Sri Anirvan's Letters Translated

8/11/2019 Sri Anirvan's Letters Translated

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MORE LETTERS WRITTEN BY SRI ANIRVAN

Paralekha Par II, Ecerp from Leer # 7.

Tranlaed b Kalani Boe

Eca (Ananda) doe no follo he rle of cae and effec ha i rh.

And i doe no ain for long ha i paheic e a ronger rh. Seeing ha eca i hor lied, if omebod

become ecaic and clap hi hand in jo e ill conider him eiher a a compleel n being or an incarnaion ofgod.

The baic eaching of Mandka i o perform adhana o eernalie hi feeling of eca. No, here i eca? In

or nare. Wha i nare? Whaeer i innae. Where or ha i innae? Where nohing pro.

Gaama Bddha old hae been happ o hear hi and old hae aid, So, a long la o fond o he pah o

Nohingne?

Reall, nle o go o Nohingne here can be no perpeal happine. Be abolel oid. Then all he comic Prana

ill crod in o fill ha oid.

Thi remind me of a Bddhi monk. Afer haing a fablo fea a a king palace, he a baking in he n and

rbbing hi omach ih er flfillmen, eclaiming,, Oh! Wha happine, ha happine! No he king a

approaching him ih a deire o lien o ome pirial dicore. Seeing ha ecaic ae of he monk, he aid, Sch happine! The fea m hae been o or hear conen, eh? Oh, no, no. o are miaken . I hae no eaen

a all, a he repl. The pleare i prel de o abole empine.

The ame hing Yagnaalka aid from a differen perpecie. Taken Bhnjiha Enjo b Renoncing. The more o

renonce, he more he eca deepen. Eenall Abole Void=Infinie Happine.

Tranlaed b Kalani Boe

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Leer No.6, addreed o Sdha Ba.

From Param Pham in Bangla, edied b Sm. Gari Dharmapal.

Ho mch he kgie i beond epreion. When e can ee he a epane of he k a he ame ime e find

he Vira, eaed in erio mediaion. Hear i flfilled ih ligh and ananda. Wh men creaed he ciie? Wh did he

mechanical ciiliaion, diiding from he nare, dehmanie ?

I do no den he benefi e derie from he machine b I canno orhip i a he dei. I ill gie me re, gie me

freedom b i ill remain m lae. Wh hold I be crhed nder i prere? Ciie eem o me like he cooking

enil. Le he jice from hem pread o differen par of he conr bod. I hae no objecion. B I prefer o keep

i behind he creen. I hold no ho ielf nabahed. Le be; I am alking elel. One da man ill rern o

nare hogh he ill hae machine oo, I hope.

Wih repec o or complain abo ineria, i eem ha he bod i he cae. B each condiion of life ma be

ilied. The a i no rggle again i. The a i o nderand i. Ha ineria iied o? Le ha be; going ino i

deph o ill find Sia i iing a he k. The momen o ee he k, behold he ligh of dan blooming amid he

darkne. In hi a o ill be able o find he pri o of an qali of nare. I depend on or menal aide.

Neer orr. Remember ha haeer come or a, o hae o deal ih i narall ih ha miling face of

Mahiharmardini, he bder of he demon. She deal ih he aric force ih a mile.

No p o hi; remain ell. Bleing.


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Coprigh of Aj Mkhopadhaa

Tranlaed b Aj Mkhopadha, 2008

8, Cheir Lodi Sree, Pondicherr605001

Email [email protected] and [email protected]

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The folloing leer hae all been ranlaed from he Original Bengali b Sdipa Mni

Srima Aniran' leer o Srima Sami Saananda Saananda on he nonhman origin of he Veda

Praacana, Vol. 3, Leer no. 65, pp. 21415

Tha he Veda are aparea nonhman or imperonal mean he are no he compoiion of an pra or

ordinar peron. Thi meaning of he ord pra i er ancien. Een in he geda eceping he Praka (Hmn

o Pra), eerhere he ord pra ha been ed in he ene of ordinar man. A he i a, ad a gah

pra karma Ye God, being ordinar men if e hae commied an miake o o (7/57/4, 10/15/6) Mmm

eole hree objecion again hi pra. I a, hen i peak, here ma be error in i, here ma be ariaion or

here ma be inenion of decepion. In he Vedic dicm here are no ch hing. Therefore Veda are nonhman, i.eno he peech of an ordinar peron. The Veda are eernal; hi i he ie of he abdaniad Mmmi. The

gi of he enire Veda i he Praaa. Thi Praaa i no a mbol deeloped b hman being i i merel he

plaion of he Void (ka). I manife ielf in he hear of he common man, b he i no he creaor of i. Praaa

i nonhman, herefore he Veda are alo nonhman he hing can be ieed like hi alo. Trancendenal and

eernal religion are like ha. Thoe ho beliee in he poer of he Manra, he old a, ha here i an eernal

peech for epreing he eernal religion. The Veda are ha peech (k). A ch he are no peronal or hman

(parea) or creaed.

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Leer from Sri Aniran o Mr. Ahranjan Debnah on he concep of ara and DeaPaher Kah (2008), Leer no. 87, pp. 8081

(Leer o Mr. Ahranjan Debnah)

Haimaa, 9/3, Cenral Park Calca 32 9/8/69

Receied or leer. Yo hae nderood he diincion hon in he G beeen Dea and ara pre ell. B

ha Dea or ara can gie or gie or objec of enjomen i a ihfl hinking. The eernal objec of

enjomen ha o be acqired b orele onl. Belief in dea or ara bring ome hope in or mind onl hi

mch. Dring he acqiremen of he inner reare hi belief i of grea help for e don kno if here i an dea

or ara eernall, b ha deaa or araa i eril he eolion of m concione e hae o nderand hi

from or on realiaion.

The hing i hi: he gradal manifeaion of concione i aking place in he orld. Fie age of i are dicernible:

he concione of plan, he concione of animal, he concione of man, he concione of dea and he

concione of ara. Hman concione i j in he middle. Concione i enhroded in plan, affeced b

ama, in bea i i rele and rjaic. The qali of aa ha appeared in ome degree in man b he pracice of

knoledge (jna), loe (prema), acion (karmaoga), in characer and ideal. B he adleraion of plan

concione and beaconcione are qie preen in man he ha pidi, relene, craing for enal

pleare.


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B man inend o ge oer hee. He eek o become dea. Dea ha pre eence (ddhaaa). In ara oo i

i here. Moreoer in ara here i he nending profndi of concione, he geing of eerone ihin himelf,

ec. Neiher in dea, nor in ara here i he inerne of plan or he relene of bea. Reaining hee, he

ranformaion of he ocie can be done ih he help of ha er bral energ. Mari are ring o do ha

abhorring dea and ara. Tranforming i coming p, b i i no a radical one. The are no riking a he roo.

The don an o eclde pidi (a of he mamind) brali (a deire, anger, greed, infaaion, ego, jealo,

crel) nohing. Coneqenl he Marian ranformaion i no gaining drabili anhere onl i i becomingdeaaing b he clah of greed ih greed, inere ih inere. Onl b he cooperaion of dead or arad

ranformaion ih he Marian ranformaion, ha he radical ranformaion of he ocie i poible. Man ill hen

become dea, ara b he on enjo onl orhip being eaed in he emple. Like r Ka he ill jmp ino

Krkera remaining nperrbed. Thi inner reolion can bring abo he re reolion. Oherie making man

he higher erion of bea, endoed ih cla and eeh, i no called reolion or ranformaion.

Affecionae bleing

Aniran

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Sri Aniran' leer o Srima Sami Saananda Saraai on he Ardhanrara principle in Indian pirialhogh

Haimaa, 6/12/68.

Praacana, Vol. 4, Leer no. 19, p. 2

The principle of Ardhanrara i er ancien. In he geda, here are: he Dphi Heaen and Earh cople,

he analog of bllco hee are b he eed of ha er principle. In he Tanra hi ha become he ideolog of

mal aborpion (maraada) of ia and aki. ia and aki are nondifferen. In he Smkha here i he

dicriminaion beeen Praki and Pra. B ha Praki i apar praki he loer nare. Wih Par Praki he

Higher Nare, here i he eernal nion (niaoga) eernal nondicriminaion (niaaieka) of Pra. Like ha he

realiaion of he Ardhanrara principle ake place a he final age of dhan hen Praki i m praki on nare, and M m mama on M (G).

In realiaion Energ (aki) and Concione (caiana) are eernied (niaka). Concione i here, b here

i no energ of i, hi i neer poible. Be he fir ere of nandalahar remembered Onl conneced ih energ

(aki) i ia acie.

In he Upaniad and Brahmara hi principle ha fond epreion in he cople of ka (he Void) and Pra (he

ial energ). There i he nondifference of Vk (creaie ord) and Brahman in he Veda a brahma ihiam

a k. Vk i he energ of Brahman he o are eqiperaded (amapa). Thi i alo he principle of

Ardhanrara. The principle of Yganaddha of he Tanra i hi.

The hing i alo dicernible in he orld of liing being. None of are abole man or abole oman. Dring he

birh of liing being, he emen (bja) and om (aki) of he faher and he moher, onl on eqal nificaion creae

liing being hi i a baic rh of biolog.

Hope hi old ffice. Be.

SRI ANIRVAN ON IMMORTALITY


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Haimaai 24/1/71

Leer rien o Prof. Gia Haldar

Snehia, Vol. 1, Leer no. 55, pp. 6768

The heme of indiidal immorali i here in he Chriian cripre. B ha i no logical. I don find an gain in

indiidal immorali. Wha I am, a repeiion of ha hold ake place hi I can eek raher. If I bi hrogh

change, hen a higher ranformaion of peronali i o be aken a ineiable. So long a Im ihin he mind, hen o

be immoral ih hi mind i ele. A no one, haing hi fragile frame, can be immoral, imilarl ho can he beimmoral, ih hi defnc mind? Tha immorali i raher angihing.

Aboe he mind (mana) i Vijna. I er nare (dharma) i Unieral Concione. Indiidal concione

(akicaiana) here epand ino Unieral Concione (iacaiana). Thi er concione (caiana) i

onologicall and meaningfll immoral. And immoral i he Brahman Concione (brahmacaiana). Therefore, if

an indiidal make pirial endeaor o gain ni ih he orld and Brahman, or eiher ih he orld or

Brahman, hen onl here i a fecndi of hi imaginaion of immorali. Thi er immorali i perpeal. Oherie

all oher imaginaion of immorali are aerage.

