Concrete Mind

7/28/2019 Concrete Mind

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CONCRETE MINDMind is of two types namely the concrete mind(lower mind or saroopamanas or neecha manas) and the abstract mind(higher mind or aroopamanas or uccha manas). None know about concrete mind itselfcompletely. 99.999 out of 100 do not know concrete mind itself correctlyleave alone abstract mind. The main aim is to know how to utilize themand not just knowing their names.

The lower triangle is those who can use the concrete mind. The uppertriangle is those who can use the abstract mind. The true fact is that even

those who speak about abstract mind also do not know it. What somepeople use is the astral plane, the desire plane. So the mind works whenthere is a desire. Even though everybody knows that cigarette is injuriousto health and that he will die, he smokes because of the desire. This doesnot mean that who do not smoke cigarette are correct. 90% of the peoplewho do not smoke do so because a Guru or someone else would have toldhim that it is bad and should not be used. There also he is not using hisown mind and because he himself does not have that desire, he does notsmoke. We all are only in the astral plane. The sloka sa

kaamayatha from the Upanishad says that the entire srushti is inastral level. To understand more clearly we should know that we have 5


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bodies. We do not know about our physical body itself. Along with thisphysical body, there is a annamaya kosha. Param Pujya Gurudev andpeople like him start with annamaya kosha itself and do not speak aboutthe physical body. The whole digestive tract right from the mouth to the

anus is the annamaya sharira where the things needed for the body aretaken in and those unwanted are thrown out.

The Annamaya Sharira


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The real jeevani shakthi comes from the mouth to the anus. All the otheris nerves and muscles. This is the annamaya kosha.

We all should remember that this time is very important and thosewho have just been born or those who are dying can also utilize this timenow but not later. This is the right time for you to develop. It is upto you

whether you will utilize this time or waste it in your worldly desires andworks. All the present day technology, mainly the mobiles, television,CDs, VCDs, internet etc are given to us by the Gurus to use in thepresent times. After the time is over, this technology will be removed if wedont use them for the correct purpose. Hence one should be very carefulwhile using the above. There is no need for the common man to have theabove technology, this has been by the Gurus for some specific peopleonly to make their work faster. In the Mahabharata, only Sanjaya usedthese television, mobiles etc. But now this has been given to the entire

humanity. So it is upto us whether we will use it as Sanjaya or waste it foruseless things and be entwined in more Karma day by day.

When the atom bomb was being invented, many peoplewarned and told that it should not bemade..

Red colour messages used to be delivered on Einsteins table daily tostop the invention of atom bomb.he says at the end Ihave sinned.

The usage of mobiles, television and internet is also like that now.


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In this time, one should concentrate on the progress in evolution. InSynthesis of Yoga by Sri Aurobindo, there is a quote by SwamiVivekananda where he says

Synthesis of Yoga by Sri Aurobindo, page 6

Yoga, as Swami Vivekananda has said, may be regarded asa means of compressing ones evolution into a single life ora few years or even a few months of bodily existence.

Param Pujya Gurudev says that one can accomplish this in even 9days. Sri Aurobindo has done this sadhana for 40 years and made it openfor all. For this one has to understand and practice the Yogic Sadhanagiven by Sri Aurobindo.

As we learnt, nobody knows about the abstract mind and everybody

is still in the astral plane only whether they do pujas or japas, all this is fora desire. From astral we need travel upwards to the concrete mind andthen to the abstract mind. A kid studies 10th class and jumps to theintermediate class after the exams. When he starts studying intermediate,he does not know anything about it but is said to be in intermediate class.After learning it for 2 years, he acquires the knowledge. He will be calledan intermediate student from the start of the 2 years till his exams after 2years, but the difference is there in the knowledge he has acquired aboutintermediate. Similarly from the 7 levels of astral, we should jump to the

unknown mental plane. To learn this, Param Pujya Gurudev and SriAurobindo have given us the Yogic Sadhana. Without understandingthis, you will know nothing.

What one has seen with the mind, he can tell it to the world, this issaroopa manas. When a person goes to his office in the morning, once heenters office he does not think about his house, his parents, wife, childrenetc. till he comes back home in the evening. He works under thesupervision of another higher person in the office. You do not know whyyou are working for a particular thing. The officer gives work similarly to

all other people in the office. He will know why he has given each work toall of them, you dont even know it. If you know what for you are working,for which goal you are striving on the whole, then it is saroopa manas. Butare we doing things like that? No. people do parayana of crores and lakhsof lalita sahasranama, Vishnu sahasranama etc., but for what are youdoing them? Atleast a company has a goal on the whole, but what aboutyou? There is nothing wrong in it, but you should realize and know thatyou are in the astral level only and not in the mental plane. People doasanas and pranayama in their houses, but Patanjali asked you to do

asanas to go to that state of AUM EGO.


