RA'GA'NUGA'and RA'GA'TMIKA' SAMADHI

official source: Tattva Kaomudii Part 3

cross-references: also published in Ananda Marga Philosophy in a Nutshell Part 5

this version: is the printed Ananda Marga Philosophy in a Nutshell Part 5, 1st 
	edition, version (spelling mistakes only may have been corrected). I.e., 
	this is the most up-to-date version as of the present Electronic Edition. 
	Words in square brackets [   ] are corrections that did not appear in the 
	printed version.

      Parama Purus'a is the only goal of human life. Sa'dhakas who realizes this truth and accordingly channelize all their thoughts and longings towards Parama Brahma are bound to be blessed with devotional sentiment, and will finally reach the high stage of devotion. According to the degree of devotion aroused due to practice of Iishvara pran'idha'na or dhya'na sa'dhakas attain different kinds of sama'dhi. Some devotees believe the highest goal of spiritual life is to become one with Parama Purus'a, because they think that as long as they have their physical existence, they will have to save their individual minds and sensory organs. At this stage if the unit mind runs towards the crude pleasures of life, misguided by the extroversial indriyas, then the unit being will surely degenerate. But there are many sa'dhakas who prefer to remain close to Parama Purus'a and experience cosmic bliss (Brahma'nanda) instead of merging with Him. They say, [" Ciini hate ca'i na' re man, Ciini khete bha'lo ba'si" -- "I do not wish to be sugar, I wish to taste sugar."]

	In Vaes'n'ava philosophy, this bha'va is called gopiibha'va or vrajabha'va. The attraction out of special love is called ra'ga'nuga'bhakti. Unlike jina'namishra' bhakti, ra'ga'nu'ga' bhakti is devotion of vanity, of occult power and knowledge, and unlike vaedhiki bhakti, this kind of devotion has no ostentatious display. The type of sama'dhi which the sa'dhakas of ra'ga'nuga' bhakti attain in the process of ideation on their goal is known as ra'ga'nuga' sama'dhi.

      During the state of ra'ga'nuga' sama'dhi sa'dhakas usually sit silently in meditation. They take deep breaths and during each breath make a violent `hunkar' sound. In ra'ga'nuga' sama'dhi the unit mind retains its existence and feels blissful owing to the close proximity of Parama Purus'a.

      (On May 10th, 1969, at Ranchi Jagrti, a certain sa'dhaka had the unique experience of ra'ga'nuga' sama'dhi. First the sa'dhaka concentrated his mind on the different cakras in the different parts of the body, and in the process of dhyana on ajina cakra (pituitary plexus), he went into sama'dhi. During sama'dhi the above mentioned symptoms were visible).

      Ra'ga'nuga bhakti leads to ra'ga'tmika bhakti in the next stage. "Ra'ga'tmika'manusrt'a ya'sa' Ra'ga'nuga'cayate". Many sa'dhakas does not want to stop at vrajabha'va or gopibha'va. They argue that to stop at gopibha'va and to decide not to merge in Brahma means to show proper regard for the extroversive and introversive flow of the Cosmic imagination (Saincara and Pratisaincara).

Brahma in His flow of Saincara and Pratisaincara has been leading the entire creation on the path of evolution. Each and every molecule and atom will have to merge itself in Brahma one day. The attainment of salvation of molecule -- which is an expression of Sagun'a Brahma -- means that a certain portion of His infinite sam'ska'ras (however meagre that portion might be) is exhausted. So is it not proper to make the fullest utilization of the opportunity which Sagun'a Brahma, out of His grace, presents to human beings to be established in Parama Brahma? When sa'dhakas have a strong desire to be established in Parama Brahma and direct all their psychic thoughts and feelings toward Him, there arises a devotion called ra'ga'tmika bhakti. When the sa'dhakas enter into sama'dhi while ideating on their goal with that devotional sentiment, it is called ra'ga'tmika' sama'dhi.

