Nasty People

🍃 Sweet Mother, does something aspire even in the most nasty people?

In the most nasty people?... yes, my child — even in the Asuras, even in the Adversaries, even in the monsters, there is something.

There is always a corner, a kind of rift, a sensitive point, which is usually called a weakness. But this actually is the strength of the being, the point by which it can be touched.

For even in the most obscure and misled beings, even in those whose conscious will is to fight against the Divine, in spite of themselves, in spite of everything, their origin is divine. And they work in vain, try in vain to cut themselves off from their origin; they cannot do it. Deliberately, consciously, they try all they can; but they know very well they cannot do it. Even the
most monstrous being there is always a means to touch.

The Divine, the Divine’s action in the world, always acts as a limit to the excess of evil, and at the same time gives an unlimited power to the good. And it is this unlimited power of the good which, externally, in the manifestation, serves as a limit
to the spreading of evil.

Naturally, to the very limited vision of human beings it seems sometimes that evil has no limits and that it goes to its extreme. But this extreme itself is a limit. There is always a halt, because there is a point where the Divine rises up and says, “You won’t go any farther.” Whether it be the great destructions of Nature or men’s monstrosities, there is always a moment when the Divine intervenes and prevents things from going farther.
(Long silence)

Sweet Mother, do those who have this aspiration without knowing it also progress without knowing it?

Yes — yes.

Then everybody is progressing, always, isn’t that so?

In a certain way, yes. Only it may not be apparent in one lifetime, because when there is no conscious participation of the being, the movement is relatively slow, even relative to the short dura- tion of human life. And so it is quite possible, for example, that at the moment of death a being seems not to have progressed, and even sometimes it seems to have been going backwards, to have lost what it had at the beginning of its life. But if we take the great life-curve of its psychic being through many lives, there is always a progress. Each experience it had in one of its physical lifetimes helps it to make some progress. But it is the psychic being which always progresses.

The physical being, in the state in which it is at present — well, having reached a certain point of ascent, it comes down again. There are elements which may not come down again grossly; but still it does come down, one can’t deny it.

The vital being — not necessarily, nor the mental being. The vital being, if it knows how to get connected with the universal force, can very easily have no retrogression; it can continue to as- cend. And the mental being, it’s absolutely certain, is completely free from all degeneration if it continues to develop normally. So these always make progress so long as they remain co-ordinated and under the influence of the psychic.

It is only the physical being which grows and decomposes. But this comes from its lack of plasticity and receptivity and by its very nature; it is not inevitable. Therefore there is room to think that at a given moment, as the physical consciousness itself progresses consciously and deliberately, well, to a certain extent and increasingly the body itself will be able, first to resist decay —which, obviously, must be the first movement—and then gradually begin to grow in inner perfection till it overcomes the forces of decomposition.

But truly speaking, it’s the only thing which for the moment does not progress. Everything else is progressing.

But this substance itself — that is, this material physical substance which forms it constitutes an organism which lives for a certain length of time in a given form and then this form declines and dissolves — the substance itself constituting these successive forms progresses through all these forms. That is, the molecular, cellular substance — perhaps even the cellular — the molecular and atomic, is progressing in its capacity to express the divine Force and Consciousness. Through all these organ- isms this substance becomes more and more conscious, more and more luminous, more and more receptive, until it reaches a perfection sufficient for it to become a possible vehicle for the divine Force itself which will be able to use it as it uses the elements of the other parts of the creation, like the mind or the vital.

And at that moment the physical substance will be ready to manifest in the world the new Consciousness, new Light, new Will. Through all the centuries, through countless lives, passing through innumerable organisms, using countless experiences it, so to speak, becomes refined; it is prepared, and becomes more and more receptive and open to the divine Forces.

So, a man as a momentary individual being may not ap- pear to progress. But the progress is continued through him, as through all organisms.

🌸 The Mother (Questions and Answers, Volume-7, page no.424-427)

Physical things have a consciousness

It is very true that physical things have a consciousness within them which feels and responds to care and is sensitive to careless touch and rough handling. To know or feel that and learn to be careful of them is a great progress in consciousness.
                                      *
There is a consciousness in each physical thing with which one can communicate. Everything has an individuality of a certain kind, houses, cars, furniture etc. The ancient peoples knew that and so they saw a spirit or "genius" in every physical thing.
                                      *
The rough handling and careless breaking or waste and misuse of physical things is a denial of the Yogic Consciousness and a great hindrance to the bringing down of the Divine Truth to the material plane.

CWSA 29 - 288.                      Sri Aurobindo

Hot Coconut water

Hot Coconut water​ please forward please forward:
 Dr Abbas Hussain  Kazmi of Sheikh  Zaid Hospital stressed that if everyone who receives this newsletter can forward ten copies to others, surely at least one life will be saved back... I have already done my part, hope You can also help with your part. thank!

Hot coconut water can save you a lifetime

Look at it again, then tell others,
    Spread love out!

Hot coconut ~ only kill cancer cells!

Cut 2 to 3 thin coconut flakes in a cup, add hot water, it will become "alkaline water", drink every day, it is good for anyone.

Hot Coconut water releases an anti-cancer substance, which is the latest advance in the effective treatment of cancer in the medical field.

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This type of treatment with coconut extract only destroys malignant cells, it does not affect healthy cells.

In addition, the amino acid and coconut polyphenol in coconut juice can regulate high blood pressure, effectively prevent deep vein thrombosis, adjust blood circulation and reduce blood clots.

After reading, tell others, family, friends, spread love! Take care of your own health.

Bhupinder Singh Bedi
Vice Chairman IHRO 
Your one shar may be save  someone's life.
Regards
🙏💖

10 TYPES OF PURIFICATIONS :

10 TYPES OF PURIFICATIONS : 

1. Body gets purified... 
    by WATER & YOGA
2. Breath gets purified... 
    by PRAANAAYAM.
3. Mind gets purified... 
    by MEDITATION.
4. Intellect gets purified...
    by spiritual KNOWLEDGE.
5. Memory gets purified...
    by MANAN & CHINTAN.
6. Ego gets purified... 
    by SEVA (SERVICE).
7. Self gets purified... 
    by SILENCE (MAUN).
8. Food gets purified... 
    by POSITIVE THOUGHTS.
    (While cooking & eating).
9. Wealth gets purified... 
    by GIVING/DONATING.
10.Feelings gets purified... 
     by LOVE N SURRENDER

*👍 Spread Goodness all around...*

Dangers of Yoga - The Mother

🌾 What are the dangers of Yoga? Is it especially dangerous to the people of the West? Someone has said that Yoga may be suitable for the East, but it has the effect of unbalancing the Western mind.

The Mother: Yoga is not more dangerous to the people of the West than to those of the East. Everything depends upon the spirit with which you approach it. Yoga does become dangerous if you want it for your own sake, to serve a personal end. It is not dangerous, on the contrary, it is safety and security itself, if you go to it with a sense of its sacredness, always remembering that the aim is to find the Divine.

Dangers and difficulties come in when people take up Yoga not for the sake of the Divine, but because they want to acquire power and under the guise of Yoga seek to satisfy some ambition. If you cannot get rid of ambition, do not touch the thing. It is fire that burns.

There are two paths of Yoga, one of tapasya ̄ (discipline), and the other of surrender. The path of tapasya ̄ is arduous. Here you rely solely upon yourself, you proceed by your own strength. You ascend and achieve according to the measure of your force. There is always the danger of falling down. And once you fall, you lie broken in the abyss and there is hardly a remedy. The other path, the path of surrender, is safe and sure. It is here, however, that the Western people find their difficulty. They have been taught to fear and avoid all that threatens their personal independence. They have imbibed with their mothers’ milk the sense of individuality. And surrender means giving up all that. In other words, you may follow, as Ramakrishna says, either the path of the baby monkey or that of the baby cat. The baby monkey holds to its mother in order to be carried about and it must hold firm, otherwise if it loses its grip, it falls. On the other hand, the baby cat does not hold to its mother, but is held by the mother and has no fear nor responsibility; it has nothing to do but to let the mother hold it and cry ma ma.