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When I look at people I see that their minds are like people lost in amaze where on cannot go in and come out all by himself unless there is aguide who will lead the way (like the Jantar mantar at Delhi). At Jantarmantar there are atleast trees and plants, but in your minds there are

concrete walls. But If one atleast realized their level in the concrete mind,a person from outside of higher level help you to jump up. You shouldknow what does your EGO want? If you know this, you will not die. This iswhere the SOHAM sadhana is very important. You should catch the heartof the pranamaya sharira which says SO-HAM continuously like the lab-dab of the physical heart.

To these problems of

individual or separativeexistence and of its opposite,the Sacred Word, the OM, isintimately related. It might besaid [131] in the words of an

occult manual on healing,given to advanced disciples,that:-

"He who lives under thesound of the AUM knowshimself. He who livessounding the OM knows hisbrother. He who knows theSound knows all."


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Then, in the cryptic andsymbolic language of the

initiate, the manual goes on:"The breath of life becomesthe cause of death to the onewho lives within a shell. He

exists but he is not; thebreath then leaves and spiralsto the whole.

"He who breathes forth theOM knows not himself alone.

He knows the breath is prana,life, the fluid of connection.

The ills of life are his becausethey are the lot of man - notgenerated in a shell, because

the shell is not."He who is the Sound andsounding forth knows notdisease, knows not the hand

of death."


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[soham means, sa-o-ha-mthat is saha with om.

Understand that breathingwith soham, s and ha ismingled with o and m . That isthe Sahadev with Nakula thetwins.]

When we inhale oxygen, we are getting prana about which we do not know anything. If it was

due to oxygen that we are alive, a dead person should become alive if oxygen is pumped in. but

that is not happening. We can learn about this from this SOHAM sadhana. If a doctor who has

knowledge of the physical heart helps you, if you can catch this SO-HAM, you cannot just cure

people but you can make people alive. This is just one level.

SRKP blood from mouth you are luckykata Samadhi

Pythogoras right angled triangle square secret

Even those who are working for Param Pujya Gurudev are working with at desire. Unless youunderstand the concrete mind, to cannot go to the abstract mind. The next important thing to do

is that your concrete mind should be smashed. Even if there is a 10 year old palace, one can

smash it using instruments used for demolishing or you can do it within minutes by using

dynamite. It is good if you can smash it in an instant, but it is equally tough. Till you are in

concrete mind, you will not be useful to the Guru, not only the Guru, you will not be useful to

yourself. But the beauty with concrete mind is that, if you think that you have blast it, you

cannot do it because at that moment you will be in the astral plane. Hence one should practice

the SOHAM sadhana and the Yogic sadhana given by Param Pujya Gurudev and Sri

Aurobindo: you should learn to utilize the WILL. It is upto each one of them to blast their own

concrete mind. None from outside can help you. If you can do it, as patanjali says

I.21 tvra-samvegnm sanna

tvra = extremelysamvegnm = intense, vehementsanna= near

For those who seek liberation wholeheartedly, realization is near.

If you really can do it, it will be done instantaneously.

What we are doing now in the name of spiritualism is a mere waste. Param PujyaGurudev asks for Samaya daan from all of us for atleast an hour daily. We should give that time


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for Gurudev and do what He tells, not what you want. Along with samaya daan one should give

amsha daan be it a rupee or a lakh, organized as a group. The next is prathibha daan which will

be helpful to Gurudev, do we have it? Gurudev spoke in His last lecture at shantikunj dias that

if you can do the above three, the throne is ready for you. But will this happen if you sit at

home? Rajashekar reddy did paada yaatra, he became the chief minister. What are you doing

for the Guru? Just keeping his photo is not enough, if you really feel Him in that photo, theGuru will not make you sit, He will give you so much work. What you are all doing now has no

goal. Even three people who are doing it correctly are enough for me and I will search for them.

While fighting a war, each and every soldiers action and step has a particular goal and

direction towards a goal. If you have that resolve smash your concrete mind, else be in this

cycle of Karmas, mainly the prarabdha karma. One can change your prarabdha karma with the

movies. For understanding more about Karma we should know about an incident with a Tibetan

monk named Milarepa. Milarepa was Shivajis previous birth.

