Glowing Go of Life

Vol. I

Satsang Publishing House

 INTRODUCTION

Sri Sri Thakur Anukulchandra was most eager to promote

harmony in human society as a whole, and real harmony can
come into being only when people move with a common
purpose. With perfect vision he saw—and taught us—that in
fact there is one goal of life for all, which is life’s Source, and
one path on which life grows towards the goal. He knew that
views of the path and the goal may be varied; but he warned
us that the differences in people’s views must never obscure
the fact that the well-being of each individual is interlinked with
that of his environment and the well-being of each group,
society and nation is interlinked with that of others. To live and
grow ourselves we must do what we can for others’ life and
growth.
Because of the great benefit of understanding the
interdependence of people and their basic unity of purpose
and the great danger in ignoring these truths, Sri Sri Thakur
wanted some of his Messages regarding them to be collected
from his various books and made available to everyone in a
small volume. Shri Devi Prasad Mukhopadhyay made the
collection with the advice of Sri Sri Borda who as Pradhan
Acharya leads Satsang in following Sri Sri Thakur. It was
published in Bengali in 1968 under the title JEEVAN-DEEPTI,
which was given by Sri Sri Thakur. At the inspiration of Sri Sri
Borda it was translated into English by Shri Prafulla Kumar Das,
Shri Devi Prasad Mukhopadhyay, Shri Arun Kumar Ganguly,
Gary Dichtenberg and I. May these Messages be read and
followed so that Sri Sri Thakur’s purpose is fulfilled. Adorations to
Fulfiller the Best.

Satsang Kerry Brace

Deoghar, S.P. 12.4.1974
Glowing Go of Life
(Jeevan-Deepti)

Vol. I
 Satsang Publishing House

Published by:
Amarendra Nath Chakraborty
Satsang Publishing House
Satsang, S.P., Bihar (India)

All Rights reserved by the Publisher

May, 1974

Printer:
Amulya Kumar Ghosh,
Satsang Press,
Satsang, S.P., Bihar (India)

Price
 1
Satsang wants man
in the name of the One Supreme Creator
of all beings,
God, Khoda or Existence,
Whatever you call Him.

Satsang does not think in terms of

Hindu, Christian, Muslim, Buddhist ;
regarding each and everyone
as a child of Him alone,
Satsang wants to make all
submissive to that One.

Satsang does not think in terms of

Pakistan, Hindustan, Russia, China, Europe or
America either-
Satsang wants man, every individual of mankind—
whether Hindu, Muslim, Christian or Buddhist
or whatever—
to be gathered in His Name
at the clarion call of Panchabarhi*
in pursuit, nurture and fulfilment,
in elevating offering,
in mutual compassionate co-operation
and in an uplifting, efficient and industrious
go of life
so that everybody by proper work
earning their food and clothing
can survive,
maintaining distinctiveness of being
and moving in the way of becoming,
so that everyone can understand
that everyone belongs to him,
so that no one can think
that he is helpless, penniless, shelter less,
so that every single person can say courageously
 with active co-operative zeal of love
"I am everyone's
and everyone is mine".

Satsang wants the greatest co-operation

between states
so that there is not the least flaw
in anyone's existential becoming
and so that each and everyone
can move on freely
in this world
in one accord
with self-elevating, efficient and active,
progressive go of service,
growing in integration
that is mutually fulfilling—
being illuminated with the inspiration
that cultivates the good,
with an eye to fulfilling that Ideal man
being meaningful in that unparalleled One.
( Dhriti-Bidhayana,Vol-I, 394)
*Panchabarhi - Five fires symbolizing the five disciplines for
becoming: service to Almighty one, the seers, the grouping of the
varieties of similar instincts, devoutness to the forefathers that followed
the existential path, and self dedication to the present Fulfiller the Best.

