Archive for September 9th, 2009

Subject-Object Relation

From: “K_Shuman”
To: am-global@earthlink.net
Subject: Subject-Object Relation
Date: Wed 09 Sep 2009 11:58:06


“Ta’re go peyechi samgopane mor jiivane, jiivane, jiivane…” (P.S. 286)


Since eternity I have been searching that divine Cosmic Entity– Parama
Purus’a. And today, by His grace, I have gotten Him secretly in my life, in
my life, in my life. That invisible divine Entity, in the silent span of
time, has gotten held in my mind, in my mind.

Earlier I was unaware how close He was to me. Unknowingly, I was
chanting His song and name. Yet He was hiding secretly, very secretly, in
the depths of my mind. So I could not recognise His Presence.
But due to His divine effulgence He could not remain hidden forever. His
divine effulgence made Him recognized. And now I have received Him fully in
my mind– it is His grace.

He has tied me in a bond of love. In the deep core of my heart, He pulls
and attracts me with His charming eyes– what an unforgettable love
reflects in His eyes. His charming eyes, His charming eyes.

Baba, Your divine form and color brings the flow of nectar into my life.
Baba, by Your divine grace, today I have gotten You and am holding You



In dharmacakra, my Family Acarya was giving some guideline about sadhana.

And he raised the point that in various discourses Baba has revealed
many secrets of spirituality. He has revealed the significant points
related with our practices. And doing proper dhyana is one of those.

In furthermore narration, my Family Acarya told that usually these things
are available in the discourses but it needs clarification. Because one
side Guru’s guideline is mantra for disciples. At the same time His
guideline is sometimes very much indirect. And it is in concentrated form
also. So always it needs explanation. When other Margis requested for
giving some example, then he told as follows.

My Family Acarya began,

‘Take the example of our relation with Parama Purusa. Baba explains in His
discourses that, one should feel that Parama Purusa is the subject and you
the devotee are the object. This outlook has a deep role in our dhyana and
so is one very, very important matter. But many are unable to understand
properly. Even though Baba has clearly told about this point in various

Our Family Acarya continued,

‘So let me see if I can explain by various ways and examples, so that all
here will be able to see how this essential relation of “subject and
object”, is working.’

‘Parama Purusa is the subject and the whole creation is the object of
Parama Purusa. This is one critical point that, you cannot make Parama
Purusa as your object.’

He added, ‘No one should encourage complex or feel problem on this point.
For, this is a very simple theory. Those who have strong urge to understand
proper dhyana. For them it is a most easy theory’.


At this point my Family Acarya told us all, to listen carefully. ‘Baba told
in several discourses that in dhyana, the devotee should treat Parama
Purusa as the subject. Means Parama Purusa is seeing you. Or you are being
seen or constantly watched by Parama Purusa. So you are His object of
thinking. He is seeing you from all the directions. You cannot hide
yourself. So you are not seeing Him; He is seeing you. Do you all

My Family Acarya continued: ‘Some Margis say “I try to see Baba but have
difficulty”. –but this is not the right approach.’

One Margii there requested our Acarya to please explain a little more.

Acaryaji replied, ‘For example: if you have created one mango fruit in
your mind then your mental eye is seeing that mango fruit. Then you are the
subject and the mango fruit is your object. So it is, in the case of Parama
Purusa and devotee. Parama Purusa is seeing the devotee. And devotees are
always feeling that ‘Parama Purusa is seeing me. I am not seeing Him.’
‘And while looking toward His Vara Bhaya Mudra image. If you go on thinking
that “Baba You are seeing me always”, and you feel like that. Then it will
be better dhyana.’

