THE HOLY SCIENCE By SADHUSABHAPATI SWAMI JIU MAHARAJ ‘The founder of SADHUMANDAL, the association of Indian Sadhus with its branches SATSANGA in different Cites, Towns & Villages, President of SartusaBHa and Vice-President of Devalaya &c. Commentator of “Gita” &e, Published by ATUL CHANDRA CHOWDHARY ‘THE SECRETARY OF SADHUSAEHA, Dpr. 221 or. 1920 A.D. For Members & Donors only. FOREWORD. ‘This Book is the true Philosophy of Religion, 1 was compiled by my Spiritual Preceptor Sadhu- sabhapati Swami Jiu Maharaj, to establish the truth that there isan essential unity in the basis of all religion, and published part by part in ‘sSadhusambad” the Journal of Sadhusabba, We usually find Christian Missionaries of the differ- cent societies preaching the religion of the Holy. Bible in different sectarian forms, although the teachings of the Bible itself are quite far from that and perfectly: non-sectarian. To show that the Holy Bible wholly teaches pure Sanatan Dharma ths Eternal Religion of the Indian Sadlwus, I have collected these parts and publish it book form ;s0 that the religious public may not be misguided by the mistaken ideas of sectarianism which, we think, is the curse of Religion in its true sense. ‘The sansksit sutras of this Book, having reconciled all the different technical terms used by different schools of Indian philosophy. will be also a grest help in the study of 'Bhagbst Gita’ the highest book in philosophy and Theology in the present world. Atul Chandra Chowdhary, Seerctary, SadhotathasINTRODUCTION, qa aqracaaed wa wracer ate a | wea afar are oC RTT TATTN ATE aegrea at fraarererst arefeaate mares | serra fencer fecal: wate! eaediawr ee “The purpose of this present volume is to_show as clearly as possible that there isan essential unity fat the basis ofall religions that there is no difer- fence in the truths inculcated by the various religi- fons prevalent in the world, that there is but one method by which the world both external andi ternal has been evolved and that there is but one goal admitted ty all the religious books. But ft is nat easy to comprehend this basic truth. The discord existing between the different religions ofthe ‘world and ignorance of men make it almost Impotsible to lift the veil and have a look at this grand truth, The creeds keep up and foster the spirit of hostility and breed a feeling of perpetval dissension, and ignorance widens the gulf thatseparates one creed fromanother. “Only a few spe- ally gifted can rise superior to the influence of their professed creeds and find absolute unanimity in the truths propagated by all the religions of the world. As the object of this book is to harmonize ‘the diferent religions of the world end to. bind them together, it will create a real_ brotherhood. among all the followers of all religions. ‘This is indeed a herculean task for a man like myselé. But F'was entrusted’ with this mission by a holy command. The genesis of this book is very interesting, In January 1894 A. D. correspending. year 194 of.the Dwapara Era the great Kamba Mela which is beld at the interval of every twelve years was held at Allahabad, the sacred Prayeg-tirtha—the place of confluence of ‘the bly waters of the Ganges and Jumna and also fof the intercurrent of Swaraswati. The Kumbha Melas the congregation of the worldly men and spiritual devotees. The worldly men cannot tran- scend the mundane limit with which they confine ‘themselves nor the other having oncerenounced the ‘world deign to come down and mix themselves with the termoils of the world. ‘The world with ite ordinary ways and with men wholly engrossed in worldly concerns stands in infinite need of help and guidance from those holy beings who will ur thing tight to the world. So a place must there be whore union between the two sets will be possibles Tirtha affovis a meeting place for such a.nature, ‘Situated as itis on the beach of the world, storms, and bafets touch it not ; and 30 the Sadius whe have a message for the benefit of humanity have no dificulty before them to impart it to those who require it, A message of such a nature J happened to be chosen to propagate when I paid a visit to the Kumsh Mela by my mostrevered Param-Gura- ‘Deb. One day, as Twas walking along the bank, ‘on the other side of the Ganges, I was called by aman and was afterwards honoured by an interview ‘with a great holy person. This holy personage was my Param-Guruji-Maharaj: 1 bad talk with him and our conversation turned up ‘on the nature of the particular class of men who pow frequented these places of pilgrimage, I humbly suggested that there were men greater by far in intelligence than the mea congregated there, Ising in distant nooks of the world —Europe and America professing diferent creeds and ignorant of the real significance of such Mela as the present one. They were men fit to hold ‘communion with the spiritual devotees. But though they were men highin their intellectual attainments woe of them were wedded to rank materialsSome though famous for their investigations in the realms of science. and philosophy did not recognise the essential unity in religion. The professed creeds served as insurmountable bairtier that threatened to separate ‘them from us for ever. | My Param-Guruji-Moharaj smiled and hhonouring wie with the title of Swami, imposed this hoge task upon me. I was chosen, I donot Iknow the reason why, to remove this ingurmount- able barter and to establish the real basic truth £ religion, The book i divided into four sections accor ing tothe four stages. in. the development ot owlsdge: Thehighestendofreligion's Atmajnyon swrorgm Sell-tnowledge. But to attain this. the Knowledge: of the extcrnal word is necesary. So, theft section ofthe took wich, deals with Be the goxpet, seks to esalish the fundamental tauth of eretion and describes evolution and favolution. of the. world. ‘Next, all creatures from the highest to the lowest in the link of creation are found eager to realize thee things — seq exstence Fey coneousoess and rag Hise ‘Tiss the wate Purpote or goa of ll centres and sols the sabject for alscussion in the sand section of the book. The third section deals ‘with raat the method to realize the three purposes of life, The subject which is discussed in the last section is fargfa the revelations that come to those who have travelled far to realize the three ideals of life and are very near, their destination. ‘The method which Ihave adopted inthe book is rst to enunciate ‘a proposition in Sanskrit terms of the oriental sages in form of qavand then to explain and illustrate it by reference to the holy scriptures of the west. In this way I tried my best to show that there is no real Aiscrepency much less any real confict, between the teachings of the east and the west. Written, as the book is. under the inspiration of my Parami- Gure-Dev and in an age of rapid development in all departments of knowledge inaugurated by the Dwapara Era, I hope that the significance of the book will not be missed by those for whom it is meant. ‘A short discussion with mathematical calcula tion of gw Yuga Bra is necessary here in drder to explain the fact that the present age is Dwapara Yuga and 194 years of the Era is passesd away ; te Se aavr which is the cause of this rapid development in all departments of knowledge We learn from the oriental astronomy that moons revolve round their planets and planets turning fon their axes revolve with their moons rotnd the sun, and the sun again with its planets and moons taking some star forits duel revolve round each other in about 24000 years of our earth . which ‘causes the backward. movement of the equinoxal points round the Zodiac, The sun also has another motion by which it revolves round a grand centre called Bishnunaoi which isthe séat of the creative power Brahmathe wniversal magnetisi, It informs us further that this Brakma the universal magnetism regulates Dharma the mental virtues fof the internal world, When the sun during its revolution round its dual comes to the place nearest to thie grand centre the seat of Brazima— this takes place when the autumnal equinox comes tothe first point of Aries—this Dharma the mental virtue becomes so much developed that an can easily comprehend all even. the spirit beyond this visible world, And after 12000 years whch the sun goes to the place farthest from this grand contre—which takes place when the autumn. ral Fawiinox is on the frst point of Libra—this vit Dharma the mental virlue comes to such a reduced state that man cannot grasp anything