2
Whether they are Hindus, Muslims or Christians,
particularly Hindus, Muslims,
Christians or whatever
of this India,
each one’s blood descend;
from a different lineage of the same stock.
Dharma enlightens mankind in a progressive go,
binds mankind together in harmony,
upholds man’s existence
on the path of culture,
in the becoming of his being,
in sustaining adjustment—
it leads toward God
in a meaningful co-ordinating progressive upliftment.
Dharma does not corrupt blood,
does not break unity—
rather it uplifts everybody to the supreme
Oneness,
Maintaining every individual distinctiveness
in a progressive powerful becoming
nurturing the specific characteristics
in supreme co-operation that fulfils existence,
in self-adjustment leading to mutual fulfilment,
in work, in preparedness
in profitable nourishing fulfilment.
Those who damage this blood compactness
deceive becoming
with a destructive self-aggrandizing run,
cause tumultuous waves of disuniting rebellion
and an anti-evolutionary revolution
putting a mask of truth
on the visage of falsehood.
They forget
or wilfully cover their own eyes to the fact
that each Prophet
is the manifested recurrence of the fact
upholding, nurturing and protecting life’s
movement,
an instrument carrying the one Message
of that Supreme Fulfiller ;
to slander anyone of them
means to oppress each one of them.
Aren’t those who propagate the
tidings of separation
messengers of destruction ?
Are they not worshippers of Satan ?
Are they not of debilitated blood ?
Don’t they ravage existence or chastity ?
If we are men,
if we really love existence,
if we think it best
to be worshippers of becoming
 before the living Altar of God,
we want to become meaningful in God,
whether we are Hindu, Muslim, Christian
or whatever,
we should never tolerate this deviation
in any respect,
but must use the limitless power of life
to frustrate its every step.
One who ignores blood
ignores Dharma,
one who ignores Dharma
ignores God ;
we are to crush this movement
against blood, Dharma, and God
with all resoluteness.
Whether Hindu, Muslim, Buddhist, Christian,
Jew, Sikh, Jain, or whatever,
we want everyone—
those who obey God,
and obey the Ideal man who fulfils,
and respect their lineage, that is,
the forefathers,
who believe in the oneness of God,
have regard for the unicentric consolidation
and are enlightened by elevating self-regulation
that nurtures individual distinctiveness.
Gathering in the shelter of that One,
making everybody prosperous
with mutual co-operation,
we want to live and grow
in life, wealth, service and fellowship.
By moving freely in the world
we want to enjoy life
with perfect knowledge of well-being.
With food and clothing,
in profitable becoming,
with advancing steps
increasing efficiency more and more,
we want to live—
exalting special characteristics
 and individual distinctiveness
with upholding laws
in nurturing, nourishing and
fulfilling existence.
We want to live, grow and enjoy life,
taking pleasure in mutual adoring service,
being exalted with radiance.
Those who bring disaster and opposition,
destruction and agitation,
make life fragile ;
we want to resist them, stop them, restrain them—
we want to hinder their every advancement.
Why say it is far away ?
It was not long ago
that with Hindus and Muslims combined
in conspiracy
we dethroned Siraj, the Nawab of Bengal
and demolished him,
crushing him to death ;
helping the English,
we handed the country over to them,
thin act might have been virtuous or vicious
but even then
during the initial stage of the British regime
the Hindus did not live the Muslims,
nor did the Muslims leave the Hindus—
can it be that this togetherness
has created the cruel excitation
of this suicidal revolution ? *
Again, how could this make men mad
in a heinous dance of terrifying distorted
adulterous drama ?
This was known to us—
the Muslim cannot leave the Hindu,
and the Hindu cannot leave the Muslim ;
whatever faith one may follow,
to whatever stage of life one may belong,
we are all fellow-travellers
on the path of life.
In days like these,
 though our hearts are full of suspicion,
though the knowledge of oneness
is torn asunder,
still understanding peeps—
effort can still bring a day
which we can greet
with a rejoicing welcome.
(Charya-Sukta, 52)
* The Muslim-Hindu conflict that led to partition of India.

