ONENESS THE FUTURE UNIVERSAL RELIGION

 

ETERNAL SAYINGS OF JIBANKRISHNA OR DIAMOND

(Translated from my Bengali book ‘AMRITADHARA’)

Volume 19, October, 2016

Chapter 64                                                                                                      

Man is Brahma – Man is the Eternal Truth

April 9, 1960.

Vedic Rishis (sages) said, ‘I am Brahma’ (Supreme Being). But the world did not accept it as Brahma. So in ‘Brahma Sutra’ you see that they have said, ‘Then there is question about Brahma’ (Athato Brahma- jigyasa).

Previously, I used to charge them saying that though they said, ‘Questions about Brahma’ yet they could not give any proof. Now I have understood that the proof won’t stand. This human race should bear this proof, and we are witnessing here. It is not I who announce ‘I am Brahma’. I say, ‘I only exist’ (Ahamasmi) and when this human race said after accepting me. The world now accepts that man is Brahma.

The Rishi was a human being. Being a human being when he said, ‘Aham Brahmasmi’ (I am Brahma), the human race at least understood that man is Brahma whether they accept it or not – So it is judicial). And the scholars getting this opportunity wrote that Brahma is beyond perception, unknowable etc. Some say ‘Dualism’, some say ‘non–dualism’, again some say both. This anomaly was created because they did not get the right thing.

Here we can quote the Great Poet Rabindra Nath Tagore ‘That man is worshiped by human race in different names’. Why? Because they did not get the right thing.

But what we are getting here? Seeing me within the bodies myriads of people male and female, child and old are making reconciliation of both ‘Advaita’ and ‘Bisistadvaita’ (Both Non-dualism and dualism) at the same time.

The Vedantists made a higher motion in abstract and struck to that, as they said, ‘Dream like’, ‘Brahma is truth and the world is false’, ‘Void’, ‘Non-dualism’, ‘I have become all these’ etc. They all said these on the basis of hypothesis which was impossible for the human race to prove and for that reason they created innumerable Gods and Goddesses.

But to-day it is proved that a human being is the truth, he is all.

[Brihad-Aranyaka Upanishad has mentioned thus”

“The shinning immortal Person who is in this mankind and with reference to oneself, this shinning immortal Person who exists as a human being- he is just this Soul, this Immortal, this Brahma, this All.”(2.5.13)]

The Self of Brahma or Supreme Self is Bliss – a living human being

April 10, 1960.

To-day I was walking outside and I was seeing ‘Ananda’ (Bliss) within me. I came inside and still was seeing him within me. I understood that the Bliss is myself and so it was shown like that.

But is it applicable to me only? No, whoever has seen me within them possesses this Bliss as self.

Nobody knows what is Brahma and so there is no question about knowing anything beyond Brahma. But it exists. I have understood that there are something beyond Brahma. I see those as shadows. But unless these are manifested nothing can be concluded.

What is own-self – A forecast by Jibankrishna (DImaond)

April 14, 1960.

What is own-self? The realizations of ascent and descent all are own-self. I saw water in Pranamaya Kosha (Sheath) or the naval region – that is own-self. Then in the fourth plane I saw light – that is own-self, then the  fifth plane, sixth plane, and then Atma or Soul – I saw that and I have got this knowledge that I am not this physical body, I am Atma. Then I saw the universe within this Atma, and after that I saw the manikin – all are my own-self. What happened next? I have become this world – these are all own-self. But what happened here? Am I saying to you that I have become all these? No, coming to me you are saying, ‘you are my own selves, i.e., it is just the opposite to a self knowledgeable person.

There are still so many things after this. Now coming to me you are saying, ‘Sir you are all of us. But do you know what may happen after this? I shall see this living universe within me, that means the whole world will be centralized within me and then I shall control this spiritual world.

I have understood that this is an absurd data when the whole human race will see me within them and then coming to me will announce of seeing me within them. This won’t do. So when the world will be centralized in me and when I can understand that I am controlling this spiritual world then only it will serve the purpose. It means when something will appear in my mind on spiritualism that will flash throughout the world. That is called ‘Sadvidya’ which Kashmir Shaivism has mentioned. But so long it is manifested nothing can be concluded.

[ Chandogya Upanishad mentioned about the person who visualized God or Atman as such:

“The seer sees not death,

Nor sickness, nor any distress,

The seer sees only the All,

Obtains the All entirely.