Trial By Tower-Building

Milarepa's Encounter with Marpa

The road that led to Milarepa's receiving the Teaching ofMarpa the Translator was long and

difficult, for Milarepa had a dark past to purify. Having perpetrated a great deal of black magic in

his youth, he had come to repent of his terrible deeds and begun to search for a Teacher who

would help him to practice the true Dharma. Following the advice of two lamas, Milarepa set outfor the monastery of Drowo Lung ("Valley of the Birches"), where he hoped to find the renowned
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Marpa, a personal disciple of the Great Master Naropa. Milarepa was immediately enthralled by

Marpa, as he later told his disciples:

"On hearing the name Marpa the Translator, my mind was filled with an inexpressible feeling of

delight, and a thrill went through my whole body, setting in motion every hair, while tears started

from my eyes, so strong was the feeling of faith aroused in me. I therefore set out with the singlepurpose of finding this Guru, carrying only a few books and some provisions for the journey. All

along the way I was possessed by but one idea: 'When shall I set eyes upon my Guru? When shall

I behold his face?'" (1)

On his journey, Milarepa frequently asked passers-by where the great Marpa theTranslator lived.

He could find no one who recognized the name until finally one man replied that he knew of a

man called Marpa, but he did not know of anyone called Marpa the Translator. Having reached

the pass called "Ridge of the Dharma", from which he could see the monastery of Drowo Lung,

Milarepa continued on his way.

At last he reached a field where he inquired of a child about Marpa. The child responded, "Doyou speak of my father? If so, he bought gold with all our wealth and went to India with it. He

brought back many books studded with precious stones. Usually he does not work, but today he is

plowing his field." (2)

Milarepa thought it odd that the lama would be working, but he continued walking until he saw a

tall monk with large eyes plowing a field. The sight of him filled Milarepa with joy, and he

remained motionless for a moment. Then he asked the monk where he could find the house of

Marpa the Translator. The monk scrutinized him and then asked, "Who are you?"

Milarepa replied that he was a great sinner come from the Upper Tsang to beg for the Teaching

from Marpa. The monk said that he would arrange for Milarepa to meet Marpa and thatmeanwhile he should plow the field. Milarepa happily took up the plow, and the man went away.

After some time, the child to whom Milarepa had spoken earlier returned to invite Milarepa to his

house to serve the lame Marpa. Milarepa finished his work in the field and followed the boy to

his house, where he found the same monk he had seen earlier now seated on two cushions

covered with a rug. Milarepa was confused and wondered where the lama might be.

When the man explained that he was Marpa, Milarepa immediately bowed at his feet, offering

himself completely in service to Marpa. Then Milarepa made a complete confession of all his

sins. Marpa responded, "It is good that you offer your body, speech, and mind. But I will not give

you food and clothing as well as the teaching.

I will give you food and clothing, but you will have to ask another for the teaching. Or, if I give

you the teaching, look elsewhere for food and clothing. Choose between the two. But if you

choose the teaching, then whether or not you reach Enlightenment in this life will depend solely

on your own striving." (3) Having come for the Teaching, Milarepa chose to look elsewhere for

food and clothing, and thus began a series of trials in the service of his Master.

First, Milarepa went begging throughout the valley for food and cooking utensils. Upon returning

to the lame's home, Milarepa dropped his heavy load, startling Marpa, who pushed at the sack

and told Milarepa to take his evil magic away from him.
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Chagrined, Milarepa felt he would have to be careful, because his Teacher seemed to be of an

irritable nature. He took his sack of food and utensils away and returned to offer the lame a

copper cooking pot as a gift.

Marpa received it, and then instructed Milarepa to use his knowledge of magic to bring

hailstorms upon two nearby regions and to cast spells on the mountain people who were attackinghis disciples. Milarepa performed these tasks, though not without remorse for his actions, and

returned to Marpa for the Teaching.

Marpa declared Milarepa to be a great magician, but refused to give him the Teaching in reward

for evil deeds. He told Milarepa to heal the mountain people and restore the crops that he had

ruined with hail. Again Milarepa obeyed his Teacher, but still Marpa would not instruct him.

Instead, he instructed Milarepa to build a tower that the lama could give to his son. Upon

receiving the plans, Milarepa began a round tower on the eastern crest of the mountain.

About halfway through the project, Marpa proclaimed that he had not fully considered the tower

and that it was not right. He told Milarepa to tear it down and return the earth and stones to theirplaces. Milarepa did this and then, on Marpa's instructions, began a semicircular tower on the

western crest of the mountain. Again, halfway through the tower Marpa declared that the building

was not right and that Milarepa should return the earth and stones.

Next day Marpa took Milarepa to the top of a mountain to the north, and, explaining that he had

been tipsy when he issued the last instructions, asked Milarepa to begin again, this time on a

triangular tower. The disciple pointed out that it was wasteful to tear down a tower in the middle

of construction, and he begged Marpa to consider carefully if he was certain of what he wanted.

