অনিরুদ্ধ ক্ষত্রিয়ের ঋজুপথ হতে। তার পরে জীবন বা মরণ, বিধাতা যা লিখেছে ভালে। সাধে না তারে রুক্মিণী ভীষ্মসূতা কৃষ্ণপত্নী অনুগ্রহ আশে। মরণ সমরে যদি, ক্ষত্রিয়-বাঞ্ছিত পরিণাম। গর্ব্বরুদ্ধ-অশ্রুজল নেত্রে চারু এই দেহ, বাছা, অর্পিব অনলে। ভিজাব হর্ষসলিলে অক্ষত লভিয়া। তেজস্বী ক্ষত্রিয়ধর্ম্ম আচর বিদেশে অনিরুদ্ধ। হবি না পশ্চাৎপদ যুদ্ধে। এক পদ যদি তোরে হঠায় অরাতি, দশ পদ আগুসর, নিশ্চিত মরণ, আজ যদি বাঁচ, কাল মরিবে আবার, সহস্র মরণতুল্য উরু অপকীর্ত্তি। সহিবে না অপমান, অনিরুদ্ধ, কভু। সহ্য করে অপমান ব্রাহ্মণ ভিক্ষুক, — ইন্দ্রিয়-দমন ধর্ম্ম — ক্ষত্রিয় না সহে। ঘুচায় কলঙ্ক রক্তে। ধর্ম্মযুদ্ধে জয়ী হও সদা। লভে উচ্চ প্রতিষ্ঠা মানব ধর্ম্মে। অল্পদিন লভি অন্যায় সমরে রাজ্য বা বৈভব হেথা কাপুরুষ দম্ভী জঘন্য উল্লসে, সেথা চিরায়ু নরক গ্রাসে তারে। আর্য্যবীর একেশ্বর যুঝি পরাক্রান্ত বহুশত্রু বিমুখে সমরে। আর্য্যবীর তুমি, বৎস, মাধবের কুলে। দুর্ব্বলের অশ্রুজল মুছাবি সতত* বধি অত্যাচারী নরে, যাদব কেশরী। দুর্ব্বলের অশ্রুজলে সিক্ত হলে ভূমি ক্ষত্রিয়ের পুণ্যরাশি ঘুচায় সে নীরে।
বাড়ে হের, সদা যেন কৃষ্ণমেঘরাজী সন্ধ্যার গগনে দৈত্য। ভীমবাহু তার উচ্চ হিমাচল মাপে প্রকাণ্ড দুদিকে। শমিলে পারস্য তেজঃ — কদিন বা টিকে ধর্ম্মচ্যুত — হিমাদ্রির পশ্চিম তোরণে ঘিরিবে অক্ষয় শত্রু। শুন আসে কর্ণে ভীম সিন্ধুনাদ। কাল-সমুদ্র যেমতি ঘোষিছে ম্লেচ্ছজগৎ আর্য্যাবর্ত্ত পানে। গর্জ্জিছে পূরবে দৈত্য ঝটিকার ধ্বনি। ঘূর্ণবায়ু যেন আসি, যাদব কেশরী, চূর্ণ কর মেঘবল, উড়াও সে ঝড়ে। আসন্ন ভয়ের রাত্রী দেবপ্রিয় দেশে, সর্ব্বহর সর্ব্বঘাতী কৃতান্ত আসিছে ক্ষত্রহীন করিতে ভারত। অখণ্ডিত রৈলে এ ভীষণ শত্রু আর্য্যের দুয়ারে, কে রক্ষা করিবে তবে, শূন্য আর্য্যভূমি।” উত্তর করিল তারে বাসুদেব শৌরি “কালের করাল গ্রাসে কে বাঁচে, সুরেশ। তূরীরবে জয়নাদে আরাব করিয়া সুমহৎ রাষ্ট্রবৃন্দ মত্ত ক্রূরকর্ম্মী নির্দ্দয় নয়নে অগ্নি গর্ব্বকথা মুখে অহর্নিশি চলিতেছে ধ্বংসপথে বেগী অন্ধবৎ। আসে কত, যায় কত ভবে। প্রাচীন অসুর কোথা, বাঁধি মহাপুরী প্রস্তরে লিখিল যারা, লিখি মৃৎপাত্রে নিজ ইতিহাস, মূঢ়! ভাবিল চিরায়ু মোরা। বসুন্ধরা ঢাকে সে বিপুল কীর্ত্তি। সত্যযুগ মানবের পশ্চিম সাগরে ডুবিয়াছে মহাদ্বীপ। নির্দ্দয় তরঙ্গে মজিল সভার্য্যাপুত্র সুকরুণ রূপে
