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Subject: Re: Like Analogy of Goat And Pumpkin (Bhavatiita)
Date: Sun, 25 Nov 2012 23:25:07 GMT
From: Ashutosha Deva
To: am-global@earthlink.net

BABA

== RE: LIKE ANALOGY OF GOAT AND PUMPKIN ==

~ Part 2 ~

(Note: This is the second letter in this series. Key sections of the first letter have been appended below in brown italics. In addition, a link has been appended for those who wish to review the initial letter on this topic in its entirety. – Eds)

Namaskara!

Superb job. It is true what you said about how those embedded in materialism will not be able to decipher Baba’s work and will depend upon margiis to help interpret. When I was a teenager in the Sector, I met this Didi once at at UKK and was impressed with her talks on Ananda Marga ideology. I liked her intellect. When her CB book came out I wondered about the passages on Christ and other teachers but since it was being published I thought Baba O.K’d it.
Decades later, I can see the folly in her book and I wonder if these emails have been sent to her? Perhaps, some of us who have read these emails about her book have told her already? I don’t know.

Perhaps, we should keep an actual list of all the things to be overturned since 1990 so that when authority within the organization is returned to some responsible leader, we can address these issues have them taken care one by one (e.g. BP rules, margii rights, silent action towards acharyas when appropriate, wrong translations, RAWA program filth, Devashish book, Keshavanandaji’s wrong interpretation of death’ arrival, and so many more issues you have talked about over the years. Let there be a list.

At His lotus feet,
Ashutosha Deva

SADGURU APPEARS

As an example, let us take a look at one of Baba’s original teachings from Ananda Sutram. In His spiritual treatise, Baba reveals the special secret behind the appearance of Sadguru in the life of a sadhaka in sutra 3-8.

3-8 Muktya’ka’unks’aya’ sadgurupra’ptih.

“Purport: When a vehement desire for emancipation wakes up in a person, he attains his sadguru [true spiritual preceptor] on the strength of that desire.” (Ananda Sutram)

Thus, Sadguru comes only when the aspirant has a deep desire to realise Him.

Also embedded within this special sutra is the supreme idea that Brahma Himself is the Sadguru – not any other lower being or entity.

Baba says, “What is the Sadguru? The word “sat” means “that which undergoes no change”…“Sat”. Now, the entity by whose grace one comes into contact with sat (sat, the non-changeable entity, the non-changeable stance, the non-changeable nuclear entity around which so many electrons move) – that entity, or rather, that framework through which Parama Purus’a is working or Ta’raka Brahma is functioning, is the Sadguru.” (Ananda Vacanamrtam-3)

From His above guideline, it is quite clear that Sadguru is that singular Divine Entity, i.e. Parama Purusa Himself – no one else, no other lesser teacher. Taraka Brahma is Sadguru.

Hence there are two highly significant features to this sutra 3-8. The first being that Sadguru comes when the aspirant has the strong longing to attain Him, and the second being that Sadguru is Brahma Himself.

BOOK IS OFF THE MARK

But see what this “Commentary Book” (CB) does to this special sutra.

In an attempt to explain Baba’s sutra 3-8 about the arrival of Sadguru, the “Commentary Book” gives all kinds of examples and stories about so-called gurus like Swami Ramananda, Totapuri, and Ram Mohan Roy’s guru. In each of these instances, the “CB” puts forth a “dramatic story” how these dogmatic gurus – who themselves are spiritual aspirants – came to their disciples. This is the way the “CB” attempts to explain sutra 3-8 about the arrival of Sadguru.

– “At the time Swami Ramananda was the greatest teacher in Benares, but since Ramananda was a Hindu and Kabir was a Moslem, Ramananda would not take him as as disciple…[Kabir] fell at Ramananda’s feet…and Ramananda had to take him as his disciple.”

– “Then one day the master Totapuri appeared, and he became Ramakrsna’s guru.”

Verily, these above examples from the “CB” have nothing to do with the real meaning of Baba’s sutra 3-8.

Because in His spiritual treatise, Ananda Sutram, Baba is explaining the whole of Ananda Marga ideology, including the appearance of Sadguru. And as we all know, Taraka Brahma is that Sadguru – that is what our Ananda Marga ideology says and that is what every Ananda Margii has realised.

Yet that “CB” explains sutra 3-8 by using tales about dogmatic Hindu gurus like Swami Ramananda & Totapuri as proof of how Sadguru comes – as if such so-called gurus are the equivalent of the Ananda Marga standard of Sadguru.

TRUE MEANING OF SADGURU

As we know, in Ananda Marga, the whole concept of Sadguru is a sublime ideal – on no other path is Brahma the guru. Whereas, in Ananda Marga it is like that: Brahma is the Guru; Baba Himself is the Sadguru. That is why our tantric path of Ananda Marga is wholly unique and has no equal. Because Brahma is the Sadguru.

Note 2: WHO WROTE THIS “COMMENTARY BOOK”

As many of you may be aware, this so-called Commentary Book CB) was written by Didi Ananda Mitra. The actual name of her “CB” book is, “The Spiritual Philosophy of Shrii Shrii Anandamurti: A Commentary on Ananda Sutram”. The book has been printed twice: 1981 & 1998. Unfortunately, in that 17 year gap between the first and second printings, not a single mistake was repaired.

