During the last two or three days samata & ananda have undergone a prolonged ordeal. Titiksha is absolutely firm except for slight & momentary failings in the body, udasinata & nati equally firm except for similar slight failings, a little more pronounced in the body than the failures of titiksha; sama ananda is firm in the core & the mass of the chaitanya, less firm on the surface, but its failings are now negative & do not, except in a very slight degree, amount to positive distress or even, to a sensible extent, to positive discomfort, except in the body where suffering still has its hold. It is on this point that the bodily attack has been principally determined. In certain points the attack has failed; the fragments of the tendency to slight itch & eruption after showing a false activity have retired weakened, the attempt to reestablish cold & fever has so far failed, but disorder of the assimilative functions amounting to flatulence, dull pain & heaviness in the region of the liver, & looseness of purisha, but not diarrhoea, has again appeared, contradicting the temporary siddhi of arogya which had exiled all pain & positive disorder, leaving only discomfort of ill-regulated apana and unrealised tendencies of alternate constipation & looseness. It is found, however, that the body has learned to retain its vital force & working energy, recovering elastically even from the brief after result of fever in the pranakosha. Kamananda continues obstinately though as yet unable to establish uninterrupted continuity in the body. The other physical anandas are occasional; tivra continues to grow in intensity and spontaneity. Subjective ananda is now seated & complete, including sakama prema. Hitherto the universal prema even when directed towards the material form was in the heart only; it has now extended to the whole system including the body. However the kamic element is not yet always automatically present. Vijnana has been dull and clouded for the last two or three days. Sraddha in the guidance remains firm, though sometimes darkened & bewildered in knowledge; sraddha in the Yogasiddhi persists against all attack. The sahityasiddhi (Veda, Bhashatattwa, Darshana) is now growing in steady working & with it the sraddha in this part of the karma; but the sraddha in the rest still awaits objective proof for its entire stability & is distrustful of the proposed extent of the karma.
1) Following on explanation of oneness & vyapti & aishwarya for Brahmadrishti, B. [Bijoy] got vision of Sat & Chit samudras with all beings as kendras & the body no longer a barrier to the vision. 2) Aishwarya on Bharati to get lipi. Result, saw for first time lipi with open eyes, “Being. We.” & a green sun. (Brahman, the Purushas & nishkama karma).
The perception of the one Jnanam Brahma in all is today very strong; but its grades & positions are still unstably harmonised, eg the general Manomaya Purusha in the Manastattwa taking the ananda of the various egos who know not themselves to be He, the same in the Anandatattwa of the Manas, the individual Manomaya Purusha watching the egoistic manas as the observing mind of an actor might watch his active mind on the stage, the Manomaya Purushottama in the cosmos & the same in the individual, the ego unconscious of its true self, the wider Manomaya aham conscious of it, yet differentiated. The Anandam Brahma is now beginning to be seen in the individual more frequently & vividly.
Referring to the difficulty noted yesterday of the ill-harmonised perceptions of the various bhavas, Manomaya etc, & also to the difficulties of the many various movements in the vani, etc; the rule is given that all must be seen as Paramatman & Para Purushah, Krishna, in the two states of status & dynamis, rest & motion.
Power now is easily effective where the object is passive & not occupied by an opposite law of action; partially or ultimately effective where there is, to combat it, only an immediate intention or preoccupation (for it either changes or modifies the intention or acts when that is gone); slowly effective, & often after long continued failure, when there is, to combat it, a habit, trait of character or fixed & customary intention. It fails in immediate purpose when an active force works against it which is too strong & obstinate to be overpowered even after battle, because there is still in the nature the easygoing weakness of Mahasaraswati which is unwilling to face the necessity of ugrata & tapasya. It fails also as yet in changing easily fixed habits of working in the annamaya prakriti. The Ananda of battle has to be increased (this is the meaning of the lipi “battle” constantly given in the last few days) and the habit of physical weariness, lassitude & renunciation of effort eliminated. At the same time it is not the rajasic shakti which must dispel it, but the pure ugrapravritti of the trigunatíta shakti.
ie. the Divine Force (Tapas) has now to become entirely pure in its action, pure in the mental illuminations, pure in the idealities, pure in the sacrificial offering of all the energies to Krishna. So all the thoughts & their expressions in internal & external speech have to increase into an universal activity. It has also to open out in the personal relation with Krishna.