এই চঞ্চলতা, এই প্রীতি কোলাহলে। উরুজিৎ দুঃসাহসী, জিজ্ঞাস মোদের নত কেন কৃষ্ণপাদে সমুদায় জাতি। বিরাজে একই আত্মা দেহে সকলের, জানি। কিন্তু গূঢ়বাসে সে তেজস। মোহ আবরে, আবরে রজঃ। নাহি সকলেতে অভেদে সমপ্রকাশ, নাহি সকলেতে পূর্ণমাত্রা পঞ্চকোশ প্লাবে দেবজ্যোতি। আছে আরো বীর পুরে, জানি উরুজিৎ। আছে নীতিবিদ। নাহি উষর জমিতে জন্মে উচ্চশির বৃক্ষ শোভা পৃথিবীর। যেথা মালতী যূথী, মল্লিকা যেথায় চম্পক কিংশুক ফোটে সেথায় গোলাপ — তাহারি সৌরভে কিন্তু উপবন রুচি। কৃষ্ণ ভিন্ন কোথা কেহ নর ইতিহাসে সর্ব্বগুণ মানবের একদেহে মিলি পূর্ণ বিকসিত। মধুর গার্হস্থ্য ধর্ম্মে কে তুল্য কৃষ্ণের। রমণীরমণ স্বামী পিতা পিতামহ ভ্রাতা তনয় শ্বশুর আদর্শ গার্হস্থ্য ধর্ম্মে অদ্বিতীয় শৌরি। রাজকার্য্য প্রতিভায় কে বা অতিক্রমে বৃষ্ণি গোপ্তা বাসুদেবে। কে আঁটিবে তারে ভীম রণে। শুই উঠি কৃষ্ণের বচনে? সমস্ত পৃথিবী, মূর্খ, তাঁহারি ইচ্ছায় চালিত, চক্র যেমতি কুলালের হাতে। ধর্ম্মগুরু ভারতের বাসুদেব শৌরি। মহারথী যদুগণ কি ফল বিবাদে। যুদ্ধার্থে আদেশে শার্ঙ্গী। যাহা বলে কৃষ্ণ, তাহা ধর্ম্ম তাহা নীতি। উঠ তবে সাজ ভীমধনু সাপটিয়া সিংহনাদ করি মুখে
সর্ব্বদোষ জন্মে ক্রমে। বিষ্ঠার কৃমি বিষ্ঠা ভালবাসে। ইষ্টদেব করি দেহে সুখস্বার্থ খুঁজে সদা। একতা, সর্ব্বোচ্চ মনুষ্যত্ব যাহা মর্ত্ত্যে, মজে সেই পঙ্কে। বিরল প্রতিভা জন্মে দাসীভূত দেশে নিরীহ না ভুঞ্জে কভু মহত্ত্ব। সুপ্রিয় নহে ঈশ্বরের কভু দাসত্বে নির্বৃতি। কর্ম্মলোভী উচ্চমনা মহত্ত্ব প্রয়াসী সৃজিল নিয়ন্তা নরে। উঠ, কৃতবর্ম্মা, আর একবার যুদ্ধে পশি দোঁহে, রণসখা, সহায় বিজয়ে তীব্র তেজস্বিতা যুদ্ধে দর্শাও, সাহসী যোদ্ধা কে নেতা জাতির বৃথা কেন সে বিবাদে। মহাযশ নেতা যাদবের, ধর্ম্ম নেতা মন্ত্রণে আহবে। বহুদিন শান্তি পুরে বিরাজিল। পুনঃ সুমহৎ দেবকর্ম্ম ডাকিল সমরে বহুল-আয়াসী জাতি। নিরস আলস্যে নিষ্কর্ম্মা পচিতে আর্য্য জনমে না কভু যতক্ষণ আলো নেত্রে, কর্ম্ম করি মোরা। রজনী আসিছে শীঘ্র, প্রগাঢ় নিদ্রায় বিশ্রাম লভিব পড়ি জননীর কোলে।” কহিল মাধব। পৃথুচারী মহানাদে বাখানিল কৃষ্ণ উক্তি সৌরসেন সভা সমর উল্লাসে। উঠে আনকদুন্দুভি শূরপুত্র মহারথী যদুসভাগৃহে। “উগ্রসেন যদুরাজা, গ্রহিয়াছে উক্তি সৌরসেন রথীগণ সম্পূর্ণ সভায়। দাও অনুমতি, নৃপ, যুদ্ধার্থে রথীরা প্রণমি বিদায় নিবে পিতৃগণপাদে। যাও, যুবা; উচ্চশির মাতার চরণে
ভালবাসে কি ঈশ্বর, নহে পুরুষার্থ। কুরুক্ষেত্রে জনার্দ্দন। বিকল্পে সারথি। বীরের ক্রীড়ার সাথী, নৃত্য রণস্থলে।
শত্রু অন্তঃপুরে পশি — কেন বলি একা আছে অসি করে, আছে হৃদয়ে মুরারী জননীর দাস্য ঘুচাইব, তেজ ধ্বংসী অপূর্ব্ব কলঙ্ক মোর। নয় মৃত্যু পান শত্রুর অসি প্রমাদে, লুক্কান কৃষ্ণের হাসিয়া প্রস্থান। বিদায় লইনু বৃক্ষ। জননীরে লয়ে যদি আসি প্রীত পাদে তবে দেখা, নচেৎ বিদায় চিরতরে।
Samata shantih sukham hasyam iti shantichatusthayam.