And now 14 more years have passed and still these same faulty teachings have not been repaired.

HERE IS THE FULL LETTER:

http://www.am-global-01.blogspot.com/2012/11/like-analogy-of-goat-and-pumpkin.html

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Date: Fri, 23 Nov 2012 20:21:32 -0000
To: am-global@earthlink.net
From: Tiirthapati Deva
Subject: Gunas: Story of Three Thieves

Baba

== GUNAS: STORY OF THREE THIEVES ==

~ HOW THEY RULE ~

Namaskar,
When you feel inspired to do more sadhana and be more vigilant in 16 Points then in that phase you are more dominated by sattvagun’a; and if you feel lethargic to do asanas but eventually do them in a half-way sort of manner, then you are more dominated by a rajogun’a; and if feel a complete lack of interest in spiritual life and are instead attracted to mundane and sensual pleasures, then you are more dominated by tamogun’a.

If most of the time you are dominated by sattvaguńa then you are a sattvaguńii.

Here Baba illustrates how the various three gun’as affect a person’s life choices.

Baba says, “A sattvaguńii person always finds sattvaguńa in everything. Similarly, a rajoguńii finds rajoguńah, and a tamoguńii finds tamoguńa. On visiting Káshi a righteous person [sattvaguńii] shall associate with the sages and saints on the bank of the Ganges and will find Káshi to be the most sacred place. A tourist [rajoguńii] will go round the city and find it a city like all others, while a cheat [tamoguńii] will find this city a proper place for his operations. The same city is visualised in three different ways by three persons according to their respective temperaments. ” (Subhasita Samgraha – 1, Prakrti Tattva and Onmkára Tattva)

Thus, sattvaguńa will lead one along the path to the Divine; tamoguńa pushes one along the path of severe degradation; and rajoguńa is more of a neutral enterprise, neither high nor low.

Baba says, “With the help of prakrti’s sattvaguńa, the aspirant can gain access into the universal, imperishable consciousness. When his mind merges in universal mind, this state is called “savikalpa samádhi”. According to natural principles, if the aspirant takes something limited and perishable as the object of his attainment and adopts it as the goal of their life, they unconsciously proceed toward tamoguńa – toward crudeness, and eventually towards animality. Tamoguńa alone is crudeness, and rajoguńa can be called dynamism, and sattvaguńa the harmonious enlightenment.” (Subhasita Samgraha – 1, Prakrti Tattva and Onmkára Tattva)

Finally we should also understand that all three gun’as are present within each and every human being – and every entity of this cosmos – but to varying degrees.

There are three gun’as, i.e. binding principles governed by prakrti, and they influence the mind of each and every sadhaka in various ways.

The preceding paragraphs and teachings provide a background about the nature of the three gunas and how they affect human thought and action.

HOW THIS AFFECTS PEOPLE IN DAY TO DAY LIFE

As noted, everything in this universe is bound by all three gunas, yet one is usually more dominant than the other two. For instance, if a normal person one day wakes up with the ardent desire to learn meditation, then it can be said they are now dominated by sattvagun’a. And if after some months or years on the path, they get tempted by alcohol and plunge themselves into a drunken stupor, then they regressed and were dominated by tamogun’a.

Not all examples are quite so stark; there are a thousand shades of gray in between and you may recognise in your own life when you feel more dominated by the sentient principle (sattvagun’a), and when more dominated by the mutative principle (rajogun’a), and when more dominated by the static principle (tamogun’a).

Baba says, “All the three attributes operate together in everything, although in varying proportions. Those things where sattvaguńa predominates are called “sattvika”, those where rajoguńa dominates are called “rájasika”, and those where tamoguńa is dominant are called “támasika”.” (Subhasita Samgraha – 1, Prakrti Tattva and Onmkára Tattva)

But whatever may be, ultimately these three gun’as are all binding principles operated by prakrti – the cosmic operative principle. They have their own limitations. These gunas themselves cannot liberate you from bondage. They cannot grant you mukti or moksa, not even sattvagun’a. And they can’t bring you to the abode of Parama Purusa.

To best illustrate this in a clear manner, Baba has recounted the story of the three thieves in various discourses. Here below is a summary of Baba’s story.

THE STORY OF THE THREE THIEVES

A sadhaka was once crossing a forested jungle in hopes of reaching to one great city. Along the way, the sadhaka was accosted by three thieves – Mr. Tamogun’a, Mr. Rajogun’a, and Mr. Sattvagun’a.

The thief named Mr. Tamogun’a wanted to kill the sadhaka and steal everything he had. And verily Tamogun’a was about to murder the sadhaka when the thief named Mr. Rajogun’a intervened. Mr. Rajogun’a was not in favour of killing the sadhaka; he merely wanted to tie him up and rob him. Mr. Sattvaguna remained quiet and watched.

Mr. Tamgoguna and Mr. Rajoguna then harassed and tied up the sadhaka, and then all three thieves went to go hunting in the jungle. While the other two thieves were still out hunting, the thief named Mr. Sattvagun’a returned to the scene of the crime.

