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Archive for June 11th, 2013

Date: Tue, 11 Jun 2013 21:09:45 -0400

Baba

This entire posting is composed of 2 parts:
(1) Posting: Let Us See Who Can Pass;
(2) Prabhat Samgiita #2125

== LET US SEE WHO CAN PASS ==

Namaskar,
Everyone is aware that one of the aspects of Sixteen Points centers exclusively on ista.

“Observe non-compromising strictness and faith regarding the sanctity of Ista.” (1)

However, a few may wonder how it is possible to evaluate this – how can one know if someone is strong on the point of Ista – or not. In response, we can say that there are some key factors that indicate one’s dedication and faith in Ista.

WORSHIPING MULTIPLE DEITIES:

SUCH PERSONS LACK FAITH IN ISTA

There are some sadhakas who perform Ananda Marga sadhana, do Guru Puja, and sing kiirtan etc, but when a problem arises they pray to some other divine entity for help and support.

For instance, some sadhakas from a Hindu background who are struggling to find a suitable husband their daughter may go to the Hindu temple and seek a boon from the mythological elephant god, Lord Ganesh. They think that Ganesh will help solve the problem by granting them a handsome, well-educated, wealthy husband for their daughter.

But this type of appeal to the so-called elephant god itself reveals that they do not have full faith and trust in Lord Shrii Shrii Anandamurti ji. They do not have strictness and faith on Ista. Because if they had full faith in Ista then they would automatically feel that Baba is already doing what is best and there is no need to seek outside help from some other so-called divine entity like Ganesh or any other god or goddess.

SADHAKAS FROM VARIOUS BACKGROUNDS

END UP DILUTING THEIR DEVOTIONAL APPROACH

Yet, this is what we see. In various times of trouble and difficulty, certain sadhakas seek out some other entity for help such as Kali, goddess Durga, Lord Hanuman or so many others. And this issue is not just related with those margiis from a Hindu background.

Margiis who grew up in the Catholic faith may go to confession to purge themselves of sin. For them doing Guru Puja is not enough because they do not have the requisite faith in Ista. They do not feel that Baba alone can solve the problem or purify them, so they resort to their Catholic roots and go to confession etc.

And this situation also applies to those sadhakas who come from Islamic, Buddhist, Jewish, and Christian backgrounds etc. Essentially, when anyone appeals to any other entity – for any reason – then it means that they do not feel that Parama Purusa Baba alone can solve their problem or grant them the happiness that they seek. That shows that they lack faith and trust in Ista.

This lack of faith in Ista is not limited to times of problem. There are some who express this lack of faith in their day-to-day living patterns.

THOSE WHO KEEP MULTIPLE PHOTOS OF VARIOUS DEITIES

ON THEIR PUJA TABLE CONTRAVENE THE POINT #10

For example, there are some who normally keep pictures and photos of numerous gods and goddesses on their puja table. Certainly Baba’s photo is there, but in addition there are so many other photos and pictures like that of Ramakrsna, goddess Durga, mother Kali, Mirabai, Shankaracarya, Buddha, Christ etc. In that case who can think that the sadhaka has one-pointed strictness and faith regarding the sanctity of Ista. It is not possible when on their own puja table Baba’s photo is one of many. It means that the sadhaka’s mind is also divided in that way i.e. his faith in Ista is compromised -i.e. marginalised.

Or think in this way. Suppose a husband has a photo of his wife on his desk, along with photos of so many other females whom he desires and loves. In that case who can think that that person is a devoted husband. Never. Rather one will think he is unfaithful and lacks a basic level of commitment for his spouse. And the same is the case if one wife has a collection of photos of the various male loves of her life on her bureau. In that case, who can imagine that she is a faithful and committed wife. It is impossible to think in that way. Rather one will conclude that she fails to hold the requisite loyalty to be a proper spouse.

Same is the case with those sadhakas who pray to multiples gods and goddesses. Their lack of faith and trust in Ista is openly expressed by their keeping so many various deities on their own puja table. In that case, they do not have firm faith and single-minded devotion for Baba.

WORSHIPING MULTIPLE DEITIES

IS JUST LIKE STANDING ON TWO BOATS

Their situation is most precarious – it is just like a person standing with one leg on two different boats. Their base is very sketchy, unreliable. Any moment they can fall and drown. Similarly, those who worship multiple deities are living on a slippery slope because they do not have a strong foundation in Ista.

So this is one point for determining if one is strict in ista. Does that person only rely on Baba or do they pray to all kinds of religious deities etc.

Those who in their heart truly follow the point of Ista, only think of Him. Their mind is one-pointed towards Baba Lord Shrii Shrii Anandamurtiji in all circumstances and at all times. Always that sadhaka feels that Baba is along with them, solving their problems, listening to their difficulties, and taking care of everything. Such sadhakas are A-grade disciples. They alone are strict in Ista.

HUMOROUS STORY:

HOW BABA’S DOGMATIC RELATIVE WORSHIPED MANY DEITIES

“A person whom I was very close to, a relative of mine, used to recite the following after taking bath: “Victory to mother Káli, victory, victory to Káli, victory to mother Káli of T́han T́haniá, victory to mother Káli of Dakśińeshvar, victory to Bábá Táraknáth, victory to Bábá Vaidyanath of Deoghar. O, Fathers! None of you should think that I am leaving out someone’s name.” After this he would say, “O, gods and goddesses, please forgive me if I have omitted any name inadvertently. Please assume that I have mentioned your name also.” Does this yield anything at all? One says “victory to mother Káli of Kálighát” and in the same breath one says “victory to mother Káli of T́han T́haniá.” It signifies that the mind is moving both towards Kálighát and T́han T́haniá. Can the mind become concentrated in this way? Certainly not.” (2)

STORY OF MYTHOLOGICAL DEVOTEE HANUMAN:

ISTA MUST BE SINGULAR IN NATURE

In multiple discourses, Baba tells the story of the mythological devotee Hanuman who would only worship Rama – not any other entity. Baba’s teaching from this story is for every sadhaka to be very strict on the point of Ista – Ista should be one.

