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Archive for April 23rd, 2010

Brahma Brahma’ntar

Date: 23 Apr 2010 19:47:28 -0000
From: “Divyacaksu Deva”
To: am-global@earthlink.net
Subject: Brahma Brahma’ntar

Baba

“Dukhe kleshe ka’tar haye d’ekechilum ba’re ba’re…” (PS 3290)

Purport:

Baba, You are the most compassionate One. You graciously come to all to
remove their afflictions. Baba, You know that in the helplessness of my
pain and suffering, I was calling You again and again. But in spite of
hearing me, You did not pay heed; You remained oblivious. It was so
painful. I was anticipating that You would respond, but You did not give
any answer my desperate call. It is so painful– O’ my dearmost.

Baba, in that dark moment, injustice and torture were rampant all
around; everyone’s golden dreams withered away. There was no hope in sight.
The humanity was bitterly crying with loud lamentation. Everyone was
suffering.

Baba, by Your grace You advented. Finally You came in the most powerful
and thundering form of Rudra*. With the humkara* of Your vishan*, and with
the fiery flames, You burned all the demonic forces to ashes. Baba, by Your
unfathomable grace You spread Your divine effulgence all around. Everyone
became totally ensconced in Your bliss.

Baba, You have come and blessed everybody and You are residing forever
in our hearts. Baba, You are eternally gracious…

ASTERISK NOTES (*):

*Rudra= This is one of the countless names of Parama Purusa and it is in
this role of Rudra that He makes others weep. The demonic forces get
annihilated and cry out while the good people shed tears of joy– divinely
intoxicated in His bliss. Here below Baba explains furthermore.

Baba says, “Why call the Supreme Being ‘Rudra’? The word Rudra in
Sanskrit means ‘weeping’. But the Supreme Being not only makes all weep, He
also makes them laugh! In both the circumstances, that is, of extreme pain
and pleasure, there are tears in the eyes. In pain the tears come from the
middle of the eyes, in pleasure they come from the corners of the eyes. A
mother weeps when her daughter goes to her in-laws’ house. She also weeps
when her daughter returns from the house of her in-laws. In one case she
weeps for pain, in another she weeps for joy.”

“If living beings were to live in one state always, there would be
extreme monotony and no one would want to continue life. If in a drama we
know the end in the very beginning, there would be no interest in the play.
We need suspense, ups-and-downs and eleventh-hour surprises to keep life
interesting. God, that is, Rudra, is a first-class dramatist. He keeps life
floating within the two extremes of joy and pain; hence His liila’, His
play, goes on.” (SS-25)

*Humka’ra: Literally meaning roaring or vibration.

*Vis’an’: In the above song, Baba uses His vi’san (long horn) to destroy
the wicked forces and bring peace and prosperity to the dharmikas. Here
below Baba gives the historical context of vis’an’ and explains how it was
used by Lord Shiva in the past.

Baba says, “In olden days neglected and exploited people, who had fallen
prostrate under extreme oppression, used to look upon Shiva as their
supreme shelter. Shiva would crush this exploitation with His thunderbolt
— He would strike the arrogance of vain and egotistic people with His
trident, and reduce to ashes the mountains of injustice and tyranny. He
felt great compassion for those afflicted people and, making them sit
beside Him, advised them how to solve their physical, psychic and spiritual
problems. Shiva used to live on a hill, and all kinds of people from far
and near would flock to Him. He would call them with the call of His
vis’a’n’a, His long horn, and that is why the people of those days could
not think of Him without His vis’a’n’a — so they lovingly nicknamed Him
‘Vis’a’n’anina’daka’ [“One who Blows the Vis’a’n’a”].” (NSS, ‘Song of Shiva’)

== BRAHMA BRAHMA’NTAR ==

Namaskar,
As human beings, as sadhakas, we have our fixed Goal. By Baba’s grace
Parama Purus’a is our Goal. Baba is our Ista. And, by His grace, everything
we do in our spiritual lives is leading up to His divine stance.