With much remorse he looked at that sadhaka and said, “Oh dear, you are in terrible trouble. I am so sorry. I wanted to help you earlier, but with those other two guys around I could not intervene. So I had to keep quiet.”

Then Mr. Sattvagun’a quickly untied the sadhaka and gave him back his belongings. He then led the sadhaka through the jungle and stood at the very edge and showed the sadhaka the path to the city of lights. But Mr. Sattavguna himself could not leave the darkness at the edge of the jungle, as he was, after all, a thief. So the sadhaka was saved from the dangers of the jungle by Mr. Sattvagun’a, but then still had to advance further to the city of lights.

WHAT DOES THE STORY MEAN

(A) We can liken the thief named Mr. Tamogun’a to that aspect of maya that leads one to utter degeneration: drinking liquor, harming others, eating meat, torturing animals, etc. When one is dominated by tamoguna, their degradation is sure.

Many, many non-margiis fall in this category as they are quite satisfied with mundane allurements and lesser tendencies, and altogether oblivious about spiritual life. Within this camp, there are definite degrees. Some are just animals in human form gorged in primal instincts whereas others might be demons in human form as they wish to undermine the welfare of others.

That is why Baba paints such a gruesome picture of the thief tamogun’a in his above story. Because those dominated by tamogun’a get ruined, even destroyed. They are just like the living dead, killed by tamoguna.

(B) Mr. Rajogun’a is not quite as nasty or mean-minded as Mr. Tamogun’a, but we cannot think that Mr. Rajogun’a is very helpful either. Mr. Rajogun’a did not want to kill the sadhaka, rather he robbed the him and left him tied up to suffer in the dark.

In the practical sphere, we can think of human beings dominated by rajogun’a as those who run after name and fame, are bound largely by their ego, and are mostly living for their own self-indulgence.

They are neither service-oriented nor interested in higher ideals. Nor though are they plotting another’s complete destruction. On occasion, those dominated by rajoguna may even do decent works in life, but those works will still keep one in bondage.

(C) Then we come to the thief Mr. Sattvagun’a. In the above story, Mr. Sattvagun’a is basically portrayed as the hero. He helps the sadhaka get out of the dark jungle and march towards the city. He helps people out of the shadows of avidya maya and with the help of samvit shakti brings one onto the path of self-knowledge.

However, one should not then think that sattvagun’a can then liberate any sadhaka from all bondages. It cannot. Sattvagun’a itself is a binding principle – it keeps jiivas in bondage.

As the story shows though, sattvagun’a will bring sadhakas onto the right path. Those dominated by this binding principle will find the Guru, get initiation, have an appreciation for spiritual life, and live a sentient, God-centered existence.

ONE MORE POINT TO NOTE

Even then a sadhaka who is 65% sentient, 20% mutative, and 15% tamasik may fall prey, on occasion, to the ways of tamogun’a.

So being dominated by sattva’guna is not liberation. Still one is bound and prone to downfall.

Only if one is fully immersed in the thought of Parama Purusa – day and night, i.e. 99% sattvaguna – are they not prone to degrading activities. Then they are still in bondage to some degree (i.e. food, death etc), but they have almost zero chance of falling into the mire of tamogun’a.

THE ONLY ESCAPE ~ HOW TO GET LIBERATION

So the three binding principles – sattvagun’a, rajogun’a, and tamo’guna – each have their own agendas and function and keep the jiiva bound to the cycle of life and death. We must not forget that even good and noble actions are binding. Good actions reap good samskaras that then have to be exhausted.

Here Baba describes how maya can deliver one to the doorstep of the kingdom of Parama Purusa, but it cannot grant liberation. For that, one must cross one last hurdle, and to cross that devotion is needed.

Baba says, “Ma’ya’ has three gun’as – operative principles through which it works – viz., sattvagun’a (sentient principle), rajogun’a (mutative principle) and tamogun’a (static principle). They work and lie in an ascending order on the road to the Absolute. The sentient principle (sattvagun’a) has the capacity to take the sa’dhaka very near Him (Nira’ka’ra Brahma) by making the mind more and more subtle. But there still lies a gap between this point and Nira’ka’ra Brahma. This gap is known as bha’va or bha’vasa’gar. This gap can only be bridged with the help of devotion. Thus we see that ma’ya’, channelized properly (in its sentient operating principle) can take the sa’dhaka to a point very near Ishvara, from which point the domain of devotion begins.” (Subhasita Samgraha – 19)

So there is only one way to free oneself from the three thieves or three binding principles. And that is to develop a link with the Supreme Entity, for only He is beyond the binding faculties. Only by ideating on Parama Purusa can one cross the ocean – bha’vasa’gar – and reach unto Him.

BABA’S BLESSING

Baba says, “So one must remember that one may or may not attain salvation by dint of one’s own spiritual practices: one will have to depend on His Grace. And because He is one with each and every expressed entity through His ota and prota yoga, He is your nearest and dearest one. You may depend on Him completely, and your dependence on Him is called sharan’a’gati. This sharan’a’gati is the only reply to all spiritual questions. Thus He clearly says,

Api cet sudura’ca’ro bhajate ma’mananyabha’k
So’pi pa’pavinirmukto mucyate bhavabandhana’t.
Daevii hyes’a’ gun’amayii mama Ma’ya’ duratyaya’
Ma’meva ye prapadyante Ma’ya’meta’m’ taranti te.

