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Date: 22 Jun 2013 11:21:34 -0000
To: ananda-marga-universal-forum-3@yogasamsthanam.net
Subject: Story: My Repentance

Baba

== STORY: MY REPENTANCE ==

Namaskar,
After waiting three-and-a-half hours on the platform in the grueling sun, finally there was an announcement indicating that the train was coming. I gathered my bags and readied myself to board the train. To date, I had been an acarya for seven years and had learned how to “manage” acarya life. Everything had gone well with Rajuji and the rest of the margiis in this locale but now it was time to move on.

THE SOP (STANDARD OPERATING PROCEDURE) OF SOME WTS:

HOW THEY DECEIVE MARGIIS ON FASTING DAY

I was doing what had become a common practice of the day amongst some acaryas:

Leave town on the day of ekadashii and then arrive in the next place and announce to everyone that I had fasted the previous day, when in fact the night before the margiis had fed me a delicious “pre-fasting day” meal. This was the way things had developed in WT life, unfortunately. I learned this “fasting technique” from my supervisor and had seen this ploy successfully carried out by any number of workers. Certainly many workers are doing their dry fasting sincerely, yet there remain some Wts who do not observe Baba’s directive about regular fasting.

At first I was too nervous to do it – to deceive margiis about fasting. But over time I became accustomed to it – until finally it became no big deal. I was doing it all the time.

LEAVING RAJUJI’S

So the night prior I took full belly at Rajuji’s house and then headed off to my next destination. While on the train I slept some, read the parts of the newspaper that was circulating around our train car, and talked with some of the other travelers. In this way the time passed and my 4 hour journey was nearly complete.

ARRIVING AT VERMAJI’S

The train slowed as it approached the upcoming stop and finally the train came to a complete halt. I grabbed my bags and descended onto the platform. The margiis were expecting me. I looked up and down the platform – knowing that they were sure to come and greet me. I did not see anyone.

Then from behind I felt a few tiny hands grabbing onto my gown. I turned around to see the shining and smiling faces of three young boys. These were Vermaji’s sons. I knew them well and their joyous presence meant that Vermaji was also close by.

In a moment, Vermaji approached with folded hands and a warm look in his eye. I had been here just two months ago and it was good to be back. Immediately, Verma welcomed me and inquired about my health etc. And then the five of us went together to catch an auto-rickshaw in order to head to Vermaji’s house.

Along the way the boys were silently looking at me the whole time and Vermaji and I talk about the news of the day. Plus we discussed various plannings for his unit such as talks, pracar programs, the upcoming PMSA event, and he gave me a summary about how things at the school were going.

MY LIE:

“I FASTED YESTERDAY”

Finally, as we approached the house, Vermaji asked if I was fasting today or not. I told him that I had fasted the day prior. He was very happy to hear this as he said his wife was preparing a special meal for my arrival. And he said that he himself was fasting tomorrow, which I knew to be true. Because whenever, given the option between fasting on a Friday or a Saturday, then always Vermaji would choose Saturday. He had told me as such on earlier visits and I knew him to be sincere in this.

I ATE ON EKADASHII, WHILE VERMAJI FASTED

Anyway once he understood that I had fasted yesterday, then when we entered into the house he said I should attend to my evening duties and sadhana etc, because dinner would be ready in a short while.

So I arranged all my things accordingly and did whatever I did etc, and sure enough in a short while the call came for dinner.

And that night Vermaji and I ate and spoke about all sorts of organisational dealings, financial arrangements, and I gave him all the news about where I had just been. Like this the evening passed and soon we were off to bed.

The next day came and went quickly. As planned, Vermaji did his fasting and I arranged my own food and attended to various inspections at the school and dealt with other affairs. And the day after I left for my new destination. That was a Sunday.

My mind was feeling relaxed and I did not think twice about having played that fasting drama with Vermaji. I figured it was good he fasted and I justified that what I do is my business and that is all. I consoled myself and justified in my mind that Wt life is tough – often it is not even possible to get proper food – so what is the harm in eating on fasting days. That was my excuse or alibi for skipping fasting. So my mind was nonplussed or unaffected by the fasting drama as it had become a way of life.

AN UNEXPECTED EVENT

Tragically that next Tuesday, one of the very elderly and senior margiis from Vermaji’s bhukti passed away. And margiis from all around came for the shraddha ceremony, including Rajuji.

And that is when the whole thing leaked out.

HOW I GOT EXPOSED:

MY DUPLICITY ROSE TO THE SURFACE

Because in passing, Rajuji and Vermaji discussed about various happenings and they naturally talked about their recent visits with me, since it had only been a few days earlier that I had stayed with them both. And in their own way, it came to pass that Rajuji mentioned that his wife had prepared me a special pre-fasting day meal. And in response Vermaji said that that was impossible because his own wife had prepared me a special meal for my post-fasting day. And within one or two sentences my whole drama got exposed – 100%. They understood that neither I fasted at Rajuji’s house nor at Vermaji’s house. Rather I had lied outrightly about the whole affair.

CS DADA’S REACTION:

YOU CAN SKIP FASTING BUT DO NOT DECEIVE THE MARGIIS

I came to know about all this because both Rajuji and Vermaji are respected and senior margiis and in an effort to straighten the situation out they talked to my chief secretary – not my direct in-charge. Needless, to say CS Dada was very displeased with my behavior, and he scolded me that ‘If I wish to skip fasting then I should keep myself hidden in the jagrti and not play such dramas with the margii families’. Then he got even angrier at me as said that, ‘This ruins the reputation of all acaryas.’ Even though we both knew well that some Dadas – around 10-20% of the workers, depending upon the sector – regularly skip their fasting days.

Anyway, the difference being as CS Dada put it was that, ‘I had gotten caught and lost the faith of the margiis’.

Then CS Dada instructed me that as a point of rectification I was to tell my story to all – and by that way it would serve as a reminder for me not to do such things again. For that reason I have now written this entire chapter to all of you.

Here I wish to add that it must be duly noted that at least 10% to 20% of all workers sincerely do their dry fasting, although they may or may not follow the proper procedure for breaking fast. That is to say on breaking fast morning they may only drink 1 glass of water and then eat some bananas without every cleansing the digestive tract in the proper manner. But the actual fasting, these workers follow sincerely.

FEELINGS OF REPENTANCE:

I WANTED TO BECOME BETTER AND REPAIR MY TARNISHED IMAGE

Actually I did not have to do what my CS Dada told; I did not have to share my story with all. Because nowadays– since the last 4-5 years – no worker listens to their supervisors. Rather people do as they like. Some skip their departmental meetings entirely, others just engage in private business, and some are not very obedient or strict in conduct rules.

So in that atmosphere I did not have to write my story to all of you about how I cheated on my fasting day. Because after all, what could CS Dada do to me – next to nothing. In that way I was quite tempted to just overlook my punishment.

But in retrospect I figured that I should do it as a means to reaffirm myself to Baba’s ideals. Ultimately I want to follow 16 Points and I do not wish to deceive anyone. Rather I aspire to become an acarya in the true sense of the term. And I thought writing this letter would help in this regard.

So for this reason I have recounted this story and by Baba’s grace this will help me to rectify my misdealing as I want to be sincere in 16 Points and become a model wholetime worker of Ananda Marga.

Not only that, in hopes of repairing my tarnished image and bad name, for a long time after this transpired, I would ensure I was at a margii’s house at the time of fasting so I could fast in front of them. I wanted them to physically see that I was doing it properly. I could not live with them thinking that I just skipped all my fastings. So to prove myself, I always arranged to be with margiis on fasting day as a way of redeeming myself. This went on for months and months until I felt I had regained their trust and repaired my reputation.

Here following are some of Sadguru’s teachings related with this entire affair.

SOME OF THE MANY BENEFITS OF FASTING

By following the practice of regular fasting, one’s entire body gets a chance to recuperate, thereby inviting better health.

Baba says, “During fasting the body’s organs get a good rest, and the healing process is more rapid.” (1)

Plus in this next quote Baba advises us how by fasting we will decrease our dependence on food and develop ourselves in other arenas.

“You should not depend on food too much. This is why I have prescribed fasting on four days a month for some people and two days a month for others, and personally I have proved by fasting for five years and eight months at a stretch that if people try, they can remain without food. If one’s dependence on food decreases, one will gain more freedom in a particular aspect of life.” (2)

HYPOCRISY:

DECEIVING OTHERS ABOUT DRY FASTING

“To say, “I’m doing a dry fast” after having secretly drunk a glass of water is the height of hypocrisy.” (3)

DHARMIKAS NEVER GIVE WAY TO HYPOCRISY

“An honest person should never resort to hypocrisy in any sphere of life.” (4)

“There cannot be any hypocrisy in dhiiras. Hypocrites may be traders of religion, but the dharmic cannot be.” (5)

“There is no place in a devotee’s life for hypocrisy – the devotee’s thoughts, words and actions will never be contradictory. These simple and straightforward people will say what they think and do what they say.” (6)

“No indulgence should be given to hypocrisy.” (7)

HYPOCRISY IS THE WORST TYPE OF DEALING

“Activities harmful to the Marga, hypocrisy, theft and the persecution of women are the greatest crimes. Such criminals should be categorized as mahápátakiis (great sinners) and severe measures should be taken against them from the beginning.” (8)

RAMPANT PROBLEM NOWADAYS

“In all spheres of life these days, people think one thing, say another thing, and do something entirely different. That is, hypocrisy is now at its peak.” (9)

MUST OVERCOME HYPOCRISY

“Struggle is the essence of life. Yours should be a pauseless struggle against corruption, hypocrisy and animality.” (10)

“Spread out the sermons of amity amongst the humanity. Remind one and all that the establishment of human excellence does not lie in hypocrisy but in simplicity and sincerity…” (11)

REPENTANCE BRINGS RECTIFICATION

“One is seized by a feeling of repentance when one realizes (either from within or with the help of a second person) the impropriety of one’s action.” (12)

“Someone might have committed a pátaka [sin of commission], but after that wrong action feels repentance, and compensates for the harm his or her action caused. After such repentance and compensation, the action is no longer a sin. Suppose someone has stolen a thousand rupees from someone else. If after this theft the thief feels compunction and returns the money – better, however, with the inclusion of interest thereon – and begs forgiveness, that will mean that the person’s sin has been washed away. The person should no longer be called a sinner.” (13)

REPENTANCE AND KIIRTAN WILL SAVE YOU

“If, knowingly or unknowingly, you have committed any mistake or any sin, then your repentance and your singing kiirtana, wholeheartedly, will free you from all sins. So, your future is always bright, never dark, never dark.” (14)

PARAMA PURUSA IS AWARE:

HE KNOWS IF YOU ARE FASTING OR NOT

Anyone who thinks they can eat on fasting day and get away with it is a fool. Because even if one tricks the margiis and even if one justifies the situation to himself, even then it is a guarantee that Parama Purusa will know what you did.

“Parama Purus’a knows all the three phases of time: the past, the present and the future. Nothing is beyond the periphery of His supramundane knowledge…Suppose you eat something on the fasting day of Eka’dashii, thinking that perhaps Parama Purus’a will not know it. Certainly He will know about your secret eating, and He feels amused at what His little child is thinking. Not only the boys – the girls also make the same mistake. Perhaps on fasting day they eat chocolates and think, ‘I am eating secretly – no one can see it.’ This is defective thinking, because Parama Purus’a knows everything – nothing is hidden from Him.” (15)

THE IMPORTANCE OF CONDUCT

“Your ideal is represented by your conduct. Your learning, your social or economic status have nothing to do with your ideal.” (16)

Namaskar,
At His lotus feet,
Dada

REFERENCES
1. Yogic Treatments, Appendix
2. AV-7
3. AFPS-6, The Spirit of Society
4. Liberation of Intellect – Neo-Humanism, Disc: 7
5. SS-21, Nityánitya Viveka
6. AV-7, How Should a Devotee Behave?
7. AFPS-3, The Importance of Society
8. CC-2, Society, pt #29a
9. NSS, Disc: 10
10. Ananda Vanii #11
11. Ananda Vanii #57
12. APH-8, The Acoustic Roots of the Indo-Aryan Alphabet
13. AV-9, “Take Refuge in Parama Puruśa with Unswerving Attention”
14. AV-12, The Real Value of the Human Entity
15. Subhasita Samgraha – 12
16. A’nanda Va’nii #13

PRABHAT SAMGIITA

“Aja’na’y chile, ja’na’-ma’jhe ele, tabu katat’uku ja’niya’chi…” (PS 3544)

Purport:

O’ Parama Purusa, in the past You were completely unknown to me. I could not conceive of You at all; You were remaining in Your fathomless state of Nirguna Brahma. I had no idea about You. O’ my Lord, today, with Your infinite beauty & charm You have come as the Taraka Brahma. You have loved me and placed me on Your Lap. You have entered into the stream of my mental consciousness. You have come in my proximity, in my awareness, in my dhyana. Even then how little I can understand of You; how little I can grasp of You. O’ Parama Purusa, the more I know You, the more I realise that I do not know. The amount of my ignorance goes on increasing. I always feel like there is a lot to know about You. O’ my Dearmost, You are beyond my mental conception; Your endless love knows no bounds.