Although Marpa firmly declared that this tower would not be torn down, Milarepa was only one-

third done when the lama came to ask Milarepa for whom he was building the tower.

Milarepa explained that it was the lama himself who had asked for the tower. It was to be a gift

for Marpa's son. Marpa said that he could not remember giving such orders. He must have been

crazy. He wondered if he had lost his mind.

"'I clearly remember suspecting it would be like this and respectfully asking you to think about it

carefully. You replied it was fully thought out and that this tower would not be demolished,'

replied Milarepa." (4)

Marpa asked who was his witness and suggested that perhaps Milarepa was building the

triangular tower as a magic triangle with which he would cast spells upon Marpa. And the lama

angrily demanded that Milarepa demolish the inauspiciously-shaped tower and replace all the

stones, after which, Marpa declared, he would give him the Teaching.

In despair, Milarepa replaced the stones. By now he was suffering from sores on his shoulders,

which he showed to the lame's wife, Dagmema, begging her to help him obtain the Teaching.

Seeing the state Milarepa was in, Dagmema went to Marpa and asked him to have pity on

Milarepa. The lama told his wife to bring Milarepa before him, which she did.

Now, at last, Marpa began to instruct Milarepa, but only by expounding on the Triple Refuge, a

general Teaching. He did not yet divulge the secret Teaching. Instead, he talked at length about

the trials that his own Master, Naropa, had undergone in order to gain liberation. He made it clear

that for Milarepa also the way would be very difficult. Marpa's instruction renewed Milarepa's

faith and readiness to carry out his Teacher's requests.
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After several days Marpa took Milarepa on a walk to another plot of land, where he told Milarepa

to construct a square white tower nine stories high. This, he said, would never be torn down.

Marpa reiterated that when the tower was completed, Milarepa would receive the secret

Teaching.

Milarepa suggested that it would be wise to have the lama's wife as a witness. Marpa agreed andbegan to draw on the ground his plans for the building: When these were complete, Milarepa

invited Dagmema to witness the agreement that was about to take place.

Milarepa reminded them both that he had already built three towers, which the lama had caused

him to destroy because he had been, at Marpa's own confession, tipsy or crazy or not quite sure of

his plans. Now he was asking Milarepa to build another tower, with a promise to expound the

secret Teaching when the work was done.

Dagmema said that she was happy to witness the agreement, but was uncertain of her value as a

witness because the lama was not a reasonable man. Also, this plot of land belonged jointly to

Marpa and his cousins, and a large tower would undoubtedly bring about a quarrel. Marparepeated his promise and told Milarepa that he could either accept the demand or leave.

Because of his great desire for the Teaching, Milarepa began to lay the foundation for a square

tower. While he was putting up a wall, three of Marpa's disciples brought a large rock and placed

it as a cornerstone.

When Milarepa was ready to start the second story, Marpa came to inspect the work. He

immediately noticed the large cornerstone rock and asked where it had come from.

When Milarepa explained that the disciples had brought it, Marpa exclaimed that it could not be

used. Milarepa must return it to where they had gotten it. In order to do this Milarepa had todemolish the building once again.

Then, no sooner had he returned the rock than Marpa told him to retrieve it and use it, after all, as

a cornerstone. Milarepa submitted to all this and labored on until the tower reached the seventh

story, by which time he had a large sore on his back.

At about this time another disciple came to request an initiation from Marpa, and Dagmema,

feeling this to be an appropriate time, encouraged Milarepa to ask again for the Teaching. And so

once more he approached his Teacher, but Marpa threw him out of the house. Milarepa wept the

whole night and Dagmema came to console him and to encourage him not to give up.

The next morning Marpa himself came to Milarepa and told him not to continue with the tower.

He said that if Milarepa would only build a shrine room at the base of the tower surrounded by a

covered walk with twelve columns he would give him the secret Teaching.

Milarepa began to build the covered walk, and Dagmema brought him food and drink to comfort

him while he worked. When Milarepa was nearly finished another of Marpa's disciples came to

request an initiation. Again, Dagmema encouraged Milarepa to ask for the Teaching, and she

provided Milarepa with gifts to offer Marpa.

When Milarepa went before Marpa, the lama asked what gifts his disciple had brought. When

Milarepa placed the gifts before his Teacher, Marpa rebuked him, saying the gifts were already

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Again, he threw Milarepa out, and again Milarepa despaired. Dagmema came to console him, but

he spent the whole night weeping. When the lame came the next morning he told Milarepa to

finish the covered walk and the tower, after which he would give Milarepa the Teaching

By this time, Milarepa had large sores on his back, from which pus and blood were oozing. He

showed himself to the lama's wife and pleaded with her for aid.