“This ma’ya’ is a dangerous force. The dexterous hands of ma’ya’ create so many problems, and these problems are dangerous: Aghat’ana ghatana pat’iiyasii ma’ya’. It is very difficult for human beings to surmount the effect of ma’ya’. But I am there. Those who have resorted to sharan’a’gati, who have taken shelter in me, will easily surmount these waves of difficulties, of worries and anxieties in life. Even sinners should depend upon me – I am here to help them.” U’ta’mrtasyesha’no: He is not only the Lord of heaven, He is the Lord of hell also. U’ta’ means hell. So even a sinner of hell should not become mentally disturbed because the Lord of hell is with him. Api cet sudura’ca’ro bhajate ma’mananyabha’k. “Even if the sinner of sinners resorts to sharan’a’gati, to complete surrender, then so’pi pa’pavinirmukta – they will be freed from all kinds of sins”: mucyate bhavabandhana’t. “They must attain salvation, for I am the granter of salvation.” (Subhasita Samgraha – 11)

Namaskar,
at His alter,
Tiirthapati

PRABHAT SAMGIITA

“Pradiip shala’ka’ jvele cali eka’, se priyo to mor elo na’…” ( P.S. 4794)

Purport:

Alone, sitting in isolation I lit the lamp. I was waiting and wondering why my Dearmost has not come. I wanted to have a glance of Him, to lay my
eyes on Him. Neither did He come, nor did He look towards me.

Sitting in dhyana, in my mind I prepared and decorated a seat for Him; I was waiting and waiting for Him. In dhyana, I was just asking Him for boons – to fulfill my worldly desires. I did not want to have Him. Rather, I wanted worldly things – boons etc. I did not ask for those things which are divine and eternal. Instead I asked for perishable, decaying, material things – which are under the bondage of time, space, and person. Instead of longing for Him, I asked Him for boon after boon. In my misguided dhyana, all these crude types of desires I had.

All that went in vain because my Dearmost did not come. In dhyana, when I was folding His seat and putting it away, I thought that without
pure devotion nothing is going to happen; I cannot get Him. What I did in dhyana was just a waste of time. Everything went in vain. I gave more
importance to worldly things in comparison to devotion and I went on asking for parabhakti from Him. That too went in vain.

Sitting alone I lit the lamp and waited, but my Dearmost did not come…

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From: Ram Sahay
To: AM-GLOBAL
Subject: Story of Demon’s Kitchen & SS Delhi
Date: Tue 24 Jul 2012 19:11:48 -0000

Baba

== STORY OF DEMON’S KITCHEN & SS DELHI ==

Namaskar,
When margiis attend DMS, they go for 3 days. But Wts allot 7 days for their stay at DMS. They have 2 days before the actual DMS, 2 days after, as well as the 3 main days of DMS. So they stay at Ananda Nagar for a total of 7 days.

Unfortunately at the recent Ranchi DMS gathering in Ananda Nagar, the mass of workers paid Delhi SS (Ranchi), i.e. Dada Amaleshananda, for their food and meals, yet SS shut down the kitchen during DMS – i.e. the middle 3 days. So general workers were not given food during this period; plus there was a water shortage. Yet side by side SS Dada arranged for a special chef to prepare food for top dadas.

There were many issues and certainly one key matter is: “haves” vs “have-nots”. Specifically certain in-charges treated themselves to delicious delicacies while the general workers were the have-nots, deprived of food during DMS. They were forced to find food for themselves.

A critical report on this issue is noted below.

First however we should review Baba’s teachings on this important matter.

BABA STORY ABOUT DEMON KING’S GREEDINESS:

HOW HE HOARDED DELICACIES FOR HIMSELF

In His book “The Golden Lotus of the Blue Sea”, Baba describes very colourfully how the demon indulges in sumptuous feasting while his staff is left to starve.

In this particular story, the demon king hoards huge amounts of food and luxuries and leaves his staff to starve: They are deprived of basic food and suffer from malnutrition. It seems similar things are happening with our top dadas.

Here the villain demon is introducing the hero guest, i.e. the prince, to his [the demon’s] daily menu.

“Do you know what our daily menu is? We eat golden cakes fried in clarified butter, Pearl water mixed with coconut kernel, spiced Parble curry with salmon fish made of platinum and in the morning we brush our teeth with diamond powder!”

The prince asked, “Is there such an arrangement for everyone here?”

The demon said, “This arrangement is for us only – that is, for those who are learned, intellectual, rich, highborn and aristocratic. Those with whom you associate due to your ignorance – those poor, mean and illiterate people – where would they get such things? They neither know how to cook nor eat. They eat stale rice and scorched eggfruit and they brush their teeth with ash.””

“The next day the prince went to the demon’s palace on invitation. He went there reluctantly, out of sheer courtesy. When he arrived, he found that there was a royal feast. Before him were spread so many dishes and bowls, some of gold, some of silver, some studded with diamonds, all finely carved. He did not even know the names of all the pots and utensils! The distance between some of the dishes was not less than one mile. There were some telescopes also to see the foods kept in the distant dishes. The prince was not familiar with most of the dishes served.”