That (Soul) is one-fold, is threefold, fivefold,

Sevenfold and also nine-fold;

Again declared eleven-fold,

And also twenty-thousand-fold.” [7.26.2]

 

DIAMOND AND THE AMAZING FACTS ABOUT DREAMS AND REALITY AFTER HIS DEATH

(Translated from my Bengali book ‘Tales of Divine Dreams’)

Volume 19, October, 2016  

Seeing Jibankrishna (Diamond) in dream as unknown man after his death 

Anup Kumar Pramanik of Krisnagar Town of  West Bengal State, India narrated his experiences  as such – “Once upon a time I used to dream that I was flying like a bird and got great enjoyment.”

Later on I came in contact with a person Debojyoti Mondal, son of Dhiren Mondal who used to go to Diamond for a long period and he gave me a magazine on ‘Diamond’. I began to read it regularly. Gradually I came to understand what is the inner meaning of ‘flying’- It means transformation into astral body. Then I began to start reading Diamond’s book ‘Religion and Realization’and started to have divine dreams.

My first dream runs thus : I was walking on a road at Krishnanagar City of west Bengal State. Suddenly I saw near my house an old man, complacent looking wearing Dhoti and Punjabi (Bengali dress) and having beard, short cut hair, slightly tall stature. I have never seen him in my real life. He called by waving his hand and after blessing hugged me and just at this moment my dream went off.

After a few days I narrated this dream to Debojyoti and he showed me the picture of an old man lying on death bed with flower garlands having beard and short hair-cutting. Instantly I could recognize him as seen in dream and knew he was known as Jibankrishna or Diamond. I was speechless with surprise and joy.

After this dream I am having divine dreams with a great mental change. I always feel peace and joy in mind now and gradually realize that he is God himself, thus appearing in dreams among innumerable people.

Anandamayeetala Das para Lane

Krishnanagar,Nadia, W.B.

 

FROM MY DIARY OF DIVINE DREAM

Volume 19, October, 2016  

Chapter 82

Vision  of  future—leaving  the  accompaniment  of  devotees

376)     23rd October, 1979. Tuesday.   Place:  Makardah,  Howrah .   Early morning dream:   I had a debate with a devotee Raghunath Sen about one Yogic topics . As he gave one wrong interpretation, with a great grief I said, ‘Then I am going away’. Saying this I went to another place. I stayed there in a room. During the debate many devotees were present there. They got hart. After a while they came to take me. But I said to them , ‘Your companies are bad’. There were more talks, but nothing could be remembered. But in spite of this again I began to mix with them without any grief. The dream went off as the sleep become faint.

Then again I felt asleep and dreamt that again I met Raghunath Sen. I told him, ‘In my previous dream I had a debate with you’. Saying this I narrated the previous dream to Raghunath Sen and he asked me, ‘After going out in which direction did you go? Whether East or West’? But the answer given by me could not be kept in memory when I woke up .

The similar dream was experienced by one devotee long years ago. The devotee saw in his dream that Jibankrishna was saying to him, ‘Your companians are bad’. This was narrated to Jibankrishna.

The dream, of course, may show some future incidents, but when, cannot be said.

One thing is happening now a days i.e., the seer always has feeling a tendency of becoming alone though forcibly he was continuing the accompaniment with devotees.

Future  indication  of  austerity  of  earth

377)     29th October, 1979.  Monday.    Early morning dream:   I had gone to the Headmaster (Banamali) of my previous school at Bantra, Howrah (1954—57). He had to buy a pair of shoes and I had to buy it. But he seemed to be a different man with a very good health wearing a Punjabi which he never used to in reality. I took the measurement of his foot with an intention of buying Kabli sandal for him. Then I came back and as soon as I was on the verge of waking up, the figure of the Headmaster became prominent to me and seemed to be Jibankrishna himself with his old figures. —Without beard and hairs on head.

[The meaning of the dream remained unknown to the seer for a long time . But after 20 years (October, 1999)suddenly the meaning flashed in his mind thus :  Sri Jibankrishna saw the palm of his feet in one of his realizations and gave explanation that foot is earth . It means that he has the austere on earth and the effect of this that he will have controlling power on spiritual world . In the dream the seer had measured the foot of Jibankrishna for buying shoes which many have an indication that the seer in future may have some affects of this dream.]