3
Those who move on following Panchabarhi
and regulate their lives accordingly—
with a progress-promoting welcome
to the all-fulfilling Ideal,
Dharma and culture,
are Aryanised in all respects ;
so they are Aryans
bearing the traits of their seed
whatever they may be—
worshippers of Lord Vishnu, Goddess Kali, Lord Shiva,
the Sun, Ganapati,
worshippers of Tantra faith,
Sikhs, Jains, Buddhists, Muslims or Christians.
(Aryya-Kristi, 134)

4
This is what I understand—
by Ishwar I mean
the nurturing and protecting Agent
who nurtures and protects us.
By Khuda I understand—
the Supreme,
He who upholds us properly,
Also, the word God—
derived from the root ‘Hu’,
meaning worship—
means He whom we invoke
in our difficulties and troubles,
sorrows and sufferings,
 He to whom we pray for strength
so that we may get rid of miseries
and become exuberant, illuminated
and unhampered in existential go.
So you say—
all these are the attributes of Ishwar (God) ;
therefore I say
everybody’s Ishwar is the same.
We pray to Him ‘
prayer means to move in an appropriate
and excellent manner
by which maintain, enrich
and illuminate our existence.
Whatever anyone may say,
Ishwar has no partner ;
He is the sole Master
of the totality of existence
including all individuals
of the whole universe.
By moving in accordance with the laws
and principles which the Seers and Great Ones
have declared to us
and by accepting Him who is the Saviour and Master
of our being and becoming
and doing and moving in accord with Him
in a conscientious way,
we can acquire existential well-being,
So, whatever anyone may say,
whether you call him a Hindu, Muslim,
Christian or anything else,
Anything anyone may do with Ishwar as goal
is worship of the One.
About Allah it is
that the Atharva Veda called Him Allah
and that Allah means
He who receives all that exists.
So you see
we try to make God have a partner
by giving prominence to the sect.
Is there any other form of inordinate selfish greed
 Like this ?
In fact, in essence,
we invoke the self-same One
for exalting the agility of our existence
and for making it blissful—
according to our individual tradition, custom or mode.
When we ignore a Hindu, a Muslim or a Christian
in our effort to pursue God
do we not in fact ignore Him ?
For worshiping divine attributes
we foolishly divide the upholding glow
of the Upholder and the Lord of the world
with an obnoxious outlook.
Does this ever become meaningful ?
It never does.
Communities may grow
around the observance of customs,
food habits and marital relations etc. ;
we feel the divine glow
in and through the existential customs,
forms of worship and ceremonies
prevalent to different times and climes,
suiting individual circumstances and tastes.
When you as a Hindu
are not helping a Muslim to live and grow,
when you as Muslim
are not serving a Hindu in attaining
growth and becoming,
when you as a Christian
are not striving for the becoming
of a Hindu or a Muslim,
when you are not sympathising with him,
when you are not saving him from danger
with serviceable endeavour,
in whatever language, or with whatever expression
you may manifest this attitude
that is the moment that you are ignoring God.
Even if you simply punish an evildoer
without trying to correct him
that also in my opinion
 amounts to the same offence.
You observe daily prayer
or perform namaz*,
Do you not purify yourself
according to the instructions
given by your Seer or Prophet ?
I think that the custom of purification
before worship
declares—be purified, pray of God,
be disciplined, be nourished in love,
being inspired to the good, exalt each and everyone
with an apt nurturing glow
in an all-fulfilling agility
nurturing specific distinctiveness—
with loving serviceable compassion,
and this will be a practical dedication of your life
to God.
Ignoring this, you may create millions of communities—
but that will intensify
division-provoking Satanic growth,
and heaven will turn into a non-entity for you.
So I say
if you are a follower of Dharma
everybody will become your divine wealth,
and if you are against of Dharma
or in any other way,
you will be the object of the cruel stare
of a Satanic blaze.
Keep in mind—
inspite of the differences of opinion among men,
nobody can be alienated from the Dharma of God,
but they can be alienated from the
Dharma of Satan—
though there may be many differences
in the existential tradition and family culture
of different individuals ;
and Dharma means upholding conduct,
conduct for being and becoming
and conduct for the perfect knowledge
of well-being.
Prophets or Advents, whatever you call Them
are Nurturers of specific characteristics
and all-fulfilling,
nowhere do They countenance divisive complexes ;
They do according to the necessities
of time, place and persons ;
They move on with an apt co-ordination
with the previous Ones ;
those who make a division among these Prophets
are still in the grip of distortion.
In fact, the real worshippers of God,
who are disciplined Hindus, disciplined Muslims,
and disciplined Christians,
are united in a cordial active pursuit ;
however many names God may have,
all Prophets are worshippers of the same One ;
though there may be some differences among Them
according to Their order
in the sequence of evolution.
This is what I understand
with my humble intellect ;
so I say—
is it good to bewilder people
for the sake of sects ?
(Adarsh-Binayak, 111)

* Namaz—the prayer of the Muslims to Allah.