Simultaneously, in day to day life a certain adjustment is needed. For various
reasons, we cannot maintain our silent meditation practice day and night,
sitting in padma’sana all the 24 hours. We have many other duties and
responsibilities to take care of in this world.

Ours is the path of subjective approach & objective adjustment. Because we
have to move on and on towards Him yet maintain our affairs in everyday
life.

In general, the common occurrence is that in sadhana by His grace the mind
gets pointed towards Brahma yet when taking care of worldly duties our mind
gets associated with mundane things. This is the common phenomenon. But,
Baba warns us that this way of thinking about the world precipitates one’s
crudification.

So we should know the proper remedy to avoid degeneration and keep the mind
spiritually vibrated.

BABA’S WARNING ABOUT CRUDIFICATION

Here below Baba scientifically explains how the mind– our existence– gets
grossly crudified by identifying one’s mental waves with crude worldly
objects.

Baba says, “We hear a sound, but the concept of the word uttered is not
clear till the mental waves are brought in contact with the physical
concept involved. A child hears the word ‘cat’. He sees a cat and the
mother says, ‘See, my son! That is the cat which drank your milk
yesterday’. The boy associates the word ‘cat’ with the cat seen. That means
he establishes a parallelism between the mental waves created by uttering
the word ‘cat’ and the physical wave coming from the physical form of the
cat. Hence psycho-physical parallelism is the meaning of a word which
itself (the word) is a psychic wave. Psycho-physical parallelism always
tends to make the psychic waves cruder, and if the mental wave gets cruder,
human beings will be transformed into cruder beings (the path of negative
pratisaincara will be taken by them) and spiritual elevation will remain a
dream.” (Idea & Ideology)

As Baba warns us above, one’s mental waves degenerate towards crude matter
when they think about objects of this world. And this leads to one’s downfall.

The overall idea is that the mind takes on the shape of its ideation. And
in the cycle of life and rebirth, one gets a body according to their
thoughts in the mind– according to their mental pabulum.

So if one thinks about a cat they will be reborn as a cat or maybe some
other kind of animal. And if one thinks about bricks they will be converted
into stone. And if they think about their business finances, they may be
converted into a wallet or purse or a silver coin etc. Like this it works.

The overall equation being that by thinking about crude matter one’s nerve
cells and nerve fibres get adversely affected– i.e. crudified– and an
ectoplasmic change takes place. The result being that ultimately serious
degeneration occurs. Where one’s entire existence gets converted into crude
matter. Baba’s warns us about this horrible outcome in the above cited
passage and in countless other discourses. This we have all heard.

BABA GIVES THE GRAND SOLUTION

The predicament then becomes: What is the answer. What is the way out.
How is it that human beings– sadhakas– can live in this world yet
maintain their march towards Parama Purusa. Here Baba gives His perfect
answer.

Baba says, “In day-to-day business, we have to conceive the meaning of
words and thereby establish psycho-physical parallelism. Then, is human
destiny sealed for ever? No, it is not! We can have a supreme position of
the spiritual wave over the physical wave and perceive the latter as one of
the manifestations of the spiritual infinite one. This is what Ananda Marga
philosophy means by Brahmacarya. Brahmacarya does not mean celibacy but
means the assimilation of the psychic wave of the unit mind into the
eternal waves of the Macrocosm. Ananda Marga lays down for the spiritual
aspirant a practical method by which this spiritual imposition is done and
the mental waves are saved from becoming cruder. Rather by bha’va sa’dhana’
(spiritual practice of auto-suggestion) at the time of action laid down by
Ananda Marga, the mind will tend towards Brahmacarya and thereby towards
psycho-spiritual parallelism, the only way to ultimate liberation. Because,
for mental liberation, the psychic waves must be made subtler, and this is
only possible if one either entertains only subtler mental waves or by
inspiring with a spiritual force gets a parallelism of the mental waves
with spiritual ones.” (Idea and Ideology)

In His above revolutionary teaching, Baba guides us that by practicing
second lesson– Brahmacarya– then while performing mundane works we can
goad the mental waves of the mind towards the spiritual realm– and not
towards the crude matter. By this way one can work in the world yet
progress spiritually and reach the divine stance.