“Fancy rice, fried vegetables, green vegetables, mixed vegetables, breaded vegetables, seven hundred types of curry, roasted meats, braised meats, shik kabab, and besides these, something he could recognize very well – mangoes!”

“There were small langra mangoes of Hazipur, Dasherii mangoes of Lucknow, Alfonso mangoes of Bombay, yellow Jardalu mangoes of Bhagalpur, Fazli mangoes of Malda, Ranipasand, Begampasand, and Kohitoor mangoes of Murshidabad, Sarikhas mangoes of Hooghly, Pearafuli mangoes of Sheorafuli, Begunfuli mangoes of Madras, and so many other kinds as well!”

“Then there were lechees of Saharanpur, Muzzafarpur and Baruipur, watermelons from Lucknow, halwa-sweets; Rabri of Vrindaban, cream sweets, Ghevar sweets of Rajasthan, Shonpapri; Kalakanda Paura from Gaya and Deoghar, Morabba (Jam) from Suri, white milk sweet of Mankar, Sitabhog and Mihidana from Bardhaman, Gaja from Chandannagar, Khaichur of Janai-Dhanekhaii Langcha of Shaktigarh, tasty puffed rice balls from Jayanagar, Sarbhaja-sarpuria of Krsnanagar, Manohara from Beidanga, Chanabara; chanar-jellabee and Raskadamba from Murshidabad, curds from Natore and Nababganj, sweet rice pudding from Dacca, chandanchurd from Pabna, kancagolla of Muragacha (Nadia) and sweet laddu of Delhi…”

In this above section, you have read how the greedy demon was indulging in all kinds of tasty foods.

BABA STORY ABOUT DEMON KING’S GREEDINESS:

HOW HE MERCILESSLY DEPRIVED OTHERS OF FOOD

Now here read below how the demon’s own staff was living. They were suffering from severe hunger and malnutrition as they were not allowed to eat any of the wonderful food they cooked for the demon king; rather forced to eat spoiled, rotten food. This was their pitiful condition.

“Let me see those cooks, servants and pages who prepared such delicious dishes and served them so elegantly,” [the hero guest] thought. While passing by the servants’ quarters [of the demon’s staff], he suddenly reached the place where the kitchen staff were eating together after the day’s hard labour. They were quite exhausted. Those who had cooked so wonderfully and served so carefully were eating only stale rice, scorched eggfruit and the sour sauce of some leaves, perhaps tamarind.”

Finally the hero guest, i.e. the prince, retires for the evening but is unable to sleep, thinking of all those starving people.

“The prince returned to his cottage with a heavy heart. So many thoughts were running in his brain. He was thinking that he had made a great mistake to eat and drink such delicious food and drink cooked and served by those poor people. The beautiful eyes of the prince were deprived of sleep that night. He was thinking continuously, “If I cannot free humanity from such meanness, what is the use of my education, my intellect? My coming to this earth as a human being bears no value.””

Here in this story Baba is telling us that how degraded demons eat voraciously and do not care about their staff nor their fellow brothers and sisters. Rather they continue to exploit them.

In other words, we can say clearly that Baba is teaching us that we should treat all with respect and not create a two-tiered system of “haves” and “have nots” on the point of food etc. That is not the way for leaders of society to live – indeed those who contravene this rule are nothing but the enemies of humanity.

Baba says, “A few become rich and others become poor. In such a condition millions die without food, live without shelter, work without education, suffer without medicine and move without proper clothing. The society then splits into two distinct groups – haves and have-nots. The former is the class of exploiters – the capitalists – and the latter is the class of the exploited.” (A Few Problems Solved – 8)

This above quote parallels what was going on at the recent DMS: How some Dadas were enjoying exotic dishes while others were not even getting basic food and almost starving.

Namaskar,
Ram Sahay

PRABHAT SAMGIITA

“(Tumi) esechile mor bakul-bita’ne na’ baliya’ ka’r ghare…” (PS 4320)

Purport:

Baba, that time the place was surrounded by innumerable bakul flowers which in bloom, and You graced me by coming to my cottage during that verdant spring season. With Your divine grace, You brought devotional horripilation (goose bumps) throughout my entire existence, and You also vibrated the very pulsation of my blood. Baba, by having You in such an intimate and close way, my life has become meaningful. It is Your grace. Baba, soon after that golden dawn, Your liila moved into a different phase. Because then You went away leaving me crying all alone. O’ my dearmost where did You go that time.

Baba, since then I have spent countless days and nights waiting – sitting by my window threading heaps of flower garlands for You. But that was all in vain because You did not come. It is painful that now I no longer see that attractive & charming smile because You are keeping Yourself distant. Now I no longer see that radiant smile which I used to see on Your lips when You were with me.

Baba, in longing for You, ages have passed since You came close. Springtime has finished and now summer has come. My entire garden of those sweet, fragrant bakul flowers has dried up and withered away in this hot season [1]. Now that same window – where I used to sit and make garlands for You and wait – is full of spider webs. Baba, it is so painful and heartbreaking how You have gone so far away. And my mind is completely dry in the absence of Your divine presence.