2. The universal sense of the Anandamaya Lilamaya Krishna in the Brahmadrishti as the continent of all the conscious activity
5. The Personality of the Ishwara, Krishna, to be present in the consciousness, governing all the activities
6) Dasya of madhura to be the personal relation of the Jiva with Krishna—the dasya to be tertiary with the most intense consciousness of passive yantrabhava in the whole system.
2) sister energy —to replace & already replacing hope, nishkama anandamaya tapas.
See all forces as personalities in their action. That is Veda. See all personalities as the supreme Purusha, Krishna; that is Vedanta.
The intense perception of Krishna in all beings has begun but it is combated sometimes by the strong perception of the ego; in objects it is combated by the sanskara of the objective inconscience. Both these obstacles have to be rapidly removed.
5) Gita—Commentary on the Gita to be written
The Karma of Sahitya is being maintained, but too much in one groove. As soon as the October work is finished, a freer movement must be allowed, including Veda (Vamadeva), Poetry, Philology and a prose volume on Yoga. Essays on the Gita will also be begun.
The suggestion of the complete Kalibhava is now fixed; ie the form of the egoistic consciousness with a name attached to it is repelled whenever it throws its shadow on the central consciousness, & there is instead the conception of the ego as an ansha of Prakriti or a vibhuti serving as an instrument and slave of the Ishwara or Para Purusha.
The perception of Krishna everywhere and all as forms & names of his play is definitely & irrevocably established. Intensity of the perception with chanda ananda is being added to the fixity.
(Symbolic of the Earth that is preparing & of the physical universe as a leaf on the aswattha tree.)
The sense of the Lilamaya Krishna in all, is growing firmer & more intense, but is sometimes still suspended by the mere Brahmabhava.
A greater intensity of Tapas not disturbing the tranquillity of the Samata & the passivity of the Yantra in the hands of the Worker, has to be elaborated.
The Personality of Krishna is still often & long concealed behind his workings, his Prakriti.
If these can be perfected, the rest will be more easy. For there will be, & this is now preparing to be perfected, the universal sense of the Anandamaya Krishna as the continent & cause of all conscious activity & the base of Ananda with the instrument of free & joyous Tapas & Prakasha.
5. The Personality of the Ishwara Krishna present (no longer merely to be present) in the consciousness, governing all the activities
6) Dasya of Madhura the personal relation of the Jiva with Krishna—the dasya (to be) tertiary with the most intense consciousness of passive yantrabhava in the whole system.
2) The universal sense of the Anandamaya Lilamaya Krishna in the Brahmadrishti as the continent, cause, lord & Purusha of all the conscious activity—
Preference in Tapas is still accompanied by vague reactions in the outward nervous consciousness of the physical body, but these are merely a survival of the old habit. There is a great mass of true samata behind in which titiksha, udasinata & nati are fused into a complete harmony of shanti.
Everything being now seen as the play of the Lilamaya Krishna, revolt is no longer possible. It is also seen that all forces, all experiences act & occur, succeed & fail in pursuance of his self-fulfilment in the world. It is only in the relations of the Lilamaya with the Jiva that there is a defect, positive harmony proceeding by ignorance, uncertainty, some unfaith.
(1) तत्त्वंपदार्थौ तृतीयेऽध्याये निरूपितौ यद्यपि तथाऽपि त्वंपदार्थो नात्यन्तं निरूपितस्तदर्थमयं पञ्चमोऽध्याय आरभ्यते । धातुः प्रसादोपायस्तत्र चतुर्थेऽध्याये निरूपितः ।
Thirdly, the power of work without choice, steady, nishkama, proceeding out of Sat & Tapas of Sat is infinitely increased.
The dividing line between the Nara and Narottama is removed. General Satyam of trikaldrishti is adding itself to satyam of telepathy in the immediate time, place and event; ritam is as yet only in its initial stage.
