) ad a h pri a ri ampari ak o na bh

eda nn aram a hen being firml cla ped b he belo ed ife one kno no ha i ei her he inner or he like i e hi man (p r a) being h gged b he enligh ened o l (prj a m) kno nei her he inner nor he oThe appearing of K an o he Indra con cio ne (aindrce an) of Mai re in he philo oph of Yj a al

o he appearance of he Haima a Um.


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In hi connec ion man hing are o be aid. B i i no po ible in hi brief in rod c ion.Re ealing he ca e d elling glor of her, on hom he Upaniad are ilen , Sa ankabh an added a ne chap er hi or of he piri al prac ice of India. Hence hear ie congra la ion on hi achie emen .

The Concep of Mo heraccording o Indian Spiri al Prac ice

b ,Srima Anir an(1896 1978),Tran la ed from he Original Bengali b : S dip a M n i

The piri al prac ice of India ha e di co ered he Mo her in m riad a from age o age.

In he g eda, e find he men ion of an original co ple (di mi h na) in he D p hi here he Hea en (di he fa her, and he Ear h (p hi ) i he mo her. B in he i ion of he Seer (i), hi Ear h i no pheno(mnma ), ra her piri al (cinma ). A har , he eer, ha ermed her a Adi i , meaning indi i ible nbo ndcon cio ne (akha i abandhan ni ace an). Sa he, She i hira a ak parame oman in he prInfini gli er Her golden bo om. He a , She i o r bhji p ram he ba i of all enjo men . Agai

h mn of he g eda e find he Mo her a i ro de a or a di ine riad. There he Mo her i Il, Sara a Bhra . A Il, She i aj n kin man kan , i.e., She e pre e her elf in he rh hm of he acrificial pra

he flame of he b rning a pira ion of he a piran mind; a Sara a , She e pre e her elf in he inner rececon cio ne a he flo ing ocean ni ing ( gara a gm) ream of di ine i ali (di a pra); again, a

hine a he ra of S i r on he op of he hea en head. No onl hi , e find ano her a pec of he Moer pr h mn o r Mo her i Ua nak , meaning, he parkling glo of Da n, and he ine plicable darkne

Nigh . A he paired rh hm ( galachanda) of he Manife and he Unmanife , She per ade e er hing of hni er e. The Mo her i biq i o ( ar ama ). Thi i Her co mic (adhidai a a) a pec . Again, in he g eda

find Her a Vk, in Her piri al (adh ma) a pec . Then, he Mo her i he e ernal companion (ni a ahacriBrahman a brahma ihi a a k : o o r e panding con cio ne (bha ce an), She i he man

nfolding of he a akened con cio ne energ (prab ddha cicchak i). B he Vedic Seer ha di cerned he higglor of he Mo her in her a pec of Adi i . There, She i an nbo nd ndi ided a con cio ne be ond bomanife a ion and non manife a ion (abandhan akha i mahce an); in he preme Va ne of E i encdi ine manifold elf becoming ( ibh i) hine a he e en ra of di a. Again, hi er Mo her i he fireG a r in he poe hear , ho e p l a ion fl ering in he de ire of he Bhloka di co er he are a bS i r in he D loka. A he Mo her i he nec ar bearing fair inged (am ahri par) G a r, like i ee ernal brilliance (ni adp i) of he impelling (pracoda i r) S i r from per on o per on; he m l i plendroHaima a (bah obhamn haima a m), appearing on he ea hore of infini e m er (a ma raha a arabefore he a oni hed con cio ne of Indra (Indrace an).