Indication  of  leaving  the  contact  of  devotees  and  ‘Manikya’ Publication    

378)     30th  October,  1979 , Tuesday .   Early morning dream  :  The scene opened with the residence of Indranath Mukherjee at Makardah, Howrah where many of the devotees including me gather and stay overnights off and on to discuss spiritual aspects of Jibankrishna ideas .

In the dream many of the devotees were also seen together. I was having conversations with one of the devotee Arun Ghosh . After a while on some wrong interpretations by him I got agitated and said, ‘Then let all these mansucripts be as such’.

Raghunath Sen said, ‘Oh! This is the effect of his previous dream (seen on 23.10.79)! What a strange thing’!

But I went on saying, ‘What accompaniments you have done with Jibankrishna!’ Why such a poor conception you have got’! Saying this with great grief and sorrow I came out of that room and stood in another room of the same house. I went on thinking, why such incidents are happening in the dream again and again! Then I said to myself , ‘When such obstacles are coming,then there must be something new which may come in the long run’. At this moment I woke up .

The dream is self explanatory and may happen in reality in future.

 

RELIGION AND REALIZATION (EXCERPT)

By Diamond picked up in the street

Volume 19, October, 2016  

March—-1882

Place  :—Temple  of  Dakshineswar .

(Henceforth  Shri  Ramkrishna  will be  spoken  of  as

Thakur” when required  as  it is so  done in the  Gospel )

  1. “Chaitanya means undivided consciousness”.

Undivided consciousness – means one consciousness, i.e. the same consciousness will be experienced by one and all.

Sri Thakur’s consciousness took the form of the Divine Mother, Bhabatarini in the temple.

Sri Chaitanya’s consciousness took the form of Sri Krishna.

Here the consciousness of Sri Thakur varies with the consciousness of Sri Chaitanya.

Why this variation?

It is not undivided consciousness. Atman in the seventh plane is but a ‘Light’ – Paramajyoti as pointed out in the Vedas and it is so in individual life.

But the Vedic version for the Universal Self – the living and identical form of a human being who attains Brahmahood runs thus – “Swena rupena abhinispadyate, esha atmeti”.

This is but undivided consciousness of ‘Oneness’ as it is experienced in the case of ‘Diamond’. A kiddy, four years old sees Him in the same form and reports it to his parents and an old man of ninety two sees him in the same form and reports it to his son.

Nay, it evinces a bit furthermore. The One and the same Atman is in every human being – from the days of yore, it is so heard; but it is never substantiated. It is proved with Diamond as being announced by a four years old kiddy and the old man of ninety two – as He is seen alike by the kiddy and the old man.

  1. “Bahudaka and Kutichaka”.

Both the above terms are used for Sadhus.

Bahudaka – is one who drinks water from various holy places i.e. a sadhu who keeps on visiting various holy places.
Kutichaka – is he who has fixed his abode at a certain place and never leaves it.

Sadhu is he whom God-the-Preceptor has shown God and all else are but Sadhakas (aspirants).

Sadhu has seen God in his own body, i.e. in the cerebrum; so he has not to run hither and thither in quest of God. God he wants and God he has found within him. He comes to understand that God is nowhere to be found save and except in his own body. He is satisfied and is at peace. He becomes Kutichaka.

To visit various holy places in quest of God is but the ritualistic religion and it is the function of an aspirant. It transpires that he is not a Kutichaka, that is, who has not yet seen God and is dissatisfied with himself.

So far the surface meaning is alright but now to the yogic meaning.

Yes, God is in the body through and through like ivies on a wall (Alek lata – invisible creeper). When God out of His own grace frees Himself from the body and gets collected in the seventh plane and He is shown by God-the-Preceptor to the devotee, then the devotee becomes Kutichaka spontaneously. But the thing is to come at the age of twenty five in the full bloom of youth, and not in the old age when infirmities of his own body keeps him confined at a fixed place.

Thakur says, “In fact, those who keep on moving from one place to another and make disciples are but men of lower order”.

Keeping the above statement in view, we find that all the teachers of the world from Buddha down to Thakur himself moved on preaching, doing propaganda, and making disciples.

Are they Kutichakas?

A real and full-fledged Kutichaka is not to move at all for propaganda purpose. He has seen God (sixteen annas) and he has become God and everything else is to be done by Mahayoga as in the case of ‘Diamond’.

“If publicity is given by God then it is real publicity” (as ‘Diamond’ is seen by thousands).