If you take up this path of surrender fully and sincerely, there is no more danger or serious difficulty. The question is to be sincere. If you are not sincere, do not begin Yoga. If you were dealing in human affairs, then you could resort to deception; but in dealing with the Divine there is no possibility of deception anywhere. You can go on the Path safely when you are candid and open to the core and when your only end is to realise and attain the Divine and to be moved by the Divine.

There is another danger; it is in connection with the sex impulses. Yoga in its process of purification will lay bare and throw up all hidden impulses and desires in you. And you must learn not to hide things nor leave them aside, you have to face them and conquer and remould them. The first effect of Yoga, however, is to take away the mental control, and the hungers that lie dormant are suddenly set free, they rush up and invade the being. So long as this mental control has not been replaced by the Divine control, there is a period of transition when your sincerity and surrender will be put to the test. The strength of such impulses as those of sex lies usually in the fact that people take too much notice of them; they protest too vehemently and endeavour to control them by coercion, hold them within and sit upon them. But the more you think of a thing and say, “I don’t want it, I don’t want it”, the more you are bound to it. What you should do is to keep the thing away from you, to dissociate from it, take as little notice of it as possible and, even if you happen to think of it, remain indifferent and unconcerned.

The impulses and desires that come up by the pressure of Yoga should be faced in a spirit of detachment and serenity, as something foreign to yourself or belonging to the outside world. They should be offered to the Divine, so that the Divine may take them up and transmute them.

If you have once opened yourself to the Divine, if the power of the Divine has once come down into you and yet you try to keep to the old forces, you prepare troubles and difficulties and dangers for yourself. You must be vigilant and see that you do not use the Divine as a cloak for the satisfaction of your desires. There are many self-appointed Masters, who do nothing but that. And then when you are off the straight path and when you have a little knowledge and not much power, it happens that you are seized by beings or entities of a certain type, you become blind instruments in their hands and are devoured by them in the end. Wherever there is pretence, there is danger; you cannot deceive God. Do you come to God saying, “I want union with you” and in your heart meaning “I want powers and enjoyments”? Beware! You are heading straight towards the brink of the precipice. And yet it is so easy to avoid all catastrophe. Become like a child, give yourself up to the Mother, let her carry you, and there is no more danger for you.

This does not mean that you have not to face other kinds of difficulties or that you have not to fight and conquer any ob- stacles at all. Surrender does not ensure a smooth and unruffled and continuous progression. The reason is that your being is not yet one, nor your surrender absolute and complete. Only a part of you surrenders; and today it is one part and the next day it is another. The whole purpose of the Yoga is to gather all the divergent parts together and forge them into an undivided unity. Till then you cannot hope to be without difficulties — difficulties, for example, like doubt or depression or hesitation. The whole world is full of the poison. You take it in with every breath. If you exchange a few words with an undesirable man or even if such a man merely passes by you, you may catch the contagion from him. It is sufficient for you to come near a place where there is plague in order to be infected with its poison; you need not know at all that it is there. You can lose in a few minutes what it has taken you months to gain. So long as you belong to humanity and so long as you lead the ordinary life, it  does not matter much if you mix with the people of the world; but if you want the divine life, you will have to be exceedingly careful about your company and your environment.

🌸 The Mother  (On 14th April 1929, page no. 4 to 6, questions and answers Volume-3)

Uttarpara speech by Sri Aurobindo

Sri Aurobindo gave a historic speech at Uttarpara, Hooghly, West Bengal, on May 30, 1909. It has come to be known as 'The Uttarpara Speech'. Here are some soul-stirring excerpts from the speech:

"But what is the Hindu religion ? What is this religion which we call Sanatan, eternal ? It is the Hindu religion only because the Hindu nation has kept it, because in this Peninsula it grew up in the seclusion of the sea and the Himalayas, because in this sacred and ancient land it was given as a charge to the Aryan race to preserve through the ages.

But it is not circumscribed by the confines of a single country, it does not belong peculiarly and for ever to a bounded part of the world. That which we call the Hindu religion is really the eternal religion, because it is the universal religion which embraces all others.

If a religion is not universal, it cannot be eternal. A narrow religion, a sectarian religion, an exclusive religion can live only for a limited time and a limited purpose.

This is the one religion that can triumph over materialism by including and anticipating the discoveries of science and the speculations of philosophy. It is the one religion which impresses on mankind the closeness of god to us and embraces in its compass all the possible means by which man can approach god.

It is the one religion which insists every moment on the truth which all religions acknowledge that He is in all men and all things and that in Him we move and have our being. It is the one religion which enables us not only to understand and believe this truth but to realise it with every part of our being.

It is the one religion which shows the world what the world is, that it is the Lila of Vasudeva. It is the one religion which shows us how we can best play our part in that Lila, its subtlest laws and its noblest rules.

It is the one religion which does not separate life in any smallest detail from religion, which knows what immortality is and has utterly removed from us the reality of death.

... Nationalism is the Sanatan Dharma which for us is nationalism. This Hindu nation was born with the Sanatan Dharma, with it it moves and with it it grows. When the Sanatan Dharma declines, then the nation declines, and if the Sanatan Dharma were capable of perishing, with the Sanatan Dharma it would perish.

The Sanatan Dharma, that is nationalism."

Sastra Vasana

“Sastra Vasana is of three types; obsession with study, preoccupation with many subjects and marked squeamishness with regard to observances specified in the scripture.

The Taittiriya Brahmana contains a narrative that can serve to illustrate the first kind of Sastra Vasana. Bharadvaja, the Veda says, seriously applied himself to the study of the Vedas for three successive births. In his fourth life too, he wished to strive unremittingly. Taking pity on him, Indra explained the impossibility of learning all the Vedas and then taught Bharadvaja about Brahman with attributes [Traigunya Ishvara].

While Bharadvaja’s study of the Vedas was not wrong, it was his obsession with mastering all the Vedas that was the problem. To get rid of this type of Sastra Vasana, the aspirant should impress upon himself that it is impossible to know a subject in its totality.

Addiction to the study of many subjects is also bad. The story of Durvasa encountered in the Kavaseya Gita is pertinent. Durvasa, it is said, once came to the assembly of Lord Mahadeva to pay his respects. He arrived with a cart- load of books. Narada made fun of him by comparing him to a donkey burdened with a great load on its back. Irritated and cured of his obsession, Durvasa dumped his books into the sea. Thereafter, Mahadeva initiated him into the knowledge of the Atma. One should realize that the Supreme cannot be known by being preoccupied with books on a variety of topics. Thus, the Katha Upanisad declares, “This Atma is not attained through much study, through the power of grasping the meaning of the texts or through much mere hearing”.

Likewise, in the Chandogya Upanisad, we read that in spite of mastering a wide variety of subjects, Narada was not free from grief as he had not realized the Atma. To attain that sorrow-eradicating knowledge, he approached Sanatkumara as a disciple. It has been said, “What is the point in vainly chewing the filthy rag of talk about sacred treatises? Wise men should, by all means, seek the light of consciousness within”.