Samata
Passive samata consists of three things—
It is this universal or sama ananda in all experiences which constitutes active samata, and it has three parts or stages,—
Only when samata is accomplished, can shanti be perfect in the system. If there is the least disturbance or trouble in the mentality, we may be perfectly sure that there is a disturbance or defect in the samata. For the mind of man is complex and even when in the buddhi we have fixed ourselves entirely in udasinata or nati, there may be revolts, uneasinesses, repinings in other parts. The buddhi, the manas, the heart, the nerves (prana), the very bodily case must be subjected to the law of samata.
Sukham is the complete relief & release from duhkha, from vishada, which comes by the fulfilment of samata and shanti. The perfected Yogin has never in himself any touch of sorrow, any tendency of depression, cloud or internal repining and weariness, but is always full of a sattwic light and ease.
4. Shanti Chatusthaya
Samata, Shanti, Sukha, Hasya (Atmaprasada)
1. Samata is either negative or positive
Negative Samata
Indifference may be of four kinds, tamasic, rajasic, sattwic & trigunatita. Tamasic indifference is associated with vairagya, disgust, disappointment, weariness of effort, unwillingness to make an effort. It is not really true udasinata, for it tries to avoid all as equally a cause of suffering, directly or indirectly; it is a generalisation of jugupsa and does not come from titiksha, but from its opposite. It is sometimes called rajasic, because although its nature is tamasic, its cause is rajasic, the disappointment of desire. Tamasic udasinata is useful to the Vairagi who wishes to get rid of the world by any means, but to the striver after perfection it is a stumbling-block. Its only use is to discourage the persistent rajoguna, and when it comes, it has to be admitted for that purpose. But it does almost as much harm as good, & so long as we cannot do without it, our progress is likely to be slow, a series of oscillations between rajasic eagerness and tamasic weariness born of disappointment, with tamasic udasinata as an occasional release from the wear & tear of these opposites. To rest finally in tamasic udasinata is fatal to perfection.
The fullness of negative samata is measured by the firm fixity of Shanti in the whole being. If there is an absolute calm or serenity in the heart & prana, no reactions of trouble, disturbance, yearning, grief, depression etc, then we may be sure that negative samata is complete. If there is any such disturbance, then it is a sign that there is some imperfection of titiksha, of udasinata or of nati. This imperfection may not be in the centre of the being, but only in its outer parts. There will then be a fixed calm in the centre, but some disturbance on the surface. These superficial disturbances may even be violent & veil the inner established shanti, but it always reemerges. Afterwards the disturbance becomes more & more thin in its density & feeble in its force. It ends in an occasional depression of the force & courage & faith & joy in the soul, negative & often without apparent cause, & then disappears entirely.
Negative samata & shanti are the necessary preparation of positive samata and ananda. Without this foundation ananda is always liable to be uncertain in its duration & imperfect in its even fullness. Therefore all these things endurance of all contacts, indifference to all dualities, submission to all movements of the divine Will, perfect inner peace and tranquillity are the first step in perfection.