We a he preme iden i of he Mo her, according o Vedic ho gh , i pre en in Her a pec of Mo her Adhe piri al (adh ma) andpoin , She i he bond loo ing con cio ne in . The eer called hi libera

con cio ne a Prace Var a , ho i he po e or of M (M ) in he Veda and Brahman in hThe Mo her i hen M , or Brahmaak i . Thi M i he con cio elf energ (praj rpi arpaBrahman in he Veda ; She i he reg la or of all he orld ( ar abh ana ni an r). Again, according o he S

ie , hen from he indi id al andpoin , e di cern Brahman a he P r a, hen he Mo her i he Prak i ahe crea i e e ol ionar na re (apar prak i), o al o She i he orld per ading preme na re, he ma ri

indi id ali (jaga idh arpi j abh par prak i). Again, harmoni ing he e o concep , She ran cend


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he Highe Na re (param prak i), he po er of he Lord, Yogam . In a ord, he Mo her i Mahm , She pramen al con cio grea energ (a imna cinma mahak i).

Brahman i E i ence Con cio ne Bli Ab ol e (Sa Ci nanda). The Mo her or hipper (m dhaMo her a of he na re of Brahman (brahmarpi), hence he Mo her i E i en ( a ), Con cio (cinma ) a(nandama ). The de crip ion of Her E i en a pec ( a rpa) i fo nd in he P ra , here She, elf m l ipbod hro gh Yoga ( oga i adeh), go e er corp cle of her irgin frame (ka mr an ) mi ed p i h e er

par icle of India, a he inna e po er (ak i) of E i ence. Again, Her Con cio a pec (cinma rpa) i di cernehe Haima a i, hich i of he na re of Brahman (brahmama ) of he Brahminical religion, a al o in Tr, hich he na re of Non Self (nair m arpi) of he B ddhi ; and Sara a , he epi ome of form imagina ion (rp

of he Jain . In hi a , he Mo her, a Wi dom (praj ), remained and al o remain he premel or hipped(paramrdh ) of he Si ra ionali or a ark. Again, e find Her a he Bli f l one in he milk maid (GoBhga a a, and he preme e ence of deligh f lne in he Rdh of he Vaia a .

A he Mo her i of he na re of E i ence Con cio ne Bli Ab ol e (Saccidnandama ), She i al o of Energ (ak irpi). In he Tan ra , e find he par ic lar of ha Energ a pec (ak irpa) of Her in he Will Kno ledge Ac a ion (icch j na kri ), in he e l a ion of Her concep of orld idea ion (bh anabh

pic re of hi e l a ion ( ll a) i regi ered in he cheme of he Daamah id . A i er beginning, eE i ence Con cio ne Bli a pec of he Mo her in Kl, Tr and o a and in Bh ane ar here i a na ral e pre ion ( a a ahaja praka) of hi S preme Triad (par rip ). Righ af er hi e find he ( rdh a ana) of he na ral force (prk aak i) hro gh he paired rh hm of he Higher and he Lo er (parparre pec of po er di ipa ion (ak i prakobha) in Bhaira and Bagalm kh, Chinnama and M a g and laDhm a and Kamal, and in he Kamal a pec of he Mo her here i he na ral fo n ain flo ( ahaja nirjhaher 16 digi ed amiable glor (o aakala a m a mahim).

A in Wi dom (praj ) and Energ (ak i), like i e e find he re ela ion of he Mo her in he Vi al con cio n(prace an) and he Man ra con cio ne (man race an). The Haha ogin ha he Mo her in hi ear hl pe

he coiled p con cio i al energ (k ali cinma a praak i), in he ario cen er (cakra ) of he nerem (n an ra) he ha fel he rge of Her di ine nc ion (di a ibh i). Again, he Man ra ogin ha d

Her a he primar le er (m k) he ha heard he oicele h mming (ni ara g jana) of he Unm erein he jingle of he fif le er , emana ing from he n r ck chord (anha a an r).

In hi a , ince he far off Vedic age ill da e, e ha e fo nd he Mo her in o man differen a . To hi prMo her or hip of India, here i a niq e con rib ion of he Bengalee , of hich e hall peak no .