When she saw the condition he was in, Dagmema went to Marpa and begged him to be merciful,

explaining how terrible the wounds were and how diligently Milarepa had labored. "I have heard

about sore-backed ponies and donkeys before this, and seen some, too; but never before he I

heard of a sore-backed human being, much less seen one. What a disgrace it will be to thee if

people come to hear of it!" (5)

Dagmema then brought Milarepa to her husband and showed Marpa the sores on Milarepa's back.

Marpa examined the wounds carefully and declared that what Milarepa had undertaken thus far

was nothing compared to the trials Naropa had undergone in order to gain the Teaching. He

admonished Milarepa to be humble and to continue his work on the tower. Then he made a pad toprotect the wounds so that dirt would not infect them. But secretly Marpa shed tears when he saw

how diligently Milarepa carried out his every order.

When the sores became inflamed and Milarepa was unable to go on working, he rested and was

served by Dagmema with food and drink. Marpa however, soon declared it was time for Milarepa

to return to work.

Dagmema continued to conspire with Milarepa to obtain the Teachings for him, even going so far

as to enact a little play in which she pretended to restrain Milarepa from leaving. Marpa,

however, was unrelenting in his demand that Milarepa finish his work, and Milarepa saw that he

had no choice but to continue.

Some time later Milarepa was mixing mortar for the shrine room when another of Marpa's

disciples came for an initiation. This time Dagmema gave Milarepa a beautiful turquoise that she

had kept secretly for years. Milarepa took it and offered it to Marpa, who asked how Milarepa

had come by it.

When he replied that Dagmema had given it to him Marpa sent for her immediately. Dagmema

explained that her parents had given her the turquoise at the time of her marriage in case she

should ever need it, and she pleaded with Marpa to give Milarepa the Teaching.

Marpa, however, tied the turquoise around his neck and declared that if it belonged to his wife, italso belonged to him. Without further ado, he threw Milarepa out of the house for bringing no

fitting gift. Milarepa again despaired and wept through the night.

Next morning the lame sent for Milarepa and asked him if he was angered by Marpa's refusal to

give the Teaching. Milarepa replied, "I have faith in the lama, and I have not uttered a single

word of rebellion. On the contrary, I believe that I am in darkness on account of my sins. I am the

author of my own misery." (6)

When the lama told him to get out, Milarepa was miserable. This time he decided to leave

without saying a word to anyone, and he packed his books and started down the road. When

Dagmema saw that he had gone, she went to Marpa and told him. The lama wept, prayed for

Milarepa's return, and then sat motionless.
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Milarepa, having remembered Dagmema's kindness, returned at that moment to thank her. She

brought him before Marpa, who declared that if Milarepa would only complete the remaining

three stories of the tower he would give Milarepa the Teaching. But Milarepa felt it was useless,

and he prepared to leave again.

Dagmema, seeing his intentions, told him that she would find a way for Ngogpa, one of Marpa'sdisciples, to initiate Milarepa if he would stay a little longer and pretend to work. Milarepa was

overjoyed at the possibility and stayed. Meanwhile, at the first opportunity Dagmema took two of

the sacred treasures given to Marpa by Naropa and forged a letter from Marpa to Ngogpa, who

lived a little distance away.

These Milarepa took to Ngogpa, saying he had been sent by Marpa to receive initiation and

instruction. The lama, thinking it a direct order from Marpa gave Milarepa the initiation and told

him to meditate in an abandoned cave on a nearby cliff. Milarepa walled himself in and began to

meditate constantly. However, because Marpa had not assented to his initiation, Milarepa

experienced no inner signs.

In the meantime, Marpa had nearly finished the tower for his son himself. He sent a message to

Ngogpa, under whose instruction Milarepa was meditating, inviting him to come to the

consecration of the tower. And he told Ngogpa to bring along a "certain evil-doer" who belonged

to Marpa.

When Ngogpa showed Milarepa the letter, Milarepa admitted that Marpa had not sent him, and he

asked for permission to go to the consecration with Ngogpa as his servant. When the day came,

the lama gathered all his worldly goods, except for an old goat with a broken leg, and told

Milarepa to proceed ahead of him.

Approaching Marpa's home, Milarepa met Dagmema and asked her to bring refreshments towelcome Ngogpa, who would arrive soon. She sent Milarepa to Marpa to make the request, but

Marpa, who was sitting on his terrace, would not look at Milarepa. Prostrating, Milarepa made

the request, explaining that Ngogpa was arriving with all his wealth.