Science re conen onl ih he eernal orld. I dealing are ih behaior onl ih he aking ae of man.B aide from he eernal orld, man ha an inner orld. There he pace of concione i oard regreion

(nii). Thi regreion i eril he orce of pirial and religio endeaor (dharmadhan). Thi i he lifp of

man oer beial life. And he blimaion of concione i eril he aim of naral eolion. Tha blimaion i

orked o hrogh inroerion. Then he o age of apna or dream [dhna (conemplaion)] and pi or deep

leep [amdhi (concenraie rance)] are dicoered a he deph of jgra or he ae of akeflne. Thoe o

age are eril he orce of pirial realiaion (adhmabodha). If he are lef o, life, hogh eernall rich,

become bankrp inernall. Tha h he need for pirial endeaor (adhmadhan) i neer ehaible.

SRI ANIRVAN ON THE SELF CONSCIOUSNESS OF MAN IS EXPLODING

Haimaai 4/4/71Leer rien o Prof. Gia Haldar

Snehia, Vol. 1, Leer no. 58, p. 71

The elfconcione (macean) of man i eploding in he ord of he Upaniad gradall a propering of

Concione (prajna) i aking place in him. Thi properi (kara) i aakening in him a feeling (anbhaa) of he

Va (bha) a a rle. A a rel an eciemen of he Va ake place ihin him on ieing anhing a in he

eernal orld. Rmaknadea ed o call hi ddpana, in modern ime cience call empah. The lmino

dicernmen (cinmaapraaka) of he Va in nare i he main heme of Vedic pirial endeaor (pan).

SRI ANIRVAN ON VILEAA AND SAMLEAA

Haimaa 13/6/71Leer rien o Prof. Gia Haldar


Vileaa or anali i he proper (dharma) of Knoledge (jna), and if b amleaa e nderand a bringing of

nhei o eerhing in or life, hen i ill be he proper of pirial iniion (bodhi). Analic knoledge generall

aoid emoion (bha). Thi i h he philoopher or he cieni boh i anal (rkika) he are no he dealer of

emoion (raa). B in bodhi here i no conflic beeen bhan (hogh) and bha (emoion). Tha h i ge life

in i enire. Were he knoledge of he philoopher he rh of realiaion inead of being he eercie of he brain,


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hen ih i old hae come an emoional affla alo. And ha old hae been a re Religion baed pon

Philooph. Thi India did herefore he Philooph of Religion ha been poible here onl. In he eern conrie a

harmon of he inellec (bddhi) and pirial iniion (bodhi) ha made appearance in Eienialim in modern ime;

a a rel of i origin from an agonic feeling of life i ha become he lifeiion. B ince i ha a fallacio bae, he

inegral iion of Trh i no dicernible in i.

The Noneieniali Bddhi (aadd baddha) doe indeed erm boh beginning (di) and end (ana) noneien

(aa), b he do aa ih he middle ae alo b calling i noneien. B he Vedna of he Upaniad doendo o, nor did hkr; a ch ho can e call him a noneieniali Bddhi? The mkara philooph ha alo called

he manifeed middle ae (akamadha) a adaadbhm aniracanam or boh eien and noneien

ineplicable. Thi i alo no he ie of hkr hi ie i, een afer hi acceping hi, ill omehing more.

The life of Nigamnanda i he life of an apiran (dhaka); in hi on ord, Sdhan (pirial endeor) i hi life

parner. Wiho he empah of he ol (m) nder he affla (ea) of he Spreme (Parama) pirial

endeaor (dhan) can go on. Therefore he qeion of a diincion beeen he o doe no arie here.

SRI ANIRVAN ON VAJRASATTVA

Haimaai 27/6/71Leer rien o Prof. Gia Haldar


Diamond i called Vajra or hnderbol. Diamond i he oghe and mo impenerable bance. In hi ene he

ord ajraamhanana hnderbolfirmne i here in he Yogara. The Bddhi a, na ajra cae

oid i called hnderbol. The feeling of pre eience (iddha aia) ha come hen he inner orld become

abolel oid, no firmer realiaion can be here han ha. There i nohing ch a ara imagined ih a form, he

orld or I here onl a negaie eence (aakalpa a) i here. Thi er eence i Vajra or hnderbol. Where

he bance (a) of ome pecial hing i poible, ha i called aa (being, eence). A, he hoe being i in

bodha or Knoledge, he apiran of ha Bddha pah i called Bodhiaa, likeie he ma be called Vajraaa(Thnderboleence or Adamaninebeing) alo. The definiion of he fie Bodhiaa in Bddhim i Vajraaa.

Trancending hi gro bod he feeling of a bler bod (kmaara dehabodha) can be ecied; a, if he hea ha i

here in a piece of brning charcoal, ge free, hen he circmference of ha hea ma be ermed a he real bod of

he charcoal. In hi ae, he bod of he charcoal, depie being apparenl circmcribed o a narro bondar, can

epand. The ni of he microcom and macrocom i alo of ha kind. No onl in hogh (bha) i he ae of

Brahman, b ha hogh inenifie ino he bod; he bod, on being ecied, epand eerhere and he feeling

of kaarra or oidbod come. Then ha realiaion (anbhaa) come along.

In he Veda e hae, ha Dadhci gained he Madhid or Science of Hone. Madhid or he Science of Honemean he Science of Immorali (ama id) hich i called Brahmaid or he Science of Brahman in Vedna.

Thi i he realiaion of a Prapraja or he fll enlighened one. In hi realiaion here i no coering of Aid

(ignorance) or Vra. Thi maer ha been poken of in he Pra in he form of a legend. The Knoledge (prajna)

of Dadhci, becoming he ligh of immorali (amajoi) pierced hrogh he coering of Vra. Acall i i eril Indra

ho did ha making Dadhci an ece.

SRI ANIRVAN ON THE FIVE DHYNBUDDHAS OR BODHISATTVAS

Haimaai 11/7/71


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Leer o Prof. Gia Haldar


The fie Dhnbddha or Bodhiaa are he pre form of he fie elemen. Among hem Vajraaa i pace

(ka), Amoghaiddhi ind (), Amiabha hea (eja), Akobha aer (ap) and Ranaambhaa earh (phi). On

prificaion of elemen (bhaddhi) he bod can be, becoming fll of he fire of Yoga (oggnimaa) aboe

decrepide, dieae and deah (jardhim) hi i here in he eaara (2/12). Thi i ermed a

dhprada or prificaion of elemen. The aim of Bodhiaa conemplaion i o eere all diincion beeenhe bod and he ol (m) a ranforming he fel ino fire, or he coal ino diamond. No need of remembering he

name of he Bodhiaa he name ma een be gien a A B C D E. Underand he principle, and conemplae

accordingl.

In Bddhi mediaion here are eigh age of mediaion for ih form (rpacara), hile for oher iho

form (arpacara). In he rpacara age (bhmi) here i a diincion beeen he objec and he bjec (iaa

ia) b in he arpacara age objec i dioled ino he bjec. Thee are raher loka meaning empirical. On

i oher hore i lokoara Nira i i nonempirical, for i realiaion i ineplicable. The forh mediaie age

(dhnabhmi) i he la age of rpacara. Wha i knon a becoming he Sn (dia) in Vedic pirial pracice

(dhan), o be dioled ino a a lminoi of Brahman (ir brahmajoi) hi i eril ha. Bddhi call hibhara brahmaloka or he infiniel replenden abode of Brahman. Aboe he Sn (dia) i he ka (Sk). ka

i iho form (arpacara). Een ihin ha are for mediaie age. To become acie on decending pon he

orld a decen from he Sn i needed; i i no poible hile aing on ka. The idom (praj) and compaion

(kar) of he Bddha are acie ill no. He i a choen peron (dhikrika pra).

The manifeaion of pra i in Vk (peech). Pra i Concioneenerg (ciaki). I manifeaion ake place in

k. When e peak (een hen e are engaged in oliloq), hen hi concioneenerg radiae eernall

hrogh k. Again hen e are reicen on becoming inroerie, hen he energ of peech (kaki) diole ino

he lmino pra (cinamaa pra). Thi i happening all he ime. A hinking of hi a he oblaion of pra ino k

or k ino pra i o perform he inernal Agnihora acrifice (anargnihora).

SRI ANIRVAN ON VIDY AND AVIDY

Leer rien o Srima Sami Saananda Saraai

Praacana, Vol. 3, pp. 21516

Tha ignorance (aid) i a blinding darkne i nderood. To become free from ha i he pracice of Knoledge

(Vid), he pracice of lminoi. The analog of da and nigh ha been ed in he Veda. Nigh i Ignorance, Da

Knoledge. Ma he darkne of nigh be dipelled from me, ma he daligh be daned, i deired b all. Een hi i

alo deired ha once he daligh i daned, ma i no be englfed b darkne again.

Thi deire i naral and jified. B here, ih he aerion o darkne in he aemp o keep i aa foreer,here i no comprehenie realiaion. If o orhip he Sn (dia) onl, here on be he darkne of he nigh in

or realiaion. B he rie and e of he Sn i alo a percepie rh. If o rie aboe he Sn, hen o ill reach

ch a place, hence o ill dicern, ha belo or fee here i a cclic roaion of da and nigh een in he rie and

e of he Sn. Then o ill be aioned in ch a plane, here here i neiher ligh nor darkne, neiher da nor

nigh. From ha colorle plane, o ill be he ine of boh ligh and darkne. Therefore, een hogh he deire

o become he ine of ligh ecliel i he pracice of Knoledge (Vid), a och of ignorance ill peri in i.

Tha ignorance i he ignorance of darkne he ignorance of no knoing he cclic roaion of ligh and darkne. Thi


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i een a deeper ignorance han he ignorance of ligh, for, hi i he ignorance of he learned one (idn), he

obeion of hich i no done aa ih ill e go acro he bondar of Knoledge and Ignorance.

SRI ANIRVAN ON THE ORIGIN OF RELIGION

Leer o Srima Sami Saananda Saraai

Praacana, Vol. 3, Leer no. 48, Pp. 19192

Religion begin in onder and fear hi ie i oneided. I a, here i anoher orce of Religion he Sene of

Sblimi. In he primeal ocie alo here ere man people, ho a a rel of inocaion of hi ene of blimifel a nion ih he pernaral. B ordinar men are eerhere he lae of fear ill no. Therefore a cla of

people ha ala orhipped in fear and he ill conine o do o. B a ch pirial inpiraion ha ala come

from fear hi ie i dihonorable. From a ene of blimi he aakening of onder ih regard o he Va i

qie naral. caraa paai kacidenam hi i raher an old aing. Therefore I old a, from a Sene of

blimi and onder ha pirial ene arien righ from he beginning. Onl fear, hich merel bring laide o

concione, can neer be he ole inpirer in he pirial maer, for pirial feeling i he eploion of

concione, no i conracion.

