Shree Guru; the Beam of Light of Knowledge

Even after getting this precious human life if we do not understand its value it is misfortune for us. Let's once think what we have done as we god this temple formed body to understand the infinite source of power, the god . we must once think in cool mind. If we have not the capacity to think the reason is our ignorance. We need the light of knowledge to remove the darkness of ignorance. The light of knowledge is invaluable and imperishable. We see the self, the nature, the world and the universe and the god in the light of knowledge. Then we will attain the enlightenment. Shree Guru is the only one capable to illuminate the extinguished light.  With His touch He glows the light again and give the audience of His self, the God and the nature in real form.

Dikshya (Consecration)
Truly there is difference between a disciple and ordinary men. Men usually do not have any bondage. He does what he feels. He enjoys what he is fond of and passes away. There is no light within him. He works out with what power he has and is used up. But a disciple is virtuous, moral, hardworking, rigid in mind, words and work, disciplined, and willing to serve the Guru with body mind and wealth. The Guru gives His everything to the one who always keeps His commands in mind and sacrifices every thing in his possession for His love and devotion. To him only the Guru merges in Him. He is the disciple by nature. Eventually he becomes similar to the Guru to spread the righteous knowledge.

What is a consecration?
Dikshya, consecration is the confluence of the Guru's kindness and the disciple's dedication, devotion, and strong faith. It is the donation of the guru's self and surrender of the disciple. Dikshya is an act of giving knowledge, power and siddhi, accomplishment by the Guru and a process to destroy ignorance sin and poverty. What clothes men wear, how often they take bath, and what perfume they spray do not surely purify their mind. So Dikshya is the process to brighten the mind with the light of righteous knowledge, to purify the mind and to become capable to do welfare work for the whole world. It is the system to awaken the divine consciousness. It is the process to strengthen the disciple from the Guru's side by awakening the self confidence and spiritual power. It awakens the origin source of the consciousness within the disciple.  So the disciple accomplishes the thing that he has to from sadhana. Through Dikshya the Guru takes the disciple in His guard  and identifying his accomplishments , culture , faults , fate of the previous life,  the faults weakness and hurdles of the present life and identifying  what is suitable for  him leads him along the right path.

Kinds of Dikshya
Dikswhya does not mean simply to sit facing the Guru and take mantra. It is a stepwise process. It is only a step towards perfection. Then the steps begin. Following the direction, one has to reach the accomplishment. So he has to be patient laborious, and action oriented and ready to obey the command of the Guru.
Dikshya is the process to awaken the Shiva-shivaa power in the power center, the Agyachakra located between the eye brows to open the eyes of conscious knowledge which is also called the third eye and the divine sight. Awakening of this eye grants the person the cosmic knowledge and the power to see past present and future. There are thousands of ways of Dikshya however it can be classified into three types.

The Sadhana of Human Body

Commonly men know to certain limitation that the system of the human body consisted of gross matter and consciousness. Men have been trying to be fit and healthy with balanced food and exercise. But very few know how to keep the subtle body and causal body in balance. In lack of this knowledge we are deprived of the precious advantages of human life.

Human body can be divided into three parts; 1) Gross Body, 2) Subtle Body and 3) Causal Body. These three bodies are mentioned even in the science of Sadhana. Just like the layer that we find one after another in an onion, we find layers of subtle body within this gross body made up of bone blood and flesh and causal body underneath. Our soul is covered by three layers, which are just like vest shirt and jacket that we wear one upon another. The body that performs visible activities is gross body. The worldly affairs are conducted through it. All sensual activities are conducted by this body.

The subtle body is underneath the gross body. Mind intellect conscience and ego- these four constituents of System of our being is in fact the subtle body. The power to think, individual talent, enthusiasm, wills, interest, pain etc. are held in this body. In other words, the subtle body is like butter in milk. Yet mind is its center of existence.

As the third body the causal body is near to the soul it possesses divine feelings. It only holds the higher thinking. The waves of love kindness, sympathy, charity, dutifulness, patience etc. continuously rises in people's causal bodies, except in those who have downfallen very much. But those who have been matured enough to perform evil deeds have the causal body inclining to perform evils.