5
He who is fulfiller the Best of the present age
is Nurturer of individual distinctiveness
and all-fulfilling ;
He is the Kohinoor of the past Prophets,
and furthermore, He is the inspiration
that welcomes His future Advent.
(Adarsh-Binayak, 198)
6
Dharma is One
and Dharma means
moving in a way that upholds, protects
and exalts existence,
and to keep on going in accordance
with this discipline
is the practice of Dharma ;
this practice of Dharma is of the same kind for all,
irrespective of individual nature
or the language one speak ;
by pursuing it, man,
according to time, place and individuality,
becomes exalted
through the unfoldment of his being
and can move himself forward
along with his environment
in all respects
towards healthy becoming,
achieving uphold, nurture and becoming
of existence
with proper and perfect knowledge,
being endowed with love for people,
with steps towards balanced union ;
and it includes the proper vision
of the laws of upholdment,
by following and observing which
becoming can be made exuberant
in benign essence.
And the central figure of Dharma is the Acharya
who has achieved consummation
by practicing, observing and realizing
these clues.
And the centre of Dharma is—
the integrated knowledge of Dharma is—
knowing and adopting that,
fulfilment can be reached
by adjusting the becoming with proper skill,
and the way to that—
 is the Knower—the Acharya ;
and verily He is God, Ishwar, Brahma—
wherever you say
as an expression to indicate Him—
this is fact,
to speak truly,
all of us, whether calling Him
Allah, Vishnu or Ishwar,
are worshippers of the One ;
worshipper means one who with
unrepelling adherence
lives in the presence of the Acharya,
and attains proper progressive becoming,
with conduct, behaviour, movements, words and all—
and indefinitely prolongs his life,
that is,
builds up his life for a very long time,
making himself healthy, pure and beautiful.
Move on
adjusting yourself in concentric agility—
in words, deeds, thoughts and movements,
in all respects—
being an enlivening light
for the entire environment
and making everyone of the environment—
an enlivening light to you—
this is the whole matter.
The basic centre of everyone’s life-urge is one,
so One is object of our worship,
and whoever advances towards Him by any means
does have corresponding fulfilment
engraved in his character
with a lightning lustre—
with an adjustment of character
and active graceful excellence
emanating from his sonorous conduct
and this is the consummation—for all.
In the world of reality you may find even now
an Aryan Seer, a Muslim Seer, a Christian Seer
following the same standard ;
in fact they are all Aryans,
and Aryans are those who move on
with Ideal-centric practice of self-culture,
avoiding clashes and deviations
that hamper existence ;
their sayings, their ways, their conduct,
behaviour and adjustment
are of the same type—
with a realized generous go ;
of course their languages may differ.
By serving them no Hindu becomes a Muslim
no Muslim becomes a Hindu,
no Hindu becomes a Christian,
and no one is converted ;
from this service evolves the knowledge
that is devoted to the Ideal
and this constitutes the glow
of knowledge.
This is no symbol of social status ;
rather it is the wealth of consciousness
that belongs to samadhi *
attended with thorough conception ;
and this may be likened to the knowledge attained
by different successful and devoted scientists
according to their perception,
which has a glowing resonant tune
vibrant with knowledge
born of cognate concentration ;
its stand is the light of activity
inspired by proper internal and external move.
If people follow their traditions
and hygienic principles,
marry in similar families,
particularly maintaining compatibility of clan,
if improper marriage does not take place,
if they procure and use food with
benign adjustment
and observe family customs,
existential practices etc.
with a concentric go
 and attentive adherence and devotion
without being distorted by distractions,
with readiness to serve the people
according to circumstances—
whether they are Hindus, Muslims or Christians
or whatever—
they are all followers of the same Dharma ;
there can be no conflict among them ;
mutual friendly relations and behaviour
may continue among them,
no damage being done to any race, varna or country.
And if there is any conflict
then take it for certain
that they are moving in way
which brings conflict ;
those who move in a conflicting way
consider deviation as ideal conduct ;
sincere self-culture
can hardly be found in them.
Again listen to what I say—
proper make-up of life’s stay
depends on proper diet ;
that is why the rules and customs
and the regulation of diet
should be fulfilling and nurturing to specific
characteristics—
contributing to existential health ;
the diet should in no case become
rajashik or tamashik * ;
it should be so adjusted
that it becomes fulfilling
to what is proper to existence
both in individual and family life ;
you have to go on following this path,
adjusting culture,
and reflecting its meaningfulness in personality,
and you are see
that your move fulfils
your existential family traits
and becomes consonant with your culture.
Whatever you may do
ignoring the performance of these things,
will lead to failure
and this with its evil-belching mouth
will gradually shatter the being, the society,
and the nation that one has
in a whirpool of destruction,
So Beware !
(Dhriti-Bidhayana, Vol.II, 326)