beyond the gross material creation. Again in thesame manner when thg sun in its course of revolution begins to advance towards the place nearest tothe grand centre, this Dharma. the mental virtue begins to develop ; and this deve= lopment is gradually completed in aother 12000 years. Ech of these periods of 12600. years brings about a complete change in the system bot externally in the material world and inter- nally in the intellectual or electric world, and is called to be one of the Daiba Yuga or Electric couple, Ina couple of thete Daiba Yugar exten ding over a period 24000 of years the sun completes the revolution round its dual and constitutes one electric eyele. “This development of Dharma the mental virtue 1s but gradual and it is divided into four diferent stages. Sos the period of 24000 years which our sun takes to complete a revolution round its dual ded inta four yugas or couples of Era. The period, of 1200 years during which sun passes through the xyth portion of its’ orbit of “this revolution on either side ofits point farthest from the grand centre, (vide diagram) is called Kali im &uga; when Dharm the sental Bie ee sage only a quater developed, andthe awan iotleceeannot comprehend. anything feyond the gross material of this eyrchanging Creation the extemal wor” The peiod of 2400 Sears during which the sun passes hrough the “heh portion of is onbitnext to these on sither TRE Wealed Deepara Yaga; when Dharma the Tnertal vite being inthe second stage ofits devclopoent is bt half complete and the hana 1x intellect can comprehend the fine matters of lecticities and their attributes which are the creating. principles of this external visible world. ‘The period of 3600’ years, during which the sun passes througis the pth portion of its orbit next to the above, is called Treta yuga; when Dharma the mental virtue being in the third stage gradually Ccempletes the third quarter of its development and the human intellect becomes able to compre- hhend the magnetism the source of these clectrcites ‘on which this creation depends for its existence. ‘And the period of 4800 years, during which the ‘sun passes through the remaining x th portion of its orbit on either side of the point nearest tothe grand centre, is called the Satya supa; ‘when Dharma the mental virtue being in the Fourth stage completes its full development and the husband intellect can compreiend all even God the spirit beyond this visible world. Manu a great rishi of Satya yuga descr his Samhita these Yugar more clearly in the flowing sloka — meting evn aw ny ee BT ner araeReArT warring wmTfaM:saty ewany waaay «fag! - wnat ava? ewan meta ee atag afce eramerte saga | uaquremutve, Guat yagere 2S feerat garmeg ee,’ ates sa araierred a aradt fate au” Four thousand years of our earth is the age of Satyoyruga, avd 400 years previous to this period land 400 years after itare its sandhie periods of ‘mutation with the preceeding and succeeding Yugas respectively, Hence 4800 years in all is the proper age of Setyayuga, In the calculation Of the period of other Yugas and Yuga-sandhit, itis laid down that numerical one should be educted from both the numbers of thousands and hundreds indicating the periods of the. previous Yugas and Sandhis, From this it will ‘appear that 3000 years is the age of Treta Yuga, land 300 years before and alter this period are lis Sandhis the periods of mutation, which makes 8 total of 36c0 years, So 2000 years is the age of Lwopora ¥i ga, and 200 years before and alter ‘cits Sandhis the periods of mutation, which makes & total of 24601 yeurs..-And lastly "1c00 XI yeats isthe age of Kali Yiga and 100 years before and after this period are its Sand&it the mutation period, which makes a total of 1200 yeats. ‘Thus 12000 years the sum total of ail the verlods of these'4.yugas is the age of one of the Daiba Yuga or electric couple, two of which, ‘2, 24000 years, makes the electric cycle complete 1¢00 of such Daiba Yugas is the day of Brakma the creative power or Creator, when creation exists in manifested state ; and the period equal to the above is its night when this creative power sleeps and the creation becomes disolved. From April 450% B. C, when the Autumnal Equinox was en the first point of Aries, the sun began to mave fram the point ofits orbit nearest tothe grand centre towards the point farthest from it; and acordingly the: jotellectual power fof man began to diminish, Till ia 4800 years the sun took to pass through one of the Satya ‘couples or 4/20%h part of its orbit the intellect lost altogether the power of grasping the spiritual Knowledge. During next 3600 years after this, whieh the sun took to pass through one of the Treta, couples ot 3/20 past ofits orbit more, the intulece yesdualiy lost all its power of ar sping the knowledge of the maghetism Ii vextx1 year mote which the sun-took to_ pat thioigh tne of the Deapara couples or 2/2th pat of te cle the Intellect lt ts power of grasping. the Inovledge. of elttrctes and thelr attutes, ‘And in 1209 yen tore In Api 499 A. wen the sn passing trough one of the Kel? Yogar the remaining. 1/2008 part vf i obit reached to the peat farthest from the grand centre, andthe ‘autumnal eqinox wat on the first point of Libra the intellectual power was so. much ed that i could no longer comprehend anything beyond the gross material of the creation. This fs what we commonly understand to be the darkest age ofthe Kali Yuga. From this time again the sin began to advance towards the grand centre ‘and the intellectual power began to develop, the effect of which could be noticed in both the scienti- fic and the politcal worlds, Alter this darkest age of Kali Yuga during the next 1100. years which extended up to 1599 4. D. the human intellect was so litle developed that it could not even then comprehend Electrcities ‘Suashmabhuta, the fine matters of the creation nd in the political world also, generally speaking ‘there was nv peace in any kingdom, : XI Subsequent to this, when Sandhi or time of rutation with Deapara Yuga set io, men began to notice the existence of Sine matters the atfeibur tes of electrcties Panchatwnmatra and in the political world paue begen tobe tablished. Tn about 1600 A. D, whea” Akbar the Emperor of Di established peace in dia placing. both the Hindus and Mahomedans on an equal footing, Queen Elisabeth of England brought toa close the continued straggle between the Protestants and the Roman catholics. Emperor Pojersky of Rassia put an end to the Swedish disturkance in Wis Empire. So in France, Italy, America and other parts of the world peace began to appear. Inthe Scientife world also in 1600 A. D., Gil discovered magnet and observed. and asserted the txistence of Electricity i al-materal substance Tn 1609 A.D. Keplar discovered the laws in astonomy and Galleleo discovered Telescope. In 1619.A. D. Solomon for the frst time conceited the idea of Steam Engine. In 162t A. D. Fortimer of Haly and Drabbel of Holand simul taneously discovered Microscope, In. 1676 A.D. Hooleand Newton discovered the lao gravitation about the sme tine, In this way al the science tadvance and. from 1700 A. B, just ater the Ko. “Juga ba bogn over andthe Sando the time ofxiv ‘mutation of the Daspara yuga set in the Scientific theories were gradually reduced to practice, and they began-to contribute much to the happiness of ‘mankind, In.1700 A. D. Captain Severy made use of Steam Engine in raising water. In 1720 AD. Stephen Grey discovered the action of Electricit fon human system, In 1766 A.D. Mexmer dis- covered the Art of healing with its assistance. In 1783 A. D. Joseph and Stephen ascended in baloon filled with hot air and after a while Robert and (Charles did the same with hydrogen gas And 0 again in the political world from about 1700 A, D. ‘the people beganto have respect for themselves ¢nd civilisation began to advance, Shivaji made an attempt to spread independence in India. Peter the Great roled supreme in Russia America began to establish independence, England united Scotland became a powerfal kingdom. At sbout 1100 A, D. when Lord Cornwallis made the permanent settlement in India, Napolean Bona- parte introduced his new code in France, Spain, Italy &, America was declared independent ancl similarly peace was almost permanently established in Russla, Venice, Sweeden, Holland, Poland and all other parts of the world, With ‘the advange- xv ment of sciente also the world was adorned railways, telegraphic wires and things of ature, By the help of steam engines, electiic machines and other instruments fine