Breaking into an apparent rage, Marpa shouted, "What! Who gave me a reception when I came

plodding home with the load of the precious teachings on my way back from India? When I

brought home the precious gems of the quintessence of all the four divisions of Buddhist

Doctrine, did so much as a lame bird come out to greet me or receive me? And must I, a great

translator, go and receive Ngogpa just because he is bringing me a few straggling cattle?"' (7) So

saying he refused to greet the lama.

Milarepa left to report this interchange to Dagmema, who came with Milarepa to greet the guests.

Meanwhile, a great many people had arrived to celebrate the occasion. After Marpa sang a chant,

Ngogpa offered his gifts. As a test of the lama's devotion, Marpa instructed him to go back after

the lame goat and bring her to him. The lama did this, and Marpa gave initiation and instruction

to him.

Then Marpa asked for a full accounting of how Ngogpa had come to give Milarepa instruction.

Marpa appeared to be so angry at hearing the story that Dagmema locked herself into a temple. In

the depths of despair, Milarepa decided there was nothing to do but kill himself and hope to be

reborn worthy of religion. Ngogpa however, restrained him, explaining that to take one's life is

the greatest sin.
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At last Marpa's rage abated and he sent for Dagmema and Milarepa, who came, still fearful, into

his presence. Marpa received them calmly and began to explain at last what he had been up to all

this time. He had been testing Milarepa to purify him of his sins, and, although it was

understandable that Dagmema, moved by womanly compassion, had sought to comfort Milarepa,

her forging of the letter was going too far. Now, however, if they would bring him the sacred

objects, he would indeed initiate and instruct Milarepa.

Marpa explained the nature of his anger, saying, "Although my anger rose like flood water, it was

not like worldly anger. However they may appear, my actions always come from religious

considerations which, in essence, conform to the Path of Enlightenment. As for the rest of you

who are not yet immersed in religion, do not let your faith be shaken." (8)

Marpa went on to explain that if Milarepa had only completed nine great trials, he would have

been assured of freedom from rebirths. However, the ordeal he had undergone was sufficient to

undo the karmas of his sins. "Now, I receive you and will give you my Teaching, which is as dear

to me as my own heart. I will help you with provisions and let you meditate and be happy." (9)

Milarepa wondered if he was dreaming. Joy swept over him and he and the others prostrated

themselves before Marpa, in whom their faith had been restored and made strong. Preparations

were made for the ceremony, and the following day Milarepa was initiated. Afterward, Marpa

placed his hands on Milarepa's head and told him that from the first moment of his approach he

had known that Milarepa was destined to be his disciple and that he would prove fit to receive the

Teaching. He went on to speak of Milarepa's own future work:

"Each time that I cruelly drove you out from the ranks of the disciples and overwhelmed you with

grief, you had no bad thoughts against me. This signifies that your disciples will have first of all

the zeal, perseverance, wisdom, and compassion necessary for every disciple. Next, not desiring

the wealth of this life, they will endure meditation in the mountains through their asceticdiscipline and energy. So finally, through inner experience, spiritual energy, wisdom, and

compassion, they will all become perfect lamas. The transmission of this teaching will be like the

waxing moonso rejoice!"

One should know how to utilize past births. There is no use in knowing whether you were

Alexander or Cleopatra or someone else in your previous births. But what are you now? What

you need to learn from past births is the knowledge you gained in your past lives and go

forward from that point in this life. Because once you finish 9th class and go on to the 10th, you

need not go back and read 9th class again.

Not everybody can give their whole life and time for the cause of the Gurus. Only somecan give and I am searching for those. Others can give 1 to 2 hours of their time. Retired people

can give all their time for this purpose. But they dont give, as they are very busy people. Their

chance has gone and it will not repeat again. This chance is there for all only now, after that it

will be closed. Pujya Gurudev has told that those who come now, he has the throne ready for

them, if you believe His words, you can come. But all this is in the context of Concrete mind.

only if you can jump above it, you can be of some use to the Guru. After this step there is the

EGO, manomaya sharira, Vigyanamaya sharira and then the Anandamaya sharira. Even young

people like Nivedita came forward and worked with Swami Vivekananda, do you think it was

easy for her? Vivekananda died and they had to take his work forward without even knowing

the local Bengali language. One should have that tenacity and resolve to come out and work for

Gurudev. If you have to die, die at the feet of the Guru. This is all Concrete Mind.
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The abstract mind cannot be understood by you. One can tell how many triangles are

there, their types etc, but the basis for all these triangles is the principle of the triangle which is

in abstract mind.