O’ Divine One, this universe is filled with innumerable expressions. My mind goes on thinking again and again wondering why I like all these diverse manifestations, but I cannot come up with the answer. I cannot reach to the depth of the matter. O’ my Dearmost, the sweet flower fragrance, the blackness of the clouds, the grandeur of the mountain, everything, whether good or bad – all I like because of You. Your beauty and grandeur is expressed through the flora and fauna, through this entire creation. Everything in this universe is attractive and pleasing to me. O’ Parama Purusa Baba, because everything comes from You – because it is all a reflection of You– that is why I find all the expressions to be completely charming. O’ Divine One, You are the reason.

Baba, I have sat for sadhana thousands of times but still I have never had You in dhyana up to my heart’s content. I have not been able to hold You so close in the deep recesses of my heart. O’ my Dearmost, I always hope that You will reveal Yourself fully to me; but up till now I could not get You very, very close. Thus far I could not intimately serve You in my mental lotus, in my Guru cakra. That I could not do. Even then in hundreds and millions of ways, my mind rushes towards You, trying to pull You close to me, into the bosom of my heart.

Baba, please be gracious and eternally remain with me, as my most intimate and dearest One…

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Thu, 20 Jun 2013 11:05:56

Baba

This entire posting is composed of 2 parts:
(1) Posting: How Baba Blessed that Doctor
(2) Prabhat Samgiita #2350;

== HOW BABA BLESSED THAT DOCTOR ==

Namaskar,
Baba has always given importance to sadhana. And as we know in human life there are three spheres: physical, psychic, and the top-most level which is spiritual. The spiritual controls the mental sphere directly, and the physical sphere indirectly. And the psychic sphere controls the physical arena. So although all are important, the most important is the spiritual realm. And that is the exact training we have directly received from our Guru.

In this regard, one story about the importance of spirituality comes to mind.

BABA STORY:

ATTENDING DR WOULD VISIT BABA IN JAIL

When Baba was living in jail, during certain periods and on various occasions He was not surrounded by many margiis, rather only non-margiis were there. Baba used to guide some of them on various spiritual points.

During one such period, Baba’s jail doctor was Dr. Kalwarji. Bear in mind that Dr. Kalwarji is not the nasty jail doctor who later poisoned Baba. Rather Dr. Kalwarji was a simple and innocent man who had deep reverence for Baba. Dr Kalwarji’s mother tongue was Maethilii and he was a non-margii. As the official doctor for the jail, his his duty was to care for Baba and watch over His health. For this reason, Dr Kalwarji went to check in on Baba everyday for health purposes. So he was there on official duty. However, because Dr. Kalwarji also revered Baba as a great master, on some of those occasions, Baba would tell him devotional stories and experiences of great bhaktas from the past.

The unique thing is that in the presence of Dr. Kalwarji, Baba would sing some of the devotional songs written by the great poet Vidyapati, who was also one great devotee of Lord Shiva. of course Baba’s grand stance is that of the Sadguru Parama Purusa. So His chief purpose was to guide Dr Kalwarji how great bhaktas like Vidyapati would address the Lord. One of the reasons why Baba chose the poetry of Shrii Vidyapati was because both Vidyapati and Dr Kalwarji shared the Maethilii language as their mother tongue.

As you may be aware Baba has cited Vidyapati on numerous occasions in His Subhasita Samgraha series of discourses. Here the point is that Baba with full heart would sing Vidyapati’s devotional songs in order to show how Vidyapati used to long for the Lord. Thus Baba’s approach was purely instructional. Thus on certain select occasions, Parama Purusa Baba would demonstrate this in the presence of Dr. Kalwarji.

THE SONG THAT BABA WOULD SING

And in so doing most of the time Baba would graciously sing this following song. By this way He could verily instruct and guide Dr Kalwarji on devotional life. This was Baba’s great blessing on Dr Kalwarji. Here below is one of the songs Baba would sing for instructional purposes.

Vrtha’ janma goina’yaluin
hena Prabhu na’ bhojaluin
Khoya’yalu soha gun’anidhi,
Hama’r karama manda
na milala eka bunda
Premasindhu rasaka abadhi.

Meaning:

Fruitless, O Lord, hath been my life
That sang not, Oh, of glories Thine;
Lost in the worldly rueful strife
And Lost Thee, alas, Ye Treasure-Mine.

Fate’s long portentous hand
With compassion, cold and daft,
Strayed me out of Thy Love’s strand,
Deprived, alas of a single draught. (1)

I wasted my entire life and did not meditate on my Prabhu
Running towards worldly things I lost You.
I was indulged in lowly and useless pursuits.
Alas, I could not get the beat of Your Grace,
Oh my most Beloved Parama Purusa.

Baba has graciously given this teaching in order to show how Vidyapati used to long for the Lord. And then years later Baba included some of these lines in Prabhat Samgiita #340 also: ‘Vrtha’ janma gama’yalun, heno prabhu na’…”. As the Sadguru Parama Purusa, Baba Himself wrote such devotional compositions so His disciples would learn how to express their inner heart feeling to the Lord.

DR KALWAR FELT BLESSED:

ON MANY OCCASIONS BABA WOULD SING

So in the presence of Dr. Kalwarji, Baba would graciously sing this above song to guide Dr Kalwarji. In response, Dr. Kalwar – who despite being non-margiis had a devotional heart – would later recount that, “I was so fortunate to hear Baba sing; the melody and sound was just like the pouring of nectar. It was so charming and attractive and it had such a divine vibration.”

Then with tears rolling down his cheeks, Kalwarji told that, “Even for someone who has a dry heart like me, this was very beautiful and I never felt such a fluttering feeling in my heart and a quivering sensation throughout my entire existence.”

So on a select occasions, he would listen to Baba sing for 20 minutes or half-an-hour. All the while Dr. Kalwarji would sit quiet and listen. Then after that he would have to attend to other cases etc. So he with a heavy heart he would have to depart, and Baba would lovingly bless him and grant him permission to attend to his other duties.

In this manner, Dr Kalwarji would regularly attend to his medical duty and check Baba, and on special occasions Baba blessed Dr Kalwarji withe opportunity to discuss on devotional topics.

All in all, in this grand liila of the Lord, Dr Kalwarji had an assigned role, and he was playing his role very diligently. This doctor was very helpful in certain organisational activities in those difficult days.

SPECIAL DEVOTIONAL EXPERIENCE:

DR. KALWAR BECAME ENSCONCED IN BABA’S GRACE

Then on one occasion Dr. Kalwar could not reach at the proper time. He arrived a little late and he noticed that the door of Baba’s cell was closed. After considering the situation for a moment, Dr Kalwar thought that, “Let me see what Baba is doing.”

With strong curiosity, very quietly with with one finger, he gently removed the curtain in front of Baba’s cell door. What he saw was indescribable. Dr Kalwarji witnessed a huge flood of light emanating from Baba’s existence. It was brilliant beyond words.

Dr. Kalwarji could not keep his eyes open. In that strong burst of light, overwhelmed by the whole atmosphere, he could not remain standing. So he sat down. His whole body was shaking – in a blissful state – he could not understand what was happening. Next, that effulgent light began shining inside his mind as well. After 20 minutes or so, he regained his conscious state – still divinely intoxicated by the experience. Then he did mental pranam and went away.

Afterwards, Dr Kalwarji recounted, “That day I saw Baba doing sadhana then He showered His great blessing on me and the feeling I had that day continued on and on for six months. Whenever I used to think about Baba then my whole body used to begin to quiver and goosebumps would come and a deeply soothing feeling would permeate deep into my heart and flood my entire existence. And that light I could never forget. It was a blissful feeling which I had never felt earlier in my heart. And still today – months and years later – these strong divine feelings arise when I think of Baba’s sweetness.”

DEVOTIONAL REFLECTION

So this is one story how Baba blesses non-margiis also. That happened in those days and in this present time. Baba’s fathomless grace is always showering on all.

“Grace has been showering on you. It is like a continuous rain that He has been showering on you. In order to feel His Grace, you have to remove the little bit of ego which is unnecessarily covering your head like an umbrella. It is your duty to punch a hole in the umbrella. Punch it with courage. Make many holes in the umbrella; then you will be drenched by the rain of His grace. Once you realize His grace, then you are in Him, you are totally absorbed in Him, you have become one with Him. That is a total victory. That is the final victory for all of us. And let His Grace be always with you, because He loves [all] His sons and daughters equally. His love is perennial. It is always there.” (2)

“When the mental flow of a spiritual aspirant moves along the introversial phase of Macrocosmic meditation, one’s animative force, having the potentiality of divinity itself, rises above all tendencies – all saḿskáras – and proceeds towards Eternal bliss. In this state the mind is vibrated with Cosmic feeling. The unexpressed divine qualities of the higher glands find expression and the resonance of the mind vibrates the nervous system. This gives rise to pious expressions in the physical body. In the case of those people whose occult feelings are not physically expressed due to causes associated with the nerves, the mental vibrations cause certain radical changes, in the various glands within the body. These occult feelings are basically of eight types: stambha (astounding), kampa (trembling), sveda (sweating), svarabheda (hoarseness of voice), ashru (tears), romáiṋca (horripilation), vaevarńa (change of colour) and pralaya (fainting fit). There are other feelings associated with these major feelings. For examples, nrtya (dancing), giita (singing), viluńt́hana (rolling), kroshana (weeping), huḿkára (roaring), lálásráva (salivating), jrmbhańa (yawning), lokápekśá tyága (indifference), at́t́ahásya (bursting into laughter), ghúrńana (whirling), hikká (hiccoughing), tanumot́ana (relaxation of the physical body) and diirghashvása (deep breathing).” (3)

BABA APPRECIATES ALL

Baba does not just appreciate Vidyapati but so many great devotees like Bhakta Surdas, Mirabai and others – Baba appreciates all. So this gives one picture how with devotion one can bind Him, otherwise not. So devotion is the top-most and if anyone has devotion, whether margii or non-margii, then that is great because devotion is everything. And Baba recognises and blesses all sadhakas who have a devotional heart.

VIDYAPATI’S MELANCHOLIC REMEMBRANCE

In a deeply melancholic mood, Vidyapati used to express remorse that, ‘My life has become wasted as I did not worship Parama Purusa.’ In this way he used to cry for the Lord.

SOME OF THE TEACHINGS OF VIDYA PATI

“Vidyapati says that while thinking of Krśńa, Rádhá was so radically changed inwardly that her entire mind become transformed into Krśńa. When the microcosmic point comes in close proximity to the Macrocosmic nucleus there can no longer remain two points – they merge into one. The jiiva merges with Krśńa. Thus ultimately there can be no duality – it simply cannot survive.” (4)

“Vidyápati said, “Thinking of Mádhava (Krśńa) every moment, gradually She herself became Mádhava”. By constantly ideating on Mádhava, Rádhá gradually merged into Mádhava. This is why different scriptures and renowed philosophers have proclaimed, “Prakrti sá nitya nivrttá”. In other words, Prakrti gradually dissolves each and every moment. As a result of constant ideation on Parama Puruśa, portions of Prakrti gradually merge in Him.” (5)

“Vidyapati Thakur says –

Kiye mánuś pashu pákhii kiye janamiye
Athavá kiita patauṋga;
Karama vipáke gatágati punah punah
Mati rahe tuyá parasauṋga.

“I become a man, a bird or a worm according to my actions. O Lord, I have only one prayer for you. Whether I become a man, animal, bird or worm, let my mind always remain in you.” This is the way of the most intelligent. For this you should remember that when you are doing sadhana, you are then engaged in sadhana. But when you conduct your worldly activities, beginning with buying supplies from the ration shop, buying tickets for a sporting event or buying a railway ticket, everything is fraught with anxieties. Whatever you do, repeat your Guru mantra in your mind. In other words, while doing your work take the name of Parama Puruśa so that your action will be sanctified. If you find that you are not in a position to do anything else, then sing kiirtana loudly. In this way you will always remain close to Lord.” (6)

HOW TO REDUCE THE DISTANCE WITH THE LORD

“All entities, living or non-living, are rotating around Parama Puruśa – some consciously, some unconsciously, – with so many thoughts and idiosyncrasies, so many bodies and structures. When will their movement come to an end? It will end only when they realize that Parama Puruśa and they themselves are one and inseparable; then will they become one with Parama Puruśa. The more sincerely people will follow the spiritual cult, the more their distance from Parama Puruśa will decrease; and when that distance becomes nil, the microcosms will merge in Macrocosmic Consciousness – jiiva will become Shiva. This is the parágati, the supreme culminating point of all microcosmic movement.” (7)

THE SUPREME BEING IS CALLING YOU

“O human beings, you are fortunate. The clarion call of the Universal has reached you. Not only has the call come, but you are hearing it and it is vibrating in every cell of your body. Will you now lie in the corner of your house as an inert being and waste your time by clinging to old skeletons and bemoaning them? The Supreme Being is calling you in the roar of the ocean, in the thunder of the clouds, in the speed of lightning, in the meteor’s flaming fires. Nothing good will come from idleness. Get up and awake the clouded chivalry of your dormant youth. It may be that the path is not strewn with flowers and that inferiority complex will be attempting to hold fast your each advancing step, but even then you have to proceed onwards tearing the shroud of darkness. You will tear the thick darkness of despair as you advance in the racing chariot radiant with the Sun’s brilliance towards the attainment of the Supreme state.” (8)

