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   Suppose you are travelling to Delhi by train. As you get close to Delhi you   
   say that "Delhi is coming." Literally speaking, Delhi can never come to you,   
   rather it is you who approaches Delhi. This is an example of vikalpa, where a   
   particular choice of    
   words does not convey the event accurately.   
      
   In the case of savikalpa samádhi, no choice of words can accurately convey the   
   experience, because in this state the visible world and all its sensory   
   phenomena vanish into thin air! Baba uses the term "trance of determinate   
   absorption" for this state of    
   ineffable bliss. When one is lost in bliss, one forgets oneself, and only a   
   state of blissful oneness with the contemplated subject remains: this is   
   samadhi. Savikalpa samádhi is samádhi where duality with the Supreme Self   
   still remains. Absolute oneness    
   is not achieved because the enjoyment of duality, the enjoyment of   
   companionship with the Supreme is still present.   
      
   Nirvikalpa means the absence of vikalpa, where there is no scope for a second   
   entity. You have arrived in Delhi so there is no separation between you and   
   your goal. You have become the subject itself. Perfect oneness is achieved.   
   The jiiva (unit self)    
   becomes saccidánanda. The unit becomes infinite, the microcosm becomes   
   Macrocosm. The microcosm feels, "I am saccidánanda."   
      
   Sat refers to the Transcendental Entity, beyond the relative conditions of   
   space, time and person. Cit means "consciousness." "It is by the power of cit   
   that the Cosmos is created, and it is this power that, through the unit mind,   
   experiences or    
   activates the created substance."[20] Ananda means the ineffable divine bliss   
   and not ordinary happiness.   
      
   So in nirvikalpa, the final oneness is realized. The One without a second. The   
   individual who attains samadhi is above all three combined. So "trance of   
   indeterminate absorption" is closer to the meaning of nirvikalpa samadhi.   
      
   When Baba was physically present, tens of thousands of Ananda Margiis of all   
   ages and both sexes were deeply absorbed in Him. When He was released from   
   jail in Patna on August 3, 1978, the procession raced after His car; each   
   person was oblivious to his    
   or herself.   
      
   Since I first met Baba, I have seen many devotees in the state of complete   
   absorption in Him I have watched in utter amazement their face, eyes and chest   
   turn red as they cried or danced or laughed intoxicatedly. A divine aura   
   enveloped their faces. I    
   have also seen sádhakas, while meditating in padmásana (full lotus posture),   
   leap more than a meter high, then fall with a thud, without causing injury to   
   themselves. In such states of blissful intoxication, their body chemistry was   
   transformed. This    
   will be a subject of very interesting study for future bio-psychologists.   
      
   During my early years in Ananda Marga, I had few such experiences and could   
   only watch in utter amazement as if at a circus. All used to become   
   intoxicated. Once in 1966 a student of T.N.B. College, Bhagalpur, came to see   
   Baba. He was in the habit of    
   drinking alcohol. Baba scolded him for this and then touched him on the pineal   
   plexus. The boy became spiritually intoxicated, and for hours there was a   
   divine aura around him. He cried, danced, rolled on the ground, and exhibited   
   all sorts of other    
   spiritual symptoms. Later he told me that he had never previously enjoyed such   
   intoxication. Thereafter the boy completely abstained from alcohol and became   
   a good sádhaka.   
      
   With the rise of devotion many impossible ailments can be cured. A person   
   called Muflish used to suffer from severe Parkinson's disease, but after   
   devotion was awakened in him, I observed him become completely healthy.   
   Sádhakas can be easily recognized    
   by their strong personality and the glow on their face.   
      
   It is important here to say something about subtle tanmátras. Once Baba asked   
   a sadhaka to explain in one line what this universe is? When he could not,   
   Baba Himself said, "It is an ocean of tanmátras." Humans are fondly attached   
   to these inferences and    
   hence to this material world.   
      
   If the universe is so beautiful, how handsome must be the Creator! In deep   
   meditation we can enjoy all these inferences even more intensely. But entry to   
   this subtle world is not possible if one is preoccupied with ordinary mundane   
   affairs.   
      
   He could change ordinary tanmátras into subtle ones. For example, once He   
   touched my arm and caused a divine perfume to be emanated from that spot.   
   Incredibly, the fragrance lasted for three days, despite the fact that I   
   bathed daily and washed the arm    
   with soap and water.   
      
   Na hyeshatma balahiinena labhyo.   
   Weaklings cannot attain the Supreme state.   
      
   There is a gap, however, between these two forms of inferences (internal and   
   external; physical and spiritual), and most sádhakas are fearful to cross the   
   gap. Once they do, however, they get a glimpse of these subtle inferences and   
   become absorbed. This    
   happens when the doer "I" subsides and the knower "I" takes control. Sádhaná   
   then becomes as effortless as a river flowing downstream or as watching   
   television! You enter a world more distinctive and colourful than the normal   
   one.   
      
   After this experience, I felt that this expressed universe and all its   
   enjoyments are the distorted, fragmented reflections of the real world inside   
   each one of us. It is not easy to comprehend this idea. If the external   
   inferences of the world fascinate    
   us so much, what will be our condition when we are ushered into the internal   
   world? I mention this subject here for people who are interested in   
   psycho-spiritual research. Baba first discussed it during the Purodha Board   
   meeting of January 1989.   
      
   In an ordinary dream you find all the inferences of sound, touch, form, taste   
   and smell. These are crude expressions of subtle tanmátras. A dream, however,   
   of the unconscious mind leaves an indelible impression on the conscious mind.   
   It is also always    
   accompanied by a subtle feeling of exhilaration that extends from the anáhata   
   to ajiná cakras.   
      
   Once an ecstatic disciple expressed to me how, in the exalted stages of   
   sádhana, he felt Baba loved him so much that sometimes he desired to cut his   
   body into pieces and offer them to Him. Many devotees feel this sort of   
   intense love. It is an exclusive    
   love, a possessive love, a celestial love in which you only want to give and   
   give and not to take anything.   
      
   This special love is above all types of human love. It can only be understood   
   by those who are especially graced. It is an intensely spiritual feeling, and   
   even the memory of it induces a sort of ecstasy. There is a remarkable change   
   in one's ideation    
   during this state and a mystical glow transfigures one's face and eyes.   
   Actually, it is inexplicable.   
      
   Ajana Pathik ("The Unknown Traveller")   
   Baba started the last phase of His earthly sojourn by composing Prabhat   
   Samgiita. His method of conveying these songs was unique. He would first give   
   the tune and only when the secretaries were capable of repeating the melody,   
   would He give the lyrics.    
   In this manner He composed 5018 songs, which included many related to the   
   departure of Ajana Pathik, "the mysterious unknown traveller."   
      
   Se amar a'panar janitam na agei janitam na   
   Du're jobe gele chole amarei akela phele   
   Amare rakhia diye virohero davanole   
   Chilo koto bhalobas'a koto rangei ranga hansa   
   Ekhon bujhe chi agei bujhita'mna   
   You went away, far,   
   Leaving me alone,   
   Despondent,   
   In the engulfing fire of deepest longing. How fathomless was Your love.   
      
   [continued in next message]   
      
   --- SoupGate-Win32 v1.05   
    * Origin: you cannot sedate... all the things you hate (1:229/2)