O’ my Dearmost, please shower Your causeless grace and appear in my heart in a very intimate and charming way…

END NOTES FOR PRABHAT SAMGIITA #4320:

[1] Hot Season: In the absence of His presence, the sadhaka feels a distinct dryness in his heart. Summer season – or hot season – has been used as a metaphor in this song to express that dryness in the devotee’s heart, where one’s devotional feeling is lower. And this happens with each and every sadhaka. When one feels dry and out of their spiritual flow then that is the dry or summer season. In contrast, when one’s flow of sadhana is good then that can be compared with springtime where everything is lush and verdant. In their dhya’na they feel greater proximity with Parama Purusa – that is why it is compared with springtime. But when one is experiencing the dryness of summer, that spiritual flow is not there. In that case, the best thing a devotee can do is to sincerely request Baba to grace them by coming in their meditation.

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Date: 24 Feb 2012 18:23:47 -0000
From: “Subhash Dholakia”
To: am-global@earthlink.net
Subject: Dog Analogy is Right One….

Baba

DOG CHEWING BONE ANALOGY IS THE RIGHT ONE

FOR CHASING AFTER WORLDLY PLEASURES

Namaskar,
Throughout His teachings Baba has presented us with various analogies that shed light onto our journey on the spiritual path.

These following two analogies – about the musk deer and the dog chewing the bone – contain golden nuggets of guidelines about how we should proceed in our spiritual life as well as how we can avoid the missteps of material cravings.

ANALOGY OF MUSK DEER

Baba tells again and again that we must not seek Him in the external world, rather we are to seek Him within. In His discourses and in Prabhat Samgiita He emphasizes this point repeatedly.

Always He warns us of the danger of looking for Him externally.

Dura’t sudure…

By looking for Him externally, the sadhaka only pushes Parama Purusa further and further away, beyond the grasp. Even then, in their dogmatic worship, so many seekers and religious fanatics fall into this negative cycle.

By worshiping idols, taking pilgrimages, declaring jihad, and following so-called Mahaprayan, various people think they are doing things that will enable them to attain Him. But this is not just not so. He is within and they are going without. Their pitiful plight is just like this analogy about the musk deer.

Baba says, “The other meaning of gandhacelika’ is “sweet scented musk accumulated in and around the navel portion of the musk deer.” The musk deer lives in cold countries and looks ugly, but the hormone secreted from its glands gradually accumulates in the navel. Eventually the liquid portion evaporates and the remainder becomes hard, and the harder it gets, the stronger its fragrance becomes. The female deer does not have this musk scent. The male deer becomes so intoxicated with its own fragrance that it goes berserk searching for the source of the smell. It fails to realize that the source of the smell is its own navel. Ultimately, after much running, the exhausted musk deer falls down dead.” (Microvita Nutshell)

Just as the musk deer falls down tired and ultimately dead after its failed pursuit of trying to find that aromatic smell in the external world, the same is true of those idol worshipers and jihadists who seek their god through external objects and displays. In the end they do not get Him, and instead fall down tired or dead. Then in their next life they get transmuted into rock, iron, or even stone.

So we should be sure that our approach is introversial and psycho-spiritual, where we seek Him within. We must not run around senselessly like the musk deer, as those religious fanatics do, not knowing that that what we ultimately seek lies within. That is Baba’s warning about the musk deer analogy.

ANALOGY OF DOG CHEWING BONE

In this next analogy, Baba shows us how chasing after temporary or worldly enjoyments occurs at the expense of our own self, of our own vital energy.

Baba says, “The situation is likened to that of a dog when it chews a dry bone. The bone contains nothing – no marrow, no flesh, nothing. While chewing that dry bone, its lips get cut and blood oozes out, and when the poor dog tastes the blood, it thinks that it is tasting blood from the bone, and licks even more. If you forcibly snatch the dry bone from the dog, the dog will whimper, because it will feel that its food is being taken away.” (Subhasita Samgraha-21)

In the above analogy the dog is chewing its bone and getting nothing in return. Rather it is depriving itself of its own life force– its own blood– yet thinking that it is getting something very tasty in return.

Such is the fate of so many who chase after material things.

Those who drink liquor think that they are drinking the nectar of life and getting so much happiness. But in fact they are not getting anything, and their drunkenness is coming at the expense of their own liver. That organ is getting destroyed by alcohol, yet the drinker thinks that the alcohol is giving him so much joy.

Such a person is no different from the dog that is merely sucking on its own blood when chewing the dry bone.

Then of course there are those who think that sensual / sexual pleasures are giving them so much happiness in the world. But those escapades are merely depriving a person of their own lymph which is the seed of spiritual knowledge and bliss.

So again it is a losing scenario. The person thinks that in having sex they are getting everything, when in fact nothing is gotten, rather one is losing their own vital force.

And same is the case with so many things including sumptuous food, money, prestige, automobiles etc. People mistakenly think that they are getting an abundance of pleasure from this mundane world when in fact they are getting fleeting joy, i.e. nothing at all, at the expense of their own inner vitality.

The basic idea is that in the mundane sphere we are always spending something to get nothing. That is what dog and the dry bone analogy is all about. That is what Baba is teaching us.