ATTAIN BLISS BY SURRENDERING UNTO HIM

“Only one who has love for Parama Puruśa can take His ideation. Love is the expressed form of devotion. When does this expressed form occur? When it has its root or seed, only then it can occur. When there is seed, only then it will sprout. That seed is devotion. So, only that one can make oneself great, only that one can take the correct ideation of Parama Puruśa, who has the seed of devotion within. Let us see it from another view point. If one, after transforming mind into a point, without making it vast, merges it into Parama Puruśa, surrenders it to Parama Puruśa, then, in that case, individual mind does not exist. Then what happens? Mind merges with Parama Puruśa; there remains only Paramátma and not the mind. This is called Nirvikalpa Samádhi. In Savikalpa Samádhi the mind enjoys bliss because of its greatness. That bliss is called “Liilánanda”. When the mind is given to the Parama Puruśa, it is surrendered unto Him, in that condition the bliss or supra-mundane ecstasy is called Nityánanda. So devotion is essential to get Nityánanda or Liilánanda.” (9)

WHEN ONE COMES IN CONTACT WITH HIM

ONE ATTAINS INFINITE ÁNANDA

“The pleasure derived from eating a rasagolla is limited: while it sits on the tongue it is satisfying, but as soon as it goes down the throat, the pleasure ends. A rasagolla is ephemeral; only Parama Puruśa is infinite. No matter how you attempt to judge. Him, be it from the standpoint of His learning, education, love, temperament or authority, you will fail to fathom Him. He is immeasurable, He is infinite. When one comes in contact with Him one attains infinite ánanda, not the limited pleasure of a rasagolla. When one experiences just a little extra joy, one tends to forget oneself. When one experiences infinite joy, what happens? One merges in the ocean of infinite joy thus attaining “savikalpa samádhi”. When that flow of joy becomes so great that one loses. one’s own identity and existence, it is called “nirvikalpa samádhi”. This happens due to extreme joy.” (10)

ABOUT SAMADHI

“Samádhi: While practising spiritual sádhaná, the mind is progressively withdrawn from the physical to the psychic and then to the spiritual. The trend in spiritual practice is to merge the extroversial propensities of the indriyas [sensory and motor organs] into the citta [objective mind, mind-stuff], the citta into the aham [doer “I”], the aham into the mahat [“I exist”], and the mahat into consciousness. In the case of samádhi, the conscious mind merges into the subconscious, and the subconscious into the unconscious. In the case of savikalpa samádhi, the unit unconscious mind becomes one with the Supreme Mind, whereas in nirvikalpa samádhi the unit unconscious mind becomes one with Supreme Consciousness.” (11)

Namaskar,
In Him,
Gurupada

REFERENCES
1. Subhasita Samgraha -3, p.63
2. Ananda Vacanamrtam – 31, Dharma Sádhaná
3. Guide to Human Conduct
4. NKS, Dic: 17
5. Ananda Marga Karma Sannyasa
6. Ananda Vacanamrtam – 10, The Supreme Entity – the Non-Doer
7. SS-12, To Whom Do You Belong? Where Do You Come From?
8. SS-1, Call of the Supreme
9. SS-19, The Supreme Aesthetic Science and the Cult of Devotion
10. AV-7, Devotion Is the Life-Force of a Devotee
11. AV-33, Samádhi, Senselessness and Sleep

******** Prabhat Samgiita #2350

“Prabhu, toma’r na’mer bharasa’ niye aga’dh sa’gar pa’r’i dobo…” (PS 2350)

Purport:

O’ Parama Purusa, surrendering in You has immense force. Trusting in Your name, I can do anything. Nothing is impossible in this universe. I can even cross the bottomless ocean by having faith on Your name, keeping You in my heart, and holding Your feet. O’ Divine Entity, I will go on singing Your name while pulverizing all the obstacles and hindrances of pebbles & stones which come on the pathway of my forward journey. By Your grace, with the stroke of my feet I will crush them and march ahead, by Your grace.

O’ Supreme One, holding Your flag in my hand and singing Your name in my heart, I will go on marching forward with my head held high – it is Your grace. O’ Prabhu, by Your ahetuki krpa’, I will bring the neo-humanistic era onto this dusty earth. The victory mark will be on my forehead.

Baba, O’ Parama Purusa, by keeping You in the heart, there will not be any dilemmas or doubts in anyone’s mind. The mind will be pointed, straight-forward, and clear. Everyone’s longing will be satiated – permanently. O’ my Lord, by Your grace, I will shower my love and win over everyone’s heart by my selfless service and sacrifice. I will honor everyone’s right to live.

O’ Parama Purusa Baba, by keeping Your feet in the heart, one can do anything. Nothing remains difficult or impossible. Baba, please reside in my heart eternally…

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Date: 16 Jun 2013

Baba

This entire posting is composed of 3 parts:

(1) Posting: Baba Story: From My Diary – So Much Love & A Little Scolding;
(2) End Quote: Who Gets Afraid
(3) Prabhat Samgiita #1076;

BABA STORY: FROM MY DIARY –

SO MUCH LOVE & A LITTLE SCOLDING

Namaskar,
As we all know, Baba is that great Sadguru who benevolently guides His devotees in all situations and in all circumstances. Sometimes that guidance comes in the form of sweet words and affection; and, sometimes that guidance comes in the form of strong scolding and abuse. That is the way of Sadguru: To both love and punish. Yet both ways are wholly grounded in the spirit of welfare. And by this dual approach, He hastens our journey towards that Supreme stance – towards Him.

It happens, however, that some may misunderstand His severe punishment – His form of Va’madeva – as being something really bad & terrible. But it is not like that. For His punishment and scolding can never exceed the love and closeness which He has for that sadhaka. Rather, He can only strongly punish those who are extremely close to Him. That is the special point to always remember.

So ultimately, whether He is using affectionate words or harsh scolding, it is all an expression of His boundless love for us, whereby He is bringing us closer to Him.

BABA COMES TO JAIPUR (1964) AND GRACIOUSLY GIVES DMC

Here following is one beautiful story which perfectly encapsulates the above ideal. It is an account of one of Baba’s visits to Jaipur, Rajasthan. By His grace, I was personally present on this magnificent occasion.

The date was 12 October 1964 and we were blessed by Baba to receive Him in the evening time. Previously He had just been in Allahabad and Agra. And on Monday, the 12th of October, Baba traveled via train from Agra to Jaipur. And many of us were fortunate to receive Him that evening in Jaipur.

The next day, Tuesday October 13, Baba graciously gave DMC. It was a grand event and we were all ensconced in His flow and divine aura.

And then at midday on Wednesday, October 14, Baba was making His departure from Jaipur in order to take a plane journey to Bombay (Mumbai). And it is this momentous occasion that I am going to rely to you now in full detail.

BABA’S FAREWELL TO JAIPUR MARGIIS:

DO YOU WANT TO REMAIN WITH PARAMA PURUSA AND SERVE SOCIETY

OR BECOME ONE WITH HIM

Firstly, it should be stated that during Baba’s stay in Jaipur He showered immense grace and He was also quite stern and strict with the margiis as well. Some became affected by His scolding. Yet, at the time of His farewell, Baba beautifully cleansed our minds and erased any doubts we may have had. Such is His causeless grace.

Here then is a word for word rendition – from my journal of that day – of Baba’s farewell from Jaipur on 14 October 1964. Baba spoke the following:

“There are some great devotees who want to remain with Parama Purusa always, and while with Him they want serve the society. Wherever Parama Purusa goes and takes form as Taraka Brahma, then those devotees always want to accompany Him and perform service.”

“And some other great devotees just want to become one with Parama Purusa. They do not have any desire to live in the world and serve the society.”

“So it is up to the devotees’s desire and accordingly Parama Purusa will bless them with what they want.”

“But the true enjoyment is to be with Parama Purusa and serve the society. That is great and I also want that service to be done to the society. Ultimately though, it is up to the devotees to decide what they want.”

Then the margiis told, “Baba, we want to serve the society and be with You”. And Baba replied, “Yes that is also what I want.”

BABA’S FAREWELL TO JAIPUR MARGIIS:

“IT IS MY DUTY TO CLEAN YOUR MIND”

Then Baba said, “There is another point I want to tell.”

Referring to Himself, Baba explained, “Baba sometimes can become very tough. He sometimes plays a very tough role. And also in this DMC, a few margiis were thinking that Baba is really tough. So we have to think, is it that Baba is really being tough, or is it that He is just playing to show His toughness. Is He just adopting a role of toughness. The answer to this is only known to Baba because otherwise people would not be afraid or take it seriously.”

Then, with everyone still around Him and addressing one and all, Baba faced towards another margii and started talking.

“You know I am your gula’m (“servant”) and when I see any wrong or negative thing in your mind then it is my duty to clean your mind . It is just like a “servant” who wipes up the dirt from the house to make it clean. Similarly it is my duty to clean your mind. So I am doing My duty.”

Then Baba cited one Urdu poem: “I am your “servant” and you are my master…”.

After referencing the poem, Baba concluded, “So it is My duty to clean you.”

Then Baba told:

“Having a human body and an animal mind, doing great work is not possible. You are sadhakas; you have to do something great – something meaningful. And a sadhaka can do anything and everything.”

Then Baba graciously emanated a very strong devotional vibration. And everyone present started crying like babies and the air was filled and flooded with devotion and longing for Parama Purusa. The margiis all felt so blissful and they could not control their tears.

And they started singing one song: “Baba, please do not go, You are mine. Please remain permanently mine…”

Baba was sitting there quiet the whole time.

Then, in that highly, devotionally charged atmosphere, Baba took leave of us and went to catch His plane for Bombay (Mumbai).

IN HIS ROLE OF VA’MDEVA, BABA HARSHLY SCOLDS HIS BHAKTAS

BY ALWAYS HIS DEGREE OF LOVE IS MORE

From this story we can understand that as a Guru Baba loves and scolds – all done for our welfare. And in His teachings Baba describes how Parama Purusa has 5 faces or 5 personalities. From left to right they are Va’madeva, Kalagni, Kalyan Sundaram, Iishana, and Daksineshwar. And all are needed.

And it is His face or form as Va’madeva that He strongly scolds and rebukes us. Whereas other times He is just a little bit angry, or more gentle, or more calm, or extremely sweet and charming etc. So He has various approaches yet all are needed– and all are grounded in His deep and infinite love.

So it is that in the above story about Baba’s departure from Jaipur, He is explaining the inner beauty and working of Va’mdeva.

DEVOTIONAL STORY:

HOW BABA IS STILL PLAYING THAT ROLE

Some may think that, ‘I did not get a chance to see Baba physically so I missed out on such an opportunity’.

But it is not like that. Still now and up to eternity, Baba is guiding and will be guiding devotees in all the ways – including that of va’madeva. And here is the proof.

Recently – just a few years ago around the year 2000 or so – one elderly lady of Purnea district in Bihar had a peculiar relationship with Ananda Marga. On the one hand, she was stuck in her Hindu dogma of doing idol worship and in publiv she would outrightly criticise and abuse Ananda Marga. But internally, she was extremely curious about Ananda Marga. Actually the only reason she was criticising Ananda Marga publicly was to get more information about Baba and Ananda Marga. For this reason she would raise points of contention, and margiis were forced to reply. Ultimately, her desire was this: She wanted proof whether Baba was really Parama Purusa or not. That was what she was yearning to know; that was her motivation.

Then one night Baba appeared in her dream and scolded her strongly and demanded that she start singing Baba Nam Kevalam. In that very dream she began singing Baba Nam Kevalam. And then in the middle of the night she woke up from her dream and started singing kiirtan loudly in her house.

Her family woke up and immediately thought that she is crazy. Because during the day she accuses Ananda Marga and then when no one is watching she sings kiirtan during the night. When the lady regained her senses and became aware of what was going on then she explained her entire dream to her family members. After that experience she has always held a deeply devotional feeling for Baba, Lord Shrii Shrii Anandamurti ji. This story was also written about in one of our Delhi sector magazines.

This story clearly demonstrates that Baba still appears in His Va’madeva form and by punishing devotees He brings them closer to Him. His disciplining has a positive affect.

So for a sadhaka, Guru is always present and guides in various ways in order bring bhaktas closer to Him. Thus even though one may not have been seen Baba when He was physically performing in His roles as Va’madeva & Kalayan Sundaram etc, but still those divine expressions are ever available to all His devotees in their dreams, thoughts, meditation, and dhyana etc. He remains with you always.

THE INNER SPIRIT OF VA’MADEVA

Nowadays there is a myth in Ananda Marga that really Baba’s scolding was something terrible and that it should not be talked about. Some think that those who faced Baba’s form of va’madeva really did a horrible mistake – or a crime against the society. But that is not true.

Actually, what they got was Baba’s divine blessing. Because Baba can only punish those who already have a high degree of love for Him. To experience Baba’s form in va’madeva shows that one has reached a certain qualification as a devotee. Because to get His punishment, one must be deserving – one must love Him dearly. And we all know that Baba loves those whom He punishes. To whatever degree He punishes them, He has more love. That means the more He punishes a bhakta the more grace He has to bestow in His role as Kalyan Sundaram.

“Va’madeva is terrible – rudra, rudra’tirudra, rudro’pirudrah – ‘one who teaches others by making them shed tears’. But the underlying purpose is to teach people, not to harm them…the main purpose is to teach them, to promote their welfare. Now here also, the two roles of Va’madeva and Ka’la’gni are controlled by the central face, Kalya’n’asundaram. He is sundaram, beautiful, because He promotes kalya’n’a [welfare]: hence, “Kalya’n’asundaram”. He is terrible, but at the same time superbly calm and tranquil. Yet behind His apparent dreadfulness and tranquility lies the kalya’n’asundaram bha’va.” (1)

Those who experienced His va’madeva form really got His special blessing. And those who could not get scolded by Baba were not up to the mark so Baba had to resort to other ways to reform them. Because He only scolds those who were really close to Him. That is the inner secret of His scolding.