Bengalee ha e an ed he Mo her e peciall in her Energ a pec (ak irpa) and he Emo ional a pec (ra arhe e, being i able o he inna e na re ( abh a) of he Bengalee , he la er a pec ha recei ed m ch m

empha i . The ak i or hipping Bengalee i he or hipper of Kl. B he on ological image ( a amr i) oha ran formed in o he emo ional a pec (bh arpa) i h he aid of hi inner chemi r . Kl i hi mo her. Kda gh er. S anding in fron of Her de r c i e image (prala a kar mr i), he ha aid in he m ic lang age( andh bh), Mo her Da gh er Wife Si er are he differen ? He ha di cerned i h hi e e of Wi dom(praj cak ) he on ological image ( a amr i) of he Mo her; he ha di cerned in a er na ral a , i h hicorporeal e e (m acak ) he emo ional a pec (bh arpa) of he Mo her he ha di co ered he Mo her in ear hl oman a he Virgin, he Impar er of he meaning of he Veda , he eed le er of O kra (ka mrnigamr hagocarakar o krabjkar). In he co r ard, b he a ide, he ha een he Mo her i e o e

i h he f llne of he gracio ambro ia ( om a dh) he ha een he ri ne deligh ( rip i a ll a) of N


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Bhadr Ja Rik Pr in he fif een ear old j enile frame (pa cada). In he i een ear old Ambik he himmor al digi (ni akal) of naging ambro ia (ajara am a), and be ond ha he pra m ndane m er (lokraha a) of Grea Annihila ion (mahnir a) in he ne moon digi (amkal) of he Sap ada ( he e en eena pec of he Mo her). The Bengalee Mo her i im l aneo l bo h a Godde (de ) and a oman (mna )

ame per on. Thi con cio ma ernal concep (cinma a m bh an) ha a med a pecial form in hi agehe or hip of he Mo herland. I a Bankimchandra ho for he fir ime ina g ra ed hi niq e ma ernal chro gh hi Vande m aram h mn. Then Tagore ang in prai e of he Mo her India (bhra am a), he enchan

he orld mind (bh anamanamohin). Sri A robindo freel declared, I kno no he co n r merel a oil andpebble , I kno i a he Mo her . The recogni ion of he co n r a o r Mo her i again heard in he clarionproclama ion of he Seer A har m bhmi . P ro ha p hi a . We li en in he oice of Ambha K

peech ill mina ing aha rr a gaman a nm. Looking a he con cio orld (cinma p hi ) ha drei again become i ible before he mind e e (manacak ) ii ale rre dadh ame ma hi earMo her e abli h in l mino i , energ and igo r, ma She e abli h in an n rpa ed a e emrra a a h). Taking reco r e o he mo herland, he D rgpj of he Bengalee ha a ained a niq e ignin hi age a he prac ice of na ionali m.

Again, in mo recen ime , e ha e een he Mo her e pre ing a he po er of he G r (g r ak i) hro gh

oman in he Bengali ho ehold or re or ing o he pro e of he Bengalee . I eem a if hi i he l imaermina ion (carama par a a na) of hi Po er or hip (ak i dhan) o er a long ime. Toda , he Mo her i , in

ar ama gala ma gal i ar r ha dhik , de pi e being orld ran cending ( i o r). She hro gh Hof Bh ane ar, Annapr and he H man Godde (de amna ) in he ame per on, i he li ing image of heS permind (a imna a mr a pra im).

The Gi a: An Epi odic O line(Being he Engli h ran la ion of an e rac from a le er o Srima S ami Sa ananda Sara a i)b ,Srima Anir an(1896 1978),Tran la ed from he Original Bengali b : S dip a M n i

In he G , r Ka ha grad all clarified him elf o he con cio ne of Arj na. Hence, d ring e po i ion, acon e i o be remembered.

In he De pondenc Epi ode ( ida oga) he indi id al o l (j a) i he enq irer. The grea e problem of life i appearance he problem of dea h. Ho o cro dea h, hi ho gh ha made a drama ic appearance.

In he econd chap er i i f ll an er from he andpoin of elf reali a ion ( madarana). Brahmanir aBrhm hi i, bo h ha e been poken of here. Thi er chap er i he e en ial m er (marmarah a) of ho her chap er i i amplifica ion.

In he hird chap er, a a eq el o he econd chap er hin o he di cipline of ac ion (karma dhan) ha e bepoken of.