*Samadhi -- “when the mind is absorbed completely in conceiving anything

thoroughly.”
*Rajashik or tamashik --existence exciting or existence depressing.

7
If there are people who think or call others
‘kafer’ or heathen
even though the latter obey God,
Ideal and Dharma
and follow them according to their capacity,
they must be understood to be people in whom
the spirit of the kafer or heathen predominates ;
they are prone to do evil at any moment.
(Dhriti-Bidhayana, Vol.I, 388)

8
Among Christ, Buddha, Chaitanya, Rasul
And Krishna you make some difference ;
Don’t you know they’re the Same come down
For suffering creatures’ deliverance ?
(Anushruti, Vol.I, “Ideal,” 77)

9
If people consider the Prophets—
Hazarat Rasul or any other Prophet
previous or subsequent to Him—
to be mutually contradictory,
they err.
They never contradict one another ;
rather They fulfil each other
because each One of Them is an inspired exponent
of the One and Unparalleled.
To the casual observer
there may appear to be differences
in the existential laws
obtaining according to time, place
and individual variations,
but if they are conscientiously considered
in their proper perspective
solution will be spontaneous.
So do not try to find difference among the Prophets
but take your stand on your cultural characteristics,
collect all-fulfilling factors from them
and evolve yourself from more to more.
The manifestation of every individual Prophet,
whether past or present,
is the manifestation of the self-same God ;
so if every present Prophet
does not accept every past Prophet as fulfilling
and does not Himself fulfil Them,
then Those of the past cannot appear in Him
nor can they be integrated in Him.
Those who contradict past Prophets are alien ;
Those who fulfil Them are our own.
(Adarsha-Binayak, 80)

10
You’ll lose your caste by worshipping
Rasul ? Who says such a thing ?
How is it that you forget
Rasul’s the same as your other Prophets ?