“Once upon a time some of the devotees asked Hanuman, “Hanuman, you are a great devotee and learned scholar also, and you know that Náráyańa means Shriinátha, (Shrii means, Lakśmii) Shriinátha means Náráyańa. Shriinátha, i.e. Lakśmiinátha, Náráyańa and Jánakiinátha i.e. Ráma are the same entity; but you never take the name of Náráyańa. Why?””

Hanuman said:

“Shriináthe, Jánakiinathe Cábhedah Paramátmani
Tathápi mama Sarvasvah Rámah Kamalalocanah.”

“You know fundamentally there is no difference between Náráyáńa and Ráma. Nára means Prakrti, Ayana means Shelter. Náráyańa means Shelter of Prakrti i.e. Cognitive Puruśa and Ráma, (Ram + Ghaun = Ráma) i.e. the most attractive entity of the entire cosmos is Parama Puruśa. “I also know”, said Hanuman, “that there is no fundamental difference between Ráma and Náráyańa, but you know my goal is a singular entity – singular in name, singular in idea, ideology and ideation. Ráma is my everything, I don’t know any Náráyańa.”” (3)

ISTA IS A SINGULAR ENTITY

THEN SUCCESS IS SURE

“Iśt́a a means the object who loves you the most. Because of this Iśt́a a there is flow in your incantative form or incantative structure. Only under such circumstances can your existential emanation maintain a parallelism with your entitative structure. So, Iśt́a is a must for movement, Iśt́a is a must for all sorts of living beings in all strata of life. You can not do anything concrete in even a single arena of your life without the help of your Iśt́a.a So wherever there is Dharma, there must be Iśt́a. And Iśt́a is the primordial necessity for yoga. Nobody can exist without Iśt́a. The aspirant is a finite entity, but the Iśt́a of that aspirant is an infinite entity. If you practice yoga, then your finite existence will come in contact with that infinite Iśt́a and you will acquire infinity, you will acquire the infinite spiritual stamina and you will become victorious in all the arenas of your existence. So the wise people, the true yogiis should realize it clearly and definitely that their entitative existence along with the entitative force of their Iśt́a, moves towards the Supreme goal. The yogii should know the single name of his or her Iśt́a and not two names or three names. Wherever the Iśt́a is singular entity in name, form, and idea, in ideation and also in ideology, success is sure, success is fully assured.” (4)

MUST HAVE EXCLUSIVE DEVOTION FOR ISTA

“They will have to become dedicated to their Iśt́a; they will have to establish a relationship of exclusive devotion to Iśt́a. If there is not intense attachment to one’s Iśt́a in one’s heart, then one cannot do anything. Thus during sádhaná you should think that as you are thinking of Parama Puruśa, He is also thinking of you. This is the proper devotion to one’s Iśt́a.” (5)

BECOME ENSCONCED IN THE DIVINE ENTITY

“Iśt́a means “loving”, “favourite”, “dear”, “attractive”, “goal”, “terminus”, “desideratum”…or a spiritual aspirant, for a sádhaka, his or her Iśt́a mantra is prańava, because it goads the person towards the Supreme Entity; it guides the person towards the Supreme Entity; it helps the person in coming in contact with, or rather becoming one with, or ensconcing oneself in, that Entity.” (6)

CHANNELIZE EVERYTHING TOWARDS THAT SINGULAR ISTA

“When all the thoughts and propensities of the human mind are exclusively channelized towards one’s Iśt́a [Supreme Goal], this is called bhakti. One should remember that only nirguńá bhakti [non-attributional devotion] is true devotion; that is, a sádhaka will not expect anything more than this from Parama Puruśa. Only by dint of this sort of devotion can a devotee attain Parama Puruśa.” (7)

Namaskar,
Sastaunga Pranam to Baba,
Pradiip

REFERENCES:
1. Pt #10 of Sixteen Points
2. 11 April 1979, Kolkata
3. SS-12, The Spirit of Yoga
4. SS-12, The Spirit of Yoga
5. AMIWL-11, Parama Puruśa and His Creation
6. AV-23, Oṋḿkára and Iśt́a Mantra
7. SS-21, The Liberation of the Devotee

******** Prabhat Samgiita #2125

“Shun’echi tumi dayalu, ka’je keno anya dekhi…” (P.S. 2125)

Purport:

O’ Parama Purusa, I have heard that You are the merciful One – why then by Your work and by Your action do I see something different. For You my eyes are showering; my days are passing in calling and longing for You. O’ Supereme One, You know that I love You. Although I am meagre but even then I am Your atom. The pain of the unit is the pain of the Universal; the pain of the atom is the pain of the Cosmic. Don’t You understand this simple truth.

O’ Dearmost, please go on doing according to Your desire. Only my request is that You keep me along with You. The pain and grief of my heart cannot be covered. The suffering of my heart will not listen to Your various justifications and excuses; it cannot be appeased by the mere jugglery of words. Baba, I want Your proximity and closeness.

Baba, in the scriptures and by seeing Your glory, I heard from other devotees that You are love personified and merciful. And that You are caring for others. So many good attributions You have. But when dealing with me I see something totally different. Here I am crying in longing, and You do not care. Why like this? Please grace me and come close…

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