In he fo r h chap er i he harmoni a ion of Kno ledge (j na) and Ac ion (karma). In co r e of hi ha come principle of Incarna ion (a a ra a a). Thi i impor an . Wha i aid here in hin ill be grad all clearer ichap er.


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In he fif h chap er, hin are gi en o he fac ha he c lmina ion of he di cipline of Kno ledge (j na ogaAc ion (karma) i in De o ion (bhak i) or he fi a ion of he mind on God (bhaga adb ddhi).

In he i h chap er here i prac ical in r c ion on he prac ice of he Yoga ( oga dhan). Up o hi i hehe a e ch. I main objec of e po i ion i he kno ledge of he Self ( maj na), beca e i ho kno ing one

elf, i i no po ible o become Brahman. In hi he a e ch, He ha poken er li le of Brahman or God. Theheme i Smkh a or he di cipline of Kno ledge (j na oga) b ha oo no i ho ac ion. Man people

follo ing hi er a . Therefore Arj na inq ir co ld ha e ended here onl .

I ha no . He propi io l e o o impar an en ire kno ledge of Him elf in he e en h chap er. Kno ing Hkno ing one o n elf he prac ice ( dhan) became more in en e. To kno one o n elf i J na, o kno HVij na. A prel de of i i in he e en h chap er.

To kno Him, he m er of he phenomena (jaga raha a) m be kno n. There are e en grea m erie(mahraha a), and in he eigh h chap er here i a de crip ion of hem. The m er of dea h (m raha a)kno n in par ic lar. I ha been poken of ra her elabora el . Dea h i no he e inc ion of he lamp, i i mergHim. One ha o be caref l of hi .

The nin h chap er i he mo impor an in he G . When all he m erie of life and dea h, and he orld arehen e ill be able o kno ho He i , ho ha a med a form. Wha i he real na re ( ar pa) of Him ho hare or ed o a h man frame a an incarna e. Thi kno ing i he S preme Kno ing (parama ij na). Speaking of

ro al m er (rjag h a) in hi chap er He re ealed Him elf. From no on, e er ord of he G i o be nda a grand re ela ion b he Lord Incarna e.

To make hi reali a ion clear i he Yoga of Di ine Po er ( ibh i oga) in he en h chap er e er here hehin o i ali e Him in a i ible form (mr arpa). I Concre e Reali a ion i in he i ion of he World Form( i arpadarana) in he ele en h chap er. B Arj na di cerned he World Form a de r c ion (klarpa), a d

(m ) in he con e of he K r ke ra; Bnd ana i here nmen ioned.

De o ion (bhak i) i po ible onl on di cerning he World Form, on reali ing he S preme (parama) i hin hi form (mn an ). Thi de o ion i he c lmina ion (pra ) of Self kno ledge ( maj na). Wi h he elf hended he econd he a e ch. Kno ing one o n elf and kno ing Him became comple e.

Here he inq ir (jij a) end a ell. B He na ked again impar he kno ledge of he phenomena (jaga jpropi io l . The ba i of hi kno ledge i he Vi ion of he Co mic Form (Vi arpadarana). The a piran i ein he Co mic Con cio ne . He di cern from ha plane Prak i P r a, he hree G a (G a ra a), he(raddh ra a), he pla of God and he demon (de rall), he m riad orld (jaga aici r a) (Ch. XVIII) e

pi o of hi i ion i he principle of he S preme So l (p r o ama a a). In hor , hi i he ignificaepi odic di i ion of he G .