matters were brought into play although they were not clearly. understood, After 1899 on the completion of the period of 200 years of Deeapara Saxdhi the tims fof mutation, when the Daapara proper will com- ence, the knowlerlge of the aforesaid fine matters ‘will begin to develop and in afew years more will become so very common place that it will come within the reach of the people in general, ‘Such is the great influence of time which gov- ferns the universe, No man can overcome this influence except he, who blessed with pure lov the heavenly gift of nature, becomes divine at being baptised in the holy stream Praxava comprehends the kingdom of God, Now in this 1894 A. D. the datk age of Kali ‘pupa having long passed away, in this ro4th year of Deapara when the people growing smxious for the spiritual knowledge and feeling for the same fequites help of each other and receprocate love between them, the introduction of this book to the public wil, I hope; not be untimely.xvr But a great mistake has crept in the ealenlation ffthens Jugs in ar. alianacict prevent age. ‘The antronomers as well ax the astrologers of thin aig, without cart, Enueh for the proper method of enlculating the Same, having. boen guided by tome wrong. annotation of some of the sanait Scholars wach as Kila Bhatia &e. of the dark age of Ral: guge mninutn tat the ogeof Kali yoga ix 432000 years of wich 4904 only have passed vay and’ 427026 (ears till remaining.” This Isteke crept tothe almanac forte Gr time in the reign of Raja’ Pariksita the grandson” of Maharaja Judhisthié just after the completion of the Deepora yoga when Mahara Judhisthie noting the appearance of the dark Kali yaga fimde over ia throne to his grandson the aid Raja Pariksit and rtied ith his brothers to the {oboe the Himalaya mountain the paradise of the world, The wise men of his. Court followed him in his retiement. ‘Thus there was none in the Court of Raja Parkaht who could understand the Trincipe of correctly calculating the agen of the fever? yapes: ence after the completion of 2400 years of the then cumrent Deapara yg; fone dared'to make the introduction f Keli mere ouetlnt by bagioning to calculate’ feom ite Bt year alter pitting atop tothe numberof years xvi ft then eureent. According to tif calculation, here- fore, the fist your of Kali wile umbered 240% along withthe age of Denparf So in 499 A. D. whet 1200. years the age offal was complet, andthe sun Yeached the. potato its orbit farthest, fiom the grand. centre—wfen the autumnal equinox was-on the fest pop of its Libra—the fue of Kalin ite darkest pefiod was then np ered by 3600 years instead of by 1300. "With the commencement of the “second one of the couple of Kali, the sun beganfto advance towards the point nearest the grand entre, and accord- ingly e0 what has already. boot sai the intllee tual power of man began to. develop. In course i years “more, Rowever, the mistake thus introduced into the calculation began ¢o be noticed by the wise men of the time; who foundaceording fo the enlulation of the ancient Risks the age of ‘Kali yogaens fived at t200 years only, Bat as the intellect of thene wise men was not yetouitably developed, they could not make out the eason for the mistake beyond the mistake ie and by way of eeconclltion they fancied that 1200 year, the teal age of Kali, were nat the ordinnty years of four earth; but they were so. many Dacha yeaes tomsisting of 12 Derbe months of $o Daa days ach and each Daiba day being again equal to oe} xvur ordinary year of abr earth, Hence according to them 1200 years offKali are equal to 4320c0 years of our earth. In coming toa tight conclusion, however, we should take into coibideration the postion of the vernal equinox on the 22nd April 1893 A, D. the Deginning ofthis efuinoctal yea ; and the astro ‘omical observatiox*wil show that iti 2075936" in advance.of the Mrs point of Aries, and by calculation it will gopear that 1394 years have passed away since the time when the vernal equivox began to Révance fiom the fst point of Avion, Dedueting, therefore. 1200. years (which completed the second one wfthe couple of Kat?) from that period, the termining 194 year indeate the present age Of Deapra yuga, ‘The mistake above referred to will therefore be clearly explained when we add 3600 years to thie 1394 years and get 4994 yeirs, which accor. Ging to the mistaken theory represent the preseat ‘age ot Kali yuga in the Almanac, Tt should be mentioned here that, some of the troths such as the properties of magnet. its aura, different shorts of electricity. &e have been men- tioned in this book although they are not yet fully. XIX Aiucovted, As for the five sorts of elec, however, fe may be mentioned that they ean be My undertood ifone would det his attention fo the nerve properties whigh are nothing bit furey sect” ‘The ive semory nerve have got ther peta fonetions erpectively to perm, Such fs optic nerve. caries ight and dos oot pform the funetions of aulory and other nerver meer nudtry nerve int turn caries sound only without performing the fonctions of any other ervessnd'o.om, thas iclenr hat there are fe sorts of leisy comepmnding to he Moved ve properie which enable thee five Slut smuory nerves to perform thelr peclar fence by caring’ Sve ditrent objets of pense renpetvly. ‘So far as magnetic properties are concerned, it may be remembered that the grasping power fof the human intellet, a at present stands, is s0 limited that it would be quite useless to attempt to make it understood by the general public, The ordinary people of this yuga whose intellect, accor ingly to what has already been said, will be ‘suitably developed in course of 2000 years, when the period of mitation with Treta yuga will ae5, ‘ STRAT CHAPTER I. &¢, THE GOSPEL fren’ et more ae aedatata ei th ‘The Etemal Father God Swami Parembrakme js the only Real Substance Satin unit, and ie all inallin the universe. €flocaas $4.6 Man hs got serathandinriitely eecneeas tie extcacofe bane of grein. Saka efor vn, = touch, sight, taste, and smell, the Chapornt pa of i ve wee promrien ‘an Mores Nal th Rar tdyconpond the real paper ies conpnnd by Hs tren oa th pop oly and hot the tne wih "tse proper’ tong The ena Fite Got thf oy nace ke tbe tacos ot coche by mato tarsal he ne ie by ig tonics shove ie etna Dunes dag idetowen Ln Jom Vili at“ Now faith is the substance of things hoped for, the eouence of things not séen.” “Then said Fesus unto them, When ye have lofted up the Sow of man then shall ye brow that am He———" na eke ahaa, eek fam at 2. The Almighty Force Sheili or, in other word, the Eternal Joy Ananda which produces the world, and the Omniscient Feeling Chit whieh makes this world conscious, demonstrate the Nature Prodriti of God the Father speke the ™ ‘Alan be his (6, itdlng (Hall bitten toes Ga: (Borg 0% head wien te mis Fore ad Pole as ss atic ef s—the Fore Alvigty ass Wil Banna Enid eneymont Blspa'acd he. Foslng Oa Boe ar be Capestocus eurona oe we SRoowsr Vide Gena ay “So Ged created man in hit own image in the image of God created he him; male and female created he them” : “tiles Cosi Ti Gatds todo argentina sorgnes terenrar; emer; wera: Femargrmitsfa wa Gar: ug 5: The’ manifestation of Omnipotent, Force the’ Repulson, (in Ite complementary portion the wot agen Omniscient Feling—Love Rin ihe Spine the Attraction) is vibration which appears as. peculiar sounds the Word Amen Auge ; and in its diferent aspects presents the idea of change, which is Tin.e the Ever-unchangeable the idea of division, which is Space Desh, inthe Everindivisible, the effect whereof is the ilea Cf particles—the innumerable atoms patra oF amis. ‘These four viz. the Word, Time, Space and Atom, therefore, sre one and the same and substantially nothing but mere ideas. This sepenon Word becoming Flesh the external, materiahereated -this- visible world, So tls WordfAmen amore the manfetton of the Eternal Nature of the Almighty Father on His Own Self is inseparable from and nothing but God Himelf; av the Burning Power is Iinceparable from and nothing but the Fire its Vide Rev. IIL. 14. Jobn fr, 34 These things saith Amen the faithful and rue witness the beginning of the Creation: “In the beginning was the Word, the Word was with God, and the word was God. “ALL things were made by Him aixd without Him was not anything made thet was made.” “And the Word was made Flesh and ‘dwelt among us : nee aaqrcemcet tas, wer afetear gn 4 These Atoms, which repreyent within and without the four ideas mentioned above, are the ‘Thrones of Spirit the Crestor that