I have introduced the three bodies here so that the total form of the tri- Sadhana of the three body forms would be simpler. Transformation of the world and novel construction are possible only through those who massively hold the divine light. The so called leaders, writers, orators and revolutionists can show a momentary magic for a time period but they can not give permanency. Like a castle of cards their works fall down. The one who is cheered today loses his existence. Consistency and constancy is what we find deep down in our spiritual force. The great performance that the divine family members have to do is possible only through hard practice of Sadhana. The capability to hold the duty to perform such great work lies only in the human being dominated by divinity. Thus the leaders of the construction of the novel world, the designers, and the warriors should empower rigorously to oneself through the Sadhana of personality.

We should understand that prayer is the beginner's learning and Sadhana is the advanced practice. Hymns, worship etc. direct mind's tendency from illusion to Brahma. It gives clues to the usefulness of memorizing God and being closer to Him. We find the path to spiritual purification. The goal beyond this is achieved only through Sadhana. The goal of Sadhana is to take men from lust to disinterestedness, patience and the supreme meaning of life. Longer we go along the path purer and purer our inner self becomes and eventually we have the vision of the divine light of God.

One has to practice Sadhana more and more to add divinity to his personality. Sadhana has two classes-the specific system for super personality and common, simple and normal system for common people.

The specific system is ideal for yogis, sages, Rishis, hermits, and the ones declined from the worldly responsibilities with strong will power and capability to bear great penance. Hatha yoga , the Sadhana of chakras, the Sadhana to activate the Kundalini, Tantrayoga and Pranayoga the practice of union of vital breaths etc, the path of which is very difficult fall under this category. One has to be very much careful across the path. Any mistake might cause any sort of dangers. Surely one achieves power through this system but if it is achieved to amaze people and to draw others' attention, that will only increase his or her ego. Power can also remove any one's pain and trouble outright and it also gives him or her self satisfaction. But for sure it is very risky.

The moderate system of Sadhana is reachable to common people. It can be practiced along with worldly duty and conjugal life. The disposition of all three bodies can be purified and transformed through this moderate Sadhana system. It has its three process.1) Karma Yoga, the yoga of action, 2) Gyana Yoga, the yoga of knowledge, 3) Bhakti Yoga, the yoga of devotion. The best way is to balance the three systems. As mentioned in Gita , we can get redemption from the present suffering of the world and feel the rise of divinity in the very life through the reasonable adoption of them in life.  In this system the three systems are mixed in such a way that it develops all three bodies, and the welfare works go simultaneously.

Everyday in the morning as we open our eyes we should feel it is our new birth and every night in bed we should feel we are having death and we should prepare every day in hand to use best and make plan, outline the linear of thoughts and activities. We should also determine what level of thoughts and feelings go with what actions. With consistency we should observe ourselves the whole day and take life process as the output of the Sadhana of Karma Yoga.  Again at night before we go to bed we should evaluate the whole activities of the day and thanking God for success with regret beg God for forgiveness. We then should sleep perfectly in peace.

The Sadhana of Yoga of knowledge comes along with the Yoga of action. So, uninterrupted flow of good thinking is also necessary. The inspiring self study is a way to it. The traditional reading of a novel is not a self study in this context. The study that shows path to ideal life in practical life is needed and that has to be done as a part of our daily duty. This should be taken as Gyana Yagya the knowledge sacrifice. There is scarcity of virtuous thinking. This is the only reason behind all worldly sufferings and anxiety. The fire of sufferings can be put out only if the level of common people is raised. Thought revolution is the need of this age. Gyana Yaga is the superb movement to fulfill this need. 

The yoga of devotion is the uninterrupted flow of divine feelings in the inner self. It increases the pleasure, simplicity, peace etc. in the purest source of love. The true Sadhak and a true devotee of God does not simply love an image or an idol of god in his meditation but have very cordial relation with the godly existence pervasive in the universe and with the whole beings in the world.

Such feeling in the forms of good heartedness, sympathy, service, virtuosity is revealed in every step of life. The true devotee of God can never be selfish, but he has only a way out that is to use the whole of his possessions for the welfare of the world. The one disposed to the great meaning of life and ready to sacrifice his riches for the welfare of the world is the true devotee of God. Man free from lust and thirst with intellect in rest can only have right to devotion. Sabari, Mira, Surdas, Tulsidas,etc. had achieved God only at this stage  and had realized the self. This path is easier for others too.

