CONCRETE MIND

Mind is of two types namely the concrete mind(lower mind or saroopa manas or neecha manas) and the abstract mind(higher mind or aroopa manas or uccha manas). None know about concrete mind itself completely. 99.999 out of 100 do not know concrete mind itself correctly leave alone abstract mind. The main aim is to know how to utilize them and not just knowing their names.

The lower triangle is those who can use the concrete mind. The upper triangle 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 some people use is the astral plane, the desire plane. So the mind works when there is a desire. Even though everybody knows that cigarette is injurious to health and that he will die, he smokes because of the desire. This does not mean that who do not smoke cigarette are correct. 90% of the people who do not smoke do so because a Guru or someone else would have told him that it is bad and should not be used. There also he is not using his own mind and because he himself does not have that desire, he does not smoke. We all are only in the astral plane. The sloka sa kaamayatha from the Upanishad says that the entire srushti is in astral level. To understand more clearly we should know that we have 5

bodies. We do not know about our physical body itself. Along with this physical body, there is a annamaya kosha. Param Pujya Gurudev and people like him start with annamaya kosha itself and do not speak about the physical body. The whole digestive tract right from the mouth to the anus is the annamaya sharira where the things needed for the body are taken in and those unwanted are thrown out.

The Annamaya Sharira

The real jeevani shakthi comes from the mouth to the anus. All the other is nerves and muscles. This is the annamaya kosha. We all should remember that this time is very important and those who have just been born or those who are dying can also utilize this time now 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 and works. All the present day technology, mainly the mobiles, television, CDs, VCDs, internet etc are given to us by the Gurus to use in the present times. After the time is over, this technology will be removed if we dont use them for the correct purpose. Hence one should be very careful while using the above. There is no need for the common man to have the above technology, this has been by the Gurus for some specific people only to make their work faster. In the Mahabharata, only Sanjaya used these 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 for useless things and be entwined in more Karma day by day. When the atom bomb was being invented, many people warned and told that it should not be made.. Red colour messages used to be delivered on Einsteins table daily to stop the invention of atom bomb.he says at the end I have sinned. The usage of mobiles, television and internet is also like that now.

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

Synthesis of Yoga by Sri Aurobindo, page 6

Yoga, as Swami Vivekananda has said, may be regarded as a means of compressing ones evolution into a single life or a few years or even a few months of bodily existence.
Param Pujya Gurudev says that one can accomplish this in even 9 days. Sri Aurobindo has done this sadhana for 40 years and made it open for all. For this one has to understand and practice the Yogic Sadhana given 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 for a desire. From astral we need travel upwards to the concrete mind and then to the abstract mind. A kid studies 10th class and jumps to the intermediate 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 called an intermediate student from the start of the 2 years till his exams after 2 years, but the difference is there in the knowledge he has acquired about intermediate. Similarly from the 7 levels of astral, we should jump to the unknown mental plane. To learn this, Param Pujya Gurudev and Sri Aurobindo have given us the Yogic Sadhana. Without understanding this, you will know nothing. What one has seen with the mind, he can tell it to the world, this is saroopa manas. When a person goes to his office in the morning, once he enters office he does not think about his house, his parents, wife, children etc. till he comes back home in the evening. He works under the supervision of another higher person in the office. You do not know why you 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 to all 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. But are we doing things like that? No. people do parayana of crores and lakhs of lalita sahasranama, Vishnu sahasranama etc., but for what are you doing them? Atleast a company has a goal on the whole, but what about you? There is nothing wrong in it, but you should realize and know that you are in the astral level only and not in the mental plane. People do asanas and pranayama in their houses, but Patanjali asked you to do asanas to go to that state of AUM EGO.

When I look at people I see that their minds are like people lost in a maze where on cannot go in and come out all by himself unless there is a guide who will lead the way (like the Jantar mantar at Delhi). At Jantar mantar 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 should know what does your EGO want? If you know this, you will not die. This is where the SOHAM sadhana is very important. You should catch the heart of the pranamaya sharira which says SO-HAM continuously like the labdab of the physical heart.

To these problems of individual or separative existence and of its opposite, the Sacred Word, the OM, is intimately related. It might be said [131] in the words of an occult manual on healing, given to advanced disciples, that:"He who lives under the sound of the AUM knows himself. He who lives sounding the OM knows his brother. He who knows the Sound knows all."

Then, in the cryptic and symbolic language of the initiate, the manual goes on: "The breath of life becomes the cause of death to the one who lives within a shell. He exists but he is not; the breath then leaves and spirals to the whole. "He who breathes forth the OM knows not himself alone. He knows the breath is prana, life, the fluid of connection. The ills of life are his because they are the lot of man - not generated in a shell, because the shell is not. "He who is the Sound and sounding forth knows not disease, knows not the hand of death."