shining on them creates this universe, They are called en-masse Maya the Darkness, as they keep the ‘Spiritual Light ‘out of comprehension ; ad each of them separa: tely is called Abidya the Ignorance, as it makes ‘man igtiorant even of his own self. Hence the aforesaid four ideas which give rise to all those Confusions are mentioned in the Rible as $0 many Deasts. Man ao long as he identifies himself with his gross_material body, holds a position far Alona the trae ofthe cet inferior to that of the Atoms and neceserily’ fails to comprehend the same. But when he raises himself to the level thereof he not only compres hhends this Atom both inside and outside, but also the creation before arising out of ity and that behind which. precedes the same, Vide Rev. 1V.6, “And in the midet of the throne and rovnd about the throne were four beaits full of exer Before and behind, awdui nia! on, xty green: geie;, seMTS: FER, AMET ek 5. Themanifestation of Prembijam Chit Attrac- ton the Omniscient Love, is Lifethe Omni-present anna Cutarys tw HOY Spirit and is called the ‘Maly how Parwbousam Holy Ghost Kutastha Chait anaya or Purishottama which shines on Darkness Maya a manifestation of God Himeelf, to attract every portion of it towards Divinity. But the Darkness Mayd or its individual parts Abidya the Ignorance being repulsion itelf cannot receive oF comprehend the Spiritual Light but reflects it This Hely-Ghost being the manifestation of the Omniscient Nature of the Eternal Father God isno other substance than God Himself; and sothese reflectionsof Spiritual rays are ‘vat Citys or Push somes called the Sons of God dvas- chaitanya ot Purush. Vide John I. 4, 5, Ue ‘In Him was Lifeand the Life was the Light of man.” “And the Light shineth in Darkness and the Darkness comprhended it tot” “Fhe came unto his own his own received him sot.” ferparmredire wer’ afaery, aa eeUTTETT BR aft, amauta’ a, weRsHTTAT- warmest gt 6 This Atom Abidya the Ignorance being Under the influence of Universal Love Chit the Holy Spirit becomes spiritualised like iron-flings -in magnetic aura, and possessed of consciousness the power of feeling, when iti called Moot the Heart Chittsa, and being such the idea of separate existence of self “Anankan ihe Son 4PDEAEN it, Which is called ES Atembar Ego the son of Man, Thus being polarised it gets two poles ; one (Crs he Hear, 7 of which attracts it towards the Real Substance ‘Set, andthe other repels ie from the same. The for- rer is called Salta or Bud the Intelligence Which determines what is truth and the later, which being a particle of Repulsin the Almighty, Force spiitualsed as. aforesaid produces the ideal world for enjoyment ananda, and is called “Anondatva of Manat the Mind, new srafenfrereagaenfi tt are mrceMet: gERUT IEE ait fag ar cement fngari a et unit ainrgfeurt oy one fewer ute 710. This splrtualived Atom Chto the Heart being the Repulsion manifested produces ve sorts of aura—clectcities—from its ive different Darts: onefrom themiddle, ewo om the two extee- Initia the other two from thespaces intervening between the middle and each of the extremites. “These Give sorts of elects waite being attracted under the influence of Universal Love the Holy Ghost towards the Real Substance Sat produce a magnetic feld. which is called the bodyof Satiua Buddhi the Intelligence, These five clectrcities being the causes of all other creations are called Pancha-Tattwa the five Rootcavses and named as Causal body of Purush the Son of God. These Electicities being evolved from the polerised Chittwa ate also in eBay gomtiesetica polarised state and are endowed with ite three att tes Gunas—Sattwa the positive, Tama the negative and Rojas the nestralising attributes: The positive attributes of these five eletrctien are Fnyanen riyar the organs of sense—organs of aml, taste, Sight, touch and hearing—and being attracted Under the influnce of monar edazmnmiige © Mind the opposite pole of this Spiritualized Atom constitutes a body of the same, ‘The neutralising attributes of then are Karmenendriyas Espey 6 the organs of action—those of excretion, generation, motion, atsorption, nd articulation. “These organs being the manifestation of the neutralising energy of the Spirituaised Atom Chittaa the Heart constitutes an energetic body called the body of energy the ‘aye or Taymatin life Pram. And their negative wetre tear oS utibutes are the five objects ° fof senses—smell, taste, sight, touch and sound— ‘hich through the neutralising power of the organ faction being united with the organs of sense satiate the desires of the Heart, These fifteen attributes with two poles—Mind and Intelligence—ot the apr aligiist OS twalised Atom constitute the fine material body of Puruth the son of God. aReEMEen ferfaatenrafenfemameretsTare't afemed a a erdtcamere aghyeoefaena a a acetone atin eta cared a wefan aferrearin: | t2 0 1-12, The aforesid five objects, which are the negative attributes of the Bive electricties, being combined together produce the idea of the gross matters which appeat to us in five diferent varie~ ties viz, Kshiti the Solid p the Liquid 7ej the subgatcous Maru? the gascous and Byoma or Abasha the Ethereal and constitute the auter coveting called Sthulsharir the gross-material"body of Purush the #0n of God:These five gross matters and the aforesaid Sittcen attributes together with Manas the Mind. Buddhi the Intelligence, Chittwa the Heart and Ahavetar the Ego, constitute the twenty-four principles oF Elders as mentioned in the Bible. Vide Rev, 1V'4. eny fou Biden © And round about the throne vere four and twenty seats and upon the seats [ sae four and tuenty Elders.” ‘The aforesaid twentyfour principles which completed the creation of Darkness Maya ate nothing bat mere development of Ignorance Abidya; and this Ignorance being composed only of ideas as mentioned above, this creation has no substantial existence in reality but is mere play of fdeas on the Eternal Substance God the Father. wate eemyprennerrrerrran ha ne 15. This universe thus described commencing from the Eternal Substance SERIF God down to the gross mate- ial ereation has been dis. Ainguished into seven different spheres, Swargas or Latas, 1. The foremost of these is Satyaloka the: sphere of God the only Real Substance Sef in the universe. No name can describe nor anything in the creatfon fof Darkness or Light can designate it. Because this sphere is called Anam the Nameless. IL, The nextin orderis Tapaloba the sphere of the Holy Spirit which is the Eternal Patience ag it re- smains for ever undisturbed by any limited idea and because itis not aproachable even by the Son ff God as such itis called gam the Inaccessible. ih Spare Tape Il, Next is Yanaloka the sphere of Spiritual reflection the sons of God where in the idea 6 separate existence of Self originates, As this sphere is ‘above the cemprehension of any body in the crea- tion of Darkness, Aaya, it is called Alakisa the Incomprehensible, sh per Jona IV. Then comes Wakarloba, the sphere of dn SpheceMataona "810M the beginning of. the an srteeMabaiots creation of Darkness Maya ‘ugon which the Spirit is reflected. This being the connecting link this is the only way between thewB Asse Spiritual and material creation and is called the Door Dasamadsar. Around this Atom is Stoaioks the sphere Tiere sits, Of magnet aura, the electi- titer'ys Ramet cities, This sphere being characterised by the absence of all the creation even the organs and its objects the fine material things is called Mahashunya the great Vacuam, ‘VI. The next is Bhubalesa the electric attribites. As the gross matters of the creation are entirely absent from this sphere and it is cons. picuous by the presence of the fine matters only it {s called Skumya the vacuam ordinary. sd Spare Bast. VIL. The last and lowest sphere is Bhulota the sphere of gross material 18 Sper Bala, ee Biles creation, which is always sible to everybody. ‘As God created Man in his own image, so is the body of Man like into the image, of this universe. The material body of Man hae also aot seven. conspicuous places within it called Serta Paul 13 Patals, Turning towards his self while man advances in the right way he perceives the Spiritual Light in-these places which are described fn the Bible a8 so many Churches and the Lights ceived therein like stars as so many Angels, Vide Rev. 1. 