BABA’S ROLE AS VA’MADEVA – STILL IT IS GOING ON

And still this is liila is going on.

Thus it is not that stories should only be written about those sweet experiences with Baba. Also those who faced His wrath and scolding should also come forward and share their tales. Because all of Baba’s five faces – all of Baba’s five forms – are highly important and meaningful. And all five faces are expressions of His divine love, including that of Va’madeva.

MORE ABOUT THE FIVE FACES OF PARAMA PURUSA

The following teachings outline the five faces of Parama Purusa. Sometimes the term Shiva is used, but we all know that Mahasambhuti has taken advent three times on this earth. All three are manifestations of Parama Purusa. So wherever the term Shiva is used the sense is Parama Purusa; and, as we all know, Baba is Parama Purusa. So the following quotes all refer to Baba’s divine personality.

“It is physically impossible for anyone to have five faces, yet Shiva is called Paiṋcánana [“Five-Faced God”]. So what are those five faces?”
“Shiva has one face in front flanked by two faces on the right and two on the left. The face on the extreme right is called Dakśińeshvara. This face conveys the message: “Listen to me! This will be good for you. You should behave in this way. Follow me. Please follow this path. Don’t indulge in improper deeds, but follow the path of morality and pious deeds.” Dakśińeshvara guides people with sweet polite language. Even though it tells one not to do certain things, it is still pleasant.”
“The face on the extreme left is called Vámadeva. It speaks with a thunderous voice. “You worthless chap, why did you do such a thing? I will punish you severely.” Thereafter it punishes the wrongdoer with a stick. “Don’t take me lightly, your bones will learn what is proper and what is improper!” This Vámadeva is the exact opposite of Dakśińeshvara.”
“The face next to Dakśińeshvara is called Iishána. It says, “Look, my child, follow this path. If you follow any other path, it will bring you only sorrow. Don’t make such a mistake. Prakrti will never pardon you. The result will be disastrous.” Iishána clearly states the consequences of misdeeds and gives a few pieces of advice. You may experience Parama Puruśa either in the form of Dakśińeshvara or in that of Iishána.”
“And on the left, the face next to Vámadeva is called Kálágni. Kálágni says, “Severe punishment is awaiting you. Your bones will be broken. Stupid! What nonsense are you doing?” In this way Kálágni scolds and threatens to punish, although it does not actually carry it out. Kálágni tries to rectify wrongdoers by creating fear in them, not by actual punishment. When someone becomes extremely angry we call him agnisharmá [red as fire]. The face in the middle is called Kalyáńasundaram. This face says, “Come, dear child, and sit beside me. I hope you are quite well.” This is the role of Kalyáńasundaram. Thus human beings want only Kalyáńasundaram.”
“With these five faces the Supreme Entity is watching the movement of each and every human being.” (2)

Here Baba explains more about the five faces of Parama Purusa.

“Shiva is also called paiṋcavaktram, which means “one who has five faces”. Now the question is, did Shiva really have five faces? No, no one having a physical body can have five faces. The idea of the five-faced Shiva is purely a symbol of the five expressions of one and the same face. The central face, the real face, of Shiva, is Kalyáńasundaram. The face on the extreme right is Dakśińeshvara, and the face between Kalyáńasundaram and Dakśińeshvara is Iishána. The face on the extreme left is Vámadeva, and the face between Kalyáńasundaram and Vámadeva is Kálágni. The behaviour of Dakśińeshvara is mildly severe; Iishána is still milder; Kálágni is far more terrible; but in Kalyáńasundaram there is not the least severity – He is always smiling. Let me explain it in this way: If someone makes a mistake, Dakśińeshvara will say, “Why did you do such a thing? For this, you will be punished.” Iishána will say, “Why are you doing wrong? Shouldn’t you be punished for this?” Kálágni will say, “Why are you doing wrong? I will give you severe punishment, I won’t tolerate these things. Before me this type of excuse is useless!” Vámadeva will say, “You are such a scoundrel! I will destroy you – I will burn you to ashes!” And Kalyáńasundaram will laughingly say, “Don’t do such things, you yourself will be harmed by this.” So Shiva actually had not five faces but one, and that one face had five expressions; thus He is called paiṋcavaktram.” (3)

“The face just to the right of the central face is called Iishána – one who asks human beings to follow the path of righteousness and tells them to refrain from following the path of unrighteousness. The extreme face on the right side is called Dakśińeshvara – one who always remains with those persons who are inspired by righteous thoughts. The first face on the left side is called Kálágni – one who rules people for their welfare. The extreme face on the left side is called Vámadeva – one who rules very strictly with the scepter of thunder. This Vámadeva is a terror for sinners due to its severity. The central face of Shiva, with its expression of profound mercy, is called Kalyáńasundaram.” (4)

GURU MUST LOVE AND SCOLD

FOR THE WELFARE OF THE DEVOTEE

Here below are some of Baba’s special guidelines that a true Guru must scold as well as love. Only scolding and only showering grace will not do. Both sides are needed.

Nigraha’nugrahe shakto gururityabhidhiyate

“One who only punishes a person is not a Guru, and one who only loves is also not a Guru…excessive love and affection spoils a person. Only one who does both these things is a real Guru. That is why people should be trained with both love and punishment. Where love fails, punishment helps.” (5)

“A spiritual guru must be well-acquainted with all the processes of sádhaná, must have the capacity to convince others, must possess complete knowledge of the scriptures, must know many languages, and must have comprehensive knowledge and intellect, plus some extra qualifications. What are those qualifications? Nigrahánugrahe shakto gururityabhidhiiyate – “the guru must possess the capacity both to punish, and to love, or bless, his disciples.” Punishment alone, without love, is not good. Love and punishment should go together, and the degree of punishment should never exceed the degree of love. Then only can one be called a real spiritual guru.” (6)

“Human beings are the progeny of Parama Puruśa and are thus the objects of His love and affection. Whatever might be the nature of the sins they commit, they will never be deprived of His affection. Parama Puruśa may scold them, but He can never hate them. He will simply shake the dust off their clothes and take them onto His lap.” (7)

“You must try to arouse the seed of benevolence that lies hidden in the inner recesses of the human mind. How can this seed be aroused? Human beings will have to apply all sorts of measures – persuasion, scolding etc.; and at the same time you will have to continue your efforts so that the dormant seeds of psychic potentialities express themselves. And with their expression, the whole society will be benefited. Today human beings must be inspired and motivated, and thus discipline is essential. To impose discipline is not bad. It has been said in the scriptures: Hitarthe shásanam ityarthe anushásanam. “That discipline which leads to the welfare of all human beings is called anushásanam.” Society requires enforced discipline. In the scriptures it is also said: Nigrahánugrahe shakto gururityabhidhiyate: “One who is capable of punishing or rewarding one’s followers is called a Guru, a true teacher”. Only one who can discipline as well as love a person, can be called a Guru.” (8)

YOU ARE THE DEAR ONES OF GOD

By Baba’s grace, we are all His bhaktas and through His tender love and scolding He continues to bring us ever closer to Him – onto His divine lap.

“Victory is yours. You are the dear ones of God. Move on and achieve the Goal.” (9)

Namaskar,
At His feet,
Shriikant

REFERENCES
1. Namah Shivaya Shantaya, Disc: 1
2. AMIWL-10, Sambhúti and Mahásambhúti
3. Namah Shivaya Shantaya, Disc: 20
4. Shabda Cayanika – 4, Disc: 23
5. A Few Problems Solved – 5
6. Ananda Vacanamrtam – 21, The Criteria of a Guru
7. Ananda Vacanamrtam – 5, A Few of Tantra’s Special Characteristics
8. A Few Problems Solved – 5, Shrávańii Púrńimá
9. Ananda Marga Ideology and Way of Life – 6

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above letter. It stands on its own as a point of interest.

****************************************
Who Gets Afraid

Here below Baba gives us a very unique definition of who become fearful.

“You should remember that a situation will never arise in this world which will give you cause for fear. It has been said that Parama Purusa is the fear of fear. That is, fear is as afraid of Parama Purusa as humans are afraid of fear.”

“Ananda Marga is essentially Tantra-orientated, it too, has a few special features of its own. As I have said previously, our ideology maintains that no-one need be afraid of anything under any circumstances. If anyone does get afraid, it should be understood that he is doing
something ultravarious to our ideology.”

(Kolkata, 14 November 1978)
****************************************

Prabhat Samgiita

“Toma’ke ka’che peyechi e ba’r…” (P.S. 1076)

Purport:

O’ Parama Purusa, by Your divine grace, this time I have gotten close to You – this time I gotten You as my close intimate One. O’ Supreme Entity, no matter how busy You are, and no matter how engrossed You are in the work of carrying out Your divine mission, even then I will never leave Your side. I am going to remain with You all the time, each and every moment.

O’ Parama Purusa, in this grand creation of Yours, who is remaining without work; everyone has work. No one is without work. Work makes the world go round. Indeed each and everyone has their duties to attend to. So on the excuse of work, I will not accept that as reason for Your not coming close.

O’ Divine Entity Baba, I understand Your liila and how You execute Your loving play of hide and seek. Baba, You work secretly out of the fear of being caught.

Baba, this time I have gotten You in a deeply personal and special way. And I will go on holding You. Baba, it is Your grace…

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Date: Sun, 09 Jun 2013 01:51:57 -0400

Baba
== TWO BABA STORIES ==
Namaskar,
Parama Purusa showers His love and saves all devotees, regardless of whether they are good or bad, a hero or a villain. Always, Baba gives his loving shelter to His bhaktas.

BABA STORY #1:

THE CASE OF ONE SENIOR DADA

We all know that in the 70’s when the mass of Wts were called for reporting and RDS with Baba, then it was so crowded. The rooms were small and everyone had to squeeze into just a few rooms.

During one such occasion, Dada Sharana’nanda arrived and was told that all workers should place their bags and blankets into a particular room. There was hardly any space as hundreds of workers were putting their belongings in that same place.

Anyway, somehow Dada Sharana’nandaji found a tiny space. He spread his blanket halfway and placed his bag on top. Then he went off to attend his various meetings etc.

That evening when Sharana’nandaji returned, he saw that his belongings were not there. So he thought one other Dada had tossed his things aside and taken his spot. When Ac Sharana’nandaji awakened that Dada and told him of the problem, the Dada did not care at all.

Without thinking deeply and without asking others for help, Sharana’nandaji became extremely frustrated. In addition, it was a fasting day and that made his frustration grow even more. Internally he was thinking that many of these other Wts were just like monkeys, i.e. uncultured and uncivilised. He was thinking they were just worthless people and he felt hatred towards them.

He did not complain openly but those were the thoughts floating in his sad state of mind.

The next day Dada Sharana’nandaji was called before Baba for reporting.

Baba looked at him and in His loving liila He abused him openly. Baba feigned anger and strongly rebuked him and said that those who have come in Ananda Marga are not ordinary. They may have bad manners and their conduct may be irregular, but I have specially called them and they have come. So you must adjust with their behaviours. They have a special samskara. Do not superficially judge them by seeing their bad qualities or rude behaviour. Do not hate them.

While pretending to be angry, Baba lovingly scolded Dada Sharana’nandaji in this manner.

Dada was shocked to hear this. First because he had not complained to anyone about the incident; he had not shared his thoughts or feelings with anyone. Just Baba was peering into his mind. Secondly, he realised that he must reconsider his relations with other workers and adjust with their poor dealing.

Certainly in His supremely benevolent manner, Baba pretended to strongly scold the Dada who threw away Sharana’nandaji’s blanket, but Sharana’nandaji was unaware about this. All he knew was that he must have respect and love for all in Ananda Marga because of their link with Baba. That is Baba’s wish and explicit direction.

This above story shows how Baba never judges any of His disciples based on external affairs but rather looks at their inner essence and feeling. And when He Himself says that all in Ananda Marga have come because I have called them and that they have a special samskara, then we must always look favourably on everyone in Ananda Marga – and love them, whether they are playing the role of a hero or a villain.

That does not mean that we cannot point out their wrongdoing. Rather we must address those who contravene the social code; they absolutely must be reprimanded and rectified. So we must take a stand against those wrongdoers, but only with the sweet motive to clean them of their faults. One must not loathe or harbour hatred towards them. In our heart we must not have ill will toward them. Whether they do wrong or right, we must remember that they have come to serve Him in some capacity and they have Baba’s love.

BABA STORY #2:

THE CASE OF ONE YOUNG NEW WT IN GORAKHPUR

This next story leads in the same direction.

One family acarya from Gorakhpur came to Baba to complain about one young Wt. The family acarya was telling about the laziness of one junior worker.

Baba immediately interjected and with His divine countenance began feigning to scold the family acarya and told him to look upon that young worker as his own son. Then Baba pointed out that the family acarya’s own son had not become a WT and was not even a margii. And not only that, all-knowing Baba said that, “While you yourself were eating and enjoying at your house, this young worker was not even able to find any proper food in the jagrti.”

Baba continued, “But you never cared about that and never checked to see if he is alright. And now you are complaining to me about the behaviour and laziness of this young worker. Such is your audacity. You should be ashamed of yourself.”

Baba concluded, “I am His Father and I have to take care of Him. And you also should have love for him.”

Again, here the point is not that wrongful behaviours should be overlooked entirely. We are to point out and seek the rectification of those bad devotees. All wrongdoing must be checked, and those wrongdoers must be taken to task and verily changed. But at the same time we should not harbor any negative feelings in the mind toward such bhaktas. All have come because of His call. We should love them.