– Sri Ramkrishna

The publicity is given through Mahayoga uniting all into One in the spiritual world and that One must be a living human being.

 

DIAMOND’S AFTER-DEATH SPIRITUAL ACTION THROUGH HIS BOOK

(Translated from our Bengali magazine ‘Manikya’)

Volume 19, October, 2016  

Rajesh Sharma.

1991 A.D.

I saw in my dream that it became cloudy all through the sky. It started drizzling and it was lightening. Within that light the form of Jibankrishna was seen. Then my dream was off.

[In Upanishad the Soul or Atma was described as lightening. Jibankrishna or Diamond is Atma with form. So the seer saw this form in the light.]

[Katho-Upanishad mentions Atma as minute and great in such a manner:

More minute than the minute, greater than the great,

Is the Soul(Atman) that is set in the heart of a creature here,

One who is without the active will behold Him,

And becomes freed from sorrow. (2.20)]

Seeing Jibankrishna in miniature form

Sambhu Sinha

1991 A.D

In dream I saw that I was picking up a nail from the ground and saw that tiny Jibankrishna was seated on the top of the nail. I was surprised to see it. Then my dream was off.

[In Upanishad the Soul or Atma was described as lightening. Jibankrishna or Diamond is Atma with form. So the seer saw this form in the light.]

[Katho-Upanishad mentions Atma as minute and great in such a manner:

More minute than the minute, greater than the great,

Is the Soul(Atman) that is set in the heart of a creature here,

One who is without the active will behold Him,

And becomes freed from sorrow. (2.20)]

Jay Krishna Chaterjee

Jay Krishna Chatterjee is about 5 years old boy and a student of class 1. He often listens to the reading of Jibankrishna’s (Diamond) Bengali book ‘Dharma- O- Anubhuti’ at charupalli Reading centre (Bolpur, Birbhum district of West Bengal, India). Some of his dreams are narrated below in his own version. His first dream was as such:

1.On 28th April, 1991

It was 5- 15 A.M. My youngest maternal uncle was reading the Bengali magazine ‘Manikya’ (A magazine on Jibankrishna or Diamond). Laying on bed I was listening. Then I had a trance and saw a play ground, and sitting on one side my uncle was reading ‘Manikya’. I said, ‘Let us play instead of reading.’ He said, ‘No, Let it be continued.’ Then I noticed a new boy who was playing wearing a dhoti. I called him ‘Hey boy!’ Looking at me he raised his right hand and I saw the cover picture of ‘Manikya’ (The sitting posture of Jibankrishna on a lotus within the sun) on his plam. I realized that he was Jibankrishna. Running towards him I bowed down to him and he spread something on my head. I became half conscious. After a moment I told him, ‘ Teach me a good game.’ He said, ‘ Henceforth you can play well, see now.’ I saw that really I was playing well.

Then I told my uncle, ‘See, Jibankrishna is playing with us’! But he did not believe me. I said, ‘Then who is that boy’? He looked at that boy but did not believe. The boy thought that it was useless to hide himself when joy had recognized him. So he again raised his hand and showed my uncle his palm. This time uncle believed and wanted to get up keeping the magazine aside, but he saw that Jibankrishna himself was seated beside him. When my uncle was going to hold him, he disappeared. My uncle then saw that Jibankrishna was seated holding me on his lap. When he came near us, again Jibankrishna disappeared. My uncle became surprised. I laughed and told my uncle, ‘Jibankrishna was playing a joke with you.’ Then again Jibankrishna came to us.

Once again a new game started. Jibankrishna was on one side and all of us were another side. Gradually it became evening and we returned home. My elder sister told me, ‘keep the inscence infront of Jibankrishna’s photo. When I went there I did not find the photograph. I remembered that perhaps Jibankrishna was playing in the field. So I ran towards the field and told him, ‘Stop playing and came back home’. He said, ‘Wait, I am going.’ When the game was over, Jibankrishna waved his hand all round and then and there the field became very beautiful, having new goal posts with nets. As soon as I held his hand he was transformed into a photograph and garlanded his photo. Again it was transformed into living Jibankrishna with smiling face.

Then all of our friends held his hands and legs and by hanging him we approached towards our house. When we came near the gate he was again transformed into photo and one of us took him inside the house. I kept his photo in the proper place.