      (On May 10, 1969, at Ranchi jagriti,  a sa'dhaka attained ra'ga'tmika sama'dhi. He sat in dhya'na'sana and with his mind concentrated on each cakra, and began to do dhya'na on the supreme object of ideation. He realized that each of his cakras is being controlled by his Is't'a. Not only that he felt also that his Is't'a is perceptibly present in his blood, nerves, indriyas, etc. He began to take deep breaths. After remaining in that state, he started to roll on the ground. In this sama'dhi there is less physical calmness than in ra'ga'nuga').

	Each and every object of the universe, whether animate or inanimate, is emanating countless vibrations.  The Macrocosmic Mind is the controller of these vibrations.  In the case of living beings, the Cosmic Mind controls everything directly, and in the case of non-living entities, the individual manifestations of the Macrocosm control everything.  The wind blows, the water flows, the stone rolls, and the leaves flutter - each of these inanimate objects has a unit mind, but a dormant one.  They cannot create vibrations by themselves; the Cosmic Mind creates vibrations for them.  In the case of living beings, although the controller is the unit mind, the unit mind is actually the limited expression of the Cosmic Mind, and thus they are bound to follow the dictates of the Cosmic Mind.

	The purpose of the spiritual practice of a sa'dhaka is to transform the unit mind into Cosmic Mind.  The mind of a non-sa'dhaka is guided by extroversal propensities.  As the sa'dhaka's goal is Parama Purus'a he or she will have to invariably direct the mind towards Parama Purus'a.  When the unit mind merges its limited identity into the vast cosmic entity, we call it 'self surrender'.

	As a result of surrender the smaller 'I' of the unit mind is guided by the bigger 'I'.  The feelings of mundane pleasure which are produced in the nerve cells and fibres are controlled by the small 'I'.  But the spiritual vibrations produced in the human body are created and controlled by the Cosmic Mind.  The small 'I' is concerned with mundane pleasure whereas the big 'I' is concerned with spiritual bliss.  The small 'I' differs from individual to individual but the big 'I' is the same in all.  The purpose of sa'dhana' is to convert the small 'I' into the big 'I'.  Metaphorically speaking, the bigger-I is the moon* in the sky which is related to everyone through every generation.  Physical vibration is crude whereas mental vibration is very subtle.  The difference between mental happiness in connection with physical vibration and spiritual happiness in connection with psychic vibration is clear.  The pleasure derived by eating a sweet is physical - to attain it one must go to a sweet shop.  But for spiritual happiness, a constant endeavour is required.  The mind must be concentrated on the object of meditation - all the psychic thoughts and feelings should be directed to Parama Purus'a.  A relationship of deep love must be established with Him so that there remains only one thought in the mind: that there is no other entity other than Parama Purus'a.  The type of sama'dhi that a sa'dhaka attains with such a devotional sentiment is called bha'va sama'dhi.  

*In Indian lullabies the moon is referred to the maternal uncle of everyone in every generation.

bha'va sama'dhi. Sitting in dhya'na'sana he began to practice dhya'na on mu'la'dha'ra cakra.  As soon as he connected his mind with the Cosmic Mind he felt the sweet waves of cosmic bliss.  Then he took his mind to deeper realms, practicing dhya'na in svadhista'na and man'ipura cakras.  At this stage he directed all his psychic energies to Parama Purus'a.  Now only one thought was dominant in his mind: "Only Parama Purus'a exists and no other entity."  Then while doing dhya'na on ana'hata cakra he had a feeling that Parama Purus'a was his own.  At this stage the sa'dhaka remained absorbed in limitless bliss.  Waves of bliss constantly flowed through the glands, nerve cell and fibres causing to remain totally oblivious of the external world).

	During sama'dhi the vibrations created in different parts of a sa'dhaka's body are not controlled by the unit mind but by the Cosmic Mind.  There is a feeling of indescribable bliss throughout the body which causes the sa'dhaka to shiver continuously.  Bha'va sama'dhi can be experienced in any of the four lower cakras.  But as soon as the mind rises above the ana'hata cakra a higher sama'dhi is experienced.

Tattva Kaomudii Part 3