MOTHER-BABY ANALOGY

Just as a mother has inherent love for her progeny – regardless of what harm their children might cause, same is the case with Parama Purusa. He has innate and unconditional love for His children.

The mother may abuse and scold her children but she has love. Likewise Parama Purusa also may scold but His quantum of love is more than the amount He rebukes or punishes them.

In the spiritual sphere, love is not unilateral. The bhakta has love for Him and in return Parama Purusa has much more love for His devotees.

In His loving manner, Baba does not look at the qualities or conduct of bad devotees. His love is based on seeing the feeling in their heart. We should do the same.

REFLECTION

Baba graciously loves, cares for, and looks after all His devotees, whether they be good or bad. All have a special place in His heart.

Here we must remember the story of King Gayasura and how Lord Vishnu granted him three boons – keeping His feet always in his heart. And Baba Himself approves this story.

Here Baba describes these boons in full:

“First, the Lord will seat Himself in the heart of the devotee without bothering Himself about the nature of that person, good, or bad. It is enough to be a devotee, in order to have the Lord inside. Second, all those who have the Lord’s feet in their hearts are bound to get liberation – liberation is a sure guarantee for them. Third, since Gaya’sura had been turned to stone by the Lord, and since He would again arise if anyone having the Lord inside failed to be liberated, the Lord would have to grant liberation to all such persons for all time to come.” (1)

Although this is the story of King Gayasura and Lord Vishnu, yet in reporting Baba Himself told and promised that He grants these same boons to all His devotees.

Thus when Lord Vishnu granted the boon that the Lord’s feet will always be in the heart of the devotee, regardless of their good and bad deeds, regardless of whether that person is a hero or a villain, then we must know that Baba has promised and guaranteed the same. That is the first boon.

Secondly, Baba also promises that those who have the Lord’s feet in their heart will get salvation. This is His second guarantee.

Lastly, if anyone with the Lords’ feet in their heart does not get liberation, then the Lord’s prestige is at stake. Thus He is bound to fulfill them.

So Baba guarantees the above boons for all devotees up to eternity and the only prerequisite for these boons is devotion. Then liberation is sure – and the noose of maya will be shattered.

MORE ABOUT THAT SPECIAL REPORTING

& GAYA’SURA STORY

All this Baba has guaranteed and by His grace I was there that time in reporting and by hearing Baba’s loving promise, then tears began flowing from all those present. The room was completely vibrated; Baba’s immense love and grace was emanating. We all felt especially graced by His infinite love and special promise. And this guarantee Baba has granted to every devotee – for all who have love for Him, irrespective of what wrongs and rights one commits in life. Such is the nature of His loving and unconditional boon.

Thus when Baba does not judge bad devotees poorly, neither should we. Certainly their mistakes must be corrected in the social realm. But on the spiritual plane, we must think of every devotee – regardless of whether they are playing the role of a hero or a villain – as our own kith and kin and love them. And we must bear in mind that Baba will take care for their salvation.

We should not judge any bhakta or even ourselves based on past sins. We should think about Him and cultivate love for all.

So the lesson given in the Gaya’sura story of old applies equally well today. That is why Baba has given this story again and again in His discourses. Because all bhaktas – regardless of whether they are good or bad, hero or villain, they have all earned a place in His heart.

ANOTHER VERSION OF THE GAYASURA STORY

(From the discourse: “Even the Greatest Sinners)

The story of Gayasura is one such story. He was a terrible demon. Lord Viśńu had blessed Gayasura with a boon. Strengthened with the boon, he conquered heaven, earth and hell, and established a big empire. Ambitious of expanding his empire, he ultimately started to fight Lord Viśńu himself. The dethroned gods of heaven approached Viśńu and appealed to him plaintively: “O Lord, because of your boon Gayasura has become immeasurably powerful, irresistible. You please stop him.” So Viśńu went to fight Gayasura, but even he was defeated, because through the boon of Viśńu himself Gayasura was invincible.

This morning I said, regarding the question “Who is more intelligent, the devotee or God?” that the devotee is more intelligent. But if you put the question before a devotee, the devotee will reply: “I am; but I got my intelligence from Paramátmá.” Similarly, Gayasura acquired his power as a boon from Paramátmá. Anyway, Viśńu was defeated, and Gayasura bound him tightly to a big tree. A devotee of course has the right to bind his Bhagaván. Bound thus, Viśńu said: “Look, Gayasura! Before I granted you a boon. Now you grant me a boon.”

Gayasura said, “My Lord, I am yours, so whatever you want I will give you.”

Then Viśńu said, “You see, I want you to turn to stone.” Gayasura fell prostrate on the ground. Starting from the lower parts of his body, he began to turn to stone. Gradually Gayasura’s whole body was turning to stone. Then Gayasura said: “I am ready to grant you the boon you are asking for, but on three conditions. The first is that you put your divine feet on my chest – you must put them there.” Viśńu said: “So be it.” The meaning is that Viśńu was installed in Gayasura’s heart. “The second condition is that whoever worships you will certainly attain mukti [liberation] and mokśa [non-qualified liberation]. To anyone in the world – even a sinner or a durácárii – who worships you, you must give mukti and mokśa.” Lord Viśńu agreed to this also: “So be it.” “The third condition is, if anyone worships you and does not attain mukti and mokśa, then Gayasura will rise again.” Viśńu said: “So be it.” Now see the beautiful way Gayasura has been characterized here!

(From the discourse: “Even the Greatest Sinners)

IDEATE ON THE DIVINE

May we all focus not on the the poor behaviour of bad devotees but instead adopt a high spiritual ideal.

“Cherishing a strong desire to know and understand Him, think of Him, ideate on Him, meditate on Him – You will certainly attain Him.” (2)

“Parama Puruśa, Parama Pitá, says that even if you are the worst type of sinner, that is, he whom the sinners hate as a sinner, what will happen? Bhajate mám ananyabhák. If you take the shelter of Parama Puruśa, then what will happen? Parama Puruśa will save you from all those serpentine nooses of sin. (You know “serpentine noose”, a noose which catches a snake like this? It is called a “serpentine noose”.) And for those who take shelter, those who resort to Parama Puruśa, what will happen? Parama Puruśa will save them from this serpentine noose of sin. So a person must not be afraid of sin, he should be free from all worries and anxieties regarding sin. Parama Puruśa will help him. Parama Puruśa is always with him.” (3)

Namaskar,
in Him,
Caetanyadeva

REFERENCES
1. ‘The Lord’s Feet’
2. AMIWL-6
3. Ananda Vacanamrtam – 12, The Real Value of the Human Entity

Note 1: LINK TO ANOTHER LETTER ON THIS TOPIC

http://anandamargauniversal.blogspot.com/2013/06/devotee-story-good-or-bad-bhakta-1.html

*****************
Prabhat Samghiita

“Bole tha’ko bha’loba’si, ka’je prama’n na’ pa’oya ja’y…” (PS 1984)

Purport:

O’ Parama Purusa, You are Love Personified and You are the Creator of this universe, this I can feel in my heart. But why then are there thorns in the beautiful flower garden. And why are those tender, succulent flower petals withering away into the oblivion. O’ Divine Entity, You keep telling me that You love one and all, but Your actions do not show this.

O, You have made the moonlight so brilliant, enchanting, soothing, and attractive. Why then do You take away that beauty by enveloping it with the deep, black clouds. Its charm does not last long. In the forest there are so many wild deer and You have given them such captivating, attractive, and beautiful eyes, why then do cruel hunters stalk and kill them. On the one side You made this universe so attractive, charming, and wonderful, and on the other side You are destroying it. O’ my Lord, You keep telling me that You love one and all, but Your actions do not show this.

O’ Parama Purusa Baba, You have created such a charming and colorful world. The rainbow which You created is so alluring to the mind and so attractive to the eyes, then why do You make it vanish into the void. O’ my Lord, the expression of everyone’s life is such a grand and sweet experience. The vitality of life is such an incredible gift. Why then is the shadow of death’s dance on the head of every being and threaten their existence. O’ Lord, You keep telling me that You love one and all, but Your actions do not show this.

Baba, Your divine liila is unfathomable. Please love and protect me and shower Your grace on me…

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Baba

This entire posting is composed of 2 parts:
(1) Posting: Baba Story: That Dance;
(2) Prabhat Samgiita #2014;

== BABA STORY: THAT DANCE ==

Note: Only those who do sadhana sincerely and have a devotional connection with Sadguru Baba can understand this story – otherwise, for others, this below story is…

Namaskar,
As the Divine Father, Baba has come on this earth to give ultimate salvation by decreasing the distance between He and His children. He has come to create an intimate closeness with His devotees and encourage all to come even closer and still more close.

So despite being the Parama Purusa incarnate and the most Magnanimous One, Baba would always create a heart-felt link with His devotees which would automatically melt the gap between His supreme greatness and our ordinary selves.

And one of the wonderful ways He would accomplish this was by using humour and tender expressions with His devotees. By making everyone laugh and smile, then sadhakas would immediately feel more relaxed and closer with Baba. This was the very sweet and gracious way in which He would communicate with His bhaktas.

Each and every margii has their own personal experience of closeness with Him and by that way they could feel His sweet touch; and, those who could not get this feeling could not remain. So every margii has their own experience and realisation.

Following then is but one of the many highly memorable occasions when Baba would make us all smile and laugh and thereby bring us closer to Him. Despite our faults and despite our limitations, through His immense warmth and love, and yes, by making us laugh, we would feel that whatever we may be in this world, certainly we are His and He is mine. That was one of the very special ways in which Baba would make us all feel close.

Here then is one of the scenes which I recall and others should also share their memories also.

BABA’S ARRIVAL INTO THE PANDAL

At one particular DMC that I attended, the huge crowd of margiis and workers were anxiously awaiting Baba’s divine arrival. The pandal was completely full and everyone present was involved in singing and dancing kiirtan. All were in a blissful flow and the devotional feeling was
mounting more and more as they expected Baba to come any moment.

Then suddenly one Dada started shouting and the kiirtan came to a distinct halt. Then another Dada began raising the slogan, “Parama Pita Baba Ki!”, and everyone exclaimed “Jai”. Again and again the slogan was raised: “Parama Pita Baba Ki– Jai!”

The volume and vibration of the pandal was increasing and everyone knew that at any moment Baba would be coming. The slogan was raised one more time and then we could all see Baba entering onto the stage. Cries of “Baba, Baba” could be heard all around and still the slogan was going on,
“Parama Pita Baba Ki- Jai!!”.

The whole pandal was charged and vibrated by His presence.

As Baba walked slowly across the stage surrounded by His entourage, He passed His cane to one Dada and majestically sat down on the dais. Quickly another Dada came forward to remove Baba’s shoes.

As Baba moved onto the center point of the dais, one or two Dadas were involved in arranging the side pillows of His seat. Then, for a second time, Baba brought His hands together and gave His blessing across the entire Pandal.

Everyone was feeling waves of bliss as Baba looked in their direction. Then one Dada approached Baba with a mala and garlanded Baba and then did sastaung pranam. Everyone was completely focused on Baba– watching His every gesture and move.

Baba then began giving some directions to a few Dadas who were by His side and then they took leave and went from the dais.

Baba then looked out across the sea of margiis and in a smiling manner He said, “How are you– everything is alright?”.

Then everyone present simultaneously replied, “Yes Baba!”.

Baba looked to be in a very jolly mood and that heightened everyone’s happiness and joy.

Then in successive order Baba graciously performed blessings for newly married margiis and then distributed prizes to various workers and margiis.

BABA’S VERY HUMOROUS REVIEW

Immediately thereafter, per the system of DMC, there was a call for brothers kaoshikii. And Baba smiled and turned slightly towards His left and looked over in that direction.

One Dada could be heard saying, “Dhin dhin dhin, dhin dhin…” and on that count the brothers’ kaoshikii dance began.

Actually those brothers had not been practicing kaoshikii recently. They already thought that they were the best dancers of kaoshikii – better than others – so there was no need to practice. This was the unfortunate outlook they had cultivated. They felt a sense of entitlement. With this attitude they started dancing.

Since it was the time of DMC there was a big crowd. And those brothers were dancing as if they were already perfect at kaoshikii etc. This was their inner feeling.

Baba was smiling towards those brothers who were dancing. After a minute or two, the call came “Halt!”, and all the dancers immediately stopped, thinking they had done it flawlessly.

Normally, the sisters would then be signaled to start their kaoshikii. But on this particular occasion, Baba was smiling and still looking over towards those brothers who had just completed their dance. So everyone’s focus was in that direction.

Then in a jolly manner and in a smiling way Baba very reassuringly spoke the following:

“You know the kaoshikii dance displayed by the boys was very good – (Baba was still smiling)

“–with the exception of a few points.”

Then in a charming way Baba said:

“The teamwork was not so good; the angular bending was not so good; and, there was actually no rhythm.”

Then in a jovial mood, Baba concluded:

“With the exception of these three points, it was very good.”

Hearing Baba’s dramatic delivery and humorous words, we all laughed – everyone laughed – and this laughter continued for several seconds. We were all charmed by His manner. Side by side, in a very benevolent way, those dancers got the message that they were not exempt from practicing. In their heart of hearts, they understood that they should refine their movements and dance with a sense of surrender – not ego. This was the great benefit they received, by His grace.

By this way, by Baba’s humorous response, all felt loved and cared for, and everyone understood in the depths of their heart that, “I are His child and regardless of how my performance is, always He loves me and finds a way to help me progress.” We all felt very close to Baba.

