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   It is dharma that sustain the existences of plant, animals, humans and all   
   living and non-living entities. So if the dharma of some entity is   
   jeopardized, it should be understood that the very existence of that entity is   
   in jeopardy. That is why wise,    
   creative and thoughtful people become seriously concerned when they notice   
   that something has lost its innate property or dharma. In fact, the presiding   
   deity in a living being is dharma. Dharayet dharma ityahuh sa eva paramam'   
   prabhu ["That which    
   upholds an entity, which is its motivating force, is dharma"]. Scientists   
   first become acquainted with the dharma, or properties, of various substances,   
   and then begin their research to discover newer and newer information about   
   those substances: then    
   they propagate their various theories and formulate new plans of invention.   
      
   Trees and plants, wood, bricks, and stones, ani­mals and humans - all are   
   great in their respective spheres of dharma. Here dharma does not mean any   
   particular religion; it means the quintessence of one's very existence. As   
   human beings have come in    
   human form, they will have to live and grow, they will have to establish   
   themselves in human life and die a glorious death, for this is their human   
   dharma. They cannot afford simply out of the instincts of self-preservation   
   and reproduction, to degrade    
   themselves to the level of non-human beings.   
      
   The very, essence of manava dharma, human dharma, lies in three factors, plus   
   a fourth factor which is the resultant of the first three: (1) vistara, the   
   principle of expansion; (2) rasa, the principle of total surrender to Parama   
   Purus'a; (3) seva,    
   selfless service to Parama Puru'sa and His creation; and (4) tatsthiti, the   
   final ensconcement in Parama Purus'a.   
      
   Human beings want expansion; but this is not possible by depriving others of   
   their wealth. It is possible only by drenching one's human values and   
   existential awareness in a flow of sweetness and expanding them throughout the   
   universe- by in fusing the    
   sweetest feelings of the innermost recesses of one's heart into the heart of   
   each and every entity.   
      
   Rasa means to be saturated with ever-blissful awareness- to enliven human   
   existence with sweet freshness. This becomes possible only when one maintains   
   a constant link with the Supreme Entity from whom one's individual existence   
   has emerged.   
      
   This world of ours is a world of give-and-take. And in this process of   
   give-and-take, the human mind neither progresses nor regresses. if one thinks   
   only of receiving, the mind degenerates; again. if one thinks only of giving,   
   at a certain stage one may    
   develop indifference to one's very existence. Thus, people will have to   
   transcend this level of give-and-take: they will have to consider themselves   
   as instruments of the Supreme Entity, and throw themselves unreservedly into   
   the work desired by Him.    
   This is the underlying spirit of seva.   
      
   So vistara, rasa and seva – these three come within the scope of sadhana. and   
   the goal of this sadhana is the fourth factor, the resultant of all these   
   three.   
      
   Manava dharma. human dharma. is the combination of all the four factors. This   
   dharma is the greatest friend of human beings. One can sacrifice anything for   
   the sake of this dharma; for this dharma no hardship is too great. Therefore,   
   this dharma is    
   called Bhagavat Dharma[24].   
      
   Shiva's observation is, Dharmo raksati raksitah - "One Who protects dharma is   
   protected by dharma." Dharma saves the dharmika, the upholder of dharma, in   
   the material sphere. in the subtle sphere and in the casual sphere. When   
   dharma saves people in the    
   material sphere, they experience it before their very eyes, they hear it with   
   their ears, they feel it with the tenderness of touch. When dharma helps them   
   in the casual sphere, they experience it by loving Parama Purusa with all the   
   sweetness of their    
   hearts. This feeling has no external expression. When dharma saves people in   
   the subtle sphere, they experience it through deep reflection.   
      
   The dynamicity of dharma functions mainly in the subtle sphere. With the   
   increasing development of the power of reflection, dharmik people realize that   
   dharma is always with them in a very subtle way. They further realize that   
   their dharma and their    
   beloved Parama Purusa are one and inseparable. So Shiva clearly observed,   
   Dharmasya suksma gatih ["The ways of dharma are very subtle"].   
      
   Glossary   
      
   Acárya, Acarya'   
    spiritual teacher.   
      
   ajina cakra   
    psycho-spiritual centre associated with the point between the eyebrows.   
      
   anahata cakra   
    psycho-spiritual centre associated with the midpoint of the chest.   
      
   anubhuti   
    direct spiritual experience.   
      
   an'udhyána   
    constant chasing of one's Is't'a in meditation.   
      
   Avadhuta, Avadhutika   
    literally, "one who is thoroughly cleansed mentally and spiritually": a   
   senior monk or nun of Ananda Marga.   
      
   bhakti   
    devotion.   
      
   bhava   
    idea, ideation. mental flow during intense devotion   
      
   dharma   
    characteristic property; spirituality; the path of righteousness in social   
   affairs.   
      
   dhyana   
    deep meditation in which the psyche is directed towards Consciousness.   
      
   Is't'a   
    the chosen ideal; Guru.   
      
   kiirtana   
    collective singing of the name of the Lord, usually combined with a dance   
   that expresses the spirit of surrender.   
      
   kun'd'alinii   
    literally "coiled serpentine"; sleeping divinity: the force dormant in the   
   lowest vertebra of the body, which. When awakened, rises up the spinal column   
   to develop all one's spiritual potentialities.   
      
   mahábháva   
    highest state of devotional intoxication.   
      
   mayá   
    Creative Principle and Its power to cause the illusion that the finite   
   created objects are the ultimate truth.   
      
   Parama Purus'a   
    Supreme Consciousness.   
      
   Prabhat Sam 'giita   
    A collection of 5018 songs composed by Baba in the eight years of 1982 to   
   1990. Most of the songs are devotional, and all are completely optimistic and   
   positive.   
      
   prajiná   
    intuition.   
      
   Radhabháva   
    an intense love for the Supreme, epitomized by Radha, the idealized consort   
   of the boy Krs'n'a.   
      
   sadhaka   
    spiritual practitioner.   
      
   sadhana   
    literally, "sustained effort"; spiritual practice; meditation.   
      
   sadvipra samaj   
    a new order led by spiritually elevated moralists.   
      
   samadhi   
    "absorption" of the unit mind into the Cosmic Mind.   
      
   sam'skára   
    reactive momenta in potential form; mental seed of reaction.   
      
   sannyasii   
    a renunciate; literally, "one who has surrendered one's everything to the   
   Cosmic will."   
      
   shakti   
    Cosmic Operative Principle, Prakrti; energy; force.   
      
   siddhi   
    spiritual attainment; psycho-spiritual power.   
      
   tanmátra   
    inferential wave; literally, "the minutest fraction of that".   
      
   tantra   
    A spiritual tradition which originated in India in prehistoric times and was   
   first systematized by Shiva. It emphasizes the development of human vigour,   
   both through meditation and through confrontation of difficult external   
   situations, to overcome all    
   fears and weaknesses.   
      
   vrtti   
    mental propensity, proclivity.   
      
      
      
      
      
      
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   [1] Paramahamsa Ramakrishna was a renowned saint who lived in West Bengal,   
   India in the nineteenth century. He was the guru of Narendra, who later became   
   world famous as Swami Vivekananda.   
      
   [2] Mudras are the gesticulations performed in the classical dance of India or   
   the hand positions held by the figures of ritualistic worship in Indian   
   temples. In His discourse, "Bio-Psychology", Baba explained their   
   psycho-spiritual importance.   
      
      
   [continued in next message]   
      
   --- SoupGate-Win32 v1.05   
    * Origin: you cannot sedate... all the things you hate (1:229/2)