The M er of G a r(Being he Engli h ran la ion of a le er o Srima S ami Sa ananda Sara a i)[So rce: Pra acana, Par 3, Pp. 188 190]Srima Anir an (1896 1978),Tran la ed from he Original Bengali b : S dip a M n i


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Wha e call he G a r man ra, infac i i he S i ra h mn ri en in he G a r me re. I pre iding deFrom midnigh o midda he ri e of di a ha been di ided in o e en age . In he piri al (adh ma) a

age are he age of he a akening of o r con cio ne (cid nmea). Sa i i he dei of he hird i Sa i . E en before ha here i a d al age ( gma par a) of he A in . Af er midnigh , he manife a

ake place e en amid darkne . Before da n, hek become gre i h. Up o hi i he period of he A in period of he nno iced a akening of Kno ledge ( id ) e en amid e reme Ignorance (a id ). Thereaf er i h appearance of Da n (U) he k become red. From he piri al ie poin (adh madi) hi ha been comp

i h he da n of Fai h (raddh). Af er hi i he period of Sa i . He remain in i ible nder he hori on, b of hi ligh pread acro he k abo e. On he ear h here i ill darkne . In he piri al a pec , af er hof Fai h, here occ r he e perience of he Di ine L re (di a ibh) in he cerebral con cio ne (mrdhace an), b he lo er por ion of he per on ill remain nder he pell of Ignorance (a id ). There are o meof he ord Sa i one ho impel , one ho concei e . The former meaning i he chief one. The defini ion of hin pira ion (prera) i Pracodan , meaning an imp l ion. In he Sa i h mn here i a clear men ion of i .

There are o ac ion poke of in he h mn one of he a piran ( p aka) and he o her of he dei (de a ). a piran i no alone, he i he repre en a i e of he orld phenomena. Hence i men ion in he pl ral n mber.

Dhmahi i he ac ion on he par of he a piran or he a piran , repre en a i e of all. Meaning e place i

meaning a e medi a e i econdar ). Pracoda he ac ion on he par of he dei , ma he impel or leDh or medi a i e con cio ne (dh na ce an).

No he hin on prac ice.

We are, on a rac ing he are a bharga or he ee b rning en a ion (madh ra dahana j l) (Cf. ap acar aa ) of he l mino Sa i (j o irma a Sa i ) i hin . Ho ? I m placing he ligh of Sa i pread

i hin he hear hro gh he e ebro con cio ne (bhrmadh a ce an), a rac ing i ia he pa h of he cof he pala e (brahmarandhra pa ha). In he Ai are a Upaniad he cerebral con cio ne (mrdhan a ce an),e ebro con cio ne (bhrmadh a ce an) and hear con cio ne (hrda ce an) are alled he hree

Hin are here a man place in he Veda a o he a rac ion of he ra of Sa i hro gh he pa h of heof he pala e (brahmarandhra pa ha) or he Hi ner e (Hi n ).

Wi h he ra a rac ed and placed i hin he hear (hda a) o r indi id al con cio ne (j acai an a) i a aDh or medi a i e con cio ne (dh nace an) nfold in he hear or he ea of indi id ali (j a hna)

o ch of he dei (de a ); hen he rrender o he dei ma he lead he medi a ion placed i hin he hea(hccha a dh na) in he re er e order hro gh he pa h of he cen ral pore of he pala e o he di a realm (ma ala) in he Grea Void (mahn a).

While inhaling hink p o Dhmahi , and hile e haling hink p o Pracoda . In hi a Japa and hinking

(ar habh an) ill con in e keeping pace i h he rh hm of inhala ion e hala ion.

The Be o al of Po er (ak ip a) occ r hile a rac ing he are a bharga of Sa i , i eed i Sade rac ion ( ikarana) he con cio ne ge merged in o i a. I eed i Ha . The former h mn i i h ih mn of crea ion. The ne one i i h he bind (do ) he h mn of di ol ion (prala a). Uni ing he o i

he mbol of Indi id ali (j m). The J a re ing in Brahman (brahmbh a j a) i he Paramaha a . In Ha a a h mn of he k a hi here i a de crip ion of i . Ha a i al o he mbol of di a.


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(Vi ekananda) or Religion of Man (Tagore) or Life Di ine (A robindo) ha been po ible in hi co n r . Are he egeneral religion of all people of he orld?

