Shooting of the last arrow II

It is through cool and peaceful mind you should think subtly and can bring solution in individual and collective lives. If you think seriously, coming out of ego, jealousy, anger etc., then only can you establish yourself in SATYA. Otherwise it is not possible and the higher level of knowledge cannot be achieved. The human mind is capable of grasping knowledge to a certain level or a little more than that. But if it is much higher, he cannot grasp it.

There will be a big political fight in the world if you want to establish PROUT. At present, whatever political trend is going on in the world is on the opposite side of PROUT. Mutative force is very much dominating in the world today. Applying the physical, psychic and spiritual forces of spiritualists one should eradicate the mutative force and establish Satvaguna (Sva´ttika) in the world. You don’t know how to do, what to do and where to go?  If you could know about these things, then these problems would have not arisen.

Sadhakas are in three stages, Uttama, Madhyama and Adhama.

1)     Adhama : They try to satisfy the Paramapurusa by offering flowers, fruits, dhoop, chandan, sweets, etc. They call the Paramapurusa just to satisfy their selfish ends, even they do relief service for exhibiting before others, but behind that they have selfish motive.

This level of Sadhakas will not accept both positive and negative forces equally. They only accept the positive forces if they get something, then they think this is the grace of Paramapurusa. If something is lost, they think somebody has taken it, they never consider that Paramapurusa has taken. Adhama Sadhakas will not do any mantra or japa, but offering dhu’p, diip, Mala, Chandan etc., to satisfy Paramapurusa for keeping HIM in their control.

Madhyama : Madhyama Sadhakas through some mantra they want to keep Paramapurusa under their control. There is selfishness.  These Sadhakas have more desire to get Siddhi, riddhi, occult powers and moksa. They have desire to enjoy the fruits of their actions. Here they accept both positive and negative forces in theory only, but not in practice. They want to keep Paramapurusa within their understanding, in whatever they don’t understand they deny Paramapurusa, and come to the level of adhama. There are figure, emotions and narrow sentiment in this level of madhyama. They think what Paramapurusa can do and cannot do. In this state there is yes and no both remain. When this sadhakas have limited faith in Paramapurusa, then HE will provide them the limited powers only, but they will not understand that power is given by HIM but they think that power is of themselves.

They have less confidence in Atman and give more prominence for the mind, if any difficult problems come in their way; they think Paramapurusa will take care of it. They are not ready to face those difficult problems.

Uttama : In this stage there will not be any bondage. They do karma, but they don’t desire for karmaphala. Karma is Sadhana, sacrifice is the mu´lamantra for them. Uttama sadhakas, don’t desire for mukti and moksa. They do works of Paramapurusa and they offer the fruits of actions to HIM only. Sentiments and emotions are there towards universality. There is no any special sentiment for a particular figure. There is no differences between satva, rajah and tamah forces in this state. EK BRAHMA DVITIYO NA´STI. He understands them in this state.  You should read the books of Baba, particularly, S.S. Part II. There it is written about the uttama sadhaka. He thinks that everything is done by Brahma only and offers everything to HIM. In this stage Sadhakas will accept both positive and negative equally. They think Brahma is beyond their thinking. They accept these are all Cosmic Plans. Whatever we want HE, may not do. Whatever we don’t want, even then HE will do. In this stage he will not remain for a long time, he merges himself in the thought projection of Paramapurusa. Then whatever he says it will take place.

Uttama sadhaka expresses his Bhakti through Karma yoga. He converts his bhakti into Karma and expresses in the world. Uttama Sadhakas come under DECLASS category, and they are not of any class. For the welfare of the world they assume any class as per the need of the society. These Sadhakas will renounce all the gunas and remain above the gunas. They will go to Nrgun´a sthiti only with the permission of Paramapurusa and they may come back to Sagun´a sthiti for the welfare of the society.  very few only will attain this stage by the grace of Paramapurusa. Suppose we analyse spirituality, we see that there are two sections. First there is A´stik and the other is Na´stik. A´stik is divided into another two categories, first Jad´a and other is Cetana.

Jad´a : Tirupati Mu´rtii, Puri Jaganath Mu´rtii, Ganesh, Hanuman, etc.

Cetana : This has two categories again. 1. Physical 2. non physical

Physical: Buddha, Caitanya, Jesus, Nanak, etc.

Non-Physical : Nirgun´a, Nirakara, Parama Caitanya Sattva only.

Those Sadhakas who keep contact with the non-physical entity are the higher level of Sadhakas.