According o he Adaia Vedna ie he deiie (dea) are he diine elfmliplicaion (ibhi) of Brahman. Thi i

alo here in he Upaniad. In hi repec he eni of he deiie depend pon Brahman. If I reor direcl oBrahman, hen I need no depend pon he deiie for flfillmen of m aim (iaiddhi). B b ha he deiie are

nreal, hi i no proed. The belief in deiie a he poer of Brahman alo doe no ge nllified. In or conr

eerhere ha deim (deada) erminaed in Brahmaim (brahmada). To he Vaiaa Ka i Brahman, o he

aia ia i Brahman, o he ka aki i Brahman, o he Gapaa Gaapai i Brahman, o he Sara dia i

Brahman. Tha i een if he ar of dhan be made b reoring o an dei he limae aim of all i eril o reach

Brahman. Een afer reaching Brahman he apiran do no nllif he one, reoring o hom he hae reached

Brahman. Th Brahmaim and deim hae been harmonied beaifll in or conr.

Or common life i he pla doll of he Grea Nare (mahpraki). We are here indeed helple. B here Im he

Pra, eparaed from he praki, here Im no more helple; Im he oereign (ar). B ill hi oereign i hemere conicion of irili, he capaci of hi reering he operaion of poer (aki) i limied. The perfeced one

(iddha) een doe no deire o.

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Praacana (Vol. 1; Leer no. 6; Pp. 1316)

[To Srima Sami Saananda Saraai]

B Srima Aniran (1896 1978),

Tranlaed from he Original Bengali b Sdipa Mni

Mohanagha,2.XI.31

Dear Broher Saa,

I do nderand he reaon for or cheerlene, for Ie melf ffered imilarl. B ill o hae o rggle een

amid hi and from ha rggle or iion of Trh ill nfold ielf. Free he hear (cia) from he domain of narro

hinking hen o ill ee ha hoeer i or opponen een he are raher a par of or grea eience (ir

a). Thi mch I hae een broher ha iho leing he mindff (cia) cagh p in a cerain mood or emoion

(bha) i i impoible o ork. B bha I mean Emoion hich he Upaniadic eer (i) ha called Pra. In or


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conr he ocalled orhip of Pra ake place a lo, nor i here an end o imaginaie hoghflne; b ee,

neiher of hee, aning a i i in firm hogh and knoledge (jna), endre. We are b he hell of a nail e ge

a lile, and hink eerhing i done. Grea recepacle (dhra) are no creaed in plen in he orld. The fe ha are

creaed, heir hole life i raher a ffering a conflic. The Grea Life (Mahpra) eek o englf he mall lie

(kdrapra). The maller lie alo r o rei o he be of heir abili like hi he creaion of a conflic ake

place. Think and ee, hi mode of he norihmen of life i preen eerhere in he groer leel, and in he orld

of hogh a ell. There are differen kind of pla of mall lie differen kind of clah of inere from hi i he

rie of nrigheone. Veril o nheie all hee omeime he Grea Life Force (Mahpra aki) of God(Bhagan) make ielf manife a he AgeIncarnae (gara). A ha ime a conflic ene acro he orld. A

on one hand hi conflic derc, likeie on he oher hand i creae. Don o ee boh hee in he G? A an

adior r Ka i a grea harmonier, eril hi gopel i he gopel of Peace, gopel of Loe, gopel of Harmon.

Again ha er He make himelf manife in he eleenh chaper aing, kloami lokakaak or I am he orld

deroing Time. Don o ee, ha Comic Viion (Viarpa) of Hi i relenlel cheing and englfing he mall

lie, differenl direced? B ih hi cerainl i he norihmen of he Grea Life (Mahpra) aking place. And o

afer he Krkera War o hae been peacefll making o man nprecedened dicoerie in he pirial orld for

hoand and hoand of ear!

Amid he englfing of he dipered mall lie b he Grea Life, here i b compaion here i a pain oo. Whenr Ka nheied in hi a he mlidirecional dipered lifeforce of India (Bhraaara), hen ho mch pain

he had o ffer can o nderand? Yo can dicern an lramodern form of hi pain in he life of Viekananda.

He i anoher Grea Life (Mahpra) and he crhed man lile hing o aimilae hem. The greaer one i, he

greaer he ha o figh ih obacle, he greaer he ha o ffer pain. In a a he ill be mercile, hile in he oher,

he Self of he ele of all being (arabhmabhm), j like he Bddha, a i ere.

Don lamen becae o are hr, and o are facing oppoiion. Thi i b a eimon o he fac ha or ol i

grea. Bring o hing o life Eeni and Ineni. Make he hear mnificen and peneraing. Think broadl, again

feel deepl. Wih hee o he manifeaion of he Lifeforce (praaki) ill ake place or horion of iion ill

be idened hen o ill ee, hoe ho are oppoing, een he are helping o een he hae occpied a placeamid he Va Scheme of or. And he are reiing, j o bmi. When o ill be able o ilenl pickle hem,

ho are oppoing, in he ap of he Va Life of or, ha da o ill nderand ha een ha oppoiion had a

iliarian ignificance ha i b a form of he conigi of Life (Pra).

Remember hi broher hree par of or are immoral. Therefore don allo more han oneforh place o he

eernal hrlbrl in or mind. Tr o die ino he deph of orelf again and again. There an epre

amdhipraka amdhi in he Pajala em. Yo kno, broher, ha i i meaning? I mean ala ending he

mindff (cia) pard o reain i in he phere of Concenraion (amdhibhmi) and omeime geing

abconded abolel. A become he condiion of he bod hen i i forcefll kep aake een amid profond

droine 15/16h porion of he endenc cenre rond leep likeie remaining 15/16h porion ended oardinardiaion, ork ih he remaining 1/16h porion, hen o ill ge aifacion in he ork o performed.

On becoming elfaified oher can be aified oo, broher! So long here i diaifacion ihin o, ill hen o

ma r o pll oher o or ide, b o on be able o bind anone. Onl Life bring life nder conrol. Be he

Grea Life (Mahpra) be filled ih grea aifacion (mahpi) hen o ill be able o in conrol oer oher

lie. Een if he coner, hen ha oppoiion i ephemeral he m bmi o or magneic aracion. Neer

mind, o are bond o be icorio! Srggle on! Neer eek enjomen een he enjomen of bli! Yo are born o

figh and o m figh on again all odd!


9/27

Broher, a mch a o can a long a o can mediae. Alea be ih noble hogh. Le all or brain and hear

be on & hen o ill kno diine inoicaion.

So mch I hogh of alking abo, b here no more ime. Kno hi mch, here i an nding ie among lie. Wha

e are ieing before or ee, b ha e are becoming ilen, peechle and moionle. Thi i he ealh of

eerone hi i he ealh of he age. Eerbod ill become he proprieor of hi ealh. A Grea Fre

(Mahbhaia) i forhcoming each one of i b indiidal oblaion no i. Forge aarice, reenmen,narrone ih a liberal and a iion look and ee he moemen of he Va! Oercoming all obacle of pace

and ime he ol of he Grea Life (Mahpra) i rhing on ih a barm roar oard he EienceConcione

Bli Abole (Saccidnanda) I feel i i i draing me irreiibl o ha migh ab. Oh, he eene of deah!

Oh he Glor of acrifice! Broher, i hi he ime o darken he hear? The carnial of ligh i forhcoming! Ligh p he

beacon of million of lie. Le he flame of he lamp of or life cach fire hen o ill ee, ih million of ch

lamp he adoraion of he Moher i going on Tho infinielmical afl Moher of mine! Come rhing o he

pah of he deah harkening o he call of he afarer of deah eha life ih a errible brnp ma darkne

rn ino Ligh.

Ma icor be or friend!

The Wafaring Friend

Tranlaion righ reered b: Sdipa Mni

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B Srima Aniran (1896 1978),Tranlaed from he Original Bengali b Sdipa Mni

Umachal 12/32

Dear Broher Saa,

If o are able o realie he ndiffereniaed ego mean b Paajali b praak ceandhigama a he onl

peronali, hen o go he ie of he Vednin. Did o nderand he hing? There an aham or ego in each one

of . Thi aham i b a middle age of concione. The er origin of elfconcione (ahambodha) i he onl

differenim beeen maer and piri. On one hand here i he grea Praki deoid of he indiidal ego (ai

aham), b he mean orpor; on he oher hand here i he grea Pra, een He i deoid of bliminal impreion

(amkra), and a a maer of ha deoid of he indiidal ego. Paajali call hi er ego (aham), deoid ofbliminal impreion (amkra), praakcean. B hi procedre i b negaion i.e., hi pah i he a of nei

nei or no hi, no hi. He i maering he praakcean b remoing he obacle in he pah of prificaion of

he Ego, b remoing he anara or impedimen. He become imperonal he eradicaion of Peronali i hi

pirial goal (dhan). In Vedna alo e are reaching he imperonal plane, b no b negaion, b b elf

eolion elfdeelopmen. A Ja or he indiidal ol here i a conflic beeen m ego and or. Vedna aid,

hi conflic i b de o an ndeeloped ego. If e deelop he ego, ha i, epand he hole menal horion hen e

reach he onl real Peronali or Brahman b acrificing hi limied peronali of or.


10/27

Wha i he pchological apec of i? Probabl o kno here are hree fncion of he mind: hinking, feeling &

illing. The ndeeloped condiion (amkra) of hee hree fncion conie or Ego or peronali. No o

deelop hoe hree. Deelop illing hogh he idea of poer (aki) ino Eernal Sabili or a, i.e., le he Will o

poer be or pirial concern (dhan), and a a rel of ha ma o become nmoed (aala), nperrbed

(nirikra) and immable (kaha). Thi er ae of immabili (kahabha) i he crierion of poer (aki)

from he poin of he ja or he indiidal ol b he ja i dioled a a maer of ha; b on he oher ide of i

here i he ghing obr of he poer o creae (iaki) of Brahman. For hi in common life en, o ill ee

hoe can creae ho hae he illpoer o remain able. Th o ge he a.

Deelop hinking ino ci hich mean Eernal akeflne. A here i difference beeen he bjec and objec,

here i clef in knoledge. Forge all difference; le he objec be immered in he bjec. Yo ill become lmino

(cinmaa): hi i he highe deelopmen of hoghpoer. In hi a b concenraion, b ppreion of he menal

mode (inirodha) o aain pre Ci.

Thereafer deelop feeling ino pre bli (nanda) or deligh (pri). J epand orelf ill o feel he hole niere

o be or bod. Yo are he hrobbing life in all! Thi realiaion i he highe deelopmen of loe or bli or feeling.

Th o aain nanda.

Then o ee, Saccidnanda i or ideal and in Vedna o reach hi hrogh he deelopmen of or innae

pchic poer. Thi i he Vednic a of praakceandhigama.

I am giing anoher hind. Cliae he idea of pre paience (haira), lminoi (dpi) and epanion (pi) a o

orelf:

kahoham acaloham (Sa)

I am immable nmoed I am (Eience)

aham joih joiraham (Ci)

I am he Ligh he Ligh I am (Concione)

ibhraham ibhraham (nanda)I am he Big he Big I am (Bli)

B realiing hee idea, o ill aain praakcean hrogh Vedna.


