Spiritual Practices for the realization of Purushottama

The following is a transliteration of excerpts from pages 115-116 of Brahma-Atma Vidya Vol 2 by Shri Ramen Basu

 

 

 

 

Spiritual practices for the realization of the Supreme Personality of Godhead Absolute (Purushottama):

1)      The Pure I — the Supreme Personality of Godhead Absolute Itself (Supreme Person) is in all respects eternally perfect, ever present and ever revealing in the bosom of the Supreme Self, i.e. in the bosom of Brahman, the Self-God, the Real I.

2)      All kinds of manifestation of the I of I-Reality is verily cent-per-cent I. This I has no exception. One undivided Absolute I has become all, is in all, all verily exist in I, verily all are I and I Itself is all. I is all-perfect in the bosom of I, for I and by I. This Real I of the Absolute Consciousness is the I of the Supreme Personality of Godhead Absolute (Supreme Person, Purushottama), the Greatest I. It verily is all-perfect and inseparable.

3)      I is Saccidananda Itself, the Supreme Person (Purushottama). All are fulfilled by Me. All are born of Me, all are established in Me, again all are getting dissolved in Me. This I Itself is Saccidananda Brahman Atman, One without a second Self.

4)      No one is inferior to Me, no one is equal to Me and no one is superior to Me. This is the identity of the eternally non-dual Self-God, the Real I, the Absolute Self— the Supreme Personality of Godhead Absolute (Supreme Person, Purushottama).

5)      Get your-self in the Consciousness of the Supreme Person. Merge in the ocean instead of being in a pit or ditch or a drain. Come in the ocean of Saccidananda because that verily is your identity. There is no return from there.

6)      The experience of the Supreme Person is filled with Graceful Love. The spiritual practice for the realization of Graceful Love is based on the Supreme Person i.e., it is executed based on the all-pervading, all-preserving, partless and Pure Conscious Existence.

7)      What is unity and identity with the Supreme Person? The practice which has perfectly synthesized all modifications of the inner sense organ. All modifications mean all ideas, emotions, feelings, sentiments, none are exempt. The Supreme Person will reveal when all modifications are immersed in the Consciousness. That means— ‘I Is’, not ‘I am’.

8)      At the root of all kinds of manifestation is that Absolute Conscious I Itself, or the Supreme Person, Purushottama. The central word of Sri Gita is Purushottama, the Supreme Person— the last word of chapter 15— with all ideas and emotions, worship this Purushottama, i.e. all possible ideas are nothing but evolving expressions of the Eternal I Absolute. Very rare is that Realizer who has realized His I as the I of all. ‘Ekoham Sarvamiti Sa Mahatma Sudurlabha’. ‘Ekoham’— Absolute I alone is Reality. This is the highest realization.

9)      Under all circumstances, to accept, adjust and accommodate everything within and without in the Self-Consciousness is ‘Mene Maniye Chola’. This verily is the worship of the Purushottama (Supreme Person) in perfect synthesis of the modifications of the inner organ. The worship of the Supreme Person is the ecstasy of Love of non-duality. This verily is known as Jnan-Vijnan Yoga i.e., identification with the united principle of Supreme Knowledge (manifested) and Supreme Wisdom (unmanifested). The perfection of this Yoga is fourfold— 1) I am all, 2) Self of all I am, 3) Without all I is and 4) Beyond all I is.

10)  By ‘Sarvoham’ is meant ‘all I am’. ‘Sarvatmakoham’ means ‘I am in all’. ‘Sarvashunyoham’ means ‘attributeless Iis’. ‘Sarvatitoham’ means‘beyond attributeful and attributeless I is’ or ‘equanimous state of attributeless and attributeful— Nirgunaguni’.

11)  ‘I am all’ is indicative of Virat in the form of the universe, the outer Purusha (outer Being). ‘I am in all’ is indicative of inner Purusha Hiranyagarbha (inner Being). First two are the attributeful idea of I.The third step— ‘I without all’is the idea of attributeless. That verily is the Central Being, in other words Hridaya Purusha (Being in the Heart of all). The fourth I, the ‘I beyond all’ is the ‘Transcendental I’. That is the attributeless- attributeful or the perfect identity of the inner Purusha and outer Purusha, the Purushottama. Beyond the Transcendental state is the trans-Transcendental state of Purushottama. That is supremely hidden and is full of mystery. Hence, this topic is ineffable.

Submitted at the lotus feet of Sri Sri Babathakur