द॰ प्रियो भूत्वा परमं सुखमश्नुते
Traigunyasiddhi in type; shama full of prakasha and tapas, prakasha full of shama and tapas, tapas full of shama and prakasha.
The traigunya-siddhi is especially denied. Shama alone seems perfect; tapas and prakasha fall back into mental rajas & sattwa when there is an attempt to particularise their actions.
Completion of the Brahma-chatusthaya in the perception and sense of all things as the conscious body of the Purushottama. This was prepared by the sors,
Traigunyasiddhi. The intense Ananda of shama of the Mahasaraswati with the Maheswari basis and Mahaluxmi colour is now uniting itself with the strong tapas of the Mahakali bhava. A mediate equation has been arrived at, but the full Ananda of the ideal tapas is necessary before the final unification can be secure. It is notable that the Asamata now hardly even ventures to return except in touches of physical uneasiness, caused usually either by physical discomfort, eg, heat, lethargic pressure of tamas on the brain etc, or by psycho-physical discomfort of the attempt of intellect to mix still with the ideality or to accompany it. The latter is rapidly diminishing and is at best occasional.
The first and second chatusthayas are now unified by the development of the traigunyasiddhi. Ananda of shama is combined with ananda of tapas, but tends to be modified and diminished by deficiency of ananda of tapas. This is preparatory to their complete unification.
The second chatusthaya is now complete, but in parts it is deficient in force, awaiting farther development of the Kalibhava and this again dependent on farther development of the ideality, that is the unification of the first three chatusthayas. Shama now contains in itself no longer a relaxed, but a concentrated tapas and relaxed prakasha, tapas an involved prakasha and a basic shama. By the unification of the three chatusthayas there will be the perfect unification of the three gunas. This is in the temperament, but the play of jnana and T² will bring it about also in the mentality. In the vijnana they are always united. There will then remain the body, but there too the siddhi is being made ready.
The defect of the traigunya siddhi is that tapasic stress on the one hand, inertia of mental shama with tamas breaking across it and sometimes possessing cling to the mind by a sort of external affecting adhesion. This is being remedied first by an increasing externalisation of the inferior tapas, next by the increasing prakasha of the shamas. But until both tapas and shama are full of the vijnana jyotis, “the blaze of the ideality”, the siddhi will not be complete and faultless.
There is a strong attempt to restore asamata attended by a great violence of suggestion of raga and dwesha; it is not supported by the Purusha or the personal Prakriti, but has been able to produce asamata in the outward physical mentality. These things are still possible because of the persistence of intuitive mentality in the stuff of the physical consciousness; that can only be secure against mental suggestions by a partial personal siddhi cut off from the external Nature or by complete idealisation.
Seventh Chatusthaya. Suddhi is practically complete except for the body and the vijnana; essential mukti complete, but not the mukti of the Nature, as in the physical being and its most physical mentality, recurrence of tamas and something of rajas and sattwa are still visible. Bhukti is almost complete. These completenesses are fundamental, not a completeness of degree or of content. Siddhi is practically perfect in the first, moving towards final perfection in the second, striving towards completeness and a kind of perfection in the third, initial only in the fourth and for the most obstructed and subject to relapse, busy only with the personal foundation in the fifth, large in the sixth, but not full in its contents or complete in its combination.
Absolute finality is not yet gained in the first chatusthaya, for the fragments of external touches of asamata are able to touch the physical parts of the physical mentality, nor in the second for the Devi Bhava is pushed down to the old mental form and that survives in the sense of the body even when the rest is in the ideal Devibhava. The ideality is founded in the highest seer ideality though the lower forms still recur mainly in T², because that is still imperfect in circumstance; but the vijnana is constantly increasing. Its action is still capable of suspension during the later part of the day owing to laxity. The ideal traigunya siddhi is increasing, physical tamas giving more and more place to çamas, but the entire union of the three gunas is not absolute, because the physical mentality is still not wholly changed into the gnosis. These asiddhis are yet becoming more and more interruptions rather than permanent deficiencies. Samadhi has founded itself, but is free only in thought and lipi, and is capable of lapse. Rupa and vishaya are obstructed in their progress. The physical siddhi is in a state of relapse, though certain beginnings are established with some finality.