My sister gave me a plate of food and told, ‘Give it to Jibankrishna.’ I put it on the floor. She said, ‘How can he eat from such a high place?’ For a reason I went to the adjacent room and coming back I saw that all the food stuffs were finished. I called my sister and said, ‘See, Jibankrishna ate all the foodstuffs!’ She came and bowed down to Jibankrishna’s photo. There were two plastic birds near the photo. They were absent so long, but now they came from somewhere and sat near the photo. Then I woke up.

[God shows His sportive forms in the dream according to the age and metal condition of the seer. This is mentioned in Upanishad.

 

DIAMOND AND DIVINE DREAM INTERPRETATION

Volume 19, October, 2016  

Chapter 44

Indication of the seer’s spiritual state

November 22, 1960:

Dhiren Roy saw in a dream that after coming to Jibankrishna’s room he was reading the gospel of Sri Ramkrishna. In the meantime Jibankrishna gave him a mango. It was green and hard, Jibankrishna told Dhiren to eat it. But it seemed to him that it would be unripe and sour and so he was unwilling to eat it. But when Jibankrishna requested him again, he started eating it, and it was strange that the taste of the mango was sweet! And as he continued to eat it was not finishing. It remained as it is as it was before eating. Then he gave it to others for eating.

Jibankrishna gave its yogic meaning like this: Dhiren was reading the gospel and I gave him a mango. Say what is its meaning? As he was making me listen to his reading of the gospel, so I was giving him the ‘Brahmagyan’ (Supreme Cult). Why was the mango green? This means what I have achieved he did not get that. This is also indicating his own spiritual state. He is a ‘Barnochora mango’ (when the mango seems unripe from outside but tasty it is called so), and why he is so? It is because whomever he will say about this phenomenon will see me in dreams instead of Dhiren. Whoever will make me listen to the reading of the gospel are ‘Barnochora mangoes’.

Self-explained dreams

December 3, 1960:

Khitish Roychowdhury (To Jibankrishna) – I saw in a dream that many of us were seated here in your room. When I got up and went outside I was saying to myself on the street a word ‘Atavism’ and meant it as ‘Change’. Then after waking up I saw in Chamber’s dictionary that it means unity in diversity. I read this word somewhere but in my dream I could not remember its meaning.

Jibankrishna – It is showing here what an infinite power a human brain possesses.

Self-explained dream

December 9, 1960:

Jibankrishna (To the listeners) – Mr. Mukherjee of Navadwip saw a strange dream. He was seeing that he was going somewhere on sea by a huge sheep. The name of the ship was destroyer. Then in a place the ship halted and someone placed him down on the sea holding his hand. Then he began to go to a far away place under the sea. He went on thinking that I was drowned in the sea of Brahma or God.

What a strange dream!

(The dream is self-explanatory)

Visualization of the universe within Jibankrishna

December 15, 1960:

Bholanath Mukherjee (To Jibankrishna) – I was seeing in my dream a room having only one door completely opened. Leaning against the door with a standing posture you were looking outside. Through the gap of your body and the door I was also seeing the outside scene with endless trees, forests and the sea and hills behind them. The tops were looking white. In the room only brother Moni and I were present. Showing you I was saying to brother Moni, ‘He is God’.  Brother Moni said, ‘How is that? What is the proof that he is God?’ I said, ‘Have you not got the proof yet? Where is God? He is within the human body, then we are getting the proof that he is God’. But is seemed that brother Moni could not be satisfied. During that time I noticed that you were looking so calm and complacent which I cannot describe. The solemnity of the whole world seemed to be personified within you.

Then from that position slowly you came inside the room and stood in the middle of the room. Addressing brother Moni he asked, ‘Say what is your idea about God?’ You uttered twice these words, but those were carrying so much gravity that these seemed to be echoed throughout the whole world. Being surprised I went on looking at you. The calmness of the whole world was expressed in your eyes and it was so strange! The outside world which I saw through your gaps I was now seeing within your eyes. I lost my consciousness and could not see brother Moni and not even you. I could only see your eyes and the whole world within you. Seeing this whole scene I slept within my sleep.

When I really woke up I saw that my body was shivering and had no strength in my body.

Jibankrishna – The whole world is within the Atman or Soul in individualism but that is proof less. But I am within your brain and this whole universe is within me. You saw ‘Viswarup’ (Universe in Atman) within me.

                                           

 

 

 

 

 

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