12, 13, 16,20, “mand having turned [ saw seven golden candlesticks” “And in the midst of the seven candlesticks one like into the Som of Man.” “And he had in his right hand seven stars.” “The seven stars are the angels of the seven ‘churches; and the seven candlesticks which thou ssawext are seven churches: ‘The above-mentioned Seven Spheres or Swargar ‘and seven Patals constitutes the Fourteen Bhubans the fourteen distinguished stages ‘of the creation, und a earn Gener | te 14, This’ Purush the Son of God in screened by ‘Give fold of coverings called Koshas Sheaths. Tine Keston Shea's4 1. Thefirst of these five is Heart Chittwa the Atom composed of four ideas as nientioned before which feels or enjoys and thus being the seat of snjoyment ananda is called Anandamoya Kosha. Ha th 18 Kon Il, Thesecondis the magnetic ausa electrcities manifestations of Buddbi the intetigencs whieh determines what is truth, Thus being the seat of knowledge inyan is caled jnyanamoya Kotha, ‘Ars head Kent, IIL, "The thied isthe body of Manas the Mind composed of the organs of sense as mentioned above and is called the Manamaya Kosha, tase the 3 Kone TV. The fourth isthe body of eneray the life Pran composed of the organs of action as described before ‘and/so is called the Pranamaya Aorha, Pian the 4h Ros LV. Thefifthand the last of these sheaths isthe Gmmmatien ie gh BFOS! Matte the Atom's outer akc" MS coating which beconiing Ana the nourishment supports this visible world, and ‘thus is called the Annamoya Kesha, 15 ‘The action of Repulsion the manifestation of the Omnipotent Energy being thus completed, the action of Attraction the manifestation of the Omniscient Lore in the core of the heart begins to be manifes: ted, Under this influence of this Omniscient Love the attraction, the Atmos being attracted towards fetch other comes nearer and nearer taking the forms of Etherial Gaseous Subgaseous Liquid and Solid ‘adorns thie visible world with suns, stars, planets, moons &e which we perceive as inanimate Kingdom inthe creation ‘Aeton of Lore, Tnassinae Kingtoo, In this manner when the action of the Divine Love becomes well-developed, the evolution of vidya Ignorance the particle of Darkness Maya the Oimnipatent Energy manifested. begins to be withdrawn, And thut Awmameye Kesha the Atoms outer coating of gross matter being with drawn Prantmaya Kesha the sheath composed of Karmendria the organs of action transpires. In this organie state the Atoms embracing each other more close to their heart appsars to us as vegeta- ble kingdom in the creation, ‘Vegsabe Kingiom6 In this way when the aforesaid Praxamaya Kesha becomes withdrawn, the Manamaya Khosa the sheath composed of jnoanendrias the organs of sense comes to the light, and being so the Atoms perceives the nature of the external world and attracting other atoms of different nature forms its body for enjoyment as necessary and thus appears to us as animal Kingdom in the creation Aina Kingto Thus after taking’ several forms of body when Manamaya Koska the shesth Boresaid becomes withdrawn ‘Fnyonamaya Korka the body of Intelligence com- posed ofelectricities becomes perceptible and the ‘Atom getting the power of determining right and the rational being inthe ‘When man cultivating the Divine Spiri-Omni- cient Love-within his heart can make this Fayanamaye Kosha'the sheath of Intelligence withdrawn the innermost sheath Chittwa the Heart composed of four ideas—the Holy Sound Amen Aum: &e~ bee ‘comes manifested then he is called Debaca Angel, In the exeation. Dents oF Angel Free Sanya 7 ‘Thus when Heart the innermost sheath is also withdrawn these belag no- thing to help the man ia the bondage of this creation of Darkness Maya he becomes fiee Sannyasi the Son of God and enters into the creation of Light. unre aera eae AT 81 mere, Rarefewawraatafa Ute: 1 eg I 15:16, When maa compares his ideas relating ‘to gross matters concelved in EEESSMEIMOA yalefol state with hit con ception of das: in dream, the similarity existing between them vwatually leads him to conclude thie external world also is not what it appears to be, and when he looks for fur- ther explanation he finds that the conception thereof is substantially nothing but mere ideas caused by the union of ve objects of sense—the negative attributes of the Give internal electiites —iwth the five organs of senze their poritive atrbutes—theough the medium of Gve organs of action—the neutralizing attributes thereat, This union i effected by, the operation of Mind Manas and conceived by the Intelligence Buadhi, Thusit is clear the conception so arrived at are mere inferential Parotskajnyan—a matter of inference nl ae: wEeer: wfedrre arate: | to 17. In this way, when man undestands by is Parakshajnyon the nothingness of the external world, he ap- ‘ preciates the position. of the Divine personage who witnessed Light and bears: testimony of Christ andhis heart'sove, the heaven- Ay gift of Nature, becomes developed. Then ke may be fortunate in having the God like company ‘of some one of such personages who may kindly ‘land to him as his Spiitual Preceptor, Sat Guru, the Saviour. Following affectionately the holy precepts of these divine personages, man becomes fable to direct all his organs inward to their com- mon centre—Sensorium, Trituti or Sushumma- var, the ‘door of the interior where he comprehends the voice, like a peculiar knocking sound the Word Amen, Aum, and the God sent luminous body of Radha, called John in the Bible, Vide Rev. 111, 14,20, John 1. 68,23, hen mas pte Sat nthe Brealoe Radi oe Joe These things saith the Amen the faithful and true witness, the beginning of this creation.” 1» “ Behold, I stand at the door, and noch ; if any man hear my vaice and open the door, 1 will ame unto hiv and sup with him and he with me? “There was a man sent from God whose name seas Fohn™ “He mas not that Light, but was sent to bear switness of that Light.” He said, I am the voice of ome crying in the wilderness, Make straight the way of the Lord is the prophet Esaias! See. 188 4g,2-4 From the peculiar nature of this round ensuing as it does like a stream from a higher unknown region and loses itself inthe gross mate-, rial crention, it is fgueatively styled by different sects of people by the ames of diferent rivers Which they consider as sacred ; eg. Ganga by the Aryans, Jumma by the Baishnavs, Jordon by the Christians, Be. (Geng Js o Jordan SN Seta ‘Through this luminous body, John, man belie- ving in the existence of the monte Sue Light—the Life of thissit A | i / 20 universe—becomes baptised or absorbed’ in the holy stream of the sound. This baptisation is, so to speak, the second birth of man and is called, Bhakti yoga, without which man can never become able to comprahend the real position of internal world, the Kingdom of God. Vide, Joha 1, 9. Mt. “Phat was the true Light whick lighteth every man that cometh inte the world." “Verily Verily 7 say unto thee Except a ‘man be born again he cannot s¢e the bingéom of God. In this state the Son of Man begins to repent (Lat, Repane to creep) and ‘.Apeaitg_ Joe turning back from the gro taterial creation creeps to- ward his Divinity, the Eternal Substance, God: when the developement of Ignorance begins to recede, end man gradually comprehends the true character of thin eration of Darkness, Maye, as tere ideal play of the Supreme Natureon his own self, the only Real Substance, This comprehen- sion is ealled Aparotshajnyam, er oan ener: RTH UE 18, When all the developement of Ignorance are withdrawn, the Heart Stay och the being perfectly clear and puri fied no longer reflects the Spiciaal Light but receives the same and thus being consecrated and anointed becomes Sannyast or Christ the Savioue, “Vide John I, 33. “Upon whom thou shalt see the Spirit descend= ing and remaining on him the same st he sehich dapliveth with Holy Ghost." ‘Through this Saviour, the Son of man becomes guin. baptised or absorbed in Lita, gf, Seooms he the stream of Spiritual Light and coming above the eteation of Darkness, Maya enters into the’Spiritual world and becomes unified with Adkas Chaitanya of Purush, the Son of God, a8 was the case with Lord Jesus of Nazareth mentioned in the Bible, ‘This was the state when man is saved for ever and ever from the bondage of Darkness Maya, Vide Jon, 1,12, 11, 5Bud at many as received hive to them gave he the power ta become the Son of God even fo theme that believe on his name;” “Verily Verily I say unto thee Except a man be born of water and of the Spirit he cannot center into the Kingdom of God.” ‘When man, thus entering into the Spiritual sects otic, WOFI@, beeomes Son of God “he comprehends the universal Light the Holy Ghost—as a perfect whole, and his selfs nothing but a mere idea