The gross body is developed through Karma Yoga and the subtle body through Gyana Yoga. In the same way through Yoga of Devotion God is achieved in causal body. The purified life of a man practicing the three Sadhana is auspicious to others too. God resides only in a purified mind, and there is nothing to be achieved in the world as God is achieved.

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Japa Sadhana

The original meaning of the word Japa is to absorb the God's name in the heart. In this process a mantra or name of God is repeated within with the feeling of its meaning. No sound is made in this process. It is the real form of a Japa. But in practice other two forms are common-uttering the mantra with tongue and lips, in which only the subject will hear, others will not and uttering the mantra audibly. But there is difference between Japa and prayers. Mantras and names are short in Japa and it is repeated and it is performed individually. Its main character is continuous repetition. That is the reason that Japa is based in counting in beads and fingers.

In most of the major religions of the world Japa has a significant place. Deeper the religion more importance have they given to Japa. Every catholic uses beads. Same thing is in practice in Muslim religion. They too use Tasaviha-the beads for Japa. In Hinduism and Buddhism, in which ritual works have expanded so much, Japa is one of the most important parts of every Sadhana. So every religion of the world has accepted the usefulness of Japa in a single collective voice.

Japa is very important during Sadhana because it helps the sadhaka to concentrate the tendency of the conscience to fix on the object meditated upon. Two things are important in concentrating the mind (conscience)-the sadhaka should try to remove it from all the outside objects and it will be concentrated and he\she should set the object as goal and should pay attention to the major obstacles of the process aforementioned. It is easier to concentrate the mind on any object outside. If he\she has interest on the object its fixity and certain shape and attributes itself checks the mind from wandering. In addition to this, if we incline the mind on some outside objects the mind will take off the goal of its form for the time duration and it shapes itself to the form of the gross object and gets merged into it. But as we remove the mind from the outer world and try to concentrate within we will face great many challenges because there is neither any solid idol nor any image. There is not any fixed base to entrap the mind.  The moment a Sadhaka tries to take away his sense organs from outer objects and calms down the mind and tries to free the mind from all sensuality(this is the first step on the way to turn the mind inward) the liquidity of the mind appears so remote that it is scary to him. At this stage countless images and memories that he has never experienced before in the outside world and contemplation of the outside world occur like a movie story with high motion. Just recently his self starts the practice of self-analysis and observation and it is drifted into the memories of the past or the webs of numerous pictures of imagination. Then the mind completely gets lost in creating the images of the world.  So lord Krishna said to Arjuna, ' Lord! The mind is very restless, very strong and rigid, so to hold control of it is as difficult as to hold control of a wind. 

In such a situation if the Sadhaka wants to practice self observation and meditation he\she has two ways out-watch the play of one's own determination- indetermination eyes a viewer with the mind's eyes in other words observe from the neutral stand point to whatever images, determination-indetermination, or any idols. But there is risk in this practice-the viewer stray away from his\her standpoint and get lost in the vision because the images that the mind creates are so much intoxicating that it is too difficult to watch it apart unattached. Otherwise he\she dozes off like a tired laborer. These are two risks. If a sadhaka can overcome these two states and becomes untouched witness the restlessness of the mind stops and the depth of meditation is achieved. 

If a sadhaka finds this process of meditation difficult or impossible he\she should practice concentration of the mind and meditation by means of Naama-Japa the repetition of God's name. The most important thing here is one should repeat the name keeping the meaning in mind with feelings. Only then the motion of the mind is directed along a certain path and it gets a help to be constant. This saves the mind from wandering stray.  As we tame a horse we prevent it from looking aside. Similarly the whole movement of the mind is concentrated towards the same direction to tame it. If the mind wanders the God's name is repeated and then at any moment it is memorized. It happens like a little shock to mind and again it runs on its own accord towards the goal we want to take it. So as we pull the reign of the mind time and again the restlessness of mind gradually disappears and set off along its right path. Same situation is accomplished through self observation. The things that happen in Japa shows that we must have great deal of caution in this practice because to set up a particular image permanently in mind by repetition of Mantra is not child's game. Through mantra japa a kind of stream of sentiment is created which has two obstructions-determinations-indeterminations do not stop to occur in the mind and many times numerous images comes frequently and there is fear of the mind being strayed and on the other hand the mind might get fade up with Japa and it might be the victim of sleep, lethargy etc. which possibly causes the stream of sentiment to be gross. The concentration and non-subjectivity of mind is disrupted. So the meaning of Japa is not only to concentrate the frequency of sentiment but also to pay attention in flowing the feelings from the heart towards it completely so that there would be total attention within and the mind would not get tired and it would not fall into sleep nor it would fall in to half sleep.