Sincere practice of scripturally ordained rituals is essential for a person who has not progressed to the stage when he can dispense with rituals. However, undue fastidiousness with respect to religious observances, which characterizes the third type of Sastra Vasana, is an impediment. In the Yoga Vasista, we encounter the story of Dasura which is relevent here. Dasura, on account of his intense fastidiousness was unable to locate a single spot in the whole world adequately pure for him to perform his religious rites. Sri Vidyaranya who has elaborately dealt with the destruction of Vasanas in his Jeevanmukti Viveka, points out that Sastra Vasana leads to pride of learning. This is a reason, in addition to the impossibility of consummating the needs of Sastra Vasana, for the Sastra Vasana being labelled as impure.”

― A. Disciple, Enlightening Expositions: Philosophical Expositions of Sringeri Jagadguru Sri Abhinava Vidyatheertha Mahaswamigal

30th May 1909

30th May, 1909.

109 years ago on this day Sri Aurobindo gave his most famous Uttarpara speech. Today more than ever we need to remember and reflect on the message he gave to his countrymen that day.

-------------------------------

"When I approached God at that time, I hardly had a living faith in Him. The agnostic was in me, the atheist was in me, the sceptic was in me and I was not absolutely sure that there was a God at all. I did not feel His presence. Yet something drew me to the truth of the Vedas, the truth of the Gita, the truth of the Hindu religion. I felt there must be a mighty truth somewhere in this Yoga, a mighty truth in this religion based on the Vedanta. So when I turned to the Yoga and resolved to practise it and find out if my idea was right, I did it in this spirit and with this prayer to Him, “If Thou art, then Thou knowest my heart. Thou knowest that I do not ask for Mukti, I do not ask for anything which others ask for. I ask only for strength to uplift this nation, I ask only to be allowed to live and work for this people whom I love and to whom I pray that I may devote my life.” I strove long for the realisation of Yoga and at last to some extent I had it, but in what I most desired I was not satisfied. Then in the seclusion of the jail, of the solitary cell I asked for it again. I said, “Give me Thy Adesh. I do not know what work to do or how to do it. Give me a message.” In the communion of Yoga two messages came. The first message said, “I have given you a work and it is to help to uplift this nation. Before long the time will come when you will have to go out of jail; for it is not my will that this time either you should be convicted or that you should pass the time, as others have to do, in suffering for their country. I have called you to work, and that is the Adesh for which you have asked. I give you the Adesh to go forth and do my work.” The second message came and it said, “Something has been shown to you in this year of seclusion, something about which you had your doubts and it is the truth of the Hindu religion. It is this religion that I am raising up before the world, it is this that I have perfected and developed through the Rishis, saints and Avatars, and now it is going forth to do my work among the nations. I am raising up this nation to send forth my word. This is the Sanatan Dharma, this is the eternal religion which you did not really know before, but which I have now revealed to you. The agnostic and the sceptic in you have been answered, for I have given you proofs within and without you, physical and subjective, which have satisfied you. When you go forth, speak to your nation always this word, that it is for the Sanatan Dharma that they arise, it is for the world and not for themselves that they arise. I am giving them freedom for the service of the world. When therefore it is said that India shall rise, it is the Sanatan Dharma that shall be great. When it is said that India shall expand and extend herself, it is the Sanatan Dharma that shall expand and extend itself over the world. It is for the Dharma and by the Dharma that India exists. To magnify the religion means to magnify the country. I have shown you that I am everywhere and in all men and in all things, that I am in this movement and I am not only working in those who are striving for the country but I am working also in those who oppose them and stand in their path. I am working in everybody and whatever men may think or do, they can do nothing but help in my purpose. They also are doing my work, they are not my enemies but my instruments. In all your actions you are moving forward without knowing which way you move. You mean to do one thing and you do another. You aim at a result and your efforts subserve one that is different or contrary. It is Shakti that has gone forth and entered into the people. Since long ago I have been preparing this uprising and now the time has come and it is I who will lead it to its fulfilment.”

---------------------

The Asuras

🍁 In what way does the divine Shakti act against the Asuras?

I don’t hear a thing!... Acts against the Asuras? Why do you want to know that?
It is interesting! (Laughter)

Perhaps to them also She gives what they want to have.... (Si- lence) And usually this hastens their end. There are Asuras and Asuras... that is to say... no, the Asuras are Asuras, but there are all those who have come out of them, and who are beings of an inferior kind.
An Asura is generally a conscious being and he knows he has an end. He knows that the attitude he has taken up in the universe is bound to destroy him after a certain time. Naturally, the time of an Asura is extremely long if we compare it with the lifetime of man. But still, he knows there is an end, because he has cut himself off from Eternity. And so he tries to realise his plan as totally as he can until the day of his complete defeat. And it is possible that if he is allowed to do it, the defeat will come sooner. It is perhaps for this reason that at the time great things are about to be accomplished — it is at this time that the adverse forces are most active, most violently active, and apparently the most fully successful. They seem to have a clear field: it is perhaps in order that things may be more rapidly finished.

🌸 The Mother ( Question and Answers, Volume-6, page no.240)

Live without Food

DISCIPLE: Is it possible to live without food?

SRI AUROBINDO: Yes, it is, When I did my fast of about 23 days, while living in Chettiar's house, I very nearly solved the problem. I could walk eight hours a day as usual. I continued my mental work and Sadhana also as usual and I found that I was not in the least weak at the end of the fast. But the flesh began to grow less and I did not find a clue to replacing the very material part that was reduced in the body.
             When I broke the fast, then also I did not observe the usual rule of people who go on long fasts, of beginning with little food and so on. I began again with the same quantity as I used to take before.
              Gandhi's method of fasting seems to me to be the most unsuitable, ---of announcing beforehand and allowing all sorts of people to put in their counter-suggestions to him. I tried fasting once in jail, but that was when I used to sleep once in three nights. I lost ten pounds in weight. But I felt stronger at the end of ten days than I was before the fast. I could lift up a Wight, which I could not before.
               It was not for conquering sleep that I began the waking experiment, but because there was a pressure of Sadhana and I liked to do Sadhana rather than sleep.

EVENING TALKS WITH SRI AUROBINDO
RECORDED BY A. B. PURANI (page no. 482)

What do you want the Yoga for?

🌱 " What do you want the Yoga for? To get power? To attain to peace and calm? To serve humanity?

“None of these motives is sufficient to show that you are meant for the Path.”

Questions and Answers 1929 (7 April)

The main trouble is that you think with words, but these words are empty of meaning; most of the time they are mere words — you talk of the Divine, you talk of the Supreme, you talk of Yoga, you say many things, but does all that correspond in your head to something concrete, to a thought, a feeling, a clear idea, an experience? Or are they simply words?

It is said that Yoga is the “final goal of life”, but what do you expect from this final goal? Some say it means to know oneself; that is the personal and individual aspect. If it is pushed a little farther it means to be conscious of the truth of one’s being: why are you born and what should you do? And if it is pushed still farther, you may become conscious of your relations with other human beings; and a little farther yet, you may ask what is the role, the aim of humanity in the world? And yet again, what is the condition of the earth from the psychological standpoint? What is the universe, what is its goal, its role? In this way, you move from stage to stage and finally you see the problem in its totality. You must see the thing, the experience behind the words. Here we speak of Yoga but elsewhere one would speak differently; some would say, “I am seeking my raison d’eˆtre”, and so on. Those who have a religious bent will say, “I want to find the divine Presence.” There are fifty ways of saying the thing but it is the thing which is important; you must feel it in your head, in your heart, everywhere. It must be concrete, living, otherwise you cannot advance. You must come out of words and  get into action — get into the experience, get into life.

  🌸 The Mother ( Question and Answers, Volume-4, page no.64)

Flowers

🌺 Do flowers retain the force always, even when they decay?

Decay? No, my child; when they dry up, yes. Decayed flowers are just nothing. A decomposition takes place, so the thing dis- appears. Perhaps it brings energy to the soil, that’s quite possible; but still, when it decays it is good only to make manure to grow other flowers. But if it dries up, it is preserved, it can remain for quite a long time.