The Yoga has been brought up during the last month to effectivity of vijnana. This vijnana is that of the lowest total stage of the triple ideal supermind, the domain of the luminous reason. First, there was the disappearance of the old intellectual into the intuitive mind and buddhi, and not only the thought-being, but the whole being including the consciousness in the body, the physical Ananda was brought up finally into this form, to the total exclusion of the old buddhi, sense and bodily consciousness. Here sattwa of the mind was changed into semi-luminous prakasha and jyoti of the mental intuition, inspiration and revelation, rajas into stress of tapasic will and impulse, tamas into a passive or a heavy shama. Tamas alone preserves in the more physical part of the being something of its old inertia and darkness, not entirely changed into passivity with involved or quiescent prakasha and tapas. This tamas is the cause of the persistence of the physical and other asiddhi.
B. Darshana is fixing itself more firmly in the vijnana Ananda and insisting on its higher intensities which reveal the Purushottama in the Brahma.
No effort must be made, no struggle to overcome difficulties, but the act must be allowed to work & pass unquestioned, unhindered, unaided.(कर्मणि अकर्म)
A slow & steady development is still insisted on in the Sat of the apara prakriti & to that extent in the Sat of the Para Prakriti. It is evident that it is not intended immediately to succeed, but always now the aishwarya has an effect & usually an ultimate success, if it is persisted in and an ultimate effect, even if it is abandoned. Aishwarya now acts through direct pressure, through assistant circumstance in direct pressure & although it is not apparent by indirect action through Prakriti assisting these or by itself or using these. That is definite your—steady tapas is the instrument—faith will come with truth & success. Impure still, all three of them, but the Asura is broken—only in him, it rises occasionally.
The Absolute Unmanifested—Parabrahman, Purushottama, Parameswara (holding in himself the Parâshakti and in her the All).
The Absolute containing all the power of the manifestation. The Absolute is Parabrahman-Mahâmâyâ. The Absolute is Purushottama-Parâprakriti. The Absolute is Parameswara-Âdyâ (original) Parâshakti.
Fourth Absolute—Parameswara of the Gita = Parameswari of the Tantra
What the Will is you have heard. It is Shakti, it is not Vasana, it is not Cheshta. Vasana and Cheshta are the negation of will. If you have desire, that means you doubt the power of your Will. Brahman has no desire. He wills and all things happen according to his Will. If you have Cheshta, that means you doubt your Will. Only those who feel or think they are not strong, struggle and labour to produce an effect. Brahman has no cheshta. He wills and His Will spontaneously produces its effect. But it produces it in time, space and causality. To demand a result now here and under given conditions is Ajnanam. The time, space and causality of every event and its development have been fixed ages ago by yourself and Parameswara, when the Kalpa began. It is ignorance to struggle and try to alter what you have yourself decreed. Care not about time, space or conditions, but will, and leave the result to God who is your omnipotent, omnipresent and omniscient self. You are the individual God and He is the universal God. Nothing but God exists. Ekam evadwitiyam. Therefore Will implies Samata, absence of Vasana and Cheshta. Absence of Vasana and Cheshta implies knowledge. Until you have knowledge, you can never be safe against the return of Vasana and Cheshta.
Next the Will seizes the adhar and makes it shuddha in order that the Will may itself be shuddha. I have explained that if there is confusion and disorder among the functions, then the Will cannot act omnipotently. Therefore you must first develop Jnanam and by Jnanam effect the shuddhi of the adhar. When the adhar becomes shuddha, the Will being entirely free from wrong samskaras and wrong action, is what I call shuddha. It works perfectly. Working perfectly it makes the adhar siddha, that is the adhar rids itself of all doshas, deficiencies and weaknesses and works perfectly. It becomes a perfect instrument for the Purushottama, the Purusha and Shakti to carry on their Lila.
To most men it is enough, if they can reach the second stage; it is only the Avatar or the great Vibhuti who can reach the third.