The celebra ion of he D rgpj i modeled pon he Soma acrifice ( oma ga). In he Soma acrifice a branch Fic Glomeara a a plan ed i ing do n i he prie ( ika ) ed o ing he Sma, o ching i . TheGlomeara a i he Brahman ree (brahma ka) e call i acrificial fig ( aj ad m r), a i ield fr i i hoflo ering. The nine lea e (na apa rik) are he mbol of ha Fic Glomeara a. The or hip of ree i a er

prac ice Tagore rej ena ed i in hi Vana V . In he Veda , Agni i called Vana pa i . The dei i no he i he animal, he i he plan . Tha h he lion i he ba e of D rg, righ be ide i i he nine lea e he her elf i of he na re of oman. Mo of he plan hich are ed in he nine lea e are medicinal pl

he m l ipl er ea il . Wi h ha , being he mbol of he po er of procrea ion, he ad en of he Goddei .

Haima a i, 25/10/70Snehi a (Vol. 2; Le er no. 20; Pp. 30 31)b ,Srima Anir an(1896 1978),Tran la ed from he Original Bengali b : S dip a M n i

I hink he Aka k a o be a ec lar h mn. B ill i ha fo nd a place in he k amhi beca e of he onaried life or of i i Ka aa. De pi e being a ha ed chicaner he go ele a ed o he rank of a grea eer (mhi i hi glor . A fe more men ion of hi life i here in he Ai are a Brhmaa. E cep ing hi Aka k a o

of hi are ehicle of profo nd ho gh .

Vie ed from he andpoin of con cio ne he manife a ion of Brahman i eq al e er here. B cer ainldifference of hi manife a ion from he andpoin of po er (ak i). The former i he i ion of he a ionar(adhihna brahma), hile he la er i of ind elling Brahman (an ar mi brahma). Flo er are blooming in a ree

ome are b d , ome half bloomed, ome bloomed, ome are hed. A flo er, o canno nderra e an of hem.

he fr i ion of he f ll bloomed flo er i grea er han ha of he b d he manife a ion of energ (ak i) in he ame a in he b d. Like i e Brahman remain eq all e er here in re pec of po en iali . B a pecial

manife a ion of I can happen in a pecific per on, or place or ime.

Ci ak i (kal), Bind Nda he e are he echnical erm of he Man ra oga of Tan ra. There are ario in erprof he erm . The meaning ha o be a cer ained according o he con e .

Nda i he con in o jingle of man ra, hich i i energ . Yo ma call i Prak i. And Bind i he indi id acon cio ne (j acai an a). Yo ma call i P r a. The man ra ha i o r , ha ha come from o r conTake for e ample he Brahman eed (brahmabja) Om, and M eed (m bja) Hr . Hr ha e ol ed o of Om

he folding and nfolding of po er (ak i) ake place cen ering ro nd he po e or of po er (ak imna). Indi idcon cio ne (j acai an a) i from Brahman con cio ne (brahmacai an a) herefore from he Brahman ecome o he con cio ne of an pecific man ra. Like i e from ha M eed ha come o an pecific man ra (bjaman ra).

No o r indi id al con cio ne i akened b he grace of he Brahman con cio ne o canno a akeol n aril , omeone ake o p. Like i e he po er of o r man ra al o i a akened b he infil ra ion of heed. Tha h Nda or he po er of Man ra (man raak i) i no a akened in o nle Maham grace


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indi id al con cio ne . Again n il o are able o ni e he po er of o r man ra i h o r con cio ne he po er of o r man ra (nda) al o i nable o di co er he Grea Po er (mahak i).

Narendrap r 16/5/69Snehi a (Vol. 3; Le er no. 31; P. 41)b ,Srima Anir an(1896 1978),Tran la ed from he Original Bengali b : S dip a M n i

The real na re of I ne i he Self ( m). All of are a ing I hi i he nripe I . Thi I di inme and o her onl conflic en e be een I . Tha i called Sa ra.