Those small packets which I give on Kali Puja day are made to be preserved for one year. For a year they keep their force intact and I renew them every year to make sure that... I know that there isn’t one in ten among you who makes a proper use of it... but still, I give it on the off-chance for those who know how to use it. It is prepared to keep the force for one year. And when I give the new one, you can dispose of the other. Usually it has fallen to dust. Not always.... But these little packets keep their charge of force exactly for one year.

Sweet Mother, what should we do with the flowers which you give us every day?

Flowers? You ought to keep them as long as they are fresh, and when they are no longer so, you must collect them and give them to the gardener (any gardener you know), so that he can put them in the earth to produce other flowers. Yes, one must give back to the earth what it has given us, for otherwise it will become poor.

🌸 The Mother ( Question and Answers, Volume-6, page no.230-231)

Without the Divine there would be no sadhana

🌸 How is the Divine the Sadhana?

Because it is the Divine who does the sadhana in the being. Without the Divine there would be no sadhana. Only, you know nothing about it... you think — you are under the illusion — that it is you. And precisely, so long as you are under this illusion, you must make an effort; but the truth is that it is the Divine who does the sadhana in you, and that without the Divine there would be no sadhana.

🌸 The Mother ( Question and Answers, Volume-6, page no.225)

OM - The EKAKSHARA BRAHMAN (एकाक्षर ब्रह्मन् )

OM - The EKAKSHARA BRAHMAN (एकाक्षर ब्रह्मन् )

Dear friends,
The sound OM (​ॐ) is the most powerful one among all other sounds. It is indeed the source of all. As per the spiritual tradition of Bharat everything in this creation is born out of OM - ओङ्कारप्रभवं सर्वं त्रैलोक्यं सचराचरम्...The Divine Mother of Sri Aurobindo Ashram says - "OM is the signature of the Lord." What a profound meaning!!! Nothing happens in this creation without HIS sanction, HIS signature, and that signature is OM (तस्य वाचकः प्रणवः - Patanjali Yogasutra, 1.25)...

By reciting OM we get connected with HIM in everything and being. Our consciousness opens to HIS consciousness, it widens and realises its vastness. In this state all division starts disappearing, we start becoming free from our many limitations and narrowness. This way we become free from all our problems. Therefore the Divine Mother further says - Chant OM all will go well. What an assurance!!! Indeed when we chant OM with all sincerity, devotion, intensity and purity in our aspiration, it works amazingly. This has been the experience of many sincere sadhaks. We can write and read hundreds of books about OM, about the effect of its chanting etc., but if we put it into practice in our day to life it's much more meaningful. let's remember the supreme words of the Mother: A single drop of practice is better than oceans of theories.

The  sound OM has to be chanted as one unit of sound. One should not break it into into its various components and chant it as a u m...Let's remember it's एकाक्षर, one single sound (ओमित्येकाक्षरं ब्रह्म...गिरामस्म्येकमक्षरम्...Gita​).  The tradition says, one must chant OM in the beginning and at the end of a Mantra. The Manusmrit (2.74) says:
ब्रह्मणः प्रणवं कुर्यादादावन्ते च सर्वदा |
स्रवत्यनोङ्कृतं पूर्वं परस्ताच्च ​विशीर्यते ||
One should chant OM in the beginning and end of a Mantra. Or else it's meaningless, one does not gain much from his recitation.

Why while chanting Mantra alone, it must be done while doing everything in life, when we sit for our food, when we start any work, when we go to bed, when we get up in the morning, when we start any work let's start it with the chanting of OM. And once it is over let's end it with the chanting of OM.

तस्मादोमित्युदाहृत्य यज्ञदानतपः क्रियाः |
प्रवर्तन्ते विधानोक्ताः सततं ब्रह्मवादिनाम् || (Gita, 17.24)
With the recitation of OM the acts of yajna, giving and tapas are commenced by the wise ones.

If you are part of a thing

"God is your own Mother. Enforce your demand. If you are part of a thing, you feel its attraction. Because of the element of the Divine Mother in me I feel attracted to Her. A true Saiva has some characteristics of Siva; he has in him some of the elements of Siva. He who is a true Vaishnava is endowed with some of the elements of Narayana."

-The Gospel of Sri Ramakrishna

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Face your difficulties and obstacles with a smile

Another remarkable sign of the conversion of your vital,
owing to Agni’s influence, is that you face your difficulties and
obstacles with a smile. You do not sit any more in sackcloth
and ashes, lamenting over your mistakes and feeling utterly
crestfallen because you are not at the moment quite up to the
mark. You simply chase away depression with a smile. A hundred
mistakes do not matter to you: with a smile you recognise that you have erred and with a smile you resolve not to repeat
the folly in the future. All depression and gloom is created by
the hostile forces who are never so pleased as when throwing
on you a melancholy mood. Humility is indeed one thing and
depression quite another, the former a divine movement and the
latter a very crude expression of the dark forces. Therefore, face
your troubles joyously, oppose with invariable cheerfulness the
obstacles that beset the road to transformation. The best means
of routing the enemy is to laugh in his face! Youmay grapple and
tussle for days and he may still show an undiminished vigour;
but just once laugh at him and lo! he takes to his heels. A laugh
of self-confidence and of faith in the Divine is themost shattering
strength possible—it disrupts the enemy’s front, spreads havoc
in his ranks and carries you triumphantly onwards.-THE MOTHER.

Spiritual, Religious and Ordinary Life

The spiritual life (adhyatma-jivana), the religious life (dharma-jivana) and the ordinary human life of which morality is a part are three quite different things and one must know which one desires and not confuse the three together.  The ordinary life is that of the average human consciousness separated from its own true self and from the Divine and led by the common habits of the mind, life and body which are the laws of the Ignorance.  The religious life is a movement of the same ignorant human consciousness, turning or trying to turn away from the earth towards the Divine, but as yet without knowledge and led by the dogmatic tenets and rules of some sect or creed which claims to have found the way out of the bonds of the earth-consciousness into some beatific Beyond.  The religious life may be the first approach to the spiritual, but very often it is only a turning about in a round of rites, ceremonies and practices or set ideas and forms without any issue.  The spiritual life, on the contrary, proceeds directly by a change of consciousness, a change from the ordinary consciousness, ignorant and separated from its true self and from God, to a greater consciousness in which one finds one's true being and comes first into direct and living contact and then into union with the Divine.  For the spiritual seeker this change of consciousness is the one thing he seeks and nothing else matters.
(Letters on Yoga, p. 137)

🕉 SPIRITUAL POWER OF OM

🕉  SPIRITUAL POWER OF OM  🕉

The Mother spoke "when you feel unwell, or when some unpleasant, ugly force or thought tries to attack you, and you want to stay away from it, then keep chanting 'Om'.  You will see how those hostile forces disappear.  You will feel a tremendous peace within you."  Then the Mother fixed me with Her eyes again.  "When something disturbing happens to you," She resumed, "something that makes you restless, agitated, keep repeating this mantra over and over again, Om Shanti! Shanti! Shanti!" It was unbelievable how my mood changed!

LIVING IN THE PRESENCE by Shobha Mitra

WILL TO CONQUER ILLNESS :

WILL  TO  CONQUER  ILLNESS  :

"Wake up in yourself a will to conquer. Not a mere will in the mind but a will in the very cells of your body. Without that you can’t do anything; you may take a hundred medicines but they won’t cure you unless you have a will to overcome the physical illness.

I may destroy the adverse force that has possessed you. I may repeat the action a thousand times. But each time that a vacuum is created it will be filled up by one of the many forces that try to rush in. That is why I say, wake up the will to conquer."