*****************************************************************************************





I hae done a rface reading of Dr. Dagpa book. I a no died in deph. The ie of modern Indologi on

Um i b ha. I hink he Kenopaniadic ord Um o be he adjecie of r. In he geda he deiie hae been

called mah omah. The ord i deried from he roo a meaning o proec, o foer, o grace ec. The k(ka)

i called oman eparaing he ord e hae i + oman. Tha eril from hi he ord m in he feminine

gender ha come i m belief. The relaion of Um of he Kenopaniad ih he k or ka i o be noiced. I i here

in he Bhadraaka alo, kah ri prah. Thi r or ife i none oher han he radiance of Sir (ira

di) pread acro he ka or k. She i eril Haimaa or Hirama (he golden one). There een an allion o


11/27

monain in Haimaa. Thi idea alo i here in he Veda regarding boh ia and Vi. On he hore of he

Medierranean Sea a godde, riding on he lion, and reiding in he monain i orhipped. There i no impoibili

of her hado being ca on Haimaa a e ee in he Sapaa. B lion are preen in Africa and India. The

Medierranean race among hich e hae he imaginaion of he Godde, riding on he lion (imhahin), o hem

lion eem o be alien. There i one more hing o be conidered. Wheher he lion of imhahin or he Godde,

riding on he lion denoe he odiac ign Leo (imhari) ha i alo o be conemplaed pon. Leo and Virgo are

adjacen odiac ign. Thinking all hee, onl for a imilari of name m mind doe no moe o call Um nonIndian.

The Um of he Kenopaniad or he Taiira raaka i a imhahi or lionriding godde, een hi e don haehere.

Afer he Vedna come he Tanra, i.e. enjomen afer liberaion aking in hi a a beaifl eegei ake place.

In he Upaniad here i akena bhjhh. We hae in he G padra cnman ca bhar bhok

mahearah. The age come one afer anoher. The man i a mere ine (dra), b neiher an enjoer (bhok),

nor a doer (kar) hi idea i of he Smkha. For a pracicing apiran (praara dhaka) ha i b he goal o be

achieed (dha). B he, ho i a iddha or perfeced one, i b imlaneol a ine (dra), an enjoer

(bhok) and a doer (kar). Hi enjomen (bhoga) and deed (karma) are diine (dia). The cr of diine enjomen

(diabhoga) i elfdeligh (mrma) i.e. he ma or elfpoeion of he objec of enjomen (bhoga) in he

lieral ene.

PS: paramadharma = bhakiradhokaje (belo he phere of Bhaki). The direcion for he cla idol of he godde

(mma praim) eem o hae been made keeping Bengal in ie.


*****************************************************************************************

Praacana (Vol. 3; Leer no. 20; p. 147)

[To Srima Sami Saananda Saraai]B Srima Aniran (1896 1978),


Qeion:

Wha i he ignificance of he emergence of Madh and Kaiabha from Vi eara? Wh did Madh and Kaiabha

e o kill Brahm? Brahm i b he reglar of creaion (ikar), hen i he dercion of creaion he ork of he

demon?

Aner:

Vi i epanie concione (picaiana) j like he pace (kaa). The ear i he adior eneorgan.The qali of pace i ond. The ond epree an idea (bha). The pace (ka) in reali i like he oid; i ma be

aid o be aboe boh being (bha) and nonbeing (abha). The enion (kobha) occrring in ha pace hich ha

been called he ibraion of Brahman (brahmakobha) in he Upaniad i eril Vk or abdabrahma. Thi Vk i eril

he iniiaor of creaion. There i a conflic beeen he qiecence (prani) of pace (ka) and hi enion (prana)

B een from anoher angle een hi enion or ibraion i alo he poer (aki) of pace. Thi conflic ma be ermed

a dir or mala [= mara or mra, he poer of deah (maki), inerne oppoie o concione (caiana)]. There

eoled dir in Vi ear, i.e., in he pacelike epanie concione (kaa picaiana) he enion of a

conflicing force (irddhaaki) made i appearance. Thi enion ill no become he maerial cae of creaion, he


12/27

inrmenal cae being Brahm and Vi, he cae of all cae (arakraakraa). There a conflic beeen

he maerial and he inrmen. I an o care a clpre o of a block of one. The block of one i he maerial,

hile m endeaor he inrmen. The maerial i obrcing he inrmen from being ccefl, a i ere. The

inrmen i b he rengh of i on poer ring o oercome ha obacle. I ma be aid, ha he poer of

inerne (jadaaki) i no read o concede o he poer of Concione (ciaki). Tha h he demon (ara) a

fir eek o cone he Vijnaaki or he poer of Concione (Bhgaaa) of Brahm or Nraa. Darkne doe

no an Ligh o manife ielf. Ligh doe no an ha Darkne hold endre. Thi er conflic i he primordial

enion (dakobha) and from ha proceed creaion. The demon i oppoed o creaion, and he an o ge back oinerne. While oercoming impedimen he manifeaion of poer (aki) ake place eerhere, in or life oo. In

he Cad, he manifeaion of he Godde (De) or he emergence of pre Concioneenerg (iddha ciaki)

and he laing of he demon for he ake of diine ork (deakrrha), i.e., he manifeaion of Concione (ci

praka) hi i eril he ignificance of he hole of Cad.


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Praacana (Vol. 3; Leer no. 41; Pp. 180181)[To Srima Sami Saananda Saraai]


Tranlaed from he Original Bengali b: Sdipa Mni

Haimaai, Shillong, 30/9/64

While receiing an kind of knoledge (id) hoe for are naoidable. The Pranopaniad qeion no onl relae

o Selfknoledge (maid), b alo o he riddle of he orld (jagarahaa) noe hi.

Tapah i he poer of ligh. In fire here i ligh, here i hea a ell. Ligh i dicriminaie knoledge (praj), hilehea i he ial force (pra) according o he Kaaki Upaniad. In he n alo here i ligh, a here i hea oo.

One hing o ma hae noiced, hile fire brn, i i hea ha fir appear, hile ligh hereafer. Ligh i a if he

condened form of hea. Creaing hi hea ihin he peron (dhra) coni of apa or penance. In common life

iali ha caered acro, hich e erm prai or deire. If hrogh elfrerain i i ond p, hea can be

creaed. Thi i eril apa or penance. Aeri i merel i eernal form.

The baic meaning of Brahmacara i o roam abo in Brahman. The Veda i WordBrahman (abdabrahma). Again, an

knoledge (id) i Veda. In ancien ime, here a he proiion for obering o or acing in conformi ih he

recepion of he pariclar kind of knoledge. To receie knoledge or Veda b approaching he Gr a pariclar kind

of diciple had o be paed hrogh. Thi i eril Brahmacara or he dicipline ied o he recepion of Brahman.Similar hing are o be fond among he Bddhi alo heir i Bodhicar (he clre of he pirial iniion) or

Brahmaihra (jorne in Brahman). The main limb of Brahmacara i he rerain of eal deire. B ppreing ero

iho reraining oher eneorgan on le brahmacara happen. A ch Brahmacara ha been eplained in he

Yogabha a gpendriaa pahaamamah. Thi i according o he hogh of he Mni. Dring he recepion

of knoledge eerone ha o become a Mni or deached (nihanga), hi i here in he Upaniad alo. B in he line

of he i, een a hoeholder cold be coned a a Brahmacrin, if hi marial life a a perfecl rerained one. In

he Pranopaniad ielf i ha been aid brahmacaramea ad ad rra ra amjane. Thi ha been decribed

in he kamhi a amam dmpaam. A he bae of i here are o reglaion, no haing e ih he ife


13/27

ecep dring period and no maing ih an nilling ife (akm r). Narall he eal rge in men i immene.

No onl for receiing knoledge (idgrahaa), b alo for ha ah dmpaa or ellrerained marial life

reglaion i needed; hence he arrangemen for a ern pracice of brahmacara or celibac in he abode of he Gr.

A a rel of Tapa and Brahmacara he darkne of ignorance (aid) i dipelled from he hear, and he ligh of

dan () manife. Faih (raddh) abo he knoledge o be receied or he iniion of he eience of he

Beond (ikabddhi) i born. Yo ma call hi pirial aakening (bddhi) Bodhi. In he Upaniad i ha been called

Praibodha. Thi i b an aarene of he Ulimae Reali (aa), or aking p o he ligh of he Dan (), a iere.

From Faih or raddh come Knoledge or Vid. In he Yoga em i ha been called Pribha Sai. Again, a a

rel of prificaion aa or he Ulimae Reali begin o reflec (praibha) aomaicall, j like he reflecion of

he nligh in he mirror. In he Chndoga i ha been aid ha haeer ha o be done, hold be done ida

raddha paniad or ih knoledge, faih and ih cloe connecion ih he Diine. Thi i he picre of a

gradal nfolding of pirial concione (adhmacean) from Tapa or Penance o Vid or Spirial

Knoledge.


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Haimaai, Shillong, 10/10/64

In he Veda, he principle of Brahman (brahmaaa) ha been eplained b a of mbol. Wha e no call Nirga

and Saga Brahma or Brahman iho aribe and Brahman ih aribe (repeciel), heir mbol are b

ka and dia in he Veda. From he pirial iepoin Brahman i nbond a concione (anibdha bha

cean) he eploion of concione in all place a all ime. The ibraion of hi a concione (bhacean),

hich i ejana in he langage of he Upaniad, i eril Pra. I mbol i dia.

Agni or Fire i he mbol of he indiidal concione (jacean). The limae end of Agni penp in indiidal

peron i in becoming Vainara. Tha Agni i hen biqio. We call hi eril in he philoophical langage he

eploion of indiidal concione (jacean) ino he concione of he Va or Brahman (brahmacean).

Thi er Agni i or ol or m. To kno Agni i o kno one on elf. The ra are orhipper of ligh

(joirpaka). In he orld a hoe ime ligh cold be dicerned onl in fire. Thi fire ha hea, i ha ligh a ell.

Hea i energ (aki), hile ligh dicerning idom (praj). The hea of or bod i b he hea of fire. B echniqe if

hi hea i increaed hen he bod become fll of he fire of Yoga (oggnimaa). Then he nfolding of dicriminaing

idom (praj) ake place. Thi hea increae, in he langage of he Upaniad, b he nirmanhana or irring p of

dhna or conemplaie mediaion. Then he deiie can be dicerned ihin oneelf, ho i no encaed (ghhia) in

he form of he ie of merel a hmb (anghamrarpa). Tha er Agni hen manife a dia. In he Veda i

a called Mira. Trancending Mira i Vara or ka. Therefore Agni i indiidal concione (jacean), Mira


14/27

or dia comic concione (iacean), and Vara he concione of he Brahman or Va (brahmacean).

Yo ma ake in hi a from he philoophical iepoin.