WHAT WE CAN UNDERSTAND FROM THIS

There are a few things we can all understand from this.

1) Baba was giving the encouragement that no one should feel dejected by their performance and that He recognises the sincerity of their effort and gives everyone His love and affection.

2) Baba wanted that everyone present – whether they were dancing or not – should improve the standard of their kaoshikii.

3) If Baba would have just appreciated the performance and not pointed out the defect in their dance, then no one would have been aware of their mistake and by that way those dancing and those watching would continue their poor way of dancing in the future.

4) If Baba had only scolded these new margiis then they might think that doing kaoshikii was beyond their reach and they also would not feel close to Him.

5) But by Baba’s special way, He appreciated their effort and guided them for their improvement.

BABA MAKES THE WHOLE ENVIRONMENT BLISSFUL

Really in that moment everyone felt loved, cared for, and close to Baba. Such was the effect of His radiant Presence and special words.

Thereafter, the DMC program took its course and the sisters danced kaoshikii and the brothers tandava and after that Baba announced, “The subject of today’s discourse…”.

And always we will remember that in spite of how poor the kaoshikii dance was, Baba found a way to appreciate their effort and everyone laughed and felt close. So Baba has a unique way of making the entire atmosphere blissful.

SOME MORE REFLECTION

Baba is not only Guru but He is our Father and in His each and every expression He is very close and sweet. How can we forget those moments. And to this very day, whenever I close my eyes then I remember that special time and I feel His close proximity. And that gives me the energy to move
forward.

DO NOT LEAVE IT FOR TOMORROW

By Baba’s sweet grace we will all realise the height of human glory and live life divine and reach up to Him.

Baba says, “Do not forget your life; do not forget the path; the path is very noble, very beautiful, and it is for you to know that, it is for you to realize that, so do it from today. Do not leave it for tomorrow, tomorrow may not come for you. Who knows? The sun may not rise for you tomorrow. No one can say who is going to live from today till tomorrow. It is up to Him to decide. So as long as we are here today, let us try to take [advantage] of this opportunity and do sa’dhana’ and follow dharma; thereby you will know Him, [you will complete] the beautiful journey of knowing Him. So let us know Him today. In this way we will be able to provide paths for human beings to come. Animals also are marching ahead to know that Supreme Entity. So it is our duty to make the way, to pave the way, in order for everyone to come on this path. Realize Him. Realize that Supreme Being within you. This is your dharma, this is your path; and let this path be yours, and victory will surely be yours.” (1)

Namaskar,
Sastaunga Pranam to Baba,
Karmendra

REFERENCES:
1. Ananda Vacanamrtam – 31

Prabhat Samgiita #2014
“Bha’lo besechile keno bolo…” (PS 2014)

Purport:

O’ Parama Purusa, You have graced me and brought me in Your close proximity and showered me in Your divine love. So it is Your liila that now I have deep longing for You yet You are not coming close. O’ my Lord, please tell me why You loved me. What was the use, if today You do not allow me to hold You. Internally You are not moved or touched by my tears. You remain impassioned and distant.

O’ Divine Entity, I have decorated my humble abode exclusively for You. By Your grace I am trying to follow 16 Points and Your many do’s and don’ts to prepare my mind for Your divine arrival. I have forgotten who is close and who is distant; in my heart there is no differentiation from one human being to another. Everyone is mine. O’ my Lord, after crying profusely for You, I became miserable, and in this way my whole night passed in Your longing. Because You did not come.

O’ Parama Purusa, O’ Baba, in the end the flowers dried up and withered away. And all my tears just dried up in the air. The pain and suffering of my longing floated away in the sky and ultimately got lost in the oblivion.

Baba, I am crying in Your longing but You are not coming. Then why are You attracting me and why have You bound me in Your divine love. Baba, my heart and mind have become so restless – yet You are not coming close. Why are You doing like this. Baba, please grace me and come close…

End Note: This is a deeply devotional song where the sadhaka is blessed with intense love for the Lord. It is only with the deep feeling of longing that the mind rushes towards Parama Purusa. Without that sense of ‘longing’ in the heart then one cannot get Parama Purusa. So in order to move ahead on the spiritual path, one must long to attain Him. Indeed this yearning to have Him is one essential factor in getting His closeness. So in this song, by Baba’s grace, the devotee has a deep sense of longing in his heart. And by that way the sadhaka becomes more and more close until finally merging in Him. Altogether, it is similar to how one baby starts crying and wants to be held by the mother, and then that mother comes rushing to get her baby. Likewise, the feeling of longing is absolutely necessary in devotional life, because in that way one gets Him and reaches the Goal, by His grace.

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Baba

HARMFUL BABA STORY ABOUT

DOG PRACTICING HIGHER PRANAYAMA

Namaskar,
One Baba story book – published in Hindi – contains many good stories, yet, unfortunately, also contains some very serious flaws. Here we are going to address one of those critical flaws wherein the writer attributes a false statement to Baba.

Specifically, the writer claims that Baba told the following:

“Animals of the dog group perform shu’nya khumbak [pranayama] while sleeping.” (Note: Shu’nya kumbhaka means keeping the air expelled after exhalation, and not breathing in again.)

More about the “veracity” of this statement is explained below.

First it should be understood that by directly addressing such flaws, the book can be corrected and made better; and, most importantly, Sadguru Baba will be presented in the proper light. Then the publication will be cured of its ills.

As Ananda Margiis, we must examine the veracity of this claim. Because as we know, if an incorrect philosophical tenet is put forth in story form, then the whole society can be led astray. This happened in the past with Mahasmbhuti, i.e. Lord Shiva and Lord Krsna. Such events must not be repeated.

STEPS OF PRANAYAMA

Most senior sadhakas know that a type of pranayama has elements known in Sanskrit as puraka (inhalation), kumbhaka (retention of breath), and recaka (exhalation). Here I am referring to a type pranayama this is potentially very dangerous whereby if not done correctly, one may even die. This is not the pranayama done as the 4th lesson of Ananda Marga sadhana, but rather a different pranayama.

Then there is another aspect of pranayama known as shu’nya kumbhaka, i.e. the act of keeping all the air expelled for a period of time before taking the next inhalation. That is the topic of this letter.

BEWARE – VERY HARMFUL IF DONE WRONGLY

So everyone should know that practicing any type of kumbhaka pranayama without getting the proper guidance from an acarya is very harmful. Baba has delivered a stern warning about this. Because if this practice is done incorrectly then one may puncture their lung and be forced to get emergency medical treatment in the hospital; and, various other physical and psychic problems can arise if this type of pranayama is wrongly done – even death itself. The body and mind can become so adversely affected that the person actually dies. That is why Baba has advised us not to practice any type of kumbhaka pranayama without proper instruction.

You can ask your acarya more about shu’nya kumbhaka; certainly they will warn you about how harmful it is if not done properly.

In contrast, our 4th lesson pranayama is comparatively safe. Though certainly one should practice 4th lesson after taking proper precaution and carefully following the guidelines as told in Caryacarya. Just to reiterate, in our 4th lesson pranayama meditation, there is no aspect of shu’nya kumbhaka or any type of kumbhaka. There is only puraka (inhalation) and recaka (exhalation).

What we need to know here is that shu’nya kumbhaka pranayama means keeping the air out for an extended period, and that the writer claims Baba said dogs do like this when they sleep. As if animals in the dog family just sleep in a state of shu’nya kumbhaka, i.e. they exhale, and keep the air out entirely while they sleep and do not inhale again until after they awaken. This is an outlandish idea. How can a dog do like this. Baba would never tell such a thing.

WHAT ONE FAMILY ACARYA WROTE

Yet on page 131 of his book, “Baba Antarya’mii” (Hindi), one family acarya – Shrii Diip Narayanji – has laid claim that during senior acarya classes Baba stated that dogs do shu’nya khumbak when they are sleeping.

Here is his exact line from acaryaji’s Hindi publication:

“Dog group sote samay shu’nya kumbhaka karte hain.”

The English translation is:

“Animals of dog group perform shu’nya khumbak [pranayama] while sleeping.”

This is the statement acaryaji has attributed to Baba. But how can a dog sleep and do shunya khumbak and not take any air while it sleeps. This is a most erroneous and outlandish claim. Obviously Baba never made such a statement. Clearly, the writer is confused.

Moreover, dogs are unable to practice any form of meditation, let alone shu’nya khumbak pranayama. So this is just a false and bogus claim.

THE BOOK MUST BE FIXED

Now it is the duty of Shrii Diip Narayanji’s son, Randhir ji, to correct this mistake. This is a grave error as it is done in Guru’a name. It should not be in print that animals from the dog family practice shu’nya kumbhaka pranayama. This is a complete misnomer.

Many other aspects of the book are ok, yet there are a number of critical issues.

In particular, when Shrii Diip Narayanji tries to explain Ananda Marga philosophy or wrongly cites Baba, then he goes far from the path. And verily that defeats the whole purpose in writing. The book is meant to serve as a clarification of Ananda Marga ideals, but, at times, the author is steering things in the other direction. His explanations misguide the reader. That is the problem.

We should contact Randhir ji and inform him of the situation. An errata page is needed that corrects the various errors in Ac Diip Narayanji’s book.

ENSURE, EVERY WORD AND EXPRESSION IS

CONSISTENT WITH ANANDA MARGA IDEOLOGY

Since 1990, various Baba story books have been written and many have serious flaws – i.e. poor devotional expression and wrong explanation of Ananda Marga ideology. That does not mean that such books should not be written. Only it means that greater care must be taken before publishing a Baba story book.

It is very important to share draft editions with various senior sadhakas etc to ensure that every word and expression within the book is consistent with Ananda Marga ideology. By having numerous proofreaders ahead of time, it is sure that the final publication will be of a higher standard.

Unfortunately, the way things are going these days, many such publications are wrought with inaccuracies, including the book by Shrii Diip Narayan ji, Baba Antarya’mii.

Following are some of Baba’s divine teaching about pranayama including shu’nya kumbhaka pranayama.

PRANAYAMA AS DESCRIBED IN CARAYACARYA

Here below Baba is describing the pranayama which is the 4th lesson of Ananda Marga sadhana. By reading the following it is evident that there is no component of kumbhaka in this practice. So none should confuse this with that potentially very harmful pranayama that is discussed throughout this letter.

“Closing the eyes, sit in either siddhásana, padmásana or bhojanásana. Do bhútashuddhi. After doing ásana shuddhi, concentrate your mind on the point that the ácárya will fix. Then, after doing cittashuddhi, ideate on the first syllable of your Iśt́a mantra, press and close the right nostril with the thumb of the right hand, and draw in a deep breath through the left nostril. During inhalation, ideate that infinite vital energy is entering the point from the infinite Brahma who is existing all around. After taking a full breath close the left nostril with the middle, ring and little fingers, and, taking the thumb away from the right nostril, slowly let out the air (Ideate that the infinite vital energy is returning from the point to that Infinite Brahma). During exhalation ideate on the remaining syllable of your Iśt́a mantra. When the breath has been fully expelled from the right nostril, inhale as fully as possible again through the right nostril. Afterwards, closing the right nostril with the thumb and removing the fingers, exhale the air through the left nostril. This completes one round.” (Caryacarya – III, Pranayama)

HOW TO MAXIMIZE YOUR STRENGTH & BECOME STRONG

“Moreover, the process of breathing, depending upon whether the breath is flowing through the right nostril or the left nostril or both nostrils, influences people in various ways. It was Shiva who determined what kind of activity should be performed, depending on which nostril the breath was flowing through, and depending on whether the id́á or piuṋgalá or suśumná channel was active. He set down specific rules and regulations as to when one should undertake physical, psychic or spiritual activities. He further instructed when and in what circumstances one should do ásanas, práńáyáma, dhárańá, dhyána, etc. This science, which Shiva invented and developed, was known as svara shástra or svarodaya [science of breath control]. Prior to Him, the world was not aware of this science. Shiva also gave clear instructions how this science could be applied by people in the practical field of action. In fact, this svara shástra did help the people later to solve many problems in their mundane as well as spiritual lives. When doing a heavy job while breathing normally, a person might have serious difficulties – perhaps one’s limbs might be broken – but in a state of baddha kumbhaka, or púrńa kumbhaka [with the lungs full], one can easily do the same work. While doing some over-strenuous activity in a state of shúnya kumbhaka [with the lungs empty] one might even die.”
“Suppose you are climbing to a high place or lifting a very heavy load. If you do not follow the system of breathing while lifting the load, your hands may become painful or your bones dislocated. If you do the same work in a state of shúnya kumbhaka, you will have great difficulty – you may even collapse. If, on the contrary, you perform any strenuous activity in púrńa kumbhaka, taking a deep breath, you can easily do it. All this comes within the scope of that svaravijiṋána. You might have read in the Rámáyańa that Hanuman, by taking a deep breath, made his body swell and lifted a whole mountain. Although it is a mythological story, it refers to the science of svaravijinána.” (Namaha Shivay Shantaya, Shiva – the Focal Point of Everything (Discourse 3))

DANGEROUS TO PRACTICE

Here is one of the many places where Baba Himself advises that non-sadhakas should not practice pranayama as without the proper training they may harm themselves.