~ MOTHER
[ Words of The Mother - III ]
20 October 1957

भगवान श्रीजगन्नाथ जी की विस्तृत कथा !

भगवान श्रीजगन्नाथ जी की विस्तृत कथा !!!!!!

एक बार भगवान श्री कृष्ण सो रहे थे और निद्रावस्था में उनके मुख से राधा जी का नाम निकला. पटरानियों को लगा कि वह प्रभु की इतनी सेवा करती है परंतु प्रभु सबसे ज्यादा राधा जी का ही स्मरण रहता है।

रुक्मिणी जी एवं अन्य रानियों ने रोहिणी जी से राधा रानी व श्री कृष्ण के प्रेम व ब्रज-लीलाओं का वर्णन करने की प्रार्थना की. माता ने कथा सुनाने की हामी तो भर दी लेकिन यह भी कहा कि श्री कृष्ण व बलराम को इसकी भनक न मिले।

तय हुआ कि सभी रानियों को रोहिणी जी एक गुप्त स्थान पर कथा सुनाएंगी. वहां कोई और न आए इसके लिए सुभद्रा जी को पहरा देने के लिए मना लिया गया।

सुभद्रा जी को आदेश हुआ कि स्वयं श्री कृष्ण या बलराम भी आएं तो उन्हें भी अंदर न आने देना. माता ने कथा सुनानी आरम्भ की. सुभद्रा द्वार पर तैनात थी. थोड़ी देर में श्री कृष्ण एवं बलराम वहां आ पहुंचे. सुभद्रा ने अन्दर जाने से रोक लिया।

इससे भगवान श्री कृष्ण को कुछ संदेह हुआ. वह बाहर से ही अपनी सूक्ष्म शक्ति द्वारा अन्दर की माता द्वारा वर्णित ब्रज लीलाओं को आनंद लेकर सुनने लगे. बलराम जी भी कथा का आनंद लेने लगे।

कथा सुनते-सुनते श्री कृष्ण, बलराम व सुभद्रा के हृदय में ब्रज के प्रति अद्भुत प्रेम भाव उत्पन्न हुआ. उस भाव में उनके पैर-हाथ सिकुड़ने लगे जैसे बाल्य काल में थे. तीनों राधा जी की कथा में ऐसे विभोर हुए कि मूर्ति के समान जड़ प्रतीत होने लगे।

बड़े ध्यान पूर्वक देखने पर भी उनके हाथ-पैर दिखाई नहीं देते थे. सुदर्शन ने भी द्रवित होकर लंबा रूप धारण कर लिया. उसी समय देवमुनि नारद वहां आ पहुंचे. भगवान के इस रूप को देखकर आश्चर्यचकित हो गए और निहारते रहे।

कुछ समय बाद जब तंद्रा भंग हुई तो नारद जी ने प्रणाम करके भगवान श्री कृष्ण से कहा- हे प्रभु ! मेरी इच्छा है कि मैंने आज जो रूप देखा है, वह रूप आपके भक्त जनों को पृथ्वी लोक पर चिर काल तक देखने को मिले. आप इस रूप में पृथ्वी पर वास करें।

भगवान श्री कृष्ण नारद जी की बात से प्रसन्न हुए और उन्होंने कहा कि ऐसा ही होगा. कलिकाल में मैं इसी रूप में नीलांचल क्षेत्र में अपना स्वरूप प्रकट करुंगा।

कलियुग आगमन के उपरांत प्रभु की प्रेरणा से मालव राज इन्द्रद्युम्न ने भगवान श्री कृष्ण, बलभद्र जी और बहन सुभद्रा जी की ऐसी ही प्रतिमा जगन्नाथ मंदिर में स्थापित कराई. यह रोचक कथा आगे पड़े।
**
राजा इन्द्रद्युम्न श्रेष्ठ प्रजा पालक राजा थे. प्रजा उन्हें बहुत प्रेम करती थी. प्रजा सुखी और संतुष्ट थी. राजा के मन में इच्छा थी कि वह कुछ ऐसा करे जिससे सभी उन्हें स्मरण रखें।

दैवयोग से इंद्रद्युम्न के मन में एक अज्ञात कामना प्रगट हुई कि वह ऐसा मंदिर का निर्माण कराएं जैसा दुनिया में कहीं और न हो. इंद्रद्युम्न विचारने लगे कि आखिर उनके मंदिर में किस देवता की मूर्ति स्थापित करें।

राजा के मन में यही इच्छा और चिंतन चलने लगा. एक रात इसी पर गंभीर चिंतन करते सो गए. नीद में राजा ने एक सपना देखा. सपने में उन्हें एक देव वाणी सुनाई पड़ी।

इंद्रद्युम्न ने सुना- राजा तुम पहले नए मंदिर का निर्माण आरंभ करो. मूर्ति विग्रह की चिंता छोड़ दो. उचित समय आने पर तुम्हें स्वयं राह दिखाई पड़ेगी. राजा नीद से जाग उठे. सुबह होते ही उन्होंने अपने मंत्रियों को सपने की बात बताई।

राज पुरोहित के सुझाव पर शुभ मुहूर्त में पूर्वी समुद्र तट पर एक विशाल मंदिर के निर्माण का निश्चय हुआ. वैदिक-मंत्रोचार के साथ मंदिर निर्माण का श्रीगणेश हुआ।

राजा इंद्रद्युम्न के मंदिर बनवाने की सूचना शिल्पियों और कारीगरों को हुई. सभी इसमें योगदान देने पहुंचे. दिन रात मंदिर के निर्माण में जुट गए. कुछ ही वर्षों में मंदिर बनकर तैयार हुआ।

सागर तट पर एक विशाल मंदिर का निर्माण तो हो गया परंतु मंदिर के भीतर भगवान की मूर्ति की समस्या जस की तस थी. राजा फिर से चिंतित होने लगे. एक दिन मंदिर के गर्भगृह में बैठकर इसी चिंतन में बैठे राजा की आंखों से आंसू निकल आए।

राजा ने भगवान से विनती की- प्रभु आपके किस स्वरूप को इस मंदिर में स्थापित करूं इसकी चिंता से व्यग्र हूं. मार्ग दिखाइए. आपने स्वप्न में जो संकेत दिया था उसे पूरा होने का समय कब आएगा ? देव विग्रह विहीन मंदिर देख सभी मुझ पर हंसेंगे।

राजा की आंखों से आंसू झर रहे थे और वह प्रभु से प्रार्थना करते जा रहे थे- प्रभु आपके आशीर्वाद से मेरा बड़ा सम्मान है. प्रजा समझेगी कि मैंने झूठ-मूठ में स्वप्न में आपके आदेश की बात कहकर इतना बड़ा श्रम कराया. हे प्रभु मार्ग दिखाइए।

राजा दुखी मन से अपने महल में चले गए. उस रात को राजा ने फिर एक सपना देखा. सपने में उसे देव वाणी सुनाई दी- राजन ! यहां निकट में ही भगवान श्री कृष्ण का विग्रह रूप है. तुम उन्हें खोजने का प्रयास करो, तुम्हें दर्शन मिलेंगे।

इन्द्रद्युम्न ने स्वप्न की बात पुनः पुरोहित और मंत्रियों को बताई. सभी यह निष्कर्ष पर पहुंचे कि प्रभु की कृपा सहज प्राप्त नहीं होगी. उसके लिए हमें निर्मल मन से परिश्रम आरंभ करना होगा।

भगवान के विग्रह का पता लगाने की जिम्मेदारी राजा इंद्रद्युम्न ने चार विद्वान पंडितों को सौंप दिया. प्रभु इच्छा से प्रेरित होकर चारों विद्वान चार दिशाओं में निकले।