Daharaid i o kno Him ihin oneelf. Udghaid i he dicoer of Omkra or he ibraion of Brahman

(brahmapanda) in he Sma ong. Madhid i o realie dia a he orce of bli (nanda) and immorali

(ama).

Wha i dia from he phenomenal iepoin (adhidaiaadri) ha i eril Pra. Compare prah prajnmdaaeah rah in he Pranopaniad (1/8). ka and Pra conie a pair (mihna) in he Brahmara.


*****************************************************************************************

Gnacana(Vol. 1; P. 22)


b,Srima Aniran(1896 1978),

Tranlaed from he Original Bengali b:Sdipa Mni

Prada i a er ancien echnical erm. I meaning i ranparence a i here in he Rmaa praannaalil

godar he Godar Rier of ranparen aer. The realiaion of elfglor from dhaprada i here in he

Upaniad. Dh here refer o he bodial forcemind ec. If he aain clari, hen j like ligh reflecing hrogh

gla, he glo of Selfconcione alo radiae hrogh he bodial forcemind. Thi i he mpom of prada or

he erene mind (praannaceaa).



b,Srima Aniran(1896 1978),Tranlaed from he Original Bengali b:Sdipa Mni

Brahmanira i ha ha been aid in he Upaniad he realiaion of he Unreal Brahman (aadbrahma), he

realiaion of he Grea Void (mahna) or ka. While going again he crren, i eem o be diolion, b

acall i i a ae of eernal poie in he G ielf hich ha been called he aborpion in Brahman of he knoer

of he Self eiher a, heher liing or dead. Brhmhii or eadfane in Brahman i aing replenden like he

n in ha k. Thi i he ae of he Janmka one ho i liberaed hile liing. B ha er n e ih he fall

of he bod. Wha remain i onl he grea oid of ha k, b ha i no Aid ignorance, b Mahid he

Grea Knoledge aa bh aramida ibhi hrogh hoe lre all hee hine.





Acion ha o be performed ala and all he ime, becae iho acion no one can lie een for a momen. The

eolion of ga i aking place in he Praki and a a rel acion are being performed aomaicall. Therefore

giing p of acion can ake place. B hile performing acion, e are geing bond p ih he deire of rel


15/27

ih ch an eil deire a ch an acion ma bear ch fri. We hae o gie p hee o I am he doer hi ene

on be here, and here on be elaion a he cce of he performed acion or a ene of depondenc a i

failre. Veril b ha naached acion can be performed.

Praacana(Vol. 3; Leer no. 11; Pp. 13738)




I find no alid reaon for calling he Krkera ar nhiorical. In India, hior ha no been rien like ha of he

eern conrie, herefore eerhing of i i a cockandbll or hi ie of he eern cholar een he

hemele do no adocae noada rongl. r Ka i a hiorical peron, he daing gideline of he Krkera

ar i here in he Mahbhraa ielf and on ha mch reearch ha been done. Probabl, arond 1400 B.C. hi ar

ook place. Thoe ho an o bring don he age of he Veda prpoiel, he hae raher ome problem in

acceping hi daing. B gradall heir objecion are becoming dead.

The infaaion of Arjna and i dipelling b r Ka hee o are er naral een. B i i difficl o a if he

G in i preen hape eied a he beginning. Tha h Mr. Oo inqired abo The Original Gia. Tha he conenof he G i original, if no he langage in hich i i rien, i knon from he proof of he Chndoga Upaniad. To

conider life a a acrifice (aja) and o become nondeiro hee o conie he main heme of he G. The

a in hich he ncreiaion of Acion (karma), Knoledge (Jna) and Deoion (bhaki) ha been done in he G i

in he hior of Indian pirial pracice, ecliel niqe. Wiho he inflence of a pecial peronali i can

happen. The decripion of r Ka peronali ha e ge in he IihaPra, if noiced, ill reeal ha

eerhere in i a baic rcre of he philooph of life ha been folloed. Thi mch harmon can be incidenal.

Therefore here i no obrcion in r Ka of he G and hi eaching being re.

The G a ng before he ar, no qeion of abhorring ar crop p here. Wih a fe momen inrcion a greaol ill normalie a relaie and kindred peron here i no onder of i.

In hi conr, here a a pecial of riing hior (iiha). If an ch een happen in he life of a hman being,

a old be he epreer of nieral rh, hen he lifeor and realiaion of ha peron a brogh nder he

domain of hior. Elehere, nohing more a done han merel proiding a genealogical li. B hi IihaPra,

being he ehicle of ma edcaion, ed o aain he a of he Veda. I hink, here lie he effeciene of riing

hior b making hior he gide o an ideal life.

Gradall een eem o be an occaion, he philoophical dicion become predominan. Philoopher hen eek o

bpa i b aing khik idarh. Tha i rong. The brning epreion of rh ake place righ in helie of hman being. A on one hand i i an een, on he oher hand i i he philoophical principle (aa) oo.

Sriking a balance beeen he o if inerpreaion i done, hen he cliaion of IihaPra become frifl.

Then he hman life become he illraie ea of he ennciaed philoophical principle (aa).

Praacana (Vol. 3; Leer no. 35(b); Pp. 170)





16/27

The eernal ea of he Saharraconcione i he brain. If he grea ial force reache here, hen indiidal

concione br o ino nieral concione. In he Veda, eril hi i called he diaconcione. dia

eril i he Gr of he hole orld (jagadgr). Therefore he ea of he poer of Gr i here in he Saharra.

Gr i of he nare of concione (ciarpa). He i neer deoid of poer. B he i he lord of he ga

(gdha) depie being aboe he ga (nirga). When he i aboe he ga, hen poer reide poen in him.

When he i he lord of he ga, hen i i acie. Remaining poen i become acie j a he aer of a brimfl

reeroir remain able, b nder i nnoiceable hr aer flo o hrogh he pipe. B he ell remain fll alalong akamam a aadhram (geda). Thi i he real nare of he Saharraconcione a alo he

poer of Gr (Graki).

Praacana (Vol. 3; Leer no. 44; P. 185)




The cornerone of he Veda i Percepie Lminoi (cinmaapraaka). Whaeer Im eeing, Im eeing eril ha

Spreme Dei (paramadea). When Im eeing he n, Im eeing eril Him. Like hi ieing eerhing o be hedei or lmino i Adhidaiaa Viion. Again hi iion i Comic.

Wha i here in he Como or Macrocom, an epreion of i i eril in he peron or microcom. A he Sn i

Comic; hi lminoi i epreing ielf in me a he ee. Therefore he ame ligh of concione (cijjoi) i he

Sn in he orld hi i Hi Comic epreion, and ee in me hi i Hi Adhma (pchical) epreion. Likeie

ha i he ind in he orld ha i he ial force in me. The former i pirial (adhidaiaa), hile he laer pchical

(adhma).

And he common iion i phenomenal (adhibha). A hinking he Sn o be a circlar ma, he ind o be a ga, ec.

In he Brhmaa and Upaniad mch ha no been aid abo he phenomenal iion, becae ha iion i ergeneral and banal. From he Yogic andpoin, he pirial and pchical iion are onl here, becae ih heir help

indiidal concione can br o ino he nieral concione.

I ha been aid in he G, ha he phenomenal i a mable eni; hi eereolionar orld, hich i he bjec

of or ordinar knoledge, i eril phenomenal. And he Sol or Concione, hich rn hrogh eerhing, i eril

pirial. And he epreion of ha Concione in eer peron a he diincie nare or indiidali, eril ha i

pchical.

No difference lie in he o accon.

Ai and Ami

(Being he Englih ranlaion of a leer o Srima Sami Saananda Saraai)

[Sorce: Praacana, Par 3, P. 222]



The ahor of Pacada ha made a diincion beeen Ami (I am) and Ai (I i) from a logical andpoin no a

Yogic one. I i re, in ordinar eperience, he rengh of Ami i greaer han ha of Ai. Tha h Brahman ei


17/27

mean kahacid ai omehere ei hi i an indirec knoledge (paroka jna). B in hi indirec

knoledge alo, here i a omeha ni of he bjec and objec oherie i oldn hae been knoledge. Thi

i he deciion of he Vedna. On making he ego capable of realiing Brahman b prifing i, Brahman ei (Ai

Brahma) appear a I am Brahman (Ami Brahman). Then hi er ego epand. The Pacada peak po hi.

Wha i he fallac in hi hogh, Ie aid o o earlier. In he Yogic iepoin, Brahman or man i eien (ai) a

he beginning. And apalabdhaa (Kaha 2/3/13) m eience (ami) i a deriaion of he eience of ha

Brahman. Noe ha Paajali ha aked o rancend he Concenraion on he Ego (Ami amdhi). The ene of Egoi he clminaion of Engromen (ampai) or Taking on he feare of he objec of mediaion (aha

adajana). Wih ha, a horogh realiaion (amprajna) of he mediaie principle (palabdhaa aa) ake

place and in i doe remain a ble ego (kma aha). When i diolion (pralaa) ake place in a cerain Tha (a)

he eience of ego or confondedne (ajana) i reealed aomaicall iho he operaion (pri) of he

inellec (Bddhi). In he Upaniad, hi reelaion ha been called i. Under he poeion of hi i ha

deried ego (janaami) can be dipelled and ih ha occr he cce of he orhip of he Ego (ahaagra

pan). Hope, no he hing ha become clear.

Croing Deah hrogh Aid

(Being he Englih ranlaion of a leer o Srima Sami Saananda Saraai)[Sorce: Praacana, Par 2, P. 111]



Aida mm r here Aid (Ignorance) i no ordinar (prka) Aid, b he Spreme Aid. A oher

place in he Upaniad, i ha been called Aamj or Aadbrahma. Thi Aida and he Void (na) of he Bddha

are b ame. In he a oo, Aid, Aambhi, Vina are ed nonmol. The Aampraja of he Yoga i alo

Aid. Therefore, o cro deah e hae o flo again he crren of Aamj; afer coming donream ih

Knoledge (Vid), he flle enjomen (ambhoga) of immorali hrogh he Manifeed (ambhi). Aid i an

ndiingihed feeling, and Vid perfec idom. In he Vedic analog Aid i hado, hile Vid nhine. Aidi Parah kam amah he preme neblar darkne, hile Vida klam bhh he hie radiance. The rel

of he o are differen hogh he ie (dhra) a hi, b he harmon of he o i he ie of Yjaalka.

Kan



In he Upaniad lierare, Kan i niqe. A he beginning of he Bhadraaka, here i onl her name here i

no anecdoe or dialoge concerning her. Yjaalka had o ie Maire and Kan. Beeen hem Maire

i Brahmaninqirer (brahmadin) and Kan Femaleidom (rpraj) hi e ge in he ne chaper on hedialoge beeen Yjaalka and Maire (YjaalkaMaire ada). There amkara ha nderood Srpraja

a ri ci rpraj he idom ha befi omen; Kan had ha er idom. Thi mean,

Kan i a banal girl, a i ere. Thi inerpreaion of Srpraj i in oge.