Now we realize what is required for the practice to make the mind witness and the search of the truth behind the ego is obtained from Japa Sadhana.

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Faith

Faith is a great inner power in spirituality. A human personality is a product of faith itself. It is not a blind value, not a conservative doctrine, not a piece of imagination, nor it is a mere sentiment. Rather, it is a marvelous element. In material world, electricity has provided wonderful services; it helps many machines move and operate, it helps the industries and even states govern and connect each others. It has linked different corners of the world, which otherwise were remote. It has narrowed the vast world and now people are talking of Global Village or Global Citizens. Like electricity, faith has big functions it spirituality. When mind and feelings combine to form a strong belief, its strength is far more powerful than that of man-made electricity. A human faith is far more significant and far more influencing than electricity. Faith can perform much bigger wonders than electricity can, it does what is impossible for science and other logical theories. There are hundreds and thousands of examples throughout ages --in written and unwritten histories.   
 
Acceptance of high values prepares a foundation for the atmic growth of a person. If a person has doubt on the existence of supreme divine or celestial life, his/her efforts in sadhana will go astray. Journey of such a person will be limited with time and space. Only efforts in sadhana will not lead you anywhere; one should have an ardent faith on the object of your search. If your faith is feeble, if your hope is little, you are weak by spirit; you cannot surrender totally, you cannot submit wholeheartedly. Only if your submission is perfect, then you will get energy for your quest from unknown sources. Only if you have energy, you can keep going in your journey to unknown land, a fairy land. If your belief is delicate, all efforts of sadhana, abstinence and liberation will be like that of customary rituals, which you perform just as a formal duty; not to achieve something. With feeble faith, with doubt on the generosity of celestial beings and paramatma, sadhana will be wastage of time and energy. 

While passing the modes of life, people witness ups and down. One's faith may not be very consistent due the interrogation of mind in these modes of life. The divinity or Gurus are so creative in producing such situations where you can easily doubt on your faith. There are hundreds and thousands of tests you have to face and you have to pass, you have to prove that you have stuck in your faith, that your faith is not shakable or changeable. One should very minutely observe the happenings in the theatre of the mind, its state and its areas of interest. The observation should be subtler than that of a physical doctor's check up of a human body.

Only observing the mind is not enough, one should also be a caretaker. The mind is a platform of several ideas and feelings, logics and sentiments. Nevertheless, it is your own premises, you have every privilege whom to invite in the mind and whom to avoid and kick out. If you are a good caretaker, bad guests will be discouraged to approach in mind. Faith to paramatma one the one hand and caretaking of mind's function takes us upward; closer to our mission.

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Religion

The path of religion is the path of awakening the subtle self consciousness, the path of spiritual uprising, the path of accomplishing the God and the path of making life beautiful and happy. It is not only the path of salvation but also the path of life, the path of digging out the mysteries of life, the path directed by saints, sages and divine souls. It is the path to yoga-yoga with soul, yoga with god and yoga with creation. It is the path to self realization. Its practice begins with mind and ends with its end. There is rule of mind everywhere in the creation but the divine world is revealed only beyond it. Men feel joy and happiness as they enter the world, which is impossible in the world of mind.

The true religion is the one which sees godliness in every creation, which feels existence of divinity in every human being, which realizes every foreigner as kinsmen, which do not discriminate between souls and which sees the existence of the one soul in all living beings.

The root cause of all impurity in every religion is mind. In ignorance, every follower of religion has interpreted their religion differently according to their mind and has defaced them. An impure mind in fact drifts away a religion and it takes a form of tradition. Where there is mind there is no religion as mind is very selfish. Only there rises greed, envy, conflict and hostility.

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Spiritual Knowledge

There is nothing more sacred in the world than knowledge. Whoever it touches make him or her sacred. It has been metaphorically stated as fire. The fuel added in the fire is also taken as fire. Though invisible, a burning fuel takes fierce form. A small flash takes dreadful form. The whole environment that is in its influence is filled with heat energy and splendor.