CAN ONLY GAIN FROM SPIRITUAL SPHERE

It is only in the spiritual sphere that we can get something. Only through spiritual practice can we get lasting happiness. When the mind rises up and feels His touch then nectar secretes from the pineal gland and we feel a’nandam, or bliss.

In worldly spheres, our “happiness” comes from depleting our own energies. In the spiritual sphere, our happiness comes by enhancing our energy by receiving spiritual nectar.

That is the dramatic difference between mundane pleasures and spiritual bliss.

BABA’S BLESSING

Baba has blessed us with graphic analogies whereby we can clearly understand His important life teachings and progress along the path of Supreme Benevolence by seeking Him within and not wasting our time with chasing after mundane pleasures.

Namaskar,
Subhash

PRABHAT SAMGIITA

“Sukhe ele na’ko, shoke sa’ntvana’ dite ele…” (PS 3091)

Purport:

Baba, when I was feeling happy and content that time You did not come. Those days I was so enamoured with myself and I was so involved in my own glory that I did not even think to call You. So You did not come. But when I lost all that happiness and when I become drowned in my sorrows of self pity and when I was suffering and overwhelmed by various problems, then by Your grace You immediately came and consoled me. Baba in that desperate moment You graciously relieved me of my grief. Baba, I did not ever feel that You are mine. In this life I was always suffering from the vanity and ego of my own I-feeling. Those days I was thinking that ‘I am everything’. Due to my ego I did not accept You as the Supreme One– as my Goal. I did not take You as that most loving One who can solve all my problems; I did not surrender at Your feet. Baba, even then by Your grace You came deep inside my heart and became mine. And now I understand that You are ever helpful and that You remain with me always.

Baba, those days when I was overwhelmed by that severe suffering, I did not outrightly tell You about my problems. I did not openly say anything. I did not express my pain to You. But because You are ever-present in my heart and because You are my eternal shelter, with Your infinite compassion You fully understood the desperate state of my mind– You understood my sorrow. You are so gracious You instantly poured Your eternal sweetness and love. You filled my whole existence with Your divine bliss.

Baba, due to my ego and vanity I could not recognise You. You were showering huge grace on me but I could not recognise that. I thought that due to my own qualities everything was happening. In those happy times I could not recognise You. Only did I begin to recognise You in my sorrow. Baba, in my state of terrible suffering, when the mountain of misery started falling on my head, then all my friends left me. I was all alone. When I was happy then they were along with me but when I became sunk in misery all those friends disappeared. Baba, You are the exact opposite. When I was sunk in woe then by Your grace You immediately came and removed all my pains and troubles. Baba You bathed me in Your infinite love. Filling my I-feeling with Your bliss, You surrounded me each and every second. Baba, You showered Your grace and saturated my heart.

Baba, You are so gracious. You are love Personified. You have done everything for me. Baba, I surrender at Your alter…

*************************************************
Allopathic Medicines Not Good

Baba says, “When people take allopathic medicine to cure a disease, the medicine disturbs the ecological balance of the body because more negative microvita get concentrated at the point of the disease. Allopathic medicines do not kill diseases — diseases die by their own natural death. Although the medicine may check the disease, the increased concentration of negative microvita can overcome the effect of the medicine. In fact, the increased concentration of negative microvita caused by allopathic medicines creates many new types of diseases, and due to this, two or three new diseases are presently being created every decade. So what is the solution to this problem? Our approach should be two fold– external and internal. Externally we should take medicines to check diseases, but internally we should perform spiritual practice.” (Microvita Nutshell, p.136)
*************************************************

Read Full Post »

Date: Wed, 29 Jun 2011 21:58:46 -0000
From: “Motilal Deva”
Subject: Bull & Human Behaviour
To: am-global@earthlink.net

Baba

“Toma’ke bha’lo besechi, tumi shudhu mane acho…” (P.S. 2562)

Purport:

Baba, I love You; only You are in my mind. You are my dearmost One and
You alone are mine; You are the only moon in my mental sky– mental
plate. Baba, except You, everything else in this entire universe is
temporary. Everything comes for a short time and then get lost into thin
air, into the oblivion. Baba, only You are beginningless and endless;
only You remain permanently– eternally.
Baba, nothing lasts forever in this world. At the end of the day, night
falls and the light of day gets engulfed by the darkness. Similarly, the
darkness of the night vanishes with the advent of the brilliant new
dawn. Thus everything in this world is changing, transient. But the
constant pouring of Your divine effulgence continues on and on– it
knows no limit; it knows no end.
Baba, I am loving You; You are always residing in my mind; You are my
only polestar. Baba, You are my Goal; You are my everything…

== BULL & HUMAN BEHAVIOUR ==

Namaskar,
We have all seen how Baba uses all kinds of colourful analogies to help
deliver His message and put forth an important point for our betterment
and learning.

Some of these analogies are very easy to understand, some less so. It
depends upon the person and their experience.

What cannot be denied, however, is that each of these analogies hold
great meaning and insight into the life of every spiritual aspirant. So
we should strive to understand every morsel of Baba’s analogies.

WHAT IS NEEDED TO BE UNDERSTOOD

Baba has given one analogy about bulls and the burden of having an
inflated ego, asmita’. The analogy relates of course to our human
experience and sadhaka life.