B if I a ain clari in Kno ledge (j na) or Lo e (prema), if i e plode , hen i kno e er one o be iif he k and e er one gli er like ar on ha k . Thi oid like reali a ion i he Self. The elf kno led

ha feeling i ra her pre en in e er one, ho gh he don kno i . Then here i no conflic be een an onean hing. A I lo ed m elf d ring he age of nripe I , like i e I lo e m real na re of elf pre en i hin

i h he help of hi ripe I or Self. The real na re of m ripe I i E i ence Con cio ne Bli . A e ei al force, mind like me, like i e e er one ha he Self he reali a ion of he ripe I remain la en i hin. T

e er one i he I or Self or Brahman. Wi h hom i he conflic ? Thi reali a ion i Uni er al Lo e.

The Objec i e become S bjec i e i h lo e. Whom I lo e, hen he i o ide me, hen he i he Objec a , obod i he Objec . B he emo ional a e ha ri e i hin on lo ing him, b ha he remain no more o idbecome one i h m inner elf a he emo ional image, and hen he Objec i e rn S bjec i e.

Haima a i, 22/11/70Snehi a (Vol. 2; Le er no. 58; Pp. 88 90)B Srima Anir an (1896 1978),Tran la ed from he Original Bengali b : S dip a M n i

There are hree age of Soma. When Soma i a par ic lar plan or creeper (probabl a hr b) hen i name i The ord ha come from adha ( nder). In Greek hr b i called an ho , i h ha i ha go a connec ion.

The roo of he creeper are a ioned ndergro nd. B cr hing o be fil ered in a heep ool rainer. Then h j ice become pa amna meaning elf p rif ing. Thereaf er ha j ice on p rifica ion hro gh air con ac be

Ind meaning brigh drop ( jj ala j o irbind ). Tha h here are hree condi ion of Soma andha hndergro nd, pa amna in he a mo phere (an arika) and in he hea en (d loka) ind . Thi Ind , from

a ronomical ie poin i he moon b i i he ambro ial ligh ran cending he olar realm o he m ico a ( he i een ear old girl) in he Tan ra he i een h digi , ran cending he fif een aning digi , o

I ha been deal i h in he Veda and Upaniad .

Thi i een h digi of Soma i real (dhr ), e ernal (ni ) bli i i real na re. In he Tan ra i ha bei een ear old Kan k mrik. Women are al o, in reali , like he Godde of he Sap aa more amiable h

Amiable and more bea if l han he Bea if l ( om om a ar ndar a i ndar) bli f l. Thi i he Sprinciple.

From he piri al (adh ma) andpoin , hi Soma or Bli principle i la en i hin o r bod . In he Yaj rha been poken of, i i called S ma . The e mological meaning of ma i highl bli f l and i


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o Soma. In he g eda e ha e he S om ri er. There i i aid ha he e ernal ri er ha eril become in o r bod . In he Upaniad i i fo nd ha a ingle ra of he n ha come do n, con r c ing hree ho e( a a ha) in he h man bod pa ing hro gh he cen ral pore of he pala e (brahmarandhra). Thi i eril heS m ner e ( m n ) of he Tan ra , a hi e pa h pa ing hro gh he bod , being he channel of Soor piri al bli in he Veda , of hich hree or fo r kno are poken of.

No compare hi i h he acrificial Soma. The andha Soma i pre en in he mldhra. Piercing he na al ce

hen i rge o ard he hear , hen i i he pa amna . Then, b he po e ion of ha bli he manifhe Man ra con cio ne (man racai an a) ake place. The gro Vaikhar ord on reaching he hear become

emo ional (bh ama ) Madh am. The ream flo f r her p ard in be een he e ebro , hen he idea rea ligh . The ord i hen Pa an . Thereaf er hen he ream, piercing he place in be een he e ebro prein o he oid of he cerebral con cio ne , hen he ord become he premel po erf l (mahak irpi) origWord (di k) or Par. Ho e er, he hree limb of he Word are in eriori ed i can be heard or een. The ac

ran cending he bli f l ream of Soma ( a m a nandadhr) i called a ome place in he Veda a pra aome here a a a a if, on pre ing a be, making he liq id ma erial i hin i , end p ard . The e

of hi piri al prac ice i he Soma acrifice.

Calc a, 11/10/70

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Anirvan Akash Translations

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