In this level of Sadhaka they utilize their physical body by realizing the plans and programs of Paramapurusa. Baba has given the ten commandments of Dharma on which Sadhakas should move onwards in their lives. All the Sadhakas should follow the ten commandments of Dharma.

Sadhaka should move on the path of vidya only and they also should think, I am moving on the path of vidya, but regarding vidya and avidya, he does not have any clear understandings. I am calling them to remove their ignorance. Vidya and Avidya both are working in you. Yama and Niyama is Vidya sadhana, and its opposite side is avidya. Evil tendencies like krodh, hinsa, and revenge remain within.  Name, fame, popularity influencing others, are avidhya. Vidya leads to omniscience, and establishes in the universal unity. He can mix up with others, and he can make others also to be mixed and united.  Divisive attitude is the nature of avidya. Avidya brings differences, divisions, jealousy, confusions and it will jeopardize the existence.

Baba said that you people have come to this world to establish Satya. You have to walk on the path of vidya to become totally victorious. Jealousy, violence, anger these things should not be given any place in the mind. If you walk on both the paths you will be destroyed totally. Prout has been given by Baba. HE has given everything but whatever you have understood is very little and very partial. HE has given tantra, mantra, PROUT philosophy, literature and samgiit, etc.. I am telling you that I will help you in all respects. If you go towards Jad´a, you will be made into pieces and thrown away. Today the same things are happening, you have to move towards Paramapurusa and have to become greater than any followers of any other mission in the world.

Through the system of vidhi pu´jan mind will get concentrated and surrendered to Paramapurusa. From Vidhipu´jan if you want to go to Brahma Sadbha´va, you have to go jina´na yoga. If you develop bhakti in vidhipu´jan then Guru gives you the knowledge to get into BrahmaSadbh´ava. First you have to understand vidya and avidya of Paramapurusa, then ignoring avidya you follow vidya. First you establish in vidya, and become a (yantra) machine, after that only you will be empowered by Paramapurusa. But you cannot make use of this power. Only with the permission of Maha Sambhuti you can make use of this power otherwise not. Vidya is established by avidya only. During Mahabharata LORD KR’SNA established Dharma through avidya.

Try to understand these three stages of Sadhakas.  Adhama sadhakas say that Bhagavan will do. In this stage sadhaka can not become self dependent. Jina´naYoga sadhakas will understand that I have to do the work.  They become self dependent (Atma pradhan). You have to go deeper into spirituality to become UttamaSadhaka. If suppose, all the problems are solved by Kiirtana and Bhajana, why do you go to court and to the police for solving your problems.  If only through Bhakti you can solve any problem, then Jina´na yoga and Karmayoga are not needed. UttamaSadhakas are internal and they are never external, in this stage pratik and particular dress are not necessary. You cannot recognise a Uttama sadhaka from the external look, you can recognise him by his action and knowledge. Baba said for the avadhutas, no dress and no address. They do not have any external bondages like any particular dress, house, introduction, relation, etc. What Baba said I am telling the same thing.

Since the beginning, the present Govt. and the police were against to our ideology.  Baba made our organization only for fighting against them. So they are enemies of our organisation and these people have become their friends and with their permission only they run the organisation. When they are the enemies of our Baba and our mission, the present set up of workers become the friends of those who were against Baba, our Guru. So they are Gurudhrohiis, DharmaDhrohiis.  Some people say a sloka about Hanuman, that is, SRINATHE JANAKINATHE ……… Hanuman has gone to save the honour of Rama and destroyed the Ravana Rajya, but today these Hanumans taking the friendship of Ravana, they damaged the honour of Rama. If you want to save the idealogy and the world, you have to understand the self-spiritual power and leave everything aside by practising Uttama Sadhana.

You are telling that why non-margiis are not taken in their fold? Why only margiis? Baba even after training for 50 years, these people are still in confusion about spirituality. By taking non-margiis do you want me to train them up for another hundred years? You don’t know that how the welfare of universe is going to be established. Leaving the external world, try to pierce into the internal world by entering into Jina´na yoga and gradually you will know the reality.

Who is taking you forward into the flow of PratiSainchara, is your friend and your Guru. Anybody who says, remain where ever you are and who pull you down, they are your enemies. Who liberates you from external and internal bondages will be your friend and Guru. When you are all the followers of the one single ideology, why there is fight amongst brothers.  Under the influence of prakrti, they think, they are great. This is not the way to become great.