Mr. Saankabhan ha boldl dicoered a ne ignificance of he ord rerning o he original meaning of Praj.

He an o a ha he idom hich bloom ih he narali of he jamine, a he clminaing age of pirial

perfecion, ha happened in Kan and h he i Srpraj.


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Anoher name of hi naral idom (ahaja praj) i praibodha in he Upaniad, ambodhi in he Bddhi

cripre, pribhajna in he Yoga philooph. In he Veda, i pracice i h or he hear (hdaa) hich i een

again he crren (jna) of he Inellec (ma). On hi idea of he ahaja, he Kan of Saankabhhan ha

bloomed ane ih a niqe glor. And cenering rond her ha radiaed he mlicolored he of he pirial hior

of ha age.

In he mic ie, hi decripion of Saankabhan i oall agreeable. In pirial pracice, he ahaja ie of man

come, in he ord of he Ga, ih he mohakalila or he dienanglemen of he i of he inellec (bddhi). Theni ma be aid in he ord of Yjaalka himelf, Dring he clminaing age of Knoledge (jna) appear a

childih ae. a happened ih Rmakadea. Modern pirial pcholog alo a, he real nare of pirial

concione (adhmacean) i ponaneo in he child and he oman. If he man an o ge i he ha o

become a child or a oman again.

In he enire Veda Samhi here i he decripion of hi ponaneo ahaja a i preen in he illierae Bl of

Bengal.

In hi repec he definiion of he NonSelf (nairma) of he Bddhi a Praj Prami and ha he i of he

nare of a oman a deep ignificance of i i fond. Sahaja idom (ahaja praj) manife a he end of hepracice and aainmen of he man in he form of ajnkin mna il. The mliplendro Um Haimaa,

hich i of he nare of oman, appearing on he Void (ka), ino hich diappeared he ineffable (anpkha)

Yaka of he Kenopaniad, i in fac of he nare of pirial aakening (praibodharp), reealing o he

concione of Indra (aindr cean).

Brahmaninqirer Maire i he Inellec (ma) of Yjaalka and Kn, ho i of he nare of oman

(rrp), her Hear (hdaa) an ereme ininc for hich hear i a noable characeriic of he philooph of

Yjaalka. Addreing her Yjaalka ma a, m ardhagalia ah, enam ka ri praa ea e

are a if o eed ihin a hell; b ha hi pace (ka) of mine i reall filled ih ife. Again he ma a, anding

on he limae hore of negaierealiaion (neipraaa) ad ah pria ri ampariako na bha kicanaeda nnaram a hen being firml claped b he beloed ife one kno no ha i eiher he inner or he oer,

likeie hi man (pra) being hgged b he enlighened ol (prja m) kno neiher he inner nor he oer.

The appearing of Kan o he Indraconcione (aindrcean) of Maire in he philooph of Yjaalka i akin

o he appearance of he Haimaa Um.

In hi connecion man hing are o be aid. B i i no poible in hi brief inrodcion.

Reealing he caedelling glor of her, on hom he Upaniad are ilen, Saankabhan added a ne chaper o he

hior of he pirial pracice of India. Hence hearie congralaion on hi achieemen.

The Concep of Moher

according o Indian Spirial Pracice



The pirial pracice of India hae dicoered he Moher in mriad a from age o age.


19/27

In he geda, e find he menion of an original cople (di mihna) in he Dphi here he Heaen (dloka)

i he faher, and he Earh (phi) i he moher. B in he iion of he Seer (i), hi Earh i no phenomenal

(mnma), raher pirial (cinma). Ahar, he eer, ha ermed her a Adii, meaning indiiible nbond eernal

concione (akhai abandhan niacean). Sa he, She i hiraaak parame oman in he preme

Infini glier Her golden boom. He a, She i or bhji pram he bai of all enjomen. Again in he pr

hmn of he geda e find he Moher a iro dea or a diine riad. There he Moher i Il, Saraa and

Bhra. A Il, She i ajnkin mankan, i.e., She epree herelf in he rhhm of he acrificial pracice a

he flame of he brning apiraion of he apiran mind; a Saraa, She epree herelf in he inner recee ofconcione a he floing oceanniing (garaagm) ream of diine iali (dia pra); again, a Bhra, She

hine a he ra of Sir on he op of he heaen head. No onl hi, e find anoher apec of he Moher in ha

er pr hmn or Moher i Uanak, meaning, he parkling glo of Dan, and he ineplicable darkne of

Nigh. A he paired rhhm (galachanda) of he Manife and he Unmanife, She perade eerhing of hi

niere. The Moher i biqio (arama). Thi i Her comic (adhidaiaa) apec. Again, in he geda ielf, e

find Her a Vk, in Her pirial (adhma) apec. Then, he Moher i he eernal companion (niaahacri) of

Brahman a brahma ihia a k: o or epanding concione (bha cean), She i he manric

nfolding of he aakened concioneenerg (prabddha cicchaki). B he Vedic Seer ha dicerned he highe

glor of he Moher in her apec of Adii. There, She i an nbond ndiided a concione beond boh

manifeaion and nonmanifeaion (abandhan akhai mahcean); in he preme Vane of Eience, Herdiine manifold elfbecoming (ibhi) hine a he een ra of dia. Again, hi er Moher i he firerhhm of

Gar in he poe hear, hoe plaion flering in he deire of he Bhloka dicoer he area bharga of

Sir in he Dloka. A he Moher i he necarbearing fairinged (amahri par) Gar, likeie She i he

eernal brilliance (niadpi) of he impelling (pracodair) Sir from peron o peron; he mliplendro Um

Haimaa (bahobhamn haimaa m), appearing on he eahore of infinie mer (ama rahaaara kla),

before he aonihed concione of Indra (Indracean).

We a he preme ideni of he Moher, according o Vedic hogh, i preen in Her apec of Moher Adii. From

he pirial (adhma) andpoin, She i he bondlooing concione in . The eer called hi liberaed

concione a Prace Vara, ho i he poeor of M (M) in he Veda and Brahman in he Upaniad.The Moher i hen M, or Brahmaaki. Thi M i he concioelfenerg (prajrpi arpaaki) of

Brahman in he Veda; She i he reglaor of all he orld (arabhana nianr). Again, according o he Skha

ie, hen from he indiidal andpoin, e dicern Brahman a he Pra, hen he Moher i he Praki a She i

he creaie eolionar nare (apar praki), o alo She i he orldperading preme nare, he mari of pre

indiidali (jaga idharpi jabh par praki). Again, harmoniing hee o concep, She rancend hem a

he Highe Nare (param praki), he poer of he Lord, Yogam. In a ord, he Moher i Mahm, She i he

pramenal concio grea energ (aimna cinma mahaki).

Brahman i EienceConcioneBli Abole (SaCinanda). The Moherorhipper (mdhaka) kno he

Moher a of he nare of Brahman (brahmarpi), hence he Moher i Eien (a), Concio (cinma) and Blifl(nandama). The decripion of Her Eien apec (arpa) i fond in he Pra, here She, elfmlipling her

bod hrogh Yoga (ogaiadeh), go eer corpcle of her irgin frame (kamr an) mied p ih eer d

paricle of India, a he innae poer (aki) of Eience. Again, Her Concio apec (cinmarpa) i dicerned a in

he Haimaai, hich i of he nare of Brahman (brahmama) of he Brahminical religion, a alo in Tr, hich i of

he nare of NonSelf (nairmarpi) of he Bddhi; and Saraa, he epiome of formimaginaion (rpakalpan)

of he Jain. In hi a, he Moher, a Widom (praj), remained and alo remain he premel orhipped

(paramrdh) of he Siraionali or aark. Again, e find Her a he Blifl one in he milkmaid (Gop) of he

Bhgaaa, and he preme eence of delighflne in he Rdh of he Vaiaa.


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A he Moher i of he nare of EienceConcioneBli Abole (Saccidnandama), She i alo of he nare

of Energ (akirpi). In he Tanra, e find he pariclar of ha Energapec (akirpa) of Her in he riad of

WillKnoledgeAcaion (icchjnakri), in he elaion of Her concep of orldideaion (bhanabhan). A

picre of hi elaion (lla) i regiered in he cheme of he Daamahid. A i er beginning, e find he

EienceConcioneBli apec of he Moher in Kl, Tr and oa and in Bhanear here i a rancending

naral epreion (aa ahaja praka) of hi Spreme Triad (parrip). Righ afer hi e find he blimaion

(rdhaana) of he naral force (prkaaki) hrogh he paired rhhm of he Higher and he Loer (parpar) inrepec of poerdiipaion (akiprakobha) in Bhaira and Bagalmkh, Chinnama and Mag and lal in

Dhma and Kamal, and in he Kamal apec of he Moher here i he naral fonainflo (ahaja nirjharaa) of

her 16digied amiable glor (oaakala amamahim).

A in Widom (praj) and Energ (aki), likeie e find he reelaion of he Moher in he Vialconcione

(pracean) and he Manraconcione (manracean). The Hahaogin ha he Moher in hi earhl peron a

he coiledp concio ial energ (kali cinmaa praaki), in he ario cener (cakra) of he nero

em (nanra) he ha fel he rge of Her diine ncion (dia ibhi). Again, he Manraogin ha dicerned

Her a he primar leer (mk) he ha heard he oicele hmming (niara gjana) of he Unmered (ajap)

in he jingle of he fif leer, emanaing from he nrck chord (anhaa anr).

In hi a, ince he faroff Vedic age ill dae, e hae fond he Moher in o man differen a. To hi prolonged

Moherorhip of India, here i a niqe conribion of he Bengalee, of hich e hall peak no.