Here knowledge doesn't mean education. Education is what gives information of the material world. Knowledge is what makes us understand the form of spiritual world and assist in systematization and progress of it. In lack of information of the material world the uneducated face worldly troubles. They have been assumed uneducated and backwarded. And the one without spiritual knowledge are like blind. They are also compared with brutes. Therefore they remain ignorant of the inner world. They are webbed by sadness and sorrow.

Those who have better and wider information are generally supposed to be senior. Those who have read widely, and collected more and more information by other different means, have better experience. They can fulfill their own need and also they help to elevate others. Ignorant are ridiculed.

Like the outer world the inner world has also its own significance and existence. Things are systematic, pleasant and beautiful in the material world, too. On the basis of one's qualification and sacredness he or she can attain inner or the outer world. Same laws are applicable in the inner world, too. Following the righteous path and constitution we can attain the nectar and precious things and the highest luxury but they are possible only when we have knowledge of their form and reality and only when we have been connected with the rules. The spiritual aspect can be neglected or accepted. These things depend on one's will and practice. Knowledge in other word is also called spiritual knowledge or the knowledge of the divine. It means let's understand the existence of the inner world and comprehending one's duties and responsibilities in the out world change our perception and conduct according to it.

There are many things in the world, but they don't come to us themselves. We ought to be used to practice, path and heroic deeds to achieve them. If we do not pay attention to them, darkness prevails everywhere even though there is the sun.

The knowledge of the soul is explained in spiritual world as the 'knowledge'. If one has strong feeling of his or her real existence, form and goal, continuously he or she should understand that the knowledge is being received, which is the part of spiritual knowledge. We see our own reflection in a mirror. We hear our own voice in a closed hall. Our perception, will and attempt are created according to the standard of our 'self'. This is the basic cause of all good and bad situations.

All human beings are generally similar on the basis of blood and flesh. There is not so much difference in each other. The difference is related with inner virtues and vices. The purified perception creates a developed personality which opens door of progress. Installing this feeling in the inner most depth of our existence we can achieve the knowledge which is called fire of knowledge and it is assumed to be holy.

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The Form of the God

The embodied active form of the God is the world we are living in. The power of consciousness can be felt in the inner mind. It can't be perceived with the outer eyes that is why it is called formless. It is felt in the form of the modes of thinking raised in the human sentiment and righteous thoughts in the embodied being can be marked as the flash of the divine consciousness. But the whole field is formless. The creator, conductor and the mahttatwo, the first derivation of the Nature of the entire universe is invisible, so is the righteous sentiment.

To see the embodied form of the God the entire world can be assumed to be the God. The images and idols are the human discretion to assist concentration in the practice of meditation. The pictures of deities and incarnations created in words and colors are human imaginations, too. People of different countries and religions have created the God images according to their nature. They are so much different from each other that no one can say which one is real.

All the images of the God are both wrong and right. Right are those which have combination of devotion and righteous sentiment. Wrong in the sense that the God exists in the human form. Why are the images needed? The question is why the God takes the form of human body if the bodies of all beings are equal for him? Again, why he takes the bodies of different natures and forms? And if he has a form he should have same form everywhere like the sun and the moon that appear same every where. The embodied God is said to be the creation of human imagination. The idols of the incarnations are also unreal. The fact that the real images of the incarnation are not available and the images are different proves that they have been formed as mediums to meditate and worship. The reality is the art of the artist.

If so, has the God any form? No, because he is not embodied. Certainly, he is formless but he is formed, too. Whatever visible in this world is the God. In this sense, the material things are pervasive with the Brahma, too. The supernatural process working within to empower the atoms is the pulse of the super power of the God. He is more clearly visible in living beings. He can be seen in the form of knowledge and will power in every living being. It is further more clearly visible in the form of spiritual consciousness, unselfish friendliness, and devotion in duty. Wherever we go, we can perceive as much the part of the God as these things exist perfectly. His significance has been measured in incarnations on the basis of arts played by Him. Some had few and some had more. This difference shows in what degree they had the power of greatness. The sight of the entire Brahma is neither possible, nor required nor useful. There is greater portion of negativity in the God's creation, too, which is demonic. They exist to keep the divinity awakening and sharp in the beings. They can't be sorted out from the circumference of the Brahma. We can come in touch with the Brahma in the form of righteous behavior and struggle. In human beings Godliness is perceived in the form of good conduct. The light from this divine inspiration is the embodied form of the God.

