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Surrender to Mother


Thakur Sri Sitaramdas Omkarnath says-

“If you surrender yourself to Mother Durga, you will have no anxieties left.

She will take complete charge of you. She will come running to you from wherever you may call her. If you simply chant Ma, Ma, Ma, you do not require any other forms of *Sadhana.

*She loves to hear Ma-Naam from a *Bhakta *and she goes running to him. So you go on calling Ma, Ma, Ma, meditate on Ma, Ma, Ma, chant Ma, Ma, Ma.

​Then whatever you see or hear or speak will be only Ma. You will get immersed in this sea of nectar of *Ma Naam*. So go on saying Ma, Ma, Ma.”

Sri Sitaramdas Omkarnath expected


In April of 1943, in Jagannath Puri a sadhu was going around the Mandir of Jagannath Dev with a large group doing Nam Sankirtan. He was lean, had crown of matted hair adorning his head, a beard and a divine appearance. On his chest he wore the wooden sandals of his gurudev. Some local people joined his party and they were distributing some pamphlets. The sadhu did not know what was written in the pamphlets, nor were the local crowd known to him. After asking, he came to know what was being announced in those pamphlets–his own presence at Ankara Math in Cuttack at the akhaNDa nAm kIrtan. He was greatly surprised, and he found out from further questioning that they had come to know of his arrival in Orissa at this precise time from a 400 year old book maintained in the Ashram. One of the pancha sakhas of  Mahaprabhu, Achyutananda, had predicted that a preacher of the Mahamantra wearing his Gurudeva’s sandals around his neck, would come to Jagannath Puri at that predicted time for preaching and spreading Sri Nam. As soon as he heard this, he went into samadhi. The detailed descriptions of his family name, the story of his life, as well as his sect etc., were all written within that book. Not only him, but the descriptions of other great saints, both predecessors and contemporaries and their lives were described in that book. The book had said about this sadhu, “God Himself will assume the body of a man and appear as an incarnation through him. You should wait for his arrival.”

The sadhu who appeared before the eyes of the omniscient saint, Achyutananda four hundred years ago, is the loving guru of thousands of devotees, Sri Sitaramdas Omkarnath.

Meditation on Divine form


One morning in January/February 1934, when His Holiness went to offer His namaskaras to His Guru during the latter’s ahnika, the senior Jagadguru suggested a simple method to practice deep meditation on divine forms – “First direct your gaze to the middle of your eyebrows. While doing so, you can chant a mantra such as ‘om’. Turning the eyes upwards can well be done with the eyelids partially closed which is more convenient and equally effective. You will experience a tingling sensation between the brows. After you mentally apprehend a light in that region for some time, picture the divine form that you wish to meditate on. Then, focus on that form. You may, when you feel like it, use this method even in connection with the visualization of a form during your usual japa.”

Swami Govindananda of Kashmir, om


Swami Govindananda neither revealed his age nor his birth place to anybody. He took only one meal a day. He highly valued the Bhagavad Gita and the Upanishads (especially the Mandukh Upanishad). When in ecstasy tears often rolled down his eyes. He was invariably heard chanting the sacred word ‘OM’; the word came spontaneously from the inmost recesses of his heart. While uttering ‘OM’ – sacred name/symbol of the Divine – he would often inhale deeply. He advised the seekers to meditate on ‘OM’ – Nirguna, Brahman, nameless and formless object, which would ultimately lead them to the realisation of the Absolute. To his close and sincere devotees, he recommended meditation consisting in chanting ‘OM’ with long breath and open eyes, gazing on the Trikuti – the space between the eyebrows. This spot is the Agnachakra, which is the seat of the Mind. Through the repetition of this practice, involving steadfast concentration on this point, the aspirant can see with his open eyes the supreme light and experience eternal bliss. The Swami maintained that it helps the sadhaka to recognize his true self and experience a state of ecstasy, which makes him totally in-drawn so that he does not feel like coming out.



Once a devotee prayed to Prabhupada Bijoykrishna Goswami, “Give me a path of spiritual practice by which I can simply and easily get immersed in meditation and also get deeksha from Sadguru in due time”. On hearing this Goswamiji told him, “I am giving you an advice according to your choice. It is both easy and difficult. It is easy because people can easily do it if they pay some attention to it. It is difficult because inspite of knowing people do not get the inspiration to do it. Practice Omkar. Omkar means ‘A’‘U’ and ‘M’. The creation, existence and destruction. Nothing existed before, things exist now, will cease to exist later. The world, moon, sun, stars, planets, human beings, animals, birds, insects, trees, creepers, immovables and – none of them existed before, they exist now, will not exist later. Just treat everything you see with this feeling. It was not there, now it is existing, it will no longer exist in future. Gradually the stronger this idea grows, the more you will find everything to be inconsequential, impermament, false – nothing will attract your liking. Then you will find your heart to be hollow. This is the time when you will have an intense eagerness to get something that is everlasting, ever existing. That is the time for deeksha. Then you will be blessed with deeksha”.

Photograph saint


Yogi Ramsuratkumar was fond of the Bengali Krishna Bhakta Pagal Haranath [1865–1927], another saint who advocated constant repetition of God’s Name. Commenting to a visiting devotee, Haragopal Sepuri, on Haranath’s image, Yogi Ramsuratkumar said that it was not a mere photograph but Pagal Haranath himself, and thus an abundant source of blessings.

from information about a book about Yogiji from Hohm Press

Harmony sunyata


For him who is in agreement with sunyata everything stands in harmony. For him who is not in agreement with sunyata nothing stands in harmony.

Nagarjuna Karikas 24.

K. Venkata Ramana translates sunyata as non-exclusiveness

O e


Dearly beloved, found a copy of Judith Blackstone intimate life. Helpful! There’s this motif of not projecting consciousness. Rather than project outward, acknowledge the presence of the all inclusive field that is already there. She says the same about projecting the feeling of love. Rather than projecting love, she says relate core-to-core.

I like this for the way it is acknowledgment of something already present, not the putting there of something that isn’t there to begin with. Very nice.

I suppose it could be applied in many areas, like acknowledging that knowledge is all ready inherent and being A don’t need to inform being B of anything, essentially.


Good day

Not at all


From the booklet The Quintessence of the Talks of Upasni Maharaja, p37

The word Sat-chit-ananda represents Maya; but She being inseparable from Brahman, that word is thrust as an epithet upon Brahman. The words like ananta (without end), anadi (without beginning), akhanda (continuum), infinite, one without a second, a form, etc. are all thus put on Brahman though they really are the epithets of Maya. And this is but natural because that ‘Being’ is beyond any description.

Eye spy sky


For eyes only


Now we have a point
It is called zero dimension.
Three dimension is cube. Spatial
Zero dimension is point.

Before extension
As line
As square
As cube

If just point
And point is simultaneity of everything in only one place

Coincident synchronistic

Now a point is a concept on a two or three dimensional surface
Or maybe a point in time, the fourth

Hard to say if the point is relevant in higher dimensions

But we must assume so

We must regard higher dimensions, go as high as you wish,
As being contained within the point.

Point gets extension
In other dimensions

To the point it all goes back

Everything returns to the one.
To what does the one return?
(Tao te Ching)

Point goes back to no point

Before the Is arise,
The sky lies

Let us venture thither