11
The advent of the most fulfilling Acharya—
the Prophet or the supreme spontaneously
realized person—
is not bound to happen in some fixed place
through some definite convention ;
neither is it fixed that He is to appear
in some particular organisation of Dharma
 or religion ;
He may appear in a rich family, a very poor family,
a very low family or a very high family.
But it is certain that,
wherever or in whichever lineage He appears,
every Prophet is generally full of normal, spontaneous,
regardful, Ideal-centric compassionate urge ;
and He appears
where the call of the masses for rescue
becomes concentric and resonant
with an exuberance of unquivering zeal.
Again, He appears in a country
where the leaders of society
create such a dangerous commotion
that the existence-protecting ardent urge of the people
upheaves with a heavy sigh,
with an unknown longing,
and keeps praying for help,
saying, “Come and save us!”
and that is the harbinger of His advent.
So His advent is not bound
to take place in any particular community,
society or collective body
in accordance
with our fixed conceptual formula ;
because He is
the Fulfiller of all communities,
of all societies and all religions,
the Exponent of existential progress,
the Ordainer of principles for the people—
nurturing distinctiveness and individual liberty.
The fact is—
where the craving of the world
waits with a mute pain-stricken
concentric eager desire,
with a frightened look,
with a harmony of words, behaviour and actions—
that is where His advent is most likely to take place.
(Adarsha-Binayak, 233)
12
Again I say,
do understand with thorough adjustment—
Ishwar has no community ;
Prophets do not appear aiming at any
community either,
so neither do they have any community.
Whether speaking of a Hindu, a Buddhist,
a Muslim or a Christian,
everyone is a worshipper of Dharma.
All the Prophets are Nurturers of distinctiveness
and all-fulfilling ;
They exalt distinctiveness into distinction—
with greater and greater effulgence.
Individual difference does not exist,
and there is also a unified consistency
of these differences ;
in the world there are no two exact equals,
but, though there are no exact equals,
there are similars ;
in a word, every being has a manner of its own,
has the bond of race, varna,
attributes and activities,
has special distinctiveness
with adjusted attributes and activities
according to its specific tradition and culture ;
and He is within everything, in all that exists,
flowing with progressive life and intellect.
He does not break any particular specification
but fulfils every distinctiveness,
so He is the eternal all-round Fulfiller
of every specific characteristic ;
therefore He is the all-fulfilling Nurturer of
specific characteristics.
Those who appear
as Prophets or the Incarnation of the Supreme
are the Descents of that One ;
though appearing as men in human body,
they are mercy-fountains
to every individual of the whole world.
The One who comes after another One
is the new embodiment of the past One ;
to ignore One is to ignore all of Them,
because, though They are different,
They are the same.
We create a sect
only to build a superstructure of blunders—
a society is made up of those
who move together with one particular
trend of thought
in a progressive go
according to nation, varna and individual characteristics ;
Dharma lies in every individual life ;
Everybody worships Him with proper accelerated go,
with active agility
evolved out of his own intelligence—
which leads them towards the adorable Prophet
or Incarnation of the Supreme
in the way He likes—
creating an indomitable, elevating urge
endowed with unrepelling adherence
and active zeal.
Each existence provides a compatible stimulus
to all others—
through this, each one knows the others
along with all the specialities in each of them
with a glowing realization
about each one’s origin.
Exalting each other through that adherence
with active zealous service,
everyone enjoys others
with an easy graceful charm
through unfoldment of intelligence.
The evil and the injurious set them asunder ;
so everyone, even in resisting the evil,
remains full of fulfilling urge.
Therefore I say—
keep in mind, do remember, don’t forget—
God is One, Dharma is One ;
as a man He manifests Himself
 with a particular make-up
within a certain being ;
whether He is called Prophet,
Incarnation of the Supreme
or Fulfiller the Best,
that One is the human form—
illumined with attributes
and bedewed with His practical consciousness—
of the spontaneously enlightened
Upholder and Protector
who is Ishwar, the Master ;
and every Prophet comes to fulfil man
according to time, place, individual and age
in an enlightening pursuit of appropriate culture ;
and those who are adherence-enlightened
in allegiance, active service and
pleasing-painstaking attitude
become successful
in active worship enjoying what He gives.
I say—
Thou too be fulfilled !
(Adarsha-Binayak, 238)

13
My benign Lord!
Embodied Friend of God to me !
I do not understand anything,
the pride of knowledge by Your grace
has been made impossible for me ;
my only hope is the illumination of perception
born of Your grace ;
I am foolish and helpless,
so, though I am unaware of it,
Your grace inundates my heart.
I am ignorant I do not understand what is
meant by 'Miraj' *,
the meaning of Miraj is not within my
comprehension ;
my only possession is Your gracious attitude
towards my negligible self ;
 without faith in this and reliance on this,
without the emergence of an understanding
that completely leans on this,
how shall I speak of You ?
I do not know how, but I think
the more aversion towards the world seized You
the more the thirst for God
became overflowing in You
with an adherence-inducing agile move ;
the pursuit of that exuberant overflow
made You dispassionate
toward the passionate crave of the world ;
the more You became indomitable in Your
love for God,
the more the attachment to the world
began to leave You.
When the overflowing fountain
of that ardent maddening urge
began to stir up the vibrations of your heart'
as You went on saying,
"Khoda, Khoda..."
You could not stay quiet,
You proceeded on a pleasantly vigilant night journey
towards that temple of Jerusalem ;
so far as I have heard this journey
throbbing with exuberant love
is called 'Azra' or 'Ezra'
by holy and devoted great persons.
You thought that You would loose yourself completely
lying on the lap, effulgent with love,
of the most gracious Supreme Being,
constantly calling, "Khoda" ;
sitting on a square stone,
You became absorbed
in the internal repetition of the name, Khoda
with irresistible attachment ;
His loving emotion gradually began to overpower
and flood Your inner being ;
that ardent exuberant loving active absorption—
that loving urge dwelling in Your heart—
 assumed different forms
and in the course of doing so
made the form of a horse appear ;
it was as bright as lightning
with power, progressive go,
and an existential glow—
effecting the appearance of the
Messenger of God ;
You, the Friend of God, rode on it ;
You did not leave it despite many a rise and fall ;
the slab of stone was placed on its back ;
the horse had two wings and four legs
and could fly in the ether,
and its face was beautiful and bright
like that of a woman—
I call it libido*
and often I call it exalting love ;
some call it Rooh*
Thus when You came in contact with God,
penetrating the lunar region,
when His loving condescension embraced You,
when His dictates became luminous like stars
in Your mental horizon,
You realized that He is like You.
You are the Prophet, the Friend of God,
the manifested Lord,
the hallowed Embodiment
dwelling in the bosom of God in blissful
communion.
I think—saints and great men
described Your upward sojourn as Miraj.
Paying obeisance to God, You became conscious
on the face of the earth,
strong in Your discovery of exaltation ;
You communicated to Him the woes of mankind
to Your heart's content.