resting ona Fragment thereof, Then he sacrifices himself to Holy Ghost the alter of God ie. abandons the vain idea of his separate existence and becomes ‘one integral whole with the same, Thus being fone and the same with universal Holy Spirit of God the Father, he becomes unified with the Real Subs tance, God, in no time. This unification of self with the Eternal substance, God, iscalled Kaibalya Vide Rev. 111, 28, altaya the niet. “To him that overcometh will J grant to sit swith me im my throne conn as [also overcome and cane sat down with my Father in his throne?” wwite: | THE GOAL: swe afefermrar nt 1. When man understands even by way of nS) isco, te toe ma 8 existing between that creation and himself) when he farther understands that he is completely blinded by the influence of Darkness, ~ Girm ‘Maya, and that it is the bondage of Darkness alone which makes him forget his real selfand brings about all his sufferings, he naturally wishes to be relieved from all these evils, and fis celiet from evil or the liberation from the bondage of Darkngas, Maya, becomes the prime object of bi te. afeeretoranaq 1 yt 2% When man rakes hime above the ideal creation of thie Datkness, USS, © oye, and passes completely out of the influence thereof, he Becomes liberated. from its bondage and is placed in his real self tie Eternal Spit Sin San4 ver wail frat oar fefe Het 3 On attaining this liberation, man becomes ‘saved from all his troubles and all the desires of his heart are {allied 20 the witimate aim of his: life is accom plishea TRA HTT rat ema wamageqst 4 Soong, however, a8 man ientifes himself ‘rth his materiat body and fails to find repose in his trve sel(jhe feels hin wante according. a hh heact’s desires cmain unsathied and to satiny which he hav to appear in flesh and. Blood often enough o7 Lenton i Sleatin iy eae se the stage of life subject to the influence of Darke ness, Maga, and has to safer all the troubles of Fife and death not only in the present but ia the fotare as well aiaafemraraq sys wisartenterr wat ae eafeen gt 56. Ignorance, Abidya ts misconception or fs the erroneous conception of Winkie Imerner existence of that which does 3 hot estst. This to believe that thie mates tion isthe only thing which substantially exists there being nothing beyond, forgetting that this material creation Is substantially nothing but is rete play of Ideas on the Eternal Spirit, the pry, Real Substance beyond the comprehensinn of te material creation. This Ignorance Is not only a tuouble in itself but also is the source ofall other troubles with man, neaiecufew an latelinerag of a weet one ara oH narracenl fend hitman? few ouw wee Ee serie wren 2 « wrsefawe wercerattnta: 1 e+ waucfitaarat TH te geaderanmeante: 1 ett 71m Inorder to understand how this lene ance fs the soutce of all oer troubles we should remember, 4s has been explained fa the previous Chapter, that their Igvorance, Abidya, fs wothiog but a particle of Darkness, Maya, taken distibutively, and as such it posesees the to properties thereof, The one i its darkening faite 8S ns)zm TTT err eT a ee 26 power by the infivence of which man i prevented ffom grasping any thing beyond the: material creation. This darkening power produces ‘Aemite for Eqoism being the Kentifation of self withthe material body (which is but the development of ‘Atom, the particles of the univers fore), and “Avinibesha 0c Tennity to the Condition. By the virue ofthe second ofits properties, this igno- rane in its poaraed state produces an attraction forcertnin objects and repulsion for others The jects 40 attracted are the objects of pleasure for wlich'an Attachment, Raga, is produced, The Objects that are repulsed are the objects prod \eing pain for whichr an Avirion, Dueshe, produced Wage wh ales os ge eR 15. By the influence of these Sve troubles, viz Ignorance, Egotism, Attach- ment, Aversion and ‘Tenacity to’the material creation, man is induced to. worke and in consequence he suffers. ‘ay an works wager frafaeara! a tw 1 14-15. With man the cessation of al sufesings is Artha, the heart's imme- diate aim, and the complete ‘extirpation of all these sufferings, their recurrence being impossible is the Paramartha, the ultimate goal, caaage’ a weiguergeal ufea a: mar aera fate 8 te afmermenaenfnfete FaaaTaT: 1 (8 0 ay Semerenmarary femer wee: ware EH ‘lena eof he at aa wer RATA WrATET emt ntiafen ete va: rar feta: wet ge 1 ate meu GUTET AT 16-21, Man naturally feels great necessity for Sat Existence, Chit Con- sciousness, and Ananda bliss. ‘These three are the real necessities of human heart whieh however have nothing to do with anything outside his sa, but they are the natural properties ‘of his own, as explained in the previous chapter, “The lent,When man becomes fortunate i» securlng the favour of any divine pero: nage Satpure the Saviour and. afetionately “llowing is holy precepts Becomes able tod becomes cape of eaAlfnd can thereby eet fhe Rea Biss which wit 6 With his heart thus contented, man becomes fable to fix his attention upon ‘any thing he choses and -can, comprehend the int and outs ‘ofthe game, So Chit Consciousness of all the modifications of Nature up to Its first manifestation tho Word Amen Auer, and even of his own Real ‘Selé gradually appears. And being absorbed in the ‘stream thereof, mas becomes baptised and begins to repent towards his Divinity the Rternal Fathes, ‘whencehehad fallen, Vide Revelation Chap I, 5:— “saw Concionmest rete Remember therefore from whence thos art “lten end repent” Man, blog consclons of hs own real palion and of the nature of ths cre tion Darkness Maye Becomes poses of abielute- power ow Raitenon i hed. 29 over it, and gradually withdraws all the develop- ments of Ignorance. In this way, coming above the control of this ereation of Darkness Maya, the comprehend his own self as {ndestructible and Eversexisting Real Substance. So Sat,the, Exis- tence of Self comes to light. All the necessities of the heart —viz. Sat Exis- tence, Chit Consciousness, and MIL TES Ananda bliss—having been attained, tgnorance the mother ‘of troubles becames emaciated ; and consequently ail troubles of this material world, which are the sources of al sorts of sufferings, cease for, ever ‘Thus the ultimate aim of the heart is effected. et wet cage rote Fair, qantas? wre: OEE aloe nea a er 1441 22. In ths sat, allehe necenities having been tained and the cltinaté am scltntt © GHected, the heart becomes pevtect!y pried and Fnated of cefecting the spiritual light receives the same : And tha blog conecreted or annointed by the (oly Spit, becomes Christ the annointed Saviour,2° Ahrough which man enteiig into the Kingiom of Spiritual Light becomes the Son of God ee CHAPTER II Sa te man cng Soa internal sphere Bhuba-Lobeh ‘This entrance into the internal world is the second birth to man, In this state man becomes Debata, a Divine Being. apfedtndiiarntrenfenteran: suerrereafcora: 1 33 23, ‘There are five states of, the human heart viz Dark, Propelled, Steaty. AEE tates of toes Devoted and Clean, By these Aiferent state of the heart san fs classified ayfener froa’aaframe Rear aseR, wet wwe: ever faroerwrepatioes’ marra fet 18 14, In the dark state of the heart man mis conceives #e,,he thinks that this gross material portion of the creation isthe only real substance in existence and there is nothing besides. This, however, is contrary to the truth as has been ‘explained before is nothing but the effect of Igna- . ranee Aéédya. In this state tan is ealled Suara or belong: ‘ng to servant class; because his nataral daty then isto apeve the higher clase people in onder to secure theie eniipany and thereby prepare his heat to attain higher stage. This state of m iscalled Kals; and whenever Sine 9% ia any solar system, man generally remains in thia state and is ordinarily deprived of the power of advane- ing beyond the xame, the whole of that system is ‘said to be in Kadé-yuga the cycleof Kali, am: rammeg@” fedtaaentiar wenmmaterane ferer few owt warmer faa 8 a aR er: afte ret LTT EATTARG HAG 25-26. When man becomes litle enlighten- ced he compares his experiences relating t0 the Iateial eration gathered in bis wakeful state wrth his experiences in dream and. undertanding the later to be merely ideal. begins to entertain doubts as to the substautial existence of the6 formes. His heart then becomes propelled to apy the real nature of the universe and. stragg- ing to clear of the doubts secks for evidence to uta ey SHORING What is tthe In Eesti he Mia dhs state man is called Kshat- triga, orone of