The third kind of impulse is the impulse to action. Its presence in the Chitta is a temporary arrangement due to the rajasic development of the human being. The asuddha rajasic man cannot easily be stirred into action, except through two forces, desire or emotion. Love, hatred, ambition, rage etc., must stir in him or he cannot act, or acts feebly. He cannot understand shuddha pravritti, action without desire and independent of emotion. Emotion should only give a colour to the man’s swabhava or temperament. He should be habitually full of feelings of love, courage, honour, true ambition, self-reliance etc., but he should not act from any individual impulse of however noble a character. He should act in obedience to the impulse from the Will in direct communication with the Purusha in the Vijnana, understanding with the Buddhi why the Will acts in that particular way and colouring the act with the emotion appropriate to his Swabhava. But neither the Buddhi nor the emotion should directly interfere with or try to determine his action. The Buddhi is for thought and the Chitta for emotion. Neither of them have anything to do with action in the shuddha state. The intellectual Asura determines his actions by his reason or his ideal, the emotional Asura by his feelings. But the shuddha determines them by the higher inspiration proceeding from the divine existence in the Vijnana. That is what people often call the Adesha. Only the shuddha can safely rely on having this kind of Adesha, the asuddha Yogin often mistakes his own ideas, imaginations, emotions or even desires for the Adesha.
Desire is composed of three elements, attachment or Asakti, longing or Kamana, and preference or Ragadwesha. Get rid of attachment first. Use your will and purified Antahkarana to throw out that clinging and insistence on things, which says “I must have that, I cannot do without that,” and returns on the idea of it, even when it is persistently denied. When the emotions are quiet, this Asakti will of itself die away, but for a time it will rage a great deal and try to get the emotions active again. Apply the Will steadily and patiently and do not get disturbed by failure; for desire is a terrible thing, as difficult to get rid of as a leech. It is indeed the daughter of the horse-leech crying “Give, give.” Do not violently silence the cry; ignore it and use your Will to get rid of the clamourer. When Asakti becomes weak, Kamana loses nine tenths of its force and you can easily throw it off. Still for some time, out of sheer habit, the longing for certain things will come, not in the heart or Buddhi, but in the Prana; only if Asakti is gone, the refusal of the thing craved will not leave behind it a permanent grief or continual hunger. There will only be temporary disturbance of the peace of the heart. When you have got rid of the Kamana, even then Raga may remain, and if Raga is there, Dwesha is sure to come in. You will not ask or crave for anything; for Kamana is gone; but when some things come, you will not like them; when other things come, you will feel glad and exultant. You will not rebel or cling to what you have, but you will not like the coming of the evil, you will not like the loss of your joy, even though you say “Very good” and submit. Get rid of that Raga and Dwesha and have perfect Samata.
When you have perfect Samata, then either you will have perfect Shanti, divine peace, or else perfect or Shuddha Bhoga, divine enjoyment. Shanti is the negative Ananda and those have it who rest in the Nirguna Brahman. Shuddha Bhoga is the positive Ananda and those have it who rest in the Trigunatita Ananta Brahman. You can have both and it is best to have both. God enjoys the world with Shuddha Bhoga based on the perfect Shanti. Most people cannot imagine Bhoga without Kama, enjoyment without desire. It is a foolish notion, none the less foolish because it is natural and almost universal. It is Ajnanam, a fundamental part of ignorance. Enjoyment does not really begin until you get rid of desire. That which you get as the result of satisfied desire is troubled, unsafe, feverish, or limited, but Shuddha Bhoga is calm, self-possessed, victorious, unlimited, without satiety and Vairagya, immortally blissful. It is in a word, not Harsha, not Sukha, but Ananda. It is Amrita, it is divinity and immortality, it is becoming of one nature with God. The soul has then no kama, but it has pure lipsa, an infinite readiness to take and enjoy whatever God gives it. Grief, pain, disgrace, everything that is to rajasic men a torture, changes then to bliss. Even if such a soul were to be cast into hell, it would not feel hell, but heaven. It would not only say with the Bhakta “This is from the beloved” but with the perfect Jnani “This is the Beloved; this is the Anandam Brahman: this is the Kantam, the Shivam, Shubham, Sundaram.”