Param Pujya Gurudev wanted to know the true science in spirituality. If it is a science, if

correctly done, it should be applicable and useful to all. He found that it is very scientific andhas given us Vangmays about them. About gayatri mantra, Gurudev has given 7 vangmays

from 9 to 15 about the science of Gayatri. After understanding Gayatri, you can know the real

way of living. The sadhana to do Gayatri mantra is to repeat is fast, moving our lips without

making much noise and feeling that our whole body is being covered by a white light. Our body

is filled with a white glow. This is how you should feel while doing the Gayatri Mantra. It is not

important whether you have understood the meaning of the mantra or not. What you have to

know is to just repeat the mantra. That is enough. But it should be done continuously and

clearly and fast. No other mantra other than Gayatri is required. One need not think about the

meaning, the importance or the knowledge of it. If you do this, it will not be japa but will be

dhyana. Only the mantra sound is important and it should be as fast as possible, with the sense

of white light entering our body and making it glow. If you keep feeling it like this, one day thatlight will be really seen in your body. This is what Param Pujya Gurudev did for 24 years, 7

hours per day. The vibration of the mantra is important not the meaning. This is the technique

given by Pujya Gurudev as a first step in scientific spirituality. If you want more, you can

visualize the Mother Gayatri on the Hamsa, the lotus, with the Vedas in her left hand and the

Kamadala in her right hand. We need not do for 7 or 8 hours like Gurudev, keep your fixed

time and do according to it regularly at the same time, same place daily. Half an hour is the

maximum time. In science, one first learns the development done till then and goes forward

from there. In spirituality no one reads at all. One cannot read all the 7 vangmays on Gayatri,

but each one can take up one book and concentrate on it and specialize in it. This is dhyana.

One change you can do in the japa is instead of white light, you can visualize golden rays of the

Sun if you want. This is what is the Golden door opening by Mother Mirra.

Isha Upanishad 15th sloka

Om Hiranmayena Paatrena satyasyapi hitam mukham

Tat tvam pushannapaavrunu satya dharmaaya drushtaye

The face of truth is covered with a brilliant golden lid; That dothou remove, Oh fosterer, for the law of the truth, for sight.

Symbolic painting by Priti Ghosh depicting the event of 29th

feb1956

BIRTH OF A NEW WORLD GOLDEN ANNIVERSARY OF THE GOLDEN DAY

The door has been opened, go for the next step. All this is the concrete mind.You have to still know you EGO. In Bhagavad Gita Lord Krishna clearly tells that

Bhagavad Gita

oWl q uriil elql iucel


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ilrW uS xuh l iu uij mUlim4.5

Oh Arjuna, you and I have taken birth together many times, I remember them,

you do not. In those times, Lord Krishna told to one Arjuna, now Pujya Gurudevhas told to lakhs of people. Gurudev says that He wants 2 lakh people who canbe of help to Him, who can give all their time, who can jump forward and givethemselves to Gurudev. Some people say that if I get a call from Gurudev I willgive, do you think He has that much time to spare for you? Even for Arjuna, LordKrishna asked him number of questions and in the end said, yathecchasi tathakuru. Gurudev has clearly given in his article Devatva vikasit Karen, kalnemina bane and this should be read daily by all. This is the real Bhagavad Gita forall of us. You should check yourselves if you have the power to give your body toGurudev. If No, its upto you. Those who worked with Gandhi for the

independence of India later got many posts, became Prime Ministers and gotrewards after the independence. Those who did not work also got independencebut were not benefitted like those who worked for it. Even today their childrenare our rulers.

In Gahana Karmano Gati book by Param Pujya Gurudev, the first sloka

lrli lUM ll qiql qlul Wi|

Su sM c i i CircqluSl ||

With this one sloka Gurudev has explained the entire karma theory. The meaningof this sloka is that those souls which are dead take the human to the hell andthose souls which have achieved satisfaction take them to the divine planes.Many people think that satisfaction is the end, but that is where one has to startworking, if he doesnt work he will be nothing more than a stone. He should besatisfied and working, that is when his soul takes him to divine planes. But what

do you mean by dead soul? In all our actions and way of living today, none thinkof the soul or acting as a soul, we do not even know where it is, this means thatthe soul is dead for us.

In this book Param Pujya Gurudev gives us a complete understanding of theChitragupta. He is the judge of all of our actions, right or wrong is decided by himand gives the result accordingly. To understand this let us see an example toldby Gurudev in the book

Three persons are accused of killing a person. Because of differentcircumstances associated with the crime, one is set free, the second person is

sentenced to five years of imprisonment and the third is sent to the electricchair. The person, who was released, was a mason. While


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working at an elevated label, he had accidentally dropped a brick, which killed apasserby. The presiding judge found that the brick was dropped accidentally andunintentionally, without an ulterior motive. Hence the accused was releasedwithout punishment. The second accused was a farmer. Finding a thief stealinghis crop, he had given him a fatal blow, killing the offender. Taking the

circumstances, which prompted the offence, the judge considered that though itwas natural for the farmer to show his anger on finding someone stealing hisproperty, nevertheless, since he had over-reacted to a small offence, a sentenceof five years imprisonment was given. The third person was a notorious robberwho had robbed a rich man and intentionally killed him in the process. In thisway the worldly court of justice pronounces judgment after minutely examiningall circumstantial evidence.