उन चारों में एक विद्वान थे विद्यापति. वह चारों में सबसे कम उम्र के थे. प्रभु के विग्रह की खोज के दौरान उनके साथ बहुत से अलौकिक घटनाएं हुई।

प्रभु का विग्रह किसे मिला ? यह प्रसंग आगे पढ़ें।
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पंडित विद्यापति पूर्व दिशा की ओर चले. कुछ आगे चलने के बाद विद्यापति उत्तर की ओर मुडे तो उन्हें एक जंगल दिखाई दिया. वन भयावह था. विद्यापति श्री कृष्ण के उपासक थे. उन्होंने श्री कृष्ण का स्मरण किया और राह दिखाने की प्रार्थना की।

भगवान श्रीकृष्ण की प्रेरणा से उन्हें राह दिखने लगी. प्रभु का नाम लेते वह वन में चले जा रहे थे. जंगल के मध्य उन्हें एक पर्वत दिखाई दिया. पर्वत के वृक्षों से संगीत की ध्वनि सा सुरम्य गीत सुनाई पड़ रहा था।

विद्यापति संगीत के जान कार थे. उन्हें वहां मृदंग, बंसी और करताल की मिश्रित ध्वनि सुनाई दे रही थी. यह संगीत उन्हें दिव्य लगा. संगीत की लहरियों को खोजते विद्यापति आगे बढ़ चले।

वह जल्दी ही पहाड़ी की चोटी पर पहुंच गए. पहाड़ के दूसरी ओर उन्हें एक सुंदर घाटी दिखी जहां भील नृत्य कर रहे थे. विद्यापति उस दृश्य को देखकर मंत्र मुग्ध थे. सफर के कारण थके थे पर संगीत से थकान मिट गयी और उन्हें नींद आने लगी।

अचानक एक बाघ की गर्जना सुनकर विद्यापति घबरा उठे. बाघ उनकी और दौड़ता आ रहा था. बाघ को देखकर विद्यापति घबरा गए और बेहोश होकर वहीं गिर पडे।

बाघ विद्यापति पर आक्रमण करने ही वाला था कि तभी एक स्त्री ने बाघ को पुकारा- बाघा..!! उस आवाज को सुनकर बाघ मौन खडा हो गया. स्त्री ने उसे लौटने का आदेश दिया तो बाघ लौट पड़ा।

बाघ उस स्त्री के पैरों के पास ऐसे लोटने लगा जैसे कोई बिल्ली पुचकार सुनकर खेलने लगती है. युवती बाघ की पीठ को प्यार से थपथपाने लगी और बाघ स्नेह से लोटता रहा।

वह स्त्री वहां मौजूद स्त्रियों में सर्वाधिक सुंदर थी. वह भीलों के राजा विश्वावसु की इकलौती पुत्री ललिता थी. ललिता ने अपनी सेविकाओं को अचेत विद्यापति की देखभाल के लिए भेजा।

सेविकाओं ने झरने से जल लेकर विद्यापति पर छिड़का. कुछ देर बाद विद्यापति की चेतना लौटी. उन्हें जल पिलाया गया. विद्यापति यह सब देख कर कुछ आश्चर्य में थे।

ललिता विद्यापति के पास आई और पूछा- आप कौन हैं और भयानक जानवरों से भरे इस वन में आप कैसे पहुंचे. आपके आने का प्रयोजन बताइए ताकि मैं आपकी सहायता कर सकूं।

विद्यापति के मन से बाघ का भय पूरी तरह गया नहीं था. ललिता ने यह बात भांप ली और उन्हें सांत्वना देते हुए कहा- विप्रवर आप मेरे साथ चलें. जब आप स्वस्थ हों तब अपने लक्ष्य की ओर प्रस्थान करें।

विद्यापति ललिता के पीछे-पीछे उनकी बस्ती की तरफ चल दिए. विद्यापति भीलों के पाजा विश्वावसु से मिले और उन्हें अपना परिचय दिया. विश्वावसु विद्यापति जैसे विद्वान से मिलकर बड़े प्रसन्नता हुए।

विश्वावसु के अनुरोध पर विद्यापति कुछ दिन वहां अतिथि बनकर रूके. वह भीलों को धर्म और ज्ञान का उपदेश देने लगे. उनके उपदेशों को विश्वावसु तथा ललिता बड़ी रूचि के साथ सुनते थे. ललिता के मन में विद्यापति के लिए अनुराग पैदा हो गया।

विद्यापति ने भी भांप लिया कि ललिता जैसी सुंदरी को उनसे प्रेम हो गया है किंतु विद्यापति एक बड़े कार्य के लिए निकले थे. अचानक एक दिन विद्यापति बीमार हो गए. ललिता ने उसकी सेवा सुश्रुषा की।

इससे विद्यापति के मन में भी ललिता के प्रति प्रेम भाव पैदा हो गया. विश्वावसु ने प्रस्ताव रखा की विद्यापति ललिता से विवाह कर ले. विद्यापति ने इसे स्वीकार कर लिया।

कुछ दिन दोनों के सुखमय बीते. ललिता से विवाह करके विद्यापति प्रसन्न तो था पर जिस महत्व पूर्ण कार्य के लिए वह आए थे, वह अधूरा था। यही चिंता उन्हें बार बार सताती थी।

इस बीच विद्यापति को एक विशेष बात पता चली. विश्वावसु हर रोज सवेरे उठ कर कहीं चला जाता था और सूर्योदय के बाद ही लौटता था. कितनी भी विकट स्थिति हो उसका यह नियम कभी नहीं टूटता था।

विश्वावसु के इस व्रत पर विद्यापति को आश्चर्य हुआ. उनके मन में इस रहस्य को जानने की इच्छा हुई. आखिर विश्वावसु जाता कहां है. एक दिन विद्यापति ने ललिता से इस सम्बन्ध में पूछा. ललिता यह सुनकर सहम गई।

आखिर वह क्या रहस्य था ? क्या वह रहस्य विद्यापति के कार्य में सहयोगी था या विद्यापति पत्नी के प्रेम में मार्ग भटक गए. यह प्रसंग आगे पढ़ें
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विद्यापति ने ललिता से उसके पिता द्वारा प्रतिदिन सुबह किसी अज्ञात स्थान पर जाने और सूर्योदय के पूर्व लौट आने का रहस्य पूछा. विश्ववासु का नियम किसी हाल में नहीं टूटता था चाहे कितनी भी विकट परिस्थिति हो।

ललिता के सामने धर्म संकट आ गया. वह पति की बात को ठुकरा नहीं सकती थी लेकिन पति जो पूछ रहा था वह उसके वंश की गोपनीय परंपरा से जुड़ी बात थी जिसे खोलना संभव नहीं था।

ललिता ने कहा- स्वामी ! यह हमारे कुल का रहस्य है जिसे किसी के सामने खोला नहीं जा सकता परंतु आप मेरे पति हैं और मैं आपको कुल का पुरुष मानते हुए जितना संभव है उतना बताती हूं।

यहां से कुछ दूरी पर एक गुफा है जिसके अन्दर हमारे कुल देवता हैं. उनकी पूजा हमारे सभी पूर्वज करते आए हैं. यह पूजा निर्बाध चलनी चाहिए. उसी पूजा के लिए पिता जी रोज सुबह नियमित रूप से जाते हैं।

विद्यापति ने ललिता से कहा कि वह भी उनके कुल देवता के दर्शन करना चाहते हैं. ललिता बोली- यह संभव नहीं. हमारे कुल देवता के बारे में किसी को जानने की इच्छा है, यह सुनकर मेरे पिता क्रोधित हो जाएंगे।