“Práńáyáma is meant for sádhakas – it is better for non-sádhakas not to take the risk of injuring themselves by doing práńáyáma.” (Caryacarya, part 3)

But for sadhakas, 4th lesson pranayama is very important

PAUSE IS NOTHING BUT A STATE OF DEATH

“In the case of respiration also, after human beings inhale, they do not immediately exhale. They retain the breath inside for a while, and then they exhale. Similarly, after exhaling, they do not immediately inhale. They stop for a little while, and then only do they inhale. So in both cases there is a pause for a short while. The first pause, after inhalation, is called púrńa kumbhaka, and the second pause, after exhalation, is called shúnya kumbhaka.” (Subhasita Samgraha – 21, Dhruva and Adhruva)

QUESTIONS AND ANSWERS GIVEN BY BABA

“Question: What is the meaning of recaka?”

“Answer: Recaka means “emptying”. When one exhales completely and keeps the breath out during the process of breathing, it is called recaka.” (Yoga Psychology, Q & A #14)

“Question: What are the differences among recaka, púraka, and kumbhaka?”

“Answer: At the time of práńáyáma, when one exhales the breath completely, it is called recaka; when one inhales completely, it is called púraka; and when one retains air inside the body, it is called kumbhaka.” (Yoga Psychology, Q & A #15)

REMARKS

If any aspect of this letter is unclear or you have any questions, then please write me.

Also, it should be known that there are a number of other problems with this book; please come forward with other fallacies and inconsistencies that you have found in this book. In brief, to improve this publication the need of the day is to point out any and all places where the book does not match Ananda Marga ideology.

WHAT IS NEEDED TO WRITE A PROPER BABA STORY

It is important for us to consider what is needed to write a proper Baba story. First and foremost one must ensure that the Baba story is itself true. After carefully making this assessment, these following criteria are needed: (a) deep devotion for Baba, (b) pointed understanding of Ananda Marga philosophy, and (c) literary skill.

Devotion allows a person to write with proper flow and prana. Ideology brings right direction and philosophical consistency. Literary skill brings artistic value and beauty.

Of these three characteristics, if one has only devotion and lacks philosophical understanding and lacks writing skills, then sometimes their story will not have philosophical support. And in some cases the stoy may even be dogmatic. And, certainly without literary skill, the story will be rough and jagged and will lack proper expression.

If one has only philosophical understanding and lacks devotion and is shy on writing skills, then their Baba story will be dry and poorly expressed.

And if one only has literary prowess, yet lacks both devotion and philosophical understanding, then that story will like applying cosmetic make-up to a dead person – there will not be any charm. It will be useless and dogmatic. If a person is alive and healthy, then that make-up will have some value, i.e. if one has devotion then that literary skill give devotional flow to the story, but if one does not have devotion then that literary skill is meaningless. What they write will be low-minded and dogmatic. So first one must have devotion and philosophical understanding, then literary talent can add beauty – otherwise not. Writing a story only with one’s literary skill – without proper devotion and devoid of ideological value – is of no use whatsoever.

So if there is proper devotional feeling and ideological understanding, then one’s literary skill will help make that story shine. While if one uses all their literary talent on a story that lacks devotional feeling and philosophical understanding, then that story will be a mess – i.e. useless and poisonous.

Unfortunately, nowadays there are some who fall in this last category. They have the writing skills, yet utterly lack proper devotional feeling and ideological understanding. In that case, the devotional component of the story is ruined or left out entirely, or one will write something contrary to the ideological fundamentals of Ananda Marga.

Best is to cultivate or have all the qualities: (a) requisite devotion, (b) understanding of Ananda Marga philosophy and (c) literary skill. Then one can write a beautiful and loving account that will inspire so many readers across the ages. And again, the first and foremost point is to ensure that the original material – i.e. the Baba story itself – is true and accurate.

Namaskar,
In Him,
Madhava Deva


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Baba

This entire email is composed of 3 parts:
(1) Posting: Another False, Misleading Baba Story;
(2) Trailer Quote: Health Guideline: Knowing the Root Cause;
(1) Prabhat Samgiita #683;

Each section is demarcated by asterisks (***).

== ANOTHER FALSE, MISLEADING BABA STORY ==

Namaskar,
In one Dada’s collection of Baba stories, a critical assertion is made by one storyteller about the nature of our sadhana practice. Specifically, it is stated that the highest aspect of sadhana – nirvikalpa samadhi – means physical oneness with Parama Purusa.

As Ananda Margiis, we must examine the veracity of this claim. Because as we know, if an incorrect philosophical tenet is put forth in story form, then the whole society can be led astray. This happened in the past with Mahasambhuti, i.e. Lord Shiva and Lord Krsna. Such events must not be repeated.

This letter examines the accuracy of the assertion that nirvikalpa samadhi means physical oneness. We should all see how far this key assertion from Dadaji’s collection of Baba stories is in concert with Ananda Marga spiritual philosophy. Really, does nirvikalpa samadhi mean physical oneness with Parama Purusa?

WHAT EVERY SADHAKA KNOWS:

HOW SADHANA IS DONE

Every sadhaka knows that meditation is a psychic and psycho-spiritual phenomenon. Spiritual attainment comes as the unit mind nears and touches the shores of the Cosmic Mind.

So sadhana is primarily a mental & spiritual endeavour – not a physical one. This is a fundamental point which we all accept.

Even the person initiated yesterday understands that to do sadhana one must close the eyes, keep the body still, and use the mind to dive within. Thus we are drawing the mind away from the physical sphere and channelising it toward the inner spiritual world.

Even in first lesson, the aspirant closes the eyes, withdraws the mind from physicality and by this process enters the purely psychic realm. One’s whole focus is on the mental sphere; thinking is everything. In pointed fashion, the mind is then directed through various cakra points until it reaches the ista cakra. There the sadhaka begins mantra japa, thereby crossing into the psycho-spiritual realm. When the mind reaches its apex stance and become lost in object of ideation, that is known as samadhi. Then one is in a purely spiritual state.

So from day 1 in Ananda Marga, every practitioner understands that in sadhana the flow of mind is towards the psychic and spiritual realm.

BABA OUTLINES THE PATH OF SADHANA:

CULMINATES IN SPIRITUAL REALM

Here Baba Himself below gives a beautiful and precise explanation of the path of sadhana – i.e. how the movement starts in physicality and proceeds onwards towards the pure spiritual plane. The spiritual realm is the culminating aspect.

“Sádhaná starts in the plane of physicality and moves towards the physico-psychic plane. This first phase of sádhaná is performed by the “doer I”. Then from the physico-psychic plane to the pure psychic plane, and from the pure psychic plane to the psycho-spiritual plane – this portion of sádhaná is done by the “knower I”. In the final stage of sádhaná, the pure spiritual phase.” (1)

Hence, it is very clear from Baba’s above teaching that the more subtle aspects of realization occurs in the psycho-spiritual and purely spiritual realms.

HIGHEST REALISATION IS NIRVIKALPA SAMADHI

And as is commonly known, the highest attainment on the path of sadhana is nirvikalpa samadhi.

Ananda Marga spiritual philosophy mandates,”Such a state is called Nirvikalpa Samádhi or the state of total absorption of the unit-mind in the Supreme Spirit.” (2)

“Mind merges with Parama Puruśa; there remains only Paramátma and not the mind. This is called Nirvikalpa Samádhi.” (3)

So the apex of all sadhana is nirvikalpa samadhi wherein the mind loses its own individual existence and becomes one with the Cosmic Self. Baba Himself terms this “the pure spiritual phase.”

Or we can say that when mind is merged in Supreme Consciousness then that is savikalpa samadhi; and, when mind is entirely lost – like a drop of water becomes completely lost within the vast ocean – then that is nirvikalpa samadhi.

So the matter is very clear and quite straightforward.

ONE STORY:

NIRVIKALPA SAMADHI IS “PHYSICAL ONENESS”

Unfortunately, one storyteller, herein referred to as “ST”, has outlined the path of sadhana in the opposite manner.

“People who are satisfied with feeling psychic oneness with Him attain Savikalpa Samadhi and that those who are not satisfied with this, and who want physical oneness with Him attain Nirvikalpa Samadhi (of a high order).”

So the storyteller’s (ST’s) words run entirely contrary to Baba’s stated guideline. Baba says that nirvikalpa samadhi is the culmination of sadhana where the mind is lost in the spiritual realm, and ST contends that nirvikalpa samadhi culminates in the purely physical plane, i.e. “physical oneness”. So ST’s explanation is the polar opposite of Baba’s divine guideline.

After all, when the mind itself is not something physical, and when that mind is then goaded towards something more subtle, i.e. that Supreme stance, then there is no question of nirvikalpa samadhi meaning “physical oneness.” That is entirely illogical and irrational and wholly against Ananda Marga teachings on the science of mind.

And this is the story that one Dada included in his collection. How far Dadaji is truly confused about this, we can only surmise. What is clear however is that this aspect of his collection of spiritual stories does not properly reflect the ideals of Ananda Marga ideology.

IMPORTANCE OF STORIES

Since the very beginning of human expression, stories have played a vital role in guiding (and misguiding) the common people. General citizens are not interested in philosophy, rather they turn to stories for their learning and education and to soak up spiritual teachings. A good story leads the masses in the right direction with right understanding, whereas a poor story leads people in the wrong direction with the wrong understanding.

THIS STORY MUST BE CORRECTED:

NEW PEOPLE LED ASTRAY OR THINK ANANDA MARGA IS LOWLY

It is most unfortunate that the story Dadaji shared falls in the latter category – it misguides.

So the longer this story and accompanying explanation are circulating around, the more misguided people will become. Or perhaps even worse, some new readers may already have the idea in mind that meditation moves towards the spiritual realm, in which case when they read the story they will think that Ananda Marga is some lowly path since it culminates in the realm of pure physicality.

For these reasons and more we must be adamant that all our writings – especially our stories – perfectly reflect Ananda Marga ideals. Unfortunately, this particular story could not live up to this standard as it leads people away from Ananda Marga spiritual teachings by wrongly stating that the highest attainment in sadhana – nirvikalpa samadhi – culminates in the realm of physicality.

The appropriate steps should be taken to either correct or remove this section from his compilation of Baba stories etc. Kindly help us contact Dadaji so he can attend to this at the earliest.

THE PROCESS OF SADHANA

Here Baba describes how the aspirant is to withdraw their mind from external physicality and goad the mind within – in a step-wise manner. The following teaching from Baba wonderfully puts forth this process.

Yacchedváun manasi Prájiṋastad yacchejjiṋána átmani,
Jiṋánamátmani mahati niyacchettadyacchecchánta átmani.

“Absorb the forces of your organs in your vital force, and the dormant potentiality of your sensory power will make you more energetic – more mentally powerful. That is why wise people direct all their endeavours towards this end. Gradually merge this awakened mental force in your intellect, in your subtle sense of ego. In other words mingle your sensory potentiality with your mental potentiality and your mental potentiality with the potentiality of your I-feeling. Then identify all the collective force of your microcosmic intellect with your great I. That is to say, merge all the potentiality of your unit-I, in that of Cosmic-I. People of wisdom, eventually absorbing all their egocentric potentiality in the integrated, calm, non-attributional Entity, attain their deliverance from all evil thoughts and worries. This gradual process of absorption of the unit consciousness in the Cosmic Consciousness or the individual entity in the collective Entity is what is called Sádhaná (spiritual practice). The final attainment of attributelessness in the restful and tranquil Atman is the Supreme target, the ultimate goal. The only duty of one who has attained human body in whom human potentiality is present, is to progress on the path of sádhaná. No one of intelligence should waste even an iota of time. With every respiration your longevity is diminishing. From the day of your birth as an infant you have been speeding towards the funeral pyre. Every moment is taking you closer and closer to death. So I say do not waste your time needlessly.” (4)

The following are many of Baba’s related teachings on nirvikalpa samadhi.

STATE OF COMPLETE MINDLESSNESS THE JIIVA GETS COMPLETELY MERGED

“The sádhaka first sat in siddhásana with the spinal chord erect, and then began to practice dhyána on all the cakras – múládhar, svadhistána, mańipur, anáhata, vishudha. During that period he had a unique experience. He felt within that his dear object of meditation was dancing with two skulls. Thereafter, he raised his mind to ájina cakra and began to practice dhyána in the prescribed dhyána mudra. Next, when he concentrated his mind on lalaná cakra, the function of the ten sense organs of his body was suspended. The sádhaka lost his mind in the Cosmic Mind and became one with the Cosmic Mind. He looked peaceful and serene.)”
“It was noted in the aforesaid instance that his indriyas and unit mind totally lost their power of functioning. And in the total absence of the mind-entity the unit mind can have no notion of duality. “Tasya sthitih amánasikeśu”. This is why this samádhi is called nirvikalpa samadhi.”

“Átmani mahadaham’ cittánám’ prańáshe nirgunásthitih nirvikalpa samádhi vá” (Ánanda Sútram).

“Some sádhakas’ minds, the moment they reach the pituitary gland, stop functioning. The minds of some sádhakas cross all the cakras, rising in gradual ascendancy from the lowest cakra, and ultimately reach the sahasrára cakra. This is the highest state of realization in the spiritual sphere. When the unit mind goes beyond the jurisdiction of the indriyas, and the seeds of reactive momenta have been completely destroyed, it becomes altogether non-existent. In that state of complete mindlessness the jiiva gets completely merged in Shiva. The mind, after reaching the sahasrára (pineal plexus) does not return. And due to the obliteration of spatial differences the sádhaka dies a physical death.”

Páshabaddho bhavejjiivo páshmukto bhavecchivo.