If you consider the world as great, then you will become great. You are considering me that I am an outsider, means, you are not considering the universal family. You people want to establish PROUT through political angle, removing others, this is the character of Rajoguna. You have to know that PROUT is sattvika in character. If the PROUT is only political, Baba would have given it to any powerful political leader of the world. But HE has not given. Because PROUT is to be controlled by highly elevated spiritualists whose intellects are converted into intuition.  They will not consider anybody as enemy and will take them as friends.

Only after establishing PROUT, Baba will be established. Baba has declared that HE has merged Himself in the mission. HE is not aloof from the mission. If you break the mission, you are breaking Baba. Baba is Satya, Akhanda. What Baba said, we have to do. To reach the Goal whatever you do is Dharma. Leaving your Goal aside whatever you do is Adharma.

So long as you consider the world your enemy, you cannot move ahead. Only with friendly feelings can you conquer the world. Therefore I have called the senior Margiis and workers now. They understand what I say. They were in the organization with its ups and downs. You cannot move ahead with only crude force (Muscle power). You apply the crude force on the weaker, and you will run away from the stronger forces. Baba said that Sanya´siis should show the correct path to Margiis, but when Sanya´siis go on the path of wrong and injustice, then all Margiis should get united, protest and bring them on correct path.

Today you are capturing a small land as saying my Bengal, my Bihar etc. Why don’t you try to capture the entire world? Why do you want to capture a small Ashram and become Mat´hadhiish. Why don’t you think the entire world as your Ashrama. It is your duty is to eliminate the crime from this world.

Parambramha Chakradhar



I, Taraka Brahma, have already taken birth on this earth as Mahasambhuti Chakradhar in order to establish Dharma. On January 1st, 2010 I am going to declare Dharma Maha Yudh against Adharma. I invite all you Dharma Gurus to fight the war on the side of Dharma. All those who fight the war on the side of Adharma will be completely eradicated (Sarvanash).

“Paritranay Sadhunam Vinashay cha Dushkritam

Dharma Sansthapanarthaya Sambhavami Yuge yuge”


What is DHARMA?

So much has been said in the previous posts about Dharma. Hence it is important that it be defined.

Dharma is derived from the root verb dhr plus man. It means “that which provides support to the inner qualities, the intrinsic traits”. In other words, that which provides support to the essential qualities and the specific traits of an entity is dharma. Every object in this manifest world has its own dharma. For instance, water has its own dharma; fire has its own dharma; oxygen and nitrogen also have their own respective dharmas. And it is by virtue of their dharmas that different objects can be distinguished from one another.

If an object loses its capacity to burn, it can no longer be called fire. Similarly, if the thirst-quenching property is absent in an object, it is not water. Each elemental object carries its own identity through its dharma.

Each and every being of the universe has its own dharma. Even trees and creepers have their own dharmas. The dharma of trees and creepers is to seek certain goals, that is, to collect nourishment, to develop physically, to multiply through seeds and saplings, and then to get lost in the abyss of darkness so as to be born again. The life of animals is similar; the only difference is that animals are a little more developed than trees and creepers. They have one additional quality or trait, and that additional quality is the ability to move from one place to another. Plants cannot make such movements. So plants and animals have some common qualities, but animals have an extra quality, that they can move. That is why animals are said to be movable, while trees and plants are immovable.

What is meant by the dharma of human beings? One dharma of humans isjaeva dharma [the dharma of living beings], which plants, animals and humans, all three, all have in common. As animals, humans also have another quality, namely their movement from one place to another. This quality is also one of their traits. It is a dharma that they share with [animals]; but the dharma that human beings have in addition to this is their Bhágavata dharma. The life of animals and plants is wholly given to their senses. They have nothing beyond their physical needs and comforts. But some human beings are conscious of having one more dharma – Bhágavata dharma. The basic idea or controlling idea of human beings’ Bhágavata dharma is that they will move ceaselessly and uncompromisingly towards the highest ideal, towards Parama Puruśa.

Humans’ future is always bright. Never is it clouded with darkness. Because human beings’ guide is the most radiant and most brilliant Entity in the universe, and the final goal of their life’s journey.

The Supreme Being, the most effulgent Entity, is always present before you. Hence the future of anyone, whether sinful or virtuous, is always bright. One’s future can never be bleak. Hence people should continue to move without pause towards Parama Puruśa, maintaining a little adjustment with the jaeva dharma or animal dharma in them – this is human dharma. People have a physical life and also a mental life, but their speciality is their tireless movement towards Parama Puruśa. That is exactly what the Giitá wants to convey by saying that Bhágavata dharma is the svadharma of human beings.

Dharma is one for all human beings, and that dharma is mánava dharma.