Bengalee hae aned he Moher epeciall in her Energapec (akirpa) and he Emoional apec (raarpa). Of

hee, being iable o he innae nare (abha) of he Bengalee, he laer apec ha receied mch more

emphai. The akiorhipping Bengalee i he orhipper of Kl. B he onological image (aamri) of Kl he

ha ranformed ino he emoional apec (bharpa) ih he aid of hi inner chemir. Kl i hi moher. Kl i hi

dagher. Sanding in fron of Her dercie image (pralaakar mri), he ha aid in he mic langage

(andhbh), MoherDagherWifeSier are he differen? He ha dicerned ih hi ee of Widom(prajcak) he onological image (aamri) of he Moher; he ha dicerned in a er naral a, ih hi

corporeal ee (macak) he emoional apec (bharpa) of he Moher he ha dicoered he Moher in he

earhl oman a he Virgin, he Imparer of he meaning of he Veda, he eedleer of Okra (kamr

nigamrhagocarakar okrabjkar). In he corard, b he aide, he ha een he Moher ie oerfloing

ih he fllne of he gracio ambroia (omadh) he ha een he rine deligh (ripia lla) of Nand

BhadrJaRikPr in he fifeenear old jenile frame (pacada). In he ieenear old Ambik he ha he

immoral digi (niakal) of naging ambroia (ajara ama), and beond ha he pramndane mer (lokoara

rahaa) of Grea Annihilaion (mahnira) in he nemoondigi (amkal) of he Sapada (he eeneenear old

apec of he Moher). The Bengalee Moher i imlaneol boh a Godde (de) and a oman (mna) in he

ame peron. Thi concio maernalconcep (cinmaa mbhan) ha amed a pecial form in hi age hroghhe orhip of he Moherland. I a Bankimchandra ho for he fir ime inagraed hi niqe maernal concep

hrogh hi Vande maram hmn. Then Tagore ang in praie of he Moher India (bhraama), he enchaner of

he orldmind (bhanamanamohin). Sri Arobindo freel declared, I kno no he conr merel a oil and

pebble, I kno i a he Moher. The recogniion of he conr a or Moher i again heard in he clarion

proclamaion of he Seer Ahar m bhmi . Proha phia. We lien in he oice of Ambha Kan he

peech illminaing aha rr agaman anm. Looking a he concio orld (cinma phi) ha dream of he

i again become iible before he mind ee (manacak) ii ale rre dadhame ma hi earhl

Moher eablih in lminoi, energ and igor, ma She eablih in an nrpaed aeem (anama


21/27

rraaah). Taking recore o he moherland, he Drgpj of he Bengalee ha aained a niqe ignificance

in hi age a he pracice of naionalim.

Again, in mo recen ime, e hae een he Moher epreing a he poer of he Gr (graki) hrogh he

oman in he Bengali hoehold or reoring o he proe of he Bengalee. I eem a if hi i he limae

erminaion (carama paraana) of hi Poerorhip (akidhan) oer a long ime. Toda, he Moher i, in fac,

aramagala magal i arrhadhik, depie being orldrancending (ior). She hrogh Her apec

of Bhanear, Annapr and he HmanGodde (deamna) in he ame peron, i he liing image of heSpermind (aimnaa mra praim).

The Gia: An Epiodic Oline

(Being he Englih ranlaion of an erac from a leer o Srima Sami Saananda Saraai)



In he G, r Ka ha gradall clarified himelf o he concione of Arjna. Hence, dring epoiion, ala he

cone i o be remembered.

In he DepondencEpiode (idaoga) he indiidal ol (ja) i he enqirer. The greae problem of life ha made

i appearance he problem of deah. Ho o cro deah, hi hogh ha made a dramaic appearance.

In he econd chaper i i fll aner from he andpoin of elfrealiaion (madarana). Brahmanira and

Brhmhii, boh hae been poken of here. Thi er chaper i he eenial mer (marmaraha) of he G. In

oher chaper i i amplificaion.

In he hird chaper, a a eqel o he econd chaper hin o he dicipline of acion (karmadhan) hae been

poken of.

In he forh chaper i he harmoniaion of Knoledge (jna) and Acion (karma). In core of hi ha come he

principle of Incarnaion (aaraaa). Thi i imporan. Wha i aid here in hin ill be gradall clearer in he ninh

chaper.

In he fifh chaper, hin are gien o he fac ha he clminaion of he dicipline of Knoledge (jnaoga) and

Acion (karma) i in Deoion (bhaki) or he fiaion of he mind on God (bhagaadbddhi).

In he ih chaper here i pracical inrcion on he pracice of he Yoga (ogadhan). Upo hi i he fir

heaech. I main objec of epoiion i he knoledge of he Self (majna), becae iho knoing one on

elf, i i no poible o become Brahman. In hi heaech, He ha poken er lile of Brahman or God. The mainheme i Smkha or he dicipline of Knoledge (jnaoga) b ha oo no iho acion. Man people cceed

folloing hi er a. Therefore Arjna inqir cold hae ended here onl.

I ha no. He propiiol e o o impar an enire knoledge of Himelf in he eenh chaper. Knoing Him afer

knoing one on elf he pracice (dhan) became more inene. To kno one on elf i Jna, o kno Him i

Vijna. A prelde of i i in he eenh chaper.


22/27

To kno Him, he mer of he phenomena (jagarahaa) m be knon. There are een grea merie

(mahrahaa), and in he eighh chaper here i a decripion of hem. The mer of deah (mrahaa) i o be

knon in pariclar. I ha been poken of raher elaborael. Deah i no he eincion of he lamp, i i merging ino

Him. One ha o be carefl of hi.

The ninh chaper i he mo imporan in he G. When all he merie of life and deah, and he orld are knon,

hen e ill be able o kno ho He i, ho ha amed a form. Wha i he real nare (arpa) of Him ho ha

reored o a hman frame a an incarnae. Thi knoing i he Spreme Knoing (parama ijna). Speaking of haroal mer (rjagha) in hi chaper He reealed Himelf. From no on, eer ord of he G i o be nderood

a a grand reelaion b he Lord Incarnae.

To make hi realiaion clear i he Yoga of Diine Poer (ibhioga) in he enh chaper eerhere here i a

hin o ialie Him in a iible form (mrarpa). I Concree Realiaion i in he iion of he WorldForm

(iarpadarana) in he eleenh chaper. B Arjna dicerned he WorldForm a dercion (klarpa), a deah

(m) in he cone of he Krkera; Bndana i here nmenioned.

Deoion (bhaki) i poible onl on dicerning he WorldForm, on realiing he Spreme (parama) ihin hi hman

form (mn an). Thi deoion i he clminaion (pra) of Selfknoledge (majna). Wih he elfh chaperended he econd heaech. Knoing one on elf and knoing Him became complee.

Here he inqir (jija) end a ell. B He naked again impar he knoledge of he phenomena (jagajna)

propiiol. The bai of hi knoledge i he Viion of he Comic Form (Viarpadarana). The apiran i eablihed

in he Comic Concione. He dicern from ha plane PrakiPra, he hree Ga (Garaa), he hree faih

(raddhraa), he pla of God and he demon (derall), he mriad orld (jagaaicira) (Ch. XVIII) ec. The

pio of hi iion i he principle of he Spreme Sol (proamaaa). In hor, hi i he ignificance of he

epiodic diiion of he G.

The Mer of Gar(Being he Englih ranlaion of a leer o Srima Sami Saananda Saraai)

[Sorce: Praacana, Par 3, Pp. 188190]

Srima Aniran (1896 1978),


Wha e call he Garmanra, infac i i he Sirahmn rien in he Gar mere. I preiding dei i Sai.

From midnigh o midda he rie of dia ha been diided ino een age. In he pirial (adhma) apec, hee

age are he age of he aakening of or concione (cidnmea). Sai i he dei of he hird age. Afer U

i Sai. Een before ha here i a dalage (gmapara) of he Ain. Afer midnigh, he manifeaion of ligh

ake place een amid darkne. Before dan, he kbecome greih. Upo hi i he period of he Ain heperiod of he nnoiced aakening of Knoledge (id) een amid ereme Ignorance (aid). Thereafer ih he

appearance of Dan (U) he k become red. From he pirial iepoin (adhmadi) hi ha been compared

ih he dan of Faih (raddh). Afer hi i he period of Sai. He remain iniible nder he horion, b he glo

of hi ligh pread acro he k aboe. On he earh here i ill darkne. In he pirial apec, afer he infilraion

of Faih, here occr he eperience of he DiineLre (diaibh) in he cerebral concione (mrdhana

cean), b he loer porion of he peron ill remain nder he pell of Ignorance (aid). There are o meaning

of he ord Sai one ho impel, one ho conceie. The former meaning i he chief one. The definiion of hi

inpiraion (prera) i Pracodan, meaning an implion. In he Saihmn here i a clear menion of i.


23/27

There are o acion poke of in he hmn one of he apiran (paka) and he oher of he dei (dea). The

apiran i no alone, he i he repreenaie of he orldphenomena. Hence i menion in he plral nmber.

Dhmahi i he acion on he par of he apiran or he apiran, repreenaie of all. Meaning e place i (he

meaning a e mediae i econdar). Pracoda he acion on he par of he dei, ma he impel or lead p or

Dh or mediaieconcione (dhnacean).

No he hin on pracice.

We are, on aracing he area bharga or he ee brning enaion (madhra dahanajl) (Cf. apaik

caraa) of he lmino Sai (joirmaa Sai) ihin . Ho? Im placing he ligh of Sai pread oer m head

ihin he hear hrogh he eebroconcione (bhrmadhacean), aracing i ia he pah of he cenral pore

of he palae (brahmarandhrapaha). In he Aiarea Upaniad he cerebralconcione (mrdhanacean),

eebroconcione (bhrmadhacean) and hearconcione (hrdacean) are alled he hree aaha.

Hin are here a man place in he Veda a o he aracion of he ra of Sai hrogh he pah of he cenral pore

of he palae (brahmarandhrapaha) or he Hinere (Hin).

Wih he ra araced and placed ihin he hear (hdaa) or indiidal concione (jacaiana) i aakened, heDh or mediaieconcione (dhnacean) nfold in he hear or he ea of indiidali (jahna) ih he

och of he dei (dea); hen he rrender o he dei ma he lead he mediaion placed ihin he hear

(hcchaadhna) in he reere order hrogh he pah of he cenral pore of he palae o he diarealm (dia

maala) in he Grea Void (mahna).

While inhaling hink po Dhmahi, and hile ehaling hink po Pracoda. In hi a Japa and hinking

(arhabhan) ill conine keeping pace ih he rhhm of inhalaionehalaion.

The Beoal of Poer (akipa) occr hile aracing he area bharga of Sai, i eed i Sa. Again hile

deracion (ikarana) he concione ge merged ino ia. I eed i Ha. The former hmn i ih iarga hehmn of creaion. The ne one i ih he bind (do) he hmn of diolion (pralaa). Uniing he o i Haa

he mbol of Indiidali (jm). The Ja reing in Brahman (brahmbha ja) i he Paramahaa. In he

Haaa hmn of he kahi here i a decripion of i. Haa i alo he mbol of dia.

Gar i he eence of all hmn, of he nare of Vk (Speech). Saraa, he godde of Speech ride on he Haa,

i.e., from he pre indiidal concione (ddha jacaiana) appear Vk, of he nare of he poer of Brahman

(brahmaakirp k). She i ha peech hich on being ng ae , driing aa he darkne of he Ignorance

(aid).

The Haa or dia or pre indiidal concione (ddha jacaiana) ha alo been called Spara (li. goldeninged) in he Veda. Again hi Spara i ena or Trka or Garmn (Gara in he Pra) in he Veda. Dring

afernoon e find he ble eagle fling in he ble k. I i o be hogh, i i eril me ho ha pread ing acro he

Spreme Sk (paramaoma) earing ander all orldl bond, a he ehicle of Vi or he Epanie Concione

(picaiana). Thi hogh i here a man place in he Veda. Thi i he mer of he Garaehicle

(Garahanarahaa).