“But the minds of those whose samskáras are not yet completely burnt up, descend again after remaining in a trance for a certain period. Some sádhakas’ minds, after reaching the stage of kalá, stop functioning. Under natural circumstances these sádhakas remain without any external body-consciousness for about five or six hours. If the mind rises still higher, they can remain unconscious for 24 hours.”
“Nature of the post-trance state: After the samádhi or trance is broken, two completely different pictures of the different worlds present themselves before the sádhaka. In the inner life he or she experiences an unbroken flow of bliss – an endless ocean of bliss, with external tranquillity and indescribable sweetness. On the other hand, the outer world appears to be dry, desolate and unsubstantial. In the inner life, he feels the most intimate contact and sweetest touch of the loving Father, but in the outer world, he or she feels detached from the original abode – the abode of eternal bliss. So this world of inferences appears to be dry and dreary. One feels difficulty in adjusting with the external world. The pangs of separation from the Lord affect one’s mind. As a result, sometimes one bursts into laughter, sometimes one breaks into sobs. To normal people his or her behaviour appears to be abnormal, but actually it reflects a very high stage of spiritual attainment. Soon afterwards, he or she attains the non-attributional stance – the highest state of spiritual attainment. Attaining this highest stage, by the Macrocosmic Grace, the sádhaka establishes himself in the original stance of the Supreme Entity – Parama Brahma.” (5)

WHEN IT BECOMES PERMANENT IT IS CALLED MOKŚA

“Mokśa – When the sam’skáras of a sádhaka or a spiritual aspirant are exhausted the inactive or dormant mind merges into the unit consciousness and the unit consciousness merges into the cosmic consciousness. This the state of Nirvikalpa Samádhi. Nirvikalpa Samádhi, when it becomes permanent it is called Mokśa or salvation.” (6)

THE REASON THAT BEGINNERS FIND IT DIFFICULT

“Dhyána: Diipanii and mantra caetanya are not necessary in the process of dhyána, but they are necessary in japakriyá [auto- or outer-suggestion through repetition of mantra]. Those who are unsuccessful in japakriyá find it very difficult to master the practice of dhyána. In the process of dhyána, mantra, diipanii, and mantra caetanya – all three – are associated with the dhyeya Puruśa [Puruśa as the object of ideation]. So from a subtle perspective, japa is a composite of a number of processes, but dhyána kriyá is complete in itself, and this is the reason that beginners find it difficult to become established in dhyána. For those who can establish themselves in dhyána, however, samádhi is a certainty…Only after one is established in dhyána can one attain nirvikalpa samádhi. If one is established in samádhi, liberation or salvation will come as a matter of course. ” (7)

THIS STAGE OF SPIRITUAL ATTAINMENT IS ONLY POSSIBLE WHEN…

“The goal of a spiritual aspirant is Nirguńa Brahma [Non-Qualified, or Non-Attributional, Supreme Entity] then ultimately the microcosmic mahat will also merge in pure Citishakti. The unit mind will totally lose its individual existence and become one with Supreme Consciousness. In such a case, where all mental activities are suspended in Bhúmábháva [Cosmic ideation], it will be a case of objectlessness, or nirvikalpa samádhi (the trance of indeterminate absorption, or total suspension of the mind).”
“This stage of spiritual attainment is only possible when all the guńas, or binding factors, have ceased exerting a static influence on the mind. This state is the state of mindlessness and consequently objectlessness.”
“This state is verbally inexpressible, because Tasya sthiti amánasikeśu – “This state of objectlessness being beyond the orbit of the mind, it is not mentally apprehensible.”” (8)

THERE REMAINS ONLY PARAMÁTMA AND NOT THE MIND

“Only one who has love for Parama Puruśa can take His ideation. Love is the expressed form of devotion. When does this expressed form occur? When it has its root or seed, only then it can occur. When there is seed, only then it will sprout. That seed is devotion. So, only that one can make oneself great, only that one can take the correct ideation of Parama Puruśa, who has the seed of devotion within. Let us see it from another view point. If one, after transforming mind into a point, without making it vast, merges it into Parama Puruśa, surrenders it to Parama Puruśa, then, in that case, individual mind does not exist. Then what happens? Mind merges with Parama Puruśa; there remains only Paramátma and not the mind. This is called Nirvikalpa Samádhi. In Savikalpa Samádhi the mind enjoys bliss because of its greatness. That bliss is called “Liilánanda”. When the mind is given to the Parama Puruśa, it is surrendered unto Him, in that condition the bliss or supra-mundane ecstasy is called Nityánanda. So devotion is essential to get Nityánanda or Liilánanda.” (9)

A RASAGOLLA IS EPHEMERAL; ONLY PARAMA PURUŚA IS INFINITE

“The pleasure derived from eating a rasagolla is limited: while it sits on the tongue it is satisfying, but as soon as it goes down the throat, the pleasure ends. A rasagolla is ephemeral; only Parama Puruśa is infinite. No matter how you attempt to judge. Him, be it from the standpoint of His learning, education, love, temperament or authority, you will fail to fathom Him. He is immeasurable, He is infinite. When one comes in contact with Him one attains. infinite ánanda, not the limited pleasure of a rasagolla. When one experiences just a little extra joy, one tends to forget oneself. When one experiences infinite joy, what happens? One merges in the ocean of infinite joy thus attaining “savikalpa samádhi”. When that flow of joy becomes so great that one loses. one’s own identity and existence, it is called “nirvikalpa samádhi”. This happens due to extreme joy.” (10)

SAMÁDHI: WHILE PRACTISING SPIRITUAL SÁDHANÁ…

“Samádhi: While practising spiritual sádhaná, the mind is progressively withdrawn from the physical to the psychic and then to the spiritual. The trend in spiritual practice is to merge the extroversial propensities of the indriyas [sensory and motor organs] into the citta [objective mind, mind-stuff], the citta into the aham [doer “I”], the aham into the mahat [“I exist”], and the mahat into consciousness. In the case of samádhi, the conscious mind merges into the subconscious, and the subconscious into the unconscious. In the case of savikalpa samádhi, the unit unconscious mind becomes one with the Supreme Mind, whereas in nirvikalpa samádhi the unit unconscious mind becomes one with Supreme Consciousness.” (11)

TENDENCIES OF THE MIND ARE COMPLETELY SUSPENDED

“Samádhi. The state in which the tendencies of the mind are completely suspended following the practice of dhyána is called nirvikalpa samádhi.”
“Though in the samádhi attained through the practice of Iishvara prańidhána the “I” feeling as well as the mental propensities are not totally suspended, one becomes ensconced in the Cosmic stance. The jiiva [unit] gets established in Infinity. This state is called savikalpa samádhi.” (12)

THE END OF ALL THE SAM’SKÁRAS

“The pineal as a structure controls all these fifty vrttis taken internally and externally by all ten indriyas. 50 x 2 x 10 = 1000. Yogis having control over the sahasrára cakra attain nirvikalpa samádhi, a state where they are beyond the approach of all the vrttis. Within the scope of these vrttis lies the seed of sam’skára – good or bad. So the attainment of such a state means the end of all the sam’skáras, exhaustion of all the previous momentum accumulated by the mind due to its previous journeys in Brahma Cakra. This is what is called mokśa – union with the Transcendentality.” (13)

WHAT IS NEEDED TO WRITE A PROPER BABA STORY

It is important for us to consider what is needed to write a proper Baba story. First and foremost one must ensure that the Baba story is itself true. After carefully making this assessment, these following criteria are needed: (a) deep devotion for Baba, (b) pointed understanding of Ananda Marga philosophy, and (c) literary skill.

Devotion allows a person to write with proper flow and prana. Ideology brings right direction and philosophical consistency. Literary skill brings artistic value and beauty.

Of these three characteristics, if one has only devotion and lacks philosophical understanding and lacks writing skills, then sometimes their story will not have philosophical support. And in some cases the stoy may even be dogmatic. And, certainly without literary skill, the story will be rough and jagged and will lack proper expression.

If one has only philosophical understanding and lacks devotion and is shy on writing skills, then their Baba story will be dry and poorly expressed.

And if one only has literary prowess, yet lacks both devotion and philosophical understanding, then that story will like applying cosmetic make-up to a dead person – there will not be any charm. It will be useless and dogmatic. If a person is alive and healthy, then that make-up will have some value, i.e. if one has devotion then that literary skill give devotional flow to the story, but if one does not have devotion then that literary skill is meaningless. What they write will be low-minded and dogmatic. So first one must have devotion and philosophical understanding, then literary talent can add beauty – otherwise not. Writing a story only with one’s literary skill – without proper devotion and devoid of ideological value – is of no use whatsoever.

So if there is proper devotional feeling and ideological understanding, then one’s literary skill will help make that story shine. While if one uses all their literary talent on a story that lacks devotional feeling and philosophical understanding, then that story will be a mess – i.e. useless and poisonous.

Unfortunately, nowadays there are some who fall in this last category. They have the writing skills, yet utterly lack proper devotional feeling and ideological understanding. In that case, the devotional component of the story is ruined or left out entirely, or one will write something contrary to the ideological fundamentals of Ananda Marga.

Best is to cultivate or have all the qualities: (a) requisite devotion, (b) understanding of Ananda Marga philosophy and (c) literary skill. Then one can write a beautiful and loving account that will inspire so many readers across the ages. And again, the first and foremost point is to ensure that the original material – i.e. the Baba story itself – is true and accurate.

SUMMARY

Unfortunately, this point from Dada Maheshvaranadji’s story compilation fails to meet the aforementioned standards on numerous fronts. ST asserts that nirvikalpa samadhi means “physical oneness” with Parama Purusa. However, as we know, Sadguru Baba’s many teachings on nirvikalpa samadhji clearly demonstrate that nirvikalpa samadahi is purely a spiritual experience far above the limited boundaries of physicality, but ST claims nirvikalpa samadhi to be “physical oneness.” Such a conclusion is in gross opposition to Ananda Marga philosophy. On this point alone the story is entirely unsuitable and will misguide readers. About Dadaji’s devotional standard and literary skill, we can all think and decide. All that can be said is that if any senior avadhuta is himself confused about the very basic fundamentals of sadhana, then there is real cause for concern.

Namaskar,
at His lotus feet,
Alok

Note: Please share this important matter with Dada Maheshvaranandji so this matter can be clear up at the earliest.

REFERENCES:
1. Subhasita Samgraha – 18, Cult, Inference and Propensity
2. Subhasita Samgraha – 3, The Intuitional Science of the Vedas – 6
3. Subhasita Samgraha – 19, The Supreme Aesthetic Science and the Cult of Devotion
4. Subhasita Samgraha – 4, The Chariot and the Charioteer
5. Abhedajiṋána and Nirvikalpa Samádhi
6. Tattvika Praveshika, Some Questions and Answers on Ananda Marga Philosophy
7. Ananda Marga Ideology & Way of Life – 9, Tantra and Sádhaná
8. AV-33, Savikalpa and Nirvikalpa Samádhi
9. SS-19, The Supreme Aesthetic Science and the Cult of Devotion
10. Ananda Vacanamrtam – 7, Devotion Is the Life-Force of a Devotee
11. Ananda Vacanamrtam – 23, Samádhi, Senselessness and Sleep
12. Caryacarya – 1, Sadhana, pt# 8
13. Idea and Ideology, Mind, Práńendriya and Vrtti

Note 1: READ THE STORYTELLER’S STORY

For those who wish to read the storyteller’s actual writing where they state that nirvikalpa samadhi is physical oneness with Parama Purusa, please click on the below link.

http://am-global-01.blogspot.com/2013/05/related-wiith-one-posting.html

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above material. It stands on its own as a point of interest.

****************************************
Health Guideline: Knowing the Root Cause

“Due to weakness of the digestive fluids, the blood gets contaminated by acids, or if one is suffering from constipation, then
different organs of the body also become weak. In such a condition, due to weakness of the lungs, the nervous system controlling the lungs also suffers from debility and finally the bronchial tubes as well become weak. That is the time when asthma becomes fully manifest.” (Yogic Treatments, p.62)

1. In the above quote Baba is revealing the fact that the root cause of asthma is poor and improper digestion.

2. Unfortunately nowadays, in many areas, the only commonly available pathy is allopathy. But allopathic knowledge is so shallow that such doctors do not know about the real cause; hence they treat the patient in a very superficial way. With asthma they only address it as it presents on the bronchial tubes. By this way asthma never gets cured from the root – i.e. from the manipura cakra.

3. So health conscious people should choose the pathy very carefully. We have to evaluate to what degree allopathic science is trustworthy, suitable, and helpful.
****************************************

Prabhat Samgiita #683

Baba

“Jeo na’ ogo prabhu, anek katha’ a’che ba’kii…” -P.S. #683

Purport:

O’ Prabhu, O’ Parama Purusa, please do not go away. Please remain with me – I have many a tale to tell You. Please come to my home. Please understand this unique opportunity: I am all alone in the house. Nobody is here, so please come.

O’ Divine Entity, in pleasure and pain, during both negative and positive situations, all the time I am calling You. And always I am remembering Your name. During all the 24 hours, whatever I do, my hands are always busy in work; but, my mind is at Your lotus feet. I remember You; it is Your grace. Even if I risk losing everything I want You to my heart’s content. O’ Parama Purusa Baba, You understand my entire situation but You never console me. I am surrounded by the darkness these days. I do not have any happiness.

O’ my Lord, I do not want anything from You, only this much I want: That You please come close and sit beside me. The doors & windows of my mind are always open in longing for You, waiting for Your arrival.

Baba, my Lord, please do not go away leaving me deserted. Always remain in my heart…

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