The Transitional Period- “yugasandhi”

What does “yugasandhi” mean? “Yuga” means “age” and “sandhi” means “joint”. Therefore yugasandhi means “juncture between ages”.

At a certain stage in the movement of human society along its path, the behaviour, manners, customs, intellect and wisdom of the people cease to develop – they become static; and society loses its capacity to move forward. This is the critical juncture in history when the society feels the need for an extraordinarily powerful personality, a Mahásambhúti. At this juncture the advent of such a mighty personality is inevitable.

“Mahásambhúti”, infuses dynamism in the social body and accelerates the speed of movement. All the virtuous people in the world respond to his call and rally around him. He creates a polarization in the society: the virtuous versus the wicked. In the clash between the two groups, the virtuous people emerge victorious by dint of their special efforts coupled with the grace of that great personality. His advent itself signifies victory in the war.

The brave companions of this Mahásambhúti accompany him from age to age preferring to work with Him than attain their own liberation. In the last phase of the conflict, the evil forces are bound to accept total defeat. Therefore, to those of you marching forward on the path of virtue, the path of dharma, I say, “Keep marching on safely and without concern.”

In the present day, you can see for yourself how the social movement is grinding to a halt. When social progress loses its velocity it is called “yugasandhi” (transitional period) in Saḿskrta. You have all been born in such a transitional period and have assembled here today. In the future, the honest and virtuous people of the society will respond to Your call and will unite. The same polarization is taking place now as occurred in the past: the honest people are with you and will remain with you; the dishonest people win oppose you now and will continue their efforts to block your progress in future. Whenever there a war between dharma and adharma, you are sure to be victorious. You are not alone – dharma is with you, the benevolent intellect is with you, and I am also with you.

The Advent of The Lord (Mahásambhúti)

Here is the explaination of the couplet mentioned in the introduction (view the 2nd post), the words which Lord Krishna has said on the battlefield to Arjuna:

Yadá yadá hi dharmasya glánirbhavati Bhárata;
Cábhyutthánamadharmasya tadátmánaḿ srjámyáham

[O Bhárata, at a time when dharma is distorted and adharma is ascendant, I create myself out of my own fundamental factors.]

Some 3500 years ago, Krśńa was born. His advent was just at a crucial time – humanity was suffering then. He removed the suffering of humanity by creating Mahábhárata. He gave an assurance to the entire world that there would not be degradation of dharma, that He would come and save it.

What is the meaning of yadá yadá? Yadá means “at the proper moment”, “at the most opportune moment”.

He says that “Whenever there is degradation of dharma and development of adharma, rule of adharma, regime of adharma, then, and in that particular moment, I recreate Myself.”

What is gláni? It is a lower state, beneath the generally-accepted standard. When dharma goes lower than its accepted standard, it is said to suffer gláni. For instance, the commonly-accepted place for a crown is the head; if someone wears it on his foot, it can be considered to have suffered degradation. So Krśńa says that where there is degradation in dharma and adharma rises – when people’s hats decorate their feet, and their sandals, their heads – He comes as Táraka Brahma [Liberating Brahma] to reinstate dharma to its original status.. Then He creates tat átmá – tadátmá [in the shloka], that is, Táraka Brahma. Táraka Brahma polarizes dharma and adharma. He makes them prepared to fight.

Whenever dharma comes into a secondary position, a degraded position, a depraved position; that is, dharma is being defeated by adharma in that temporary phase of the war – finally dharma wins, but you know, a war is divided into several phases, and each and every phase is known as a battle. So in one battle, adharma may win, in another battle, dharma may win, but finally, as a result of the final fight of the war, dharma wins. Hence, O human beings, do not get scared, light is sure to come after darkness.

What is Satya?

Satya, or in other words, TRUTH, is defined thus:

1. What you think, what you speak and what you do, should be one and the same.

2. At the same time, it should be in the welfare of the society.

3. It should also result in spiritual progress (yours and others).

Sounds simple enough doesnt it? But for the action to be defined as satya, or “being in satya” it should satisfy all 3 criteria. For instance, a burglar, who would certainly be doing the 1st point (thinking about robbing, voicing his intentions and then doing the act of robbing) does not mean he is satya. For he has not acted in the welfare of society.

Consider another instance, a rich person decides to organise a feast for the entire community where he resides. Point 1 and 2 satisfied, but is point 3 satisfied? No, for there was no spiritual progress for anyone.

So following Satya is better said than done. But the easiest way to do it is, LEAVE ASATYA. Anything that does not follow either of the 3 points, is considered Asatya.

Try to establish yourself in Satya.