[soham means, sa-o-ha-m that is saha with om. Understand that breathing with soham, s and ha is mingled with o and m . That is the Sahadev with Nakula the twins.]
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 you understand 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 = extremely samvegnm = intense, vehement sanna = 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 Pujya Gurudev asks for Samaya daan from all of us for atleast an hour daily. We should give that time

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, the Guru 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 of Marpa 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 out for the monastery of Drowo Lung ("Valley of the Birches"), where he hoped to find the renowned

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 single purpose 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, "Do you 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 that meanwhile 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.

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 attacking his 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 their places. 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 onethird 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.

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 and began 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. Marpa repeated 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 to demolish 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 his possessions.

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 to protect 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, it also 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.

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's disciples, 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 to welcome 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.

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 ascetic discipline 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 some can 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.

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 and has 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 that light 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 do thou remove, Oh fosterer, for the law of the truth, for sight. Symbolic painting by Priti Ghosh depicting the event of 29 th feb 1956 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

ilrW uS xuh l iu uij mUlim 4.5

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 Gurudev has told to lakhs of people. Gurudev says that He wants 2 lakh people who can be of help to Him, who can give all their time, who can jump forward and give themselves to Gurudev. Some people say that if I get a call from Gurudev I will give, do you think He has that much time to spare for you? Even for Arjuna, Lord Krishna asked him number of questions and in the end said, yathecchasi tatha kuru. Gurudev has clearly given in his article Devatva vikasit Karen, kalnemi na bane and this should be read daily by all. This is the real Bhagavad Gita for all of us. You should check yourselves if you have the power to give your body to Gurudev. If No, its upto you. Those who worked with Gandhi for the independence of India later got many posts, became Prime Ministers and got rewards after the independence. Those who did not work also got independence but were not benefitted like those who worked for it. Even today their children are our rulers. In Gahana Karmano Gati book by Param Pujya Gurudev, the first sloka

lrli lUM ll qiql qlul Wi | Su sM uSl || c i i Circql

With this one sloka Gurudev has explained the entire karma theory. The meaning of this sloka is that those souls which are dead take the human to the hell and those 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 start working, if he doesnt work he will be nothing more than a stone. He should be satisfied 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 think of the soul or acting as a soul, we do not even know where it is, this means that the soul is dead for us. In this book Param Pujya Gurudev gives us a complete understanding of the Chitragupta. He is the judge of all of our actions, right or wrong is decided by him and gives the result accordingly. To understand this let us see an example told by Gurudev in the book Three persons are accused of killing a person. Because of different circumstances 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 electric chair. The person, who was released, was a mason. While

working at an elevated label, he had accidentally dropped a brick, which killed a passerby. The presiding judge found that the brick was dropped accidentally and unintentionally, without an ulterior motive. Hence the accused was released without punishment. The second accused was a farmer. Finding a thief stealing his crop, he had given him a fatal blow, killing the offender. Taking the circumstances, which prompted the offence, the judge considered that though it was natural for the farmer to show his anger on finding someone stealing his property, nevertheless, since he had over-reacted to a small offence, a sentence of five years imprisonment was given. The third person was a notorious robber who had robbed a rich man and intentionally killed him in the process. In this way the worldly court of justice pronounces judgment after minutely examining all circumstantial evidence.

This Chitragupta is like a CD which contains the entire movie in concise way. All our actions are seen by this chitragupta secretly and stores the whole picture of it Chitra gupta. In dhyana we should learn to know this chitragupta. Unless you understand chitragupta, you cannot understand karma and unless you understand karma, there is not value for sadhana. The chitragupta stores our entire history from various births. But what we can try to catch is this births prarabdha related to the chitragupta only. If we can correctly use the movies, we can immediately correct our many births 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 previously completed 99 births. Now in this birth you have all the previous 99 births experience with you. What were you in those previous 99 births, what was your name, who were you is not important. What is important is what you learnt. A previous President of America is now on the same roads of America as a labourer in this birth, what shall we do about it now? Can we treat him as the President now? 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 of treachery, the sinner is required to be punished by grief. Chitragupta evaluates the 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 sinner with the soul of an individual who, according to its own karmas, can inflict the same 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 daughter in the family of the sinner, who (the new born) is destined to die at a young age according to its own past karmas. The inner conscience of the killer will wait for grief-producing event when the son/daughter meets death by disease or accident. In this way, for samskars carried over to next life, divine justice creates an environment for punishment equivalent to the sin. This to happen, it would have taken some 20 births for the chitragupta to bring these people together and create the required circumstances to create the required amount of grief to each one. Nowadays we see people leaving their parents 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 somebody put 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

correct your prarabdha karma. If you can get the experience of what you have to learn in this birth, you can overcome the prarabdha. Runanu bandha rupena pasu patni sutaalayaha Pasu, 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 rajju one 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 related one and correct it. You need not have that entire situation in your life again.

To understand more about the two levels of mind.

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 ACTIVECREATIVE 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.

Dharma ardha kama moksha songs

Story 7 sons mother talk abt building house daily night