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What does the Supreme Soul look like?

In terms of consciousness soul and supreme soul are different words. The soul is omnipresent, eternal, and omniscient. It neither has any state nor has it any end or beginning. It is eternally the same. No change takes place in it. In the same way the supreme soul has every attributes that the soul has. The supreme soul has what a living soul has. There is no difference between them. Both are supreme Brahma formed-truth-consciousness- bliss formed. Nature of both is incessant bliss. Thus where there is bliss there is love. If the flow of tear of love is anywhere it is in ecstasy.  But we do not want to know about the supreme soul. If we do not know about the soul how can we know about the supreme soul? If life is passing in the mess of managing food, clothes and shelter how do we get leisure to learn about the soul?

If a man by any means realizes that there is no difference between the supreme soul and us then it means we can be the supreme soul if we want. But as men can not make the foundation, then they will begin to disbelieve. They will think all these things fake. They will say,' How can a man be God?' but we are men and if wood, stone, metal can be stand as God why not we? So what should be done to be God? Saints have stated that great many things should be sacrificed. If you want to be supreme soul be spiritual, learn to sacrifice and carryout penance and do such works which go well with God. To be religious does not mean to be Muslim, Hindu or Christian because they all try to attract others towards them. People of each religion think that only they are religious, not others.

In reality religious means humanitarian. If we are really following the duty of a human being we can be religious. To be a perfect religious we must go further ahead. Then we can rise above humanity and do welfare to the world and carryout heroic deeds. The supreme soul is not what men are nor is He any brutes, birds, insects any deities or any demons but He exists in all these. God loves all and for Him all animals matters what a human being does. There can be no existence separate from Him nor is there any thing who He does not grant His kindness. If we want to become the supreme soul we need to hold wider perception. Our own perception is responsible to make our vision wider or narrower. So we can say that one can be the supreme soul provided that he has great deal of self sacrifice and penance.

We face numerous nails and thorns on the path to God. Our legs might go forth but mind thinks it to be difficult and obstructs. Then both put us in dilemma in answer. Many a time it changes its course unnoticed. As mind takes a course not only does it create problems, we will also forget what direction we are taking. Any thoughts on things and people to whom there is no relation might rise, however purposelessly mind goes towards it.

A greedy thought to grasp other's properties might rise. For sure one does not posses the property but that will obstruct him on his way to God. It slows down the speed of progress. We will think- he was useless and now has become a leader and earned a lot of money, I was in no way less! There is no meaning in such thoughts. However they become obstacles on our way. Thus the thoughts of greed, attachment, envy etc. rise and fall. As thoughts rise they make us restless. As thoughts once rise they end all plans.

If we are to progress on the way to God, we firstly, should clean the way. We need to take every step cautiously. We should courageously say to our mind,' Now you get out of my course, you are useless.' The moment mind gets out of our way we become mindless. Only then we can go ahead. Otherwise mind frequently disrupts us.

To be mindless is to be disinterested. Mind runs towards the material world, in which we think there is joy. It gets lost in it. Turning deaf ears to mind, if we learn to be disinterested we will get a great victory. The moment we are disinterested to the material world we will find ourselves filled with interest to God. As we experience disinterestedness in ourselves our heart will be filled with the true nectar of bliss of God.

Mind traps in the swamp of sensuality of the world whereas if we give up mind to grasp the God, this mindlessness grants us the nectar of supreme bliss. Similarly, as we are free from the swamp of the material world downpour of the nectar of soul begins. It might not take place at the same time in all but with continuous practice we will realize it.

As we feel that all vices like lust, anger, greed, attachment, and ego are worthless and we get rid of them ,then humanity wakes up, which removes ignorance and we become perfect men. There is one more step to rise. As we rise up above humanity and go further ahead this transforms us to divinity. In other words we are in divinity, neither in brutality nor in humanity.

As we are in divinity our journey is continuous and with our endeavor to go ahead we will go beyond divinity. Then you will realize that you have become the supreme soul. As you realize the truth you will feel that the existence in you is the supreme soul. It does not take time for this. It takes place in a moment. We can become the omnipotent God from a man. It is our own transformation. We can transform and going ahead from humanity we can become the perfect supreme soul.