विद्यापति की उत्सुक्ता बढ़ रही थी. वह तरह-तरह से ललिता के अपने प्रेम की शपथ देकर उसे मनाने लगे. आखिर कार ललिता ने कहा कि वह अपने पिता जी से विनती करेगी कि वह आपको देवता के दर्शन करा दें।

ललिता ने पिता से सारी बात कही. वह क्रोधित हो गए. ललिता ने जब यह कहा कि मैं आपकी अकेली संतान हूं. आपके बाद देवता के पूजा का दायित्व मेरा होगा. इसलिए मेरे पति का यह अधिकार बनता है क्योंकि आगे उसे ही पूजना होगा।

विश्वावसु इस तर्क के आगे झुक गए. वह बोले- गुफा के दर्शन किसी को तभी कराए जा सकते हैं जब वह भगवान की पूजा का दायित्व अपने हाथ में ले ले. विद्यापति ने दायित्व स्वीकार किया तो विश्वावसु देवता के दर्शन कराने को राजी हुए।

दूसरे दिन सूर्योदय से पूर्व विद्यापति की आंखों पर पट्टी बांधकर विश्वावसु उनका दाहिना हाथ पकड़ कर गुफा की तरफ निकले. विद्यापति ने मुट्ठी में सरसों रख लिया था जिसे रास्ते में छोड़ते हुए गए।

गुफा के पास पहुंचकर विश्वावसु रुके और गुफा के पास पहुंच गए. विश्वावसु ने विद्यापति के आँखों की काली पट्टी खोल दी. उस गुफा में नीले रंग का प्रकाश चमक उठा. हाथों में मुरली लिए भगवान श्री कृष्ण का रूप विद्यापति को दिखाई दिया।

विद्यापति आनंद मग्न हो गए. उन्होंने भगवान के दर्शन किए. दर्शन के बाद तो जैसे विद्यापति जाना ही नहीं चाहते थे. पर विश्वावसु ने लौटने का आदेश दिया. फिर उनकी आंखों पर पट्टी बांधी और दोनों लौट पड़े।

लौटने पर ललिता ने विद्यापति से पूछा. विद्यापति ने गुफा में दिखे अलौकिक दृश्य के बारे में पत्नी को बताना भी उसने उचित नहीं समझा. वह टाल गए. यह तो जानकारी हो चुकी थी कि विश्वावसु श्री कृष्ण की मूर्ति की पूजा करते हैं।

विद्यापति को आभास हो गया कि महाराज ने स्वप्न में जिस प्रभु विग्रह के बारे में देव वाणी सुनी थी, वह इसी मूर्ति के बारे में थी. विद्यापति विचार करने लगे कि किसी तरह इसी मूर्ति को लेकर राजधानी पहुंचना होगा।

वह एक तरफ तो गुफा से मूर्ति को लेकर जाने की सोच रहे थे दूसरी तरफ भील राज और पत्नी के साथ विश्वासघात के विचार से उनका मन व्यथित हो रहा था. विद्यापति धर्म-अधर्म के बारे में सोचता रहे।

फिर विचार आया कि यदि विश्वावसु ने सचमुच उसपर विश्वास किया होता तो आंखों पर पट्टी बांधकर गुफा तक नहीं ले जाता. इसलिए उसके साथ विश्वास घात का प्रश्न नहीं उठता. उसने गुफा से मूर्ति चुराने का मन बना लिया।

विद्यापति ने ललिता से कहा कि वह अपने माता-पिता के दर्शन करने के लिए जाना चाहता है. वे उसे लेकर परेशान होंगे. ललिता भी साथ चलने को तैयार हुई तो विद्यापति ने यह कह कर समझा लिया कि वह शीघ्र ही लौटेगा तो उसे लेकर जाएगा।

ललिता मान गई. विश्वावसु ने उसके लिए घोड़े का प्रबंध किया. अब तक सरसों के दाने से पौधे निकल आए थे. उनको देखता विद्यापति गुफा तक पहुंच गया. उसने भगवान की स्तुति की और क्षमा प्रार्थना के बाद उनकी मूर्ति उठाकर झोले में रख ली।

शाम तक वह राजधानी पहुंच गया और सीधा राजा के पास गया. उसने दिव्य प्रतिमा राजा को सौंप दी और पूरी कहानी सुनायी. राजा ने बताया कि उसने कल एक सपना देखा कि सुबह सागर में एक कुन्दा बहकर आएगा।

उस कुंदे की नक्काशी करवाकर भगवान की मूर्ति बनवा लेना जिसका अंश तुम्हें प्राप्त होने वाला है. वह भगवान श्री विष्णु का स्वरूप होगा. तुम जिस मूर्ति को लाए हो वह भी भगवान विष्णु का अंश है. दोनों आश्वस्त थे कि उनकी तलाश पूरी हो गई है।

राजा ने कहा कि जब भगवान द्वारा भेजी लकड़ी से हम इस प्रतिमा का वड़ा स्वरूप बनवा लेंगे तब तुम अपने ससुर से मिलकर उन्हें मूर्ति वापस कर देना. उनके कुल देवता का इतना बड़ा विग्रह एक भव्य मंदिर में स्थापित देखकर उन्हें खुशी ही होगी।

दूसरे दिन सूर्योदय से पूर्व राजा विद्यापति तथा मंत्रियों को लेकर सागर तट पर पहुंचा. स्वप्न के अनुसार एक बड़ा कुंदा पानी में बहकर आ रहा था. सभी उसे देखकर प्रसन्न हुए. दस नावों पर बैठकर राजा के सेवक उस कुंदे को खींचने पहुंचे।

मोटी-मोटी रस्सियों से कुंदे को बांधकर खींचा जाने लगा लेकिन कुंदा टस से मस नहीं हुआ. और लोग भेजे गए लेकिन सैकड़ों लोग और नावों का प्रयोग करके भी कुंदे को हिलाया तक नहीं जा सका।

राजा का मन उदास हो गया. सेनापति ने एक लंबी सेना कुंदे को खींचने के लिए भेज दी. सारे सागर में सैनिक ही सैनिक नजर आने लगे लेकिन सभी मिल कर कुंदे को अपने स्थान से हिला तक न सके. सुबह से रात हो गई।

अचानक राजा ने काम रोकने का आदेश दिया. उसने विद्यापति को अकेले में ले जाकर कहा कि वह समस्या का कारण जान गया है. राजा के चेहरे पर संतोष के भाव थे. राजा ने विद्यापति को गोपनीय रूप से कहीं चलने की बात कही।

राजा इंद्रद्युम्न ने कहा कि अब भगवान का विग्रह बन जाएगा. बस एक काम करना होगा. भगवान श्री कृष्ण ने राजा को ऐसा क्या संकेत दे दिया था कि उसकी सारी परेशानी समाप्त हो गई. यह प्रसंग आगे पढ़ें।

राजा इंद्रध्युम्न को भगवान की प्रेरणा से समझ में आने लगा कि आखिर प्रभु के विग्रह के लिए जो लकड़ी का कुंदा पानी में बह कर आया है वह हिल-डुल भी क्यों नहीं रहा।

राजा ने विद्यापति को बुलाया और कहा- तुम जिस दिव्य मूर्ति को अपने साथ लाए हो उसकी अब तक जो पूजा करता आया था उससे तुरंत भेंट करके क्षमा मांगनी होगी. बिना उसके स्पर्श किए यह कुंदा आगे नहीं बढ सकेगा।

राजा इंद्रद्युम्न और विद्यापति विश्वावसु से मिलने पहुंचे. राजा ने पर्वत की चोटी से जंगल को देखा तो उसकी सुंदरता को देखता ही रह गया. दोनों भीलों की बस्ती की ओर चुपचाप चलते रहे।