Negative samata & shanti are the result of shuddhi & the condition of mukti—
Positive Samata
Sattwa & Tamas in their remnants are being removed; also the shadowy trace of desire from the lipsa, of ahankara from the buddhi, of self-activity from the thought and action. The control of the buddhi over the action has been eliminated & has now become mere imagination expressing itself outside the system. Sattwic activity is being eliminated from the vijnanamay trigunatita activity, but here the remnants are still not altogether void of obstructive substance. Letter from P.R. [Paul Richard] Safety assured though not absolute. The lipi & thought fulfilled. Walking & short standing from 7.45 to 10.45. No failure of utthapana, but the accumulative effect of adhogati is not yet removed and stiffness hangs about the lower body & in the sukshma as depression without actually occupying it, though strong touches are frequent. Farther exercise of the utthapana twice for an hour at a time. The final elimination of the sattwa approaches completion. There has been a simultaneous activity, insignificant in quantity & force, but pure in quality of all the members of the siddhi from 1–17, that is, the whole third, fourth, fifth & sixth chatusthayas. Some of the movements, however, were hardly more than preparatory.
Lipi. इति ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे मोक्षयोगः, indicating the completion of the moksha and the establishment of the perfect samata with its three attributes and consequences. Sleep seven hours.
Days of clouded progress, the revolt of the triguna against expulsion from the nature-environment and of attempted relapse. No record was kept. The chief progress in the third chatusthaya has been the effective clearing away of false vijnana so as to leave the perfecting of the vijnanam unhampered, the clearing of the sraddha, increase of the dasyam, the steady progress of the arogyam and the rapid advance of the Ananda. Utthapana & bhautasiddhi have been strongly denied. The Kalibhava is gaining in completeness, firmness and permanence.
Progress, unclouded resumed this morning. The results of the last few days, so far as yet ascertained, may now be summed up. The first chatusthaya, denied by the assault of the triguna, has gained in strength by the ejection of the remnants of lower tejas; pravritti, prakasha & shama are arriving at a perfect harmony. The dasyam is being rendered firmer and firmer and combined with ananda is perfecting the shama and divesting it of all tamasic elements, perfecting also the pravritti and divesting it of all rajasic elements. The only tamas left is the physical and the asraddha of the Adesha, the latter the result of insufficient prakasha, the former of the imperfect conquest of the physical being by the vijnanam. The manifestation of the Kalibhava, harmonising the bala, raudra (karali) & shiva Kali, has perfected the second chatusthaya in all but intensity. The remnants of general asraddha in God & swashakti are disappearing and the only province of asraddha is the Adesha and the rapidity of the siddhi. This defect prevents the intensity of kalyanasraddha, and ishwarabhava etc. necessary to the perfection of the second chatusthaya. Jnanaprakasha is now strong and the mithyadharanas (asadgrahas) relating to the Yoga and Lila are disappearing. The Kalibhava and the realisation of self in all and all in the self are growing strong and persistent. The Master of the Yoga is more and more manifest in each detail of experience, but half-veiled by the Prakriti in the surroundings. Sahitya is once more hampered by the refusal of the annam to obey or even contain the vijnanamaya movements of the vak. On the other hand artha becomes more & more full and clear, powerful and luminous. Jnanam & Anandam Brahma are steadily deepening.
The flight of some score of butterflies & many birds foretold in their turns, only two or three errors due to speculation or tejasic action. Usually siddhi of power & siddhi of knowledge seem to be one. Future movement of animals in rest can now be told with some exactitude, but error is easier because of stronger habit of tejasic speculation. Aishwarya & trikaldrishti have not yet been harmonised. Drishti of an eye, prakasha-chhaya-tejas, in the akasha, perfect but momentary,—an indication of the richer drishti (dense & developed) perfect but not yet capable of stability. This is already developing. The vani strongly anandamaya, first of the vijnanamaya ananda, then of the others, reappears full of the Vishnu or Pradyumna personality, taking into it Rudra (Balarama), Shiva (Mahavira) and Aniruddha (Kama). The definite personality of the Master in his personal relations to this Yoga and the Jiva in the Yoga has to develop out of the laya; for Vishnu is the Ishwara who incarnates. The present method of the Yoga is a progressive replacement of buddha bhavas by vijnana & ananda bhavas, and of the lower of these by the higher. The firmness and clearness of the stable rupas is much interfered with [ ]* by unsteady floating waves of the subtle-gross etheric material of which it is formed; these waves mix with the clear form and blur it by excess of material in the attempt to reinforce its distinctness. Perfect satisfaction has now been given to the Aniruddha element in the Jiva, so far as the Yoga is concerned, by the revelation of the scientific means & steady progress used in the siddhi, but the Balarama element awaits satisfaction. The Mahavira element has also been satisfied by the floods of knowledge that are being poured down, but the Pradyumna element awaits satisfaction. In the Adeshasiddhi there has as yet been no perfect satisfaction even to the Aniruddha element. Lipi (on Sultan’s back, chitra formed by the hairs). Satisfaction to Brihaspati, not yet to the other deities. Satisfaction to Bala (due). N.B. Bala is the Titanic force from the Mahat which must eventually conquer & replace Rudra, though conquered by him in the Buddha, because descending into the Buddha he becomes a Daitya disturbing evolution by a premature effort towards perfection. The same is true of all the greater Daityas who are not Rakshasic in temper (Asurim Rakshasincaiva prakritim apaunah). Sahitya siddhi in ordinary poetical forms. Satiety of interest in what is old and familiar, “staleness”, is being overcome. Lipi “zoology” indicating a superior light on the science of life forms bringing zoology into harmony with the general satyam and getting rid of materialistic difficulties; immediately after while casually seeking a book to read, I picked up Haeckel, opened at the chapter on Worm forms ancestral to man and had the predicted illumination. Such detailed trikaldrishti is now becoming very frequent.