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Supreme Soul is the communion of Super and Soul

The word supreme soul is the yoga of super and soul. Super is the perfection which is not lessened by what part is taken from it. What diminishes is not perfect and it is not super as well. It does not increase by addition and decreases by subtraction because it is perfect on its own.

So supreme is always perfect. Nothing but the perfect supreme soul has existence in the world. He is always sentiment formed. If any one feels His absence it is caused by his ignorance. Even according to the modern science we can not destroy any object completely because it can not be separated from its essence.

We can break a clay pot into pieces but its essence remains the same. It was made of clay and its essence is the clay which is always the same. According to the scientists we can change the form but we can not destroy its essence. We give different shape and size to a piece of gold but its essence, the gold, is the same. The same thing is applicable in the matter of the God. He can take the infinite forms and can merge the infinite into one. So forms are formed and deformed but what exists underneath is formless which is never formed nor deformed, it exist always the same.

Let's take the example of the sky. Its expansion is infinite. There is no place where it does not exist. A void any where within any beings or outside is called sky. If we contemplate over it we see the sky is pervasive in each molecule. No object or place is excepted from the sky. It is the mystery of the prevalence of the sky. We are ever ignorant of it. The thing we have assumed to be the sky is only the illusion of the eyes. It is not up above. There we see the stars, planets and heavenly bodies. The sky is so subtle that we can not see it with the eyes. The thing immense infinitely can not be discerned with the eyes.

In fact the sky is in all and all are in the sky.  With fanciful mind we make castle in the sky but it does not make any difference to the sky because the sky is perfect and so the castles of imagination are made. It does not diminish the sky. As the castles fall they dissolve in the sky. So this never makes any difference to the sky nor will it in the future. It has also its own process, which the experts have counted in five elements. Probably the experts who explained it in relation with the five vital elements had understood it. There must be equal contribution of the sky as of other four elements. The sky is infinite, all-pervasive and in all.

There is importance of the sky in our body too. Where there is flexibility it is the sky. There is no flexibility in its absence. The thing which has no pores is so rigid that it is not moveable.

Men at present are more reason-oriented. They suspect every thing and everything is not solved through reasons and doubts.

We do not understand the sky with the reasoning power neither do we the supreme soul. The knowledge of any matter naturally rises as we continue to think, contemplate and reflect over. The knowledge that rises automatically is celestial as it happened to Lord Buddha and the world got it because it originates from the soul. But the knowledge out of reasoning originates from outside matters so they are illusive and do not help us for accomplishment.

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Go Ahead, Rise Up

The best utility of human life lies in two ways-the first one is in changing our virtues and actions in harmony with its value and  in purifying it by removing the piled up vicious disposition of mind. And the second one is in giving way to development of divine virtues, which makes human life worthy to live. This spiritual development is admission to spiritualism in true sense. Penance and yoga is practiced for this. We take refuge in the yoga of knowledge, the yoga of karma and the yoga of devotion only for this. The philosophy of essence and the scriptures of any religions were created only for this.

The climax to spiritualism is achieved as we absorb Sadhana, self-study, patience and service to others. We have been free from beast form, which is a great success but it does become complete here. It is required to practice hearty attempt to illumine the human value. We ought to struggle bravely for understanding, sincerity, responsibility and righteous goal. If this does not happen we should understand that the irony is over us. Within there are boastful dispositions. It is rooted in our contemplation, character and behavior. As thirst, lust and ego are established as tutelary god we should be sure that brutality is overpowering, human only in form. With mask, outfit and ornaments the true being is veiled and one is shown for other. Those who have down ward thoughts, selfishness in character humbleness in day to day life practice and has sacrificed the sentiments of service, have nothing other than the ambition to express greed, haughtiness and pride too have the same situation. As the human form is obtained the inner nature should also have been the same and if he or she is beast by nature from heel to head it would be reasonable if he had body of a beast so that there would be uniformity in inner nature and his appearance. He should have registered his name in the file of human-beast and should have expected the level in accordance with his present situation and potentiality.