इधर विश्वावसु अपने नियमित दिनचर्या के हिसाब से गुफा में अपने कुल देवता की पूजा के लिए चले. वहां प्रभु की मूर्ति गायब देखी तो वह समझ गए कि उनके दामाद ने ही यह छल किया है।

विश्वावसु लौटे और ललिता को सारी बात सुना दी. विश्वावसु पीड़ा से भरा घर के आंगन में पछाड़ खाकर गिर गए. ललिता अपने पति द्वारा किए विश्वास घात से दुखी थी और स्वयं को इसका कारण मान रही थी. पिता-पुत्री दिन भर विलाप करते रहे।

उन दोनों ने अन्न का एक दाना भी न छुआ. अगली सुबह विश्वावसु उठे और सदा की तरह अपनी दिनचर्या का पालन करते हुए गुफा की तरफ बढ़ निकले. वह जानते थे कि प्रभु का विग्रह वहां नहीं है फिर भी उनके पैर गुफा की ओर खींचे चले जाते थे।

विश्वावसु के पीछे ललिता और रिश्तेदार भी चले. विश्वावसु गुफा के भीतर पहुंचे. जहां भगवान की मूर्ति होती थी उस चट्टान के पास खड़े होकर हाथ जोड़ कर खडे रहे. फिर उस ऊंची चट्टान पर गिर गए और बिलख–बिलख कर रोने लगे. उनके पीछे प्रजा भी रो रही थी।

एक भील युवक भागता हुआ गुफा के पास आया और बताया कि उसने महाराज और उनके साथ विद्यापति को बस्ती की ओर से आते देखा है. यह सुन कर सब चौंक उठे. विश्वावसु राजा के स्वागत में गुफा से बाहर आए लेकिन उनकी आंखों में आंसू थे।

राजा इंद्रद्युमन विश्वावसु के पास आए और उन्हें अपने हृदय से लगा लिया. राजा बोले- भीलराज, तुम्हारे कुल देवता की प्रतिमा का चोर तुम्हारा दामाद नहीं मैं हूं. उसने तो अपने महाराज के आदेश का पालन किया. यह सुन कर सब चौंक उठे।

विश्वावसु ने राजा को आसन दिया. राजा ने उस विश्वावसु को शुरू से अंत तक पूरी बात बता कर कहा कि आखिर क्यों यह सब करना पड़ा. फिर राजा ने उनसे अपने स्वप्न और फिर जगन्नाथ पुरी में सागर तट पर मंदिर निर्माण की बात कह सुनाई।

राजा ने विश्वावसु से प्रार्थना की- भील सरदार विश्वावसु, कई पीढ़ियों से आपके वंश के लोग भगवान की मूर्ति को पूजते आए हैं. भगवान के उस विग्रह के दर्शन सभी को मिले इसके लिए आपकी सहायता चाहिए।

ईश्वर द्वारा भेजे गए लकड़ी के कुंदे से बनी मूर्ति के भीतर हम इस दिव्य मूर्ति को सुरछित रखना चाहते हैं. अपने कुल की प्रतिमा को पुरी के मंदिर में स्थापित करने की अनुमति दो. उस कुंदे को तुम स्पर्श करोगे तभी वह हिलेगा

विश्वावसु राजी हो गए. राजा सपरिवार विश्वावसु को लेकर सागर तट पर पहुंचे. विश्वावसु ने कुंदे को छुआ. छूते ही कुंदा अपने आप तैरता हुआ किनारे पर आ लगा. राजा के सेवकों ने उस कुंदे को राज महल में पहुंचा दिया।

अगले दिन मूर्तिकारों और शिल्पियों को राजा ने बुलाकर मंत्रणा की कि आखिर इस कुंदे से कौन सी देवमूर्ति बनाना शुभ दायक होगा. मूर्तिकारों ने कह दिया कि वे पत्थर की मूर्तियां बनाना तो जानते हैं लेकिन लकड़ी की मूर्ति बनाने का उन्हें ज्ञान नहीं।

एक नए विघ्न के पैदा होने से राजा फिर चिंतित हो गए. उसी समय वहां एक बूढा आया. उसने राजा से कहा- इस मंदिर में आप भगवान श्री कृष्ण को उनके भाई बलभद्र तथा बहन सुभद्रा के साथ विराज मान करें. इस दैवयोग का यही संकेत है।

राजा को उस बूढ़े व्यक्ति की बात से सांत्वना तो मिली लेकिन समस्या यह थी कि आखिर मूर्ति बने कैसे ? उस बूढ़े ने कहा कि मैं इस कला में कुशल हूं. मैं इस पवित्र कार्य को पूरा करूंगा और मूर्तियां बनाउंगा. पर मेरी एक शर्त है।

राजा प्रसन्न हो गए और उनकी शर्त पूछी. बूढ़े शिल्पी ने कहा- मैं भगवान की मूर्ति निर्माण का काम एकांत में करूंगा. मैं यह काम बंद कमरे में करुंगा. कार्य पूरा करने के बाद मैं स्वयं दरवाजा खोल कर बाहर आऊंगा. इस बीच कोई मुझे नहीं बुलाए।

राजा सहमत तो थे लेकिन उन्हें एक चिंता हुई और बोले- यदि कोई आपके पास नहीं आएगा तो ऐसी हालत में आपके खाने पीने की व्यवस्था कैसे होगी ? शिल्पी ने कहा- जब तक मेरा काम पूर्ण नहीं होता मैं कुछ खाता-पीता नहीं हूं।

राज मंदिर के एक विशाल कक्ष में उस बूढ़े शिल्पी ने स्वयं को 21 दिनों के लिए बंद कर लिया और काम शुरू कर दिया. भीतर से आवाजें आती थीं. महारानी गुंडीचा देवी दरवाजे से कान लगाकर अक्सर छेनी-हथौड़े के चलने की आवाजें सुना करती थीं।

महारानी रोज की तरह कमरे के दरवाजे से कान लगाए खड़ी थीं. 15 दिन बीते थे कि उन्हें कमरे से आवाज सुनायी पडनी बंद हो गई. जब मूर्ति कार के काम करने की कोई आवाज न मिली तो रानी चिंतित हो गईं।

उन्हें लगा कि वृद्ध आदमी है, खाता-पीता भी नहीं कहीं उसके साथ कुछ अनिष्ट न हो गया हो. व्याकुल होकर रानी ने दरवाजे को धक्का देकर खोला और भीतर झांककर देखा।

महारानी गुंडीचा देवी ने इस तरह मूर्ति कार को दिया हुआ वचन भंग कर दिया था. मूर्ति कार अभी मूर्तियां बना रहा था. परंतु रानी को देखते ही वह अदृश्य हो गए. मूर्ति निर्माण का कार्य अभी तक पूरा नहीं हुआ था. हाथ-पैर का निर्माण पूर्ण नहीं हुआ था।

वृद्ध शिल्प कार के रूप में स्वयं देवताओं के शिल्पी भगवान विश्वकर्मा आए थे. उनके अदृश्य होते ही मूर्तियां अधूरी ही रह गईं. इसी कारण आज भी यह मूर्तियां वैसी ही हैं. उन प्रतिमाओं को ही मंदिर में स्थापित कराया गया।

कहते हैं विश्वावसु संभवतः उस जरा बहेलिए का वंशज था जिसने अंजाने में भगवान कृष्ण की ह्त्या कर दी थी. विश्वावसु शायद कृष्ण के पवित्र अवशेषों की पूजा करता था. ये अवशेष मूर्तियों में छिपाकर रखे गए थे।

विद्यापति और ललिता के वंशज जिन्हें दैत्य्पति कहते हैं उनका परिवार ही यहां अब तक पूजा करता है।