This consummation is also attended by a ripening realisation of the Divine Master. Formerly I realised the Impersonal God, Brahma or Sacchidan[an]dam separately from the Personal, Ishwara or Sacchidananda. Brahma has been thoroughly realised in its absolute infinity & as the material & informing presence of the world & each thing it contains, yat kincha jagatyam jagat. But the sense of the One has not been applicable utterly & constantly,—there have been lacunae in the unitarian consciousness, partly because the Personality has not been realised with equal thoroughness or as one with the Impersonality. Hence while dwelling on the Paratman, the mind, whenever the Jivatman manifested itself in the sarvam Brahma, has been unable to assimilate it to the predominant realisation and an element of Dwaitabhava,—of Visishtadwaita has entered into its perception. Even when the assimilation is partly effected, the Jiva is felt as an individual & local manifestation of the impersonal Chaitanya and not as the individual manifestation of Chaitanya as universal Personality. On the other hand the universal Sri Krishna or Krishna-Kali in all things animate or inanimate has been realised entirely, but not with sufficient constancy & latterly with little frequency. The remedy is to unify the two realisations & towards this consummation I feel the Shakti to be now moving.
Agni is the Tapas (Chit-tattwa in energy) & the activity of the tapas is the most important siddhi now in progress—an activity born of a fire purified from rajas. The disappearance of rajasic tendency is now being finally [effected]* (the tamasic still lasts), even the last dust of it in the annamaya environment is being swept up and out. This purified tapas is that to be contained by the jnani in me. But in addition the tapas born of devotional self-dedication is needed, especially, by the karmi—the first belongs to the realisation of the nirgun sad Brahman, the second to the conception of universal Narayana. The first by itself makes for Sannyasa, the second for divine activity. The reference is to the passing away of the mere sannyasochita bhava in its last remnants at the end of June, the fulfilment of tyaga, the passing beyond the limitations of the sadhan of the Gita to the sadhan of the Veda. It is true this had already been effected in essence, but the last tendencies in the annamaya mind to the sanskaras of asceticism & mere renunciation have only now expired.
The experience of the afternoon shows that ananda is not yet beyond effective breach by the nirananda & that the samata-hasyam, though now normal, can still be interrupted, the traigunya become once more active feebly in rajas & by the use of force on the Jiva in his system, but strongly in tamas & with the consent of the Jiva. The old device of insisting, against the Jiva’s will, on flattering statement & promise which no longer seems supported by experience, has again been used.
Trikaldrishti has been clouded throughout the morning; active in the afternoon, perfect in detail, but not very active. Power is for the most part denied. A great dullness reigns over the physical brain and the karmadeha, in the midst of which samata & dasya become always stronger & now tejas & tapas are beginning to establish their indifference to adverse result. They are seeking, that is to say, to be no longer deterred from action either by failure or even asraddha. The asraddha in the Yogasiddhi has now disappeared, but not the asraddha in the Adeshasiddhi. It appears that the Power is acting in certain broad and important matters, but it is resisted in trifles.