the Military classes; and to struggle in the manner aforesaid becomes his natural duty by the performance of which he may get an insight into the nature of creation and tain the real knowledge of it, This state of man is called SSRDNRL Ue ES Senchizthal, the place between higher and’ lower, In this ‘tate men becoming anxious for real knowledge need help of each other; hence mutaal love the principal thing of getting salvation appears in the hheart. By the energetic tendency ofthis love man affectionately keeps company with whatever destroy troubles, clear doubts and afford peace to him and hence avoid whatever produces the con- trary result; and iso studies seriptures of the Givine personages sclentifcally, In this way ‘man becomes able to appreciate what true Faith ie and understands the real position of the divine personages when he may be fortunate in secori ‘When man gt mt gue the godlike company of some ance! one of them who may kindly 7 stand to him as his spiritual preceptor saf guru the saviour; Following affectionately the holy precepts he learns to concentrate his self, direc- ting his organs of sense to their common centre sensorium, Sushumradwar the door of the internal sphere; where he perceives the luminous body John or Rava and the holy sound Amen ‘Qum like a stream of river and being absorbed for baptized in it begins to repent (creep back) towards his Divinity the Eternal Father through the different Zetas the spheres of the creation, Wy Waa wareTend frend rat Ree a7. In the way towards Divinity there sre seven spheres of stages of creation and are desi hated as Swargas of Lokat by the oriental sages as described before in Chapter [, 16 viz Blu Leka the sphere of gross matters Bhuba Loka the sphere of fine matters or electee attributes; Sea Lota the sphere of magnetic poles and aura or electrcities; Maha Loka the sphere of magnet the Atom Fana Zoka the sphere of spiritual Reflection the Son of God; Tapa Lote the sphere of the Holy Ghost the Universal Spirit; and Satya Loka the sphere fof God the Eternal substafe Sat, Of these seven places the fist three viz Bhu Lobe Bhuba Loka fand Saw Leda comprise the material creation the8 kingdom of Darkness Maya and the last three viz Satya Loka Tapa Loka avd Jana Lobe comprise the spiritual creation the kingdom of Light and ‘Maka Loka the sphere of Atom being in Ube midst Ja sald to, be the door communicating between thes¢ two the material and spiritual creation and called Dacamadwar the tenth door ot Brakmaron dibra the way to the Divinity by the Indian sages. UTa@ awe; fetaereeerte ag mentary wa; ae Feet e Az fate Femeqrerar afer fare; #25 8 28, When man being baptized begins to repent (creep back, towirds the Eternal Father and with raving his self from the gross material world the Bhu Loba enters into the worid of fine mater the Bhuba Loba he ie said to belong to the Duija ot {wice-born class. In this state he comprehend his internal clectriiis the second fine material por tion of the creation and understands that the existence af the external i substantially nothing bbyt mere co-alescence or union of his fine internal abjects of sense the negative attributes of elee- Arilles with his five organs of sense the postive aribujes through is five organs af actions, te Ey neutralizing attributes of the same, caused by the operation of his xiind and conscience. This state cof man is Denpara; and when this becomes the aoneral state of the higher beiogs naturally in any Solar aystem, the whole of that system is said to be in Duopara Yuga, In this state, the heart becomes steady. If however, man contiques in the baptized state ‘remaining immersed in the holy stream he gradualy comes toa plesant state when his heart wholly abandons the ideas of the external world and becomes devoted to the internal one. cea! Ferra? errata afar: ecg ntaareere esta TET, a oer ferey Star Reb 20, In this devoted state man withdrawing his self from Bhuba Lota the world of electric attribar tes comes Swa Lota the world of magnetic attriby- tes, the electricitis and poles ; when he becomes able to comprehend Chetéa, heart, the magnetic third portion of the creation. This Chitea as has been explained before in chapter I being the spiritualized Atom Abidya or Ignorance a part of Darkness Maya mani comprehending this Chitta6 tecomes she to understand the whole of Darkness ‘Maya tet of which esa prt 28 wall ast entre creation, Mae then sldto belong to the Bipra or perfect clas This state of human ing Caled Prete; when ths becomes the general tte of the higher being naturally In any solar system the whole of that aystom ie sid to be Ia Treta yee aordta Remar frenrener Ba et a, wekfeererar® RNRTATTTAT somrecerer mega TeTETTE eT war 1 RSE $0, Man repenting (creping tack) further lit up ba slf to Maka Zoka the rgion of magnet then all the developmen of Ignorance being with Gran the heart comes toa lean stato when i Tecomes void of all exteral eas and then man Secomes able to comprebned the apa! Light Brei, the Real Substance inthe nivere, whch ik the last and everlasting sprteal portion in Greation In this state man iclled Brahman o: tual class, This wate of the human being is falled Satya and when this becomes the general Slate of the higher beings naturally in any solar Syetem the whole of tat system i sald 0 bein Satya yee : 6 ef warren aratteomarere? ae ward an: Tremere srmrae wre werettere aera fae t 31-32 Inthis way when the heart becomes precy purifed it does no more. reflect but feceives spiritual Light, the Son of God and thus leing conecrated or annointed by the Spirit it ‘becomes Christ the Saviour, the only way throwgh which man being again baptized or absorbed in Spirit, comes above the creation of Dackness Maye and enters into Jana Lota the Kingdom of God, fe, the creation of Light, In this state man is ‘alled Filan Mukta Sannyast tke Lord Jesus of Nazerath, Vide John 111 5, XIV 6 * Verily verily, [ say unto thee, except a man be born of water and of spirit he cannot enter ato the Kingdom of God.” “Jesus saith unto hin, J am the way the truth and the life no man cometh unte the Father ut by me” 32. In this atate man comprehende himself as fothing but a mere vain idea resting on a fragment ‘of the universal Holy Spisit of God, the Eternale Father, and: understanding the real! worship he sacrifices bis self there at this Holy Spirit the altar ‘of Géd, ie., abandoving the vain idea of his separate existence becomes dissolved or dead in the vuniversal Holy Spit; and thus comes to Topa Lota the region of Holy Ghost In this manner being one and the same with the universal Holy Spirit of God man becomes unified with the Eternal Father God himself, and to comes to Setya Loka ‘when he comprehends that allthis creation is suls- tantially nothing but mere a ideal play of his own [Nature and there is nothing in the universe besides his own Self. This state of unification is called Keaibalya, tie only sell. Vide Rev XIV. 13 and John XVI 28, "Blessed are the dead which div in the Lord from hence forth.” “J came forth from the Father and om come in to the world again I leave the world and go to the Father, CHAPTER IV. faxn—THE REVELATION. avagerntiamta: teaautiern: fal ath Bx eeu AMAT? aeagein ener nam amar wade wremeefarar aft: 1-5. Aideptship is attainabie by the pitifcation of the body in all respects, Purification of the raterial body. can be affected by things generated alone with it by Nature, that of the electric body by patience in all circumstances, and that of the magnetic body (Fay chitta ) by the regulation of the breath which is called mantra (a: ara fn Im: ) the purifier of the mind, The process how purlfications can be effected may be learnt at the fect ofthe divine personages who witness light and bear testimony of Christ waa was Weaneer ew Te were t am 9 8 a Quang aur tary weni es eeey Tr 45. By culture of r-gulation of the breath as directed by the spiritual preerptor safgiru the holycn word Pranava or Saida ( HWE, WHE) appears by itself or becomes audible. When this holy word Pranava or Sabda appears mantea the breath ‘becomes regulated and checks the decay of the material body. This Prana appears in diferent forma a the Aiteart sagen of aivancementacrordiog. tthe purification of the heart chitta. “Buesse> fee THE Se tener! regen a saree: mate” eda revere steer s(t 6. Iehas already been explained before what Satgaru is and how to keep the company thereot Man when endowed with heavenly gift of pure love naturaly becomes disposed to avoid the com: pany of what is ara! and to keep the company of ‘what has been described as sat. By alfectionately keeping the company of zat he may be fortunate enough to please one who may kindly etand to him as his safguru a spiritual preceptor. By keeping hic godlike company there grows an inclination probrittd in his"heart to save himself from the creation of darkness Maya and he becomes prebartata an initiate in the practices of yama ‘and migama, the ascetic forbearance and observe- ance to obtain salvation. 