This Chitragupta is like a CD which contains the entire movie in conciseway. All our actions are seen by this chitragupta secretly and stores thewhole picture of it Chitra gupta. In dhyana we should learn to knowthis chitragupta. Unless you understand chitragupta, you cannot understandkarma and unless you understand karma, there is not value for sadhana.

The chitragupta stores our entire history from various births. But what wecan try to catch is this births prarabdha related to the chitragupta only. Ifwe can correctly use the movies, we can immediately correct our manybirths karma also. We have to understand the 3 types of Karma which are Sanchita,Prarabdha and Kriyaamana Karmas. Among these prarabdha karma is the most important.

Let us consider that we are in our 100th birth presently and have previouslycompleted 99 births. Now in this birth you have all the previous 99 birthsexperience with you. What were you in those previous 99 births, what was yourname, who were you is not important. What is important is what you learnt. Aprevious President of America is now on the same roads of America as a labourerin this birth, what shall we do about it now? Can we treat him as the Presidentnow? The time has now come for us become Gods, and leave this human form.But for this, your prarabdha should be cleaned first.

Let us consider another example where, for redemption of a mental sin oftreachery, the sinner is required to be punished by grief. Chitragupta evaluatesthe grade of treachery to decide the degree of sorrow required for atonement.For punishing a murderer, the divine system will associate the soul of the sinnerwith the soul of an individual who, according to its own karmas, can inflict thesame degree of pain and grief on the sinner, which latter has caused to the

aggrieved person. For instance, Chitragupta may plan birth of a son or daughterin the family of the sinner, who (the new born) is destined to die at a young ageaccording to its own past karmas. The inner conscience of the killer will wait forgrief-producing event when the son/daughter meets death by disease oraccident. In this way, for samskars carried over to next life, divine justice createsan environment for punishment equivalent to the sin.

This to happen, it would have taken some 20 births for the chitragupta tobring these people together and create the required circumstances to create therequired amount of grief to each one. Nowadays we see people leaving theirparents in old age homes because they do not have any karma left with them.We can correct these while watching movies very easily. If you watch somebodyput their hand in the fire and see that it burns, you need not test it again on

yourself. Similarly if you watch movies correctly with this bent of mind, you can


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correct your prarabdha karma. If you can get the experience of what you have tolearn in this birth, you can overcome the prarabdha.

Runanu bandha rupena pasu patni sutaalayahaPasu, patni, suta and alayaha are all your runas. Pasu meaning not animal

but paashamu, bandha. If it is only a paashamu, once it gets over you are over it,

but if you are there with love there will be no paashamu. Arjuna means A rajjuone without pasha, rope.

We all live life which is not related to the soul. That soul is dead, this is explained in the first

sloka of the book. if we see a movie in which the husband of a girl dies and the in-laws are

torturing the girl that it is her fault, when you have a similar circumstance, you should be able

to see the situation as chitragupta saw it and treat the girl correctly. In the same way you come

across many kinds of prarabdha karmas like this in movies, you can easily identify your relatedone and correct it. You need not have that entire situation in your life again.

To understand more about the two levels of mind.


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The mental plane is divided into 7 planes. Of which the higher mental consists of the 1, 2 and 3

planes. The lower mental consists of the 4, 5, 6 and 7th planes. These two planes are again

divided into 7 planes each. Till now we have been talking about the lower mental plane only.

All these is to be learnt if you want to know Scientific spirituality. The first plane among the 7

is the WILL or PURPOSE. The second is the LOVE-WISDOM. The third is ACTIVE-

CREATIVE INTELLIGENCE. The fourth is HARMONY-BEAUTY, the fifth being

CONCRETE SCIENCE-KNOWLEDGE, the sixth ABSTRACT IDEALISM-DEVOTION

and the seventh CEREMONIAL ORDER-ORGANIZATION.

For normal people to accomplish a work, first they have to will for it, then act on it. But

for people like Gurudev, their word is enough to make it happen. If we want to become an

engineer we should study right from the first standard till the 4 years of engineering to become

that. But if Gurudev says that He is an engineer, He will become that. This is what Patanjali

said Teevra samvegaanaam asannaha.


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Dharma ardha kama moksha songs


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Story 7 sons mother talk abt building housedaily night

Documents

Concrete Mind