Men are obviously the offspring of apes. Men void of any ideology are called ape-men or jungle men the foremost men are pictured as such. Some men still spend wild life in forest. They are ridiculed and men laugh at their foolishness or express their surprise at them. They are supposed to be unfortunate. The so called learned people too have the same situation as they never realize their duty and responsibilities as a creature born in such a high class of all living beings. If neglected more human life becomes more unfortunate because animals except men are oblige to be limited in eating and reproduction as they lack any Sadhana whereas men are equipped with every means. Nevertheless, if men wander away from the main goal of life it's their own fault. It is such a deficiency that one has to recompense for the time infinite.

The things we are attached deeply and the things we suppose as our belongings are, were and will be the parts of this great world. Men are born alone and go alone. The wisest thing to do is to use them properly for the welfare. We should not have so much attachment that we feel pain in parting. We should feel that every thing and every being belongs to the God. We are given the responsibility to treat them well. We must have readiness to fulfill that. We should not exercise any rights on any things nor over any body. It is called nonattachment. It is also called the eye of knowledge. The seers of the essence have this view and they live in this world like the lotus in dirty swamp. As long as things and people are chained strongly with ownership they are load for us and they cause us to commit evil deeds. But as soon we feel them as God's belongs the desire to exercise rights over them does not rise nor do we have any attachment to them. As hostility and attachment rise moment by moment it keeps our mind in unrest.

The creator has made men's need limited but comparatively He has given us capacity to earn much more. However, we see that men's desire has no end. In this sense the whole riches of the earth might be insufficient for a single man.  Ravana and Sikandar were discontented even till the end of their life. They did not stop committing any evil deeds to fulfill their greed. Still contentment was impossible for them.

God has given men more earning power than their need so that they would feel secured in some time and would spend rest of their time for the thing for which this opportunity was given. The only goal is to raise oneself and help others to raise in the course of spiritual development, to have personality and to help others to posses it. Even robbers, thieves and hypocrite can become rich. But from the point of view of personality development they are scanty. Thy feel themselves humble. Others too feel them the same. Even if the facts are concealed behind a curtain they are revealed. The scents are not stopped as we wrap asafetida by a piece of cloth. Goodness and generosity are revealed in one's character unannounced but the stink of wickedness spread far and wide giving notice of its presence and it affects the whole environment. Illiberal selfish people are always neglected and disliked. They do not have a genuine friend. They are isolated. They have no one to support nor are they useful to any one. For those who can not have patience to maintain their ideology and courage to show generosity it is impossible to possess personality and good character. It is not possible for them to be ideal and to transmit the message into others.

There is only one base of progress, prosperity, peace and happiness in the world- sincerity to goodness of character the superiority of personality. In its absence it is not possible for any one to make their personality glorious and energetic. So there is only one way out- let's spend as much time, effort, and skill as we need to remain alive. The rest surplus should be used for something good. Let your contemplation, attempt and conduct be on the level by which inspiration to cultivate righteous disposition and grow it for oneself and others. Let the wheel of rising and helping to rise up go on uninterruptedly.

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Success

Success doesn't blossom without effort. It is the reaction of activeness. The activeness doesn't rise without cause ,either. The strong inspiration of will power works behind it. To simplify the fact in other words the order of will power to action, action to means and means to environment has been set in motion.

God knows who have dream of what achievement. Imagination is useful but only to the extent to give one direction. He can not attain a thing willed only through imagination. He or she should manage means and create favorable situation. He or She should do the highly daring deed. The courage of proceeding ahead tirelessly and undefeatedly with readiness to face hardship in every step of life makes us capable to achieve the highest goal. Favorable situations are attained in the cost of sufficient labor and with the assistance of which the probability of success becomes visible. This depends on tireless struggle and determination filled with courage. Determination is the courage to keep up and fight in adverse situations for long. The situation to fulfill one's wishes is created not through imagination but through determination.

It is better to evaluate the present situation and make a plan which is possible to be accomplished today and now by the available means than to have super imagination. It is not difficult to extend imagination along with the extension of means. The goal is achieved at every step. The higher goals only create surprise, not success. Critically evaluate the imaginations and mould them accordingly with the present situation. Think carefully of vice and virtue and probable and improbable. To accomplish the decision made with all conscience examining both sides carefully if we get ready for daring deed and courage it is possible that the tree of success will sure blossom and gives fruit.

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