65 aafrerrranetin aperATeTeTT: Seaarenfeeaa Serres ade wiwaraen wee war io! 7 Te may be remembered that by the culture of yama and niyema the meanness vanishes from the heart and magnanimity comes in. It is at this stage that man becomes fit for the practice of as cntic posture ete. the processes pointed out by his saigera to attain salvation and when he continues to practise the processes so pointed out to him he becomes a sadhabs or disciple, se ertremrg, fexrat’ afer wmnied Seng rearprnag st Ferrer srerer 1 EY 8. Onarelerence to Chapter 11 it will be found how a disciple while passing through the Jifferent stages becomes able to conceive the Aitferent objects of creation in his heart, and how he gradually advances to the state of meditation and ultimately by concentrating his attenfon to the sentorium he perceives the peculiar sound Pranava ot Sabda the holy word, when the heart becomes divine and the Ege, Ahamtara ox the Son6 ‘of Man becomes merged or baptised in the streara thereof and the disciple becomes siddha, an adept, 4 Divine personage. In the state of baptisation db yati yoga, surat sada yoga men cepentxand withdraws his self from the extemal world of gross matters the Biuloka ‘and enters into the internal one of fine matter the bhubarloka ; where he perceives the manifestation of siprit the true light like seven stars in seven centres or conspicuous places which “have been coinpared to seven gollen candlesticks. These stars being the manifestation of true light the Siprit are called Angels crAishis which appearone after another in the right and of the Son of Man ius, im his right way t0 the Divinity The seven golen candlesticks are called the seven churches patals the seven conspicuous places in the body, mown as brain the sakasrara medvla oblongata the ajnya chara and five other centres afacervical Bisuddha, doresl anakaca lumber mampur sact swadhisthan ani coceygia) muladhar where the spirit becomes manifested. Through these seven ‘cemres or churches ego the Sin of Man passes towards the Divinity: Vide Rev. Chef 12513, 16, and Ch, I. And being turned [ saw seven gol- tden candle-stichs, “ And in the midst of the o seven candlesticks one like unto the son of man” savAnd he had in his right hand seven stars” “The mystery of the seven stars which Thon dawest in my right hand and the seven golden’ candlesticks, The seven are stars the Angels of the seven churches and the seven candlestichs ‘which thou sawect are the seven churches!" " These things saith he that holdeth the seven ars in his right hand who walt-th in the midst “of the seven golden candlesticks.” ae ware BRUTATCE Aa wvoneer awe; en 9. Inthis state of baptisation Shabtivega oF surat sabia yoga as Ego surat the Son of Man gradually passing through the seven places ‘mentioned above acquires the knowledge theieof ; and when thus complets the journey through the whole of these regions he understands the true nature of the universe and withdrawing his self from bkuSarloka, the fine material crestion and centers into the swarloba, the souree of all matters fine and gross, There he perceives his luminousa astro fornt around his heart Atom, the throne of Spirit the Crestor provided with ve electricties and twa poles, Mind and Intelligence, of.seven different colours as in rainbows. In this sphere of elec Aricitles mind and intelligence which is the source df all the objects of senses and organs for their fenjoyoent, man becomes perfectly satisfied with teing in possession of all the objects of his desires and acquires a complete knowledge thereof, Hence the astral form aforesaid with its elec tticities and poles the seven parts thereof has been described as a sealed casket of knowledge, a book with seven seals, Vide Rev. Ch, VitIV, 3+ 4 And sam on the right hand of him that tat on the throne a book written within and on the back side sealed with seven seal: “And there was a rainbow round about the throne. neu went Brom career iferre ere pC Te te to, Passing through this swarlota, the Son of man comes to maharlota, the place of magnet fof which the ideas of manifestation, time, space 6 tnd pane o at 3 atom are te four sad peo ponent pats, 4s a een aready mentioned in Capt fi ota represents dbidy the Ignorance wing Produces the idea of separate existence of welt td the wee of Ego the Sono Men ‘Teg san mona (HOE) beige oping of Ign spiseand he lgnorace ting represented he Moroni, thee [dens ane elle he four Manus (wa anna EPMA) the oxigins or 11. The matariote the place fxpluned bso the Brehmarandina ota dwara the door between two creation: eb tpktulL When Ego the Son af Man seceent the same he compre} Perehined the stme he comprehend th pial asa ‘comes again tpt tech, And “ect iroligh this door he comes above natiee St Daskoss May, and entering i world ecives the tre Ligh Sovot God. ‘Thos men eg ted overcomes. bondage of darkeess, comes the possess ofall majestien Thee ashen ideal creation tothe spiritual becomes the Son of God Maya and be sharyyas the ascetic are of eight sorts1. Anima the power of making one's body oF anything else as small as he likes even as an atom 2. Mahima, the power of magoifying or mak ing one’s body or anything else makat as large as hh likes je Laghima, the power of making ones body ‘or anything else Jaghw as light as he likes 4 Garima the power of making ons body ot anything else guru as heavy as he likes 5. Prapti, the power of apti obtaining any- thing he likes 6. Basitwa the power of baska i.e. bringing anything under control Ff. Pratamya the power of satisfying all Aesines Kama by irresistable willforce. 8, Ishitwa the power of becoming isha Lord over everything Vide Jobn XIV 12, os Wary othe: ig, ob pay_ He Bid ule ok me the wor The. Tae shall hes lalso and greater morks than these shall he do because 1 go unto my Fathers n aa: efefeaftmaarere wife wet arte? sree career aime a eH 3 1 12, ‘Thus man being poscssd of aisheryyas the ascetic majestien aforeaaidflly comprehends the Eternal Spirit the Father, the only Real Substance a Uni, the Perfect Whole, and hs self as noting buta mere iden esting on s fragment of the Spiritual Light thereot, Man-thus’ Com. prehending sbandons altogether the vain ides of the separate existence of his ovn self and becomes unifed wid him the eternal Spin, God the Father, This unigcaton with God is Rerbalyn the ultimate ject of thin teatie Vide, Rev. III 21. “(To him that overcometh ‘will I grant ta sit ‘with me in my throne, even as I also overcome, ‘and am set down with my Father in His throne.”conciusrom “ Love rules the court the camp the grove The man below and saints above For love is heaven and heaven is love. ‘The power of love has been beautifully des cried by the poet in the stanza quoted abore, It has been clearly demonstrated in the foregoing pages that “Love is God,” is not merely the noblest. sentiment of a poet bit an aphorism, ‘containing an eternal truth. To whatever religious creed a man may belong and what ever may hi postion be in society, if he properly cultivates this ruling principle naturally implanted in his heart; hheis sure to be on the right path, to save himself from this creation of Darkness Maya. Tt has ‘been shown in the foregoing pages how lore may be'cultivated how by its-culure it attains develop: ment and when developed'‘how through this only man may find bis spiritual preceptor through whose favour again he. becomes baptized in the holy stream and baptized again in Spirit. sacrifices his self before the altar of-God and becomes unified with the Eternal Father for ever and ever. ‘This litle volume is therefore concluded with an earnest exhortation to the reader that they may 7 never forget that life is always unsafe and unstable like a drop of water on a lotus leaf and that the company of a Divine pertonage for a moment can saveitlike Noahs ark in the flood as has been very poetically descrited by the Indian Shankaracharyya in the following Slokas— “nfastcamernerta AC, aaviteaafamaeuery “wufire uerrapfiiter waa wew'aqe? star” THE END.Printed'by P. % Dey ‘The Kidderpore Press, 21s Ge, Garden Rench Roe, Kidepoe, Clete