It is indicated that today is a turning-point in the immediate movement that is being slowly effected. Dasya is already a fact in all parts of the activity, but it is not yet direct enough; the control through the Prakriti is felt rather than the direct impulse of the Purushottama. There must be identification with the Prakriti, possession of it and the sensation of its unimpeded use by the actual touch of Krishna. The shadow of intellectual consideration and hesitation over the act or the thought, the shadow of intellectual determination of the act or thought, the shadow of reflection & judgment over it when accomplished, or of the accompaniment or mediation of the intellect in the moment of accomplishment, all these glints of the lower humanity must be effaced from the movement of the Waters, apasi swasrínám. They must be utterly replaced by unchecked Force in the act and pure Sight in the vision, Sight & Force simultaneous in their activity and one in their substance, but not intermixed in their function. Then only will the Dasya be of the true nature of the relation between the Jiva & the Ishwara.
The second principle, which has also been long preparing, is the renunciation of nigraha or as it used to be called, tapasyá. Not that the Tapas may not have to persist under difficulties, but no violence has to be done to the Prakriti. It has to work out its own defects. This is now possible, because of the growth of the supreme or quaternary dasya, by which the very thought & feeling comes only as things impelled by the divine hand of the Master & Sarathi. Absolute Samata & passivity are now possible.
The 9ᵗʰ has been a day of failure & recoil. The attempt to establish the avegamaya tejas & sraddha without reaction has broken down; the avega became manomaya and resulted in confusion of knowledge, misplacement of tejas & final return of asamata, ashanti, duhkha in strong & then violent touches (10th) which, at first violently expelled, again & successfully invaded the system, supported by the revolt of the Jiva against the asatya. The saundarya has broken down or gone back in the parts not irrevocably fixed & the violent return of asaundarya is successful everywhere. Aishwarya is not entirely ineffective, but subject to frequent failure & almost universal resistance. The touches of roga returned where they were on the point of evanescence and there has been some diminution in the force of continuity of the kamananda. The promises of finality held out to the mind in the first & second chatusthayas, as well as in some details of the third & fourth, have proved, as always, to be tejasic and deceptive. On the other side, there has been enforced a more general perception of the unity of all movements of the Prakriti and of the unity of the mover of the Prakriti & their unity also with the same Purusha & Prakriti in this adhara. The Jiva also is made to recognise its unity with the Prakriti, but not yet with the Purusha, except in occasional glimpses.
The day passed largely in a struggle ending in disturbance & reaction, owing to the old insistence of the mental tejas, which had been suffered to act, on overstress & exaggeration and a blind undiscriminating belief; but the disturbance was not acute nor very prolonged nor the reaction very obstinate or far-reaching. The chief loss was the enthusiasm & reach of the faith which returned to its normal belief in final success with an added disposition to accept the truth of a steady & increasingly rapid success in the Yoga, as distinct from the life-work. As usual circumstances apparent & real crowded to justify the element of unfaith, but also there were some that supported the faith. The balance was more even than formerly. Trikaldrishti continues to deal with the old intellectualities which still persist in external suggestion; it is usually correct when the mind is not in haste; the suggestions of the external mind are often precise & correct but are so interspersed, like most of the other movements of knowledge, with overstressed & misapplied truths, that uncertainty still reigns. Power grows in effectiveness. The rupa failed to preserve in the daytime the sudden advance made last evening. Rupas were non-lifelike, crude or dense of the crude tendency &, seldom, developed tendency, limited to a few forms and did not come easily & spontaneously or effect an assured union of clearness & stability. Lipi, on the other hand, after [having] become hesitating & infertile, recovered almost all its previous force and more than its previous frequency of comparative perfection. It is almost always intelligible, not always easily or perfectly legible. The reaction in the teeth grows in force. Saundarya makes no progress and weakness of the body continues. Dasya of the body has been perfected in the secondary stage of tertiary dasya, in which all physical action is done under visible compulsion of Krishna, but of Krishna through Prakriti, not direct. This dasya is extending to the mind & feelings. The progress of the personal relation has been troubled by false and simulative vani. Kamananda has been usually intense, & fairly continuous in intensity or subdued force, but not entirely continuous. Telepathy of thought etc has been much in abeyance in favour of telepathy of impulse & tendency. There is no certain progress in arogya. Sahitya has been for these two days suspended.
The samata is now subjectively perfected except for vague occasional touches, but stronger in titiksha, udasinata, & nati than in rasah, pritih and ananda-bhoga. The rasah is there, however, & will today be well-established along with the pritih. It is indeed already established, but has to be rendered immune from adverse touches.
The bodily samata has now reached, in prolonged exposure to strong heat, the fixed stage of udasinata and nati, the former predominating, with touches of discomfort which are met & expelled by the titiksha. The ananda of heat is not yet strong & firm like the ananda of cold. Long exposure to strong cold has yet to be tested.