‘Not only that’, said my acarya. ‘Here is the critical point. When you are
serving Baba. One should not think that I am serving Him with my own
desire. Here “own desire” means I (devotee) am subject. Because in truth I
am not subject so I cannot serve with my own desire. Rather I should
fulfill the desire of BABA because Baba is subject and I am object here. If
work is done according to His wish, then He is subject. And if work is done
with one’s own planning and own satisfaction, then the small self is
subject. But the proper is system is that Parama Purusa should be the
subject. So always one should keep in mind that Baba is seeing me and He
wants to be served. And my duty is to fulfill His desire. Because here the
sadhaka is engaged in satisfying Him, that’s why Guru is subject. I am the
object of His enjoyment.’

‘So the devotee must think “I am fulfilling His desire. What is His
desire? HE likes service. That is why to please Him, I am serving Him. Not
for my own satisfaction– getting bliss etc.” By this entire approach your
dhyana will be very good.’


He then told, ‘I will give you another example.’

‘Suppose your friend came to your house and he was thirsty and he asked a
glass of water and you fulfilled his desire. That means you are object and
He is subject. Because his desire was fulfilled. But if a friend came and
you had strong desire to serve him and in that course of action you give
him some fruits and milk and he accepted and you became satisfied or
pleased. That means your desire is fulfilled. And He does not like to
accept but you insisted. In this case you are the subject and friend is the

‘Same way whatever service you are giving to Baba you should think that you
are fulfilling His desire. Because BABA’s desire was to have service from
you so you are satisfying HIS desire. Means to fulfill His desire in
dhyana. That is the goal and that type of dhyana is perfect. But if you
have desire to serve and you are trying to serve Him and if you serve you
became happy, then that is not good. Because in that case you are subject
and he is object.’

After receiving this spiritual teaching from my local acarya at dharmacakra,
we all felt deep gratitude. And felt that by Baba’s grace, our sadhana will
surely benefit from understanding how it works, that Parama Purusa is the

Baba says, “One day, I told you that while meditating on the Supreme you
can not accept Him as your object. Because He is your subject. Everything
is His object. He is the Supreme Subject. Then how, during japa and dhya’na
can He be your object? He can not be your object. So what is necessary –
and herein lies the charm – is that while doing japa and dhyána, you should
think that He is seeing you, you are His object. This thing you should
always remember during japa and dhyána. That is the idea. That is the spirit.” (AV-2)


About the above ideas, I will close my letter with this Baba’s mandate.

Baba says, “You should make your life worthwhile through your Sa’dhana’.
How much can your worldly friends and relations do for you? After your
death your relatives may perhaps ask, “How much money has he left behind?”
Your friends may go to the crematorium and indulge in flattering
reminiscences about you. Your husband or wife may cry for you for about
ten or twelve days and then regain their normal composure. Your lot will
be only a profound sigh — a record of the futility and frustration of your
life. So do not waste your time lest you later have to repent.” (SS-3 ’92
ed p.63)


Note 1: Look how even the deaf can hear, by dhyana.

Baba says, “A deaf man sincerely wants to hear what the Sadguru is saying, the
positive microvita radiated through these two mudra’s are sure to help him
— they will certainly help him.” (Questions and Answers on Microvita,
Answer #17)

Fish Eating People

Baba says, “Fish eat all kinds of things. Because of this, the positive
qualities of those foods which they eat they may or may not get; but,
certainly they get the negative qualities or defects of those foods which
they eat. In addition, fish quarrel so much among themselves; they are
quarrel mongers. They eat each other; they feel jealous towards one
another; and also they have the tendency to wander around aimlessly in an
indisciplined, disorderly manner. Because of these negative qualities of
fish, since ages there has been the feeling amongst the general public that
those who are fish eaters, they get contaminated by these same defects.”
(SC-20, Bangla, Disc #156)

Note: Amongst all of India, the most densely populated fish-eating area is
Bengal. Indeed, Baba says that the main population of Bengal are kaevarta
(fisherman community). In total there are a huge number of lakes, ponds,
rivers, and water sources in Bengal; that is why fish flourish there. Thus
in Bengal fish are known as water fruit. Except for very strict devoted
margiis, most of them like to eat fish.


Read Full Post »