You are the Stay of existential uphold ;

You have spared no pains to do
whatever was needful
 to exalt the being and becoming of men.
You have had the experience of Miraj many a time,
and You have gained the nectar of
inspiration from God accordingly ;
and You have left no stones unturned
to distribute that to every
individual of the world
through the glow of language, behaviour
and loving existential effort.
My benign Lord !
I do not know, I do not understand.
You are the Prophet of the world,
the inspired embodied Friend of God—
the all-fulfilling Nurturer
of specific characteristics,
the Supreme Regulator of time,
space and Individuals ;
You are a holy symbol of all .past Prophets,
and all past Prophets are Your
sacred manifestations.
This is my insignificant conception—
I do not know whether it will lead
to the welfare of all,
providing real inspiration,
but it is certain that
however insignificant I may be,
whether I can express Your
inspiration exactly or not,
You will surely correct it ;
You will see that-it does not cause any detriment
in any way
and that no one becomes deluded
by a blundering conception.
I have spoken here
as I have been -moved by the question of people
and that in the way
Your grace has unfolded my vision.
Oh benign Lord !
Forgive me, grant my existential prayer,
do make my loving prayer pure,
 make my constancy of service exuberant
so that I may advance towards Him
with all I have
by following You properly.

May I declare with an open heart—

in all beings, in every being,
in whatever lies inherent in the
past and the future,
the inspiration of God
exists unfailingly everywhere.
Let all of you live, grow, attain all-round becoming,
enjoy the Prophet, being long-lived—
and bedewed with immortality.
I do not understand anything else,
I do not know anything else ;
I am offering before You
the pristine outpouring of dirty human nature ;
Please bear me, please move holding on to me,
please render me exuberant
in love for knowledge,
making me persevering ;
and this supplication and prayer of mine
is for every individual of the world—
let none in the world be deprived.”
(“Tapo-Bidhayana”, Vol. II, 235 )
‘Miraj’ *-- spiritual night journey of Prophet Mohammad.
‘Libido’*-- Surat, the urge for unification.
‘Rooh’* -- the Spirit or the life.
** ** ** ** ** ** ** ** ** ** **

Verily, He who is given to actively exalting people

individually and collectively
is the Blessing of nature,
and it is He who is the natural king,
it is He who is the normal great man ;
and His throne is the heart illuminated by knowledge
 which is properly guided and coloured
by existential feelings ;
and action
is His radiance blessing.

Glossary
Acharya— he who knows directly through actual pursuit
of his Ideal and realization.

Concentric— moving with the centre (Ideal) ;

That which leads one to the Ideal.

Dharma— uphold of existence and growth.

Existential— that which promotes existence.

Go (noun)— move.

Ideal— the person in whom the highest fulfillment

of life and growth is embodied.

Meaningful— that which leads to the fulfillment of the Ideal.

Satsang— the place of union of those who devoted to the

go of Sat (the incarnate Source of existence) ;
an institution which aims at attaining life and
growth through the pursuit of an all-fulfilling Ideal.

Varna— a grouping of varieties of similar instincts.

End of the ‘Glowing Go of Life’, Volume I

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