Wih he nrie, come Brahm, hi poer (aki) being he redcompleioned anehicled girl (rakaar

haahan blik). When he n i in he midk he i Vi, hi poer being he Garaehicled ong Gar, he


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compleion i like ha of he blek(he NlaSaraa of he Tanra i o be remembered, he knana in he

Bddhi pracice). Then in a naral a he eing of he n ake place. The n e eernall, b he remain

ne in he concione of he Yogin. The dei i hen ia ho i Deah and Immorali in he ame peron. Hi

poer i he bllehicled hiecompleioned (abhahan bhraar) Jara. The hie color i ggeie of he

lmino deah (aiaaa m) o die lminol in plain. Indra i generall called Vabha in he Veda. The Bll

(abha) i he mbol of he Spreme Peron (paramapra). No bllehicled dei i fond in he Veda. Tha i a

Pric hogh. In he Soh, hi Vabha ha been called Nand. Meaning a lmino bliinenified concione

(bhra nandaghana cean), on hich re he fondaion of Beningni (iaa). Thi in brief, i he hior and hemer of he imaginaion of Gar.

PS: The orhip of Gar i infac he orhip of Vk. aki i of hen nare of Manra (manrama), of he nare of

Speech (grpi) in he Veda. In hi repec here i a imilari beeen Vedic akim and Tnric akim, here i a

preeminence of Manra in boh.

Snehia (Volme 1, Leer no. 51, p. 76)



The ord Doa mean darkne, hich polle and conaminae eerhing. The Smkha erm doa ha alo come

from hi. In Bengali eening i called pradoa. There no nligh dring eening. Thogh here i no ligh oide hen,

a fire brn ihin. Who ligh i p i he fire of conione of he nare of m elfligh. He ae or illmine he

darkne of eening (pradoa), he bring in ligh among darkne, ha h he i called doa.

Chriiani or Ilam i baed on peronal ie ha of Chri or Mohammed. The Indian Pr i no one man Chri,

man Mohammed hae been born, are being born and ill be born in hi conr. Therefore o carr on a religion in

he name of a peron, one ha o be a Mari or a Maoi. Brahman i he objec of orhip of eerone of hi

conr i i no an peron, raher an idea (bha). In hi conr, Bddhim a he onl peronal religion. There

alo Bddha aid, don orhip an peron, orhip he idea. One ho aain Annihilaion (nira), he i eril aBddha. An apiran can become Chri or Mohammed een he imaginaion of hi i he here of a hereic o oher

religion. Ho ill here be a common religion of hem here? Or er ininc i for he Spreme Trh (parama aa)

hich i no he orhip of a peron. Peronal orhip e do ih he Gr b e don conider him o be he Gr

of hole India. In hi repec, he Indian mind i rpriingl liberal. For hi he genei of Unieral Science Religion

(Viekananda) or Religion of Man (Tagore) or Life Diine (Arobindo) ha been poible in hi conr. Are hee no he

general religion of all people of he orld?

The celebraion of he Drgpj i modeled pon he Somaacrifice (omaga). In he Somaacrifice a branch of he

Fic Glomearaa a planed iing don i he prie (ika) ed o ing he Sma, oching i. The Fic

Glomearaa i he Brahmanree (brahmaka) e call i acrificial fig (ajadmr), a i ield fri ihofloering. The nineleae (naaparik) are he mbol of ha Fic Glomearaa. The orhip of ree i a er ancien

pracice Tagore rejenaed i in hi VanaV. In he Veda, Agni i called Vanapai. The dei i no merel man

he i he animal, he i he plan. Tha h he lion i he bae of Drg, righ beide i i he nineleae (naaparik)

he herelf i of he nare of oman. Mo of he plan hich are ed in he nineleae are medicinal plan, and

he mlipl er eail. Wih ha, being he mbol of he poer of procreaion, he aden of he Godde i fond in

i.

Haimaai, 25/10/70


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Snehia (Vol. 2; Leer no. 20; Pp. 3031)



I hink he Akaka o be a eclar hmn. B ill i ha fond a place in he kamhi becae of he onderfl and

aried lifeor of i i Kaaa. Depie being a haed chicaner he go eleaed o he rank of a grea eer (mahari)

hi i hi glor. A fe more menion of hi life i here in he Aiarea Brhmaa. Eceping hi Akaka oher hmn

of hi are ehicle of profond hogh.

Vieed from he andpoin of concione he manifeaion of Brahman i eqal eerhere. B cerainl here i

difference of hi manifeaion from he andpoin of poer (aki). The former i he iion of he aionarBrahman

(adhihnabrahma), hile he laer i of indellingBrahman (anarmibrahma). Floer are blooming in a ree

ome are bd, ome halfbloomed, ome bloomed, ome are hed. A floer, o canno nderrae an of hem. B

he friion of he fll bloomed floer i greaer han ha of he bd he manifeaion of energ (aki) in i i no

he ame a in he bd. Likeie Brahman remain eqall eerhere in repec of poeniali. B a pecial

manifeaion of I can happen in a pecific peron, or place or ime.

Ciaki (kal), Bind Nda hee are he echnical erm of he Manraoga of Tanra. There are ario inerpreaionof he erm. The meaning ha o be acerained according o he cone.

Nda i he conino jingle of manra, hich i i energ. Yo ma call i Praki. And Bind i he indiidal

concione (jacaiana). Yo ma call i Pra. The manra ha i or, ha ha come from or concione.

Take for eample he Brahmaneed (brahmabja) Om, and Meed (mbja) Hr. Hr ha eoled o of Om. For,

he folding and nfolding of poer (aki) ake place cenering rond he poeor of poer (akimna). Indiidal

concione (jacaiana) i from Brahmanconcione (brahmacaiana) herefore from he Brahmaneed ha

come o he concione of an pecific manra. Likeie from ha Meed ha come o an pecific eed

manra (bjamanra).

No or indiidal concione i akened b he grace of he Brahmanconcione o canno aaken i

olnaril, omeone ake o p. Likeie he poer of or manra alo i aakened b he infilraion of he M

eed. Tha h Nda or he poer of Manra (manraaki) i no aakened in o nle Maham grace or

indiidal concione. Again nil o are able o nie he poer of or manra ih or concione (bind),

he poer of or manra (nda) alo i nable o dicoer he Grea Poer (mahaki).

Narendrapr 16/5/69

Snehia (Vol. 3; Leer no. 31; P. 41)



The real nare of Ine i he Self (m). All of are aing I hi i he nripe I. Thi I diingihe beeen

me and oher onl conflic ene beeen I. Tha i called Sara.

B if I aain clari in Knoledge (jna) or Loe (prema), if i eplode, hen i kno eerone o be i on. I i a

if he k and eerone glier like ar on ha k. Thi oidlike realiaion i he Self. The elfknoledge ee ha,

ha feeling i raher preen in eerone, hogh he don kno i. Then here i no conflic beeen anone or

anhing. A I loed melf dring he age of nripe I, likeie I loe m real nare of elf preen ihin eerone


26/27

ih he help of hi ripe I or Self. The real nare of m ripe I i EienceConcioneBli. A eerone ha bod,

ial force, mind like me, likeie eerone ha he Self he realiaion of he ripe I remain laen ihin. Then,

eerone i he I or Self or Brahman. Wih hom i he conflic? Thi realiaion i Unieral Loe.

The Objecie become Sbjecie ih loe. Whom I loe, hen he i oide me, hen he i he Objec a, o me, hi

bod i he Objec. B he emoional ae ha rie ihin on loing him, b ha he remain no more oide me, he

become one ih m inner elf a he emoional image, and hen he Objecie rn Sbjecie.

Haimaai, 22/11/70

Snehia (Vol. 2; Leer no. 58; Pp. 8890)



There are hree age of Soma. When Soma i a pariclar plan or creeper (probabl a hrb) hen i name i andha

The ord ha come from adha (nder). In Greek hrb i called anho, ih ha i ha go a connecion.

The roo of he creeper are aioned ndergrond. B crhing o be filered in a heepool rainer. Then he Soma

jice become paamna meaning elfprifing. Thereafer ha jice on prificaion hrogh airconac becomeInd meaning brigh drop (jjala joirbind). Tha h here are hree condiion of Soma andha hen

ndergrond, paamna in he amophere (anarika) and in he heaen (dloka) ind. Thi Ind, from he

aronomical iepoin i he moon b i i he ambroial ligh rancending he olar realm o he mic. She i

oa (he ieen ear old girl) in he Tanra he ieenh digi, rancending he fifeen aning digi, of he moon.

I ha been deal ih in he Veda and Upaniad.

Thi ieenh digi of Soma i real (dhr), eernal (ni) bli i i real nare. In he Tanra i ha been called he

ieenear old Kankmrik. Women are alo, in reali, like he Godde of he Sapaa more amiable han he

Amiable and more beaifl han he Beaifl (om omaar ndaraindar) blifl. Thi i he Soma

principle.

From he pirial (adhma) andpoin, hi Soma or Bli principle i laen ihin or bod. In he Yajreda a nra

ha been poken of, i i called Sma. The emological meaning of ma i highl blifl and i i conneced

o Soma. In he geda e hae he Som rier. There i i aid ha he eernal rier ha eril become he nere

in or bod. In he Upaniad i i fond ha a ingle ra of he n ha come don, conrcing hree hoe

(aaha) in he hman bod paing hrogh he cenral pore of he palae (brahmarandhra). Thi i eril he

Sm nere (m n) of he Tanra, a hie pah paing hrogh he bod, being he channel of Somajice

or pirial bli in he Veda, of hich hree or for kno are poken of.

No compare hi ih he acrificial Soma. The andha Soma i preen in he mldhra. Piercing he naal cenerhen i rge oard he hear, hen i i he paamna. Then, b he poeion of ha bli he manifeaion of

he Manraconcione (manracaiana) ake place. The gro Vaikhar ord on reaching he hear become he

emoional (bhama) Madham. The ream flo frher pard in beeen he eebro, hen he idea reeal

a ligh. The ord i hen Paan. Thereafer hen he ream, piercing he place in beeen he eebro pread

ino he oid of he cerebral concione, hen he ord become he premel poerfl (mahakirpi) original

Word (di k) or Par. Hoeer, he hree limb of he Word are inerioried i can be heard or een. The ac of

rancending he blifl ream of Soma (ama nandadhr) i called a ome place in he Veda a praaa,


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omehere a aa a if, on preing a be, making he liqid maerial ihin i, end pard. The eernal form

of hi pirial pracice i he Somaacrifice.

Calca, 11/10/70

Documents

Sri Anirvan's Letters Translated