MORE ABOUT OUR PRACTICE OF BRAHMACARYA

As we know, each and everything in this vast universal creation is the
expression of Brahma. So Baba’s directive is to ideate on Brahma before
starting any mundane work. According to Him we are to apply the feeling of
Brahma-hood to our actions. And this, as we all know is our practice of
brahmacarya or second lesson of sahaja yoga.

By this way, by engaging in the spiritual outlook of brahmacarya, one’s
mind naturally contemplates or moves from one form or expression of Brahma
to another. By this practice the mind is always involved with Brahma– i.e.
it remains constantly in that subtle spiritual realm. In which case the
mind can never degenerate.

Thus by following the code of brahmacarya and converting one’s mental waves
into the spiritual sphere, there is no scope for any downfall.

MEANING OF BRAHMA BRAHMA’NTAR

In Sanskrit, the term ‘kal’ means time. So the phrase, kal kala’ntar, means
from one time to another.

And in Sanskrit, the term ‘gram’ means village. Then the phrase, gram
grama’ntar, means from one village to another.

Similarly, Brahma is Parama Purusa or Cosmic Consciousness. So Baba’s
guideline– Brahma Brahma’ntar– means to move from one expression of Brahma to
another. That is the spirit and practical approach of our second lesson.

So in our regular dealing, we are to constantly feel and think that
when doing worldly duties we are merely interacting with His various
expressions – just moving from one expression of His to the next.

That is how to see Him in everything and follow the code of brahmcarya.

WITHOUT SECOND LESSON, DEGENERATION IS SURE

Those who fail to follow this practice of second lesson or Brahmacarya will
certainly undergo radical degeneration. This is Baba’s stern warning.

Of course we all know about our 2nd lesson, but even then it is not so easy
to do. But by His grace and through constant effort and practice, seeing
all as the expression of Brahma will step by step become our natural outlook.

So we should make strict efforts. Because without yama and niyama sadhana
is an impossibility and the practice of brahmacarya is one of the main
steps of yama and niyama.

Without this– without practicing brahmacarya– then one cannot progress
along the path of sadhana.

BABA’S BLESSING

By Baba’s divine grace, as His disciples we should sincerely follow
brahmacarya, become established in this practice, and get close to Him.

“Whatever you speak or do,
Forgetting Him never;
Keeping His name in Your heart,
Work, remembering it is for Him,
And, endlessly active, drift in bliss.”
(CC-II, ‘Sadhana’, pt #10)

Namaskar,
Divyacaksu

Note: BABA’S SPECIAL TEACHING

Here is another of one of Baba’s special teachings that is intimately
linked with the whole topic of brahmacarya and the practice of second lesson.

Mana eva manus’ya’na’m’ ka’ran’am’ bandhamoks’ayoh;
Bandhastu vis’aya’saungi mukto nirvis’ayam’ tatha’.

Baba says, “‘The mind is the cause of bondage, and this mind, this very
mind, is the cause of liberation, is the cause of emancipation.’ If the
movement towards subtle is encouraged, and there is movement with proper
acceleration, then what will happen? There will take place one of two
different things: either one’s existence will be converted into the Cosmic
Mind — that metamorphosis of unit mind into Cosmic Mind is known as the
qualified stance — sagun’a’sthiti — or, if the very “I” feeling is
surrendered at the altar of Supreme Existence, then the alternative will be
that the entire existential factor will become one with the Supreme
Cognitive Faculty, with the Cognitive Principle — one will become
omniscient, an all-knowing entity. Thus one will attain sagun’a’sthiti or
nirgun’a’sthiti (the non-attributional or non-qualified stance).” (NHNS-1,
‘Existential Flow & Its Culminating Point’)

Note 2: HE IS WATCHING ME

Another very simple and effective way of practicing second lesson is outlined
in the below posting. The basic idea is to think: He is watching me. This
idea alone brings Parama Purusa into your awareness – and that is second lesson.

Read more about it here:

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