To gain clear understanding of Baba’s teaching, three things are needed:

(1) Knowledge about bulls;
(2) knowledge of Hindi or Sanskrit, and;
(3) knowledge of Baba’s spiritual teachings on vanity, ego and devotion.

Once all the above three components are known, then the reader will have
complete understanding of Baba’s teaching in this analogy.

Since I was not aware of the above I consulted with my acarya and now
share what I learned with all of you. Perhaps this is known to you
already, perhaps not. In either case we get opportunity to once again
review and contemplate Baba’s divine teaching.

ABOUT BULLS

First off, as you may know, bulls can be quite terrifying creatures.
They have big, sharp horns, a menacing look, and a potentially nasty
disposition. Not only that, they are huge and can weigh up to 1000kg or
2200lbs or more, even as much as 2000kg or 4400lbs. So they can be quite
intimidating and ferocious.

Often these bulls live in areas where they are the biggest animals, as
usually there are no elephants nor whales where bulls reside. So when
full-grown and healthy, bulls consider themselves to be the strongest
entity alive.

When they walk this earth they are well-known for making this type of
sound, “Hmmm”. This is their natural sound, especially when they are angry.

ABOUT HINDI

The next component needed to understand the analogy are two simple Hindi
words.

The term “ham” in Hindi and other Indian languages means “I”. And the
term “tum” in Hindi means “you”.

That is also essential to understand Baba’s teaching.

EGO, VANITY & DEVOTION

Then of course we all know that ego or I-ness has an inverse
relationship with devotion. The aim of our human life is to realise that
Parama Purusa is the Supreme Subject and Supreme Doer in the universe,
not our little “I” feeling.

We are to think, “O’ Parama Purusa You are everything, because of Your
grace everything happens.”

Baba says, “By His mercy one can [do] anything and everything. Without
His mercy even a blade of grass cannot move.” (AV-30)

Baba says, “Gurukrpa’ hi kevalam – “The Guru’s grace is everything.”
This alone is the supreme truth. This is the be-all and end-all of
life.” (AFPS-8)

With this idea in mind, then one can lead a devotional life, realising
that His love, presence and touch guide us in all circumstances.

Baba says, “Through devotion you should realize that He is the life of
your life, the Lord of your inner heart.” (APH-7)

By his grace, with devotion we can practically feel that He is the
be-all and end-all of life.

However, a devotional outlook is categorically impossible when one is
sunk in their own egoistic feeling. Then one thinks, “I am great, I have
done so many things, I am the king of the mountain” etc. In that case
one will give all credit to themselves, and not even think of Parama
Purusa.

Baba says, ““I did this, I did that, I’m not an ordinary man” – like
this. In devotion there is no scope for being puffed up with vanity.”
(SS-21)

Thus the more one gets absorbed in their own petty ego, the less one is
able to realise Him. Ego, or asmita’, then is the main stumbling block
in leading a devotional life.

HOW BABA WRITES THE ANALOGY

With the above understanding about bulls, Hindi and ego, then we can
best understand Baba’s below analogy and how it relates with human life.

Baba says, “People say that a bull, when he is in the fullness of his
strength, [calls] Ham, meaning “I am great.” After he dies, the
[cotton-spinner] makes a bow with strings from his intestines, and it
produces the sound Tun, Tun, meaning “You are great.” Thus will fall the
ego ultimately. Therefore the wise will take the “You are great” stance
from the very beginning.” (AV-23)

LITERAL EXPLANATION

Since the bull thinks it is so strong and walks around all day calling
“hmmm”, “hmmm, “hmmm” – similar to the Hindi word “ham” meaning “I” –
Baba is making the joke that a bull is totally stuck in its own unit
ego, touting its own greatness, day in & day out.

However a day is sure to come when it will die and its body parts and
intestines will be used as a string on a machine to spin cotton. Then
the sound of that bull will be “tun”, “tun” – similar to the Hindi word
“tum” meaning “You”. Thus after its death, when its ego is crushed, then
and only then does the bull recognise Parama Purusa and repeat, “You are
everything.”

Best then is to overcome the pitfalls of the ego early in life, and sing
His praises each and every day – why wait until death, like the bull does.

This is the humorous yet highly significant meaning of Baba’s analogy.

WHAT IT ALL MEANS

With regards to our human life, we all know how when people gain success
and gather name, fame, prosperity, and fortune, then they often think
that they are really great – then their ego is on the top.

In that case, they are prone to a fall. In social life, their ego will
be a problem. But in their spiritual life it will be deadly.

Because with a big ego, one will forget Him and accumulate all kinds of
samskaras, negative karma, and sink oneself in all sorts of burdens.
When one forgets that the Doership is Him and instead drowns in the
mantra, “I am great – I did this” etc, then there is not an iota of
scope for devotion.

Stuck up in that kind of egoistic superiority complex, they will create
hell in the their personal life and their spiritual life will be nil. As
Baba says below, theirs is a “Himalayan ignorance”.

Baba says, “When people perceive something through the mind, they think
that their sight or perception alone is the factor which determines the
existence of an object. This sort of foolish presumption is called
asmita’ [ego]. Such people cannot understand that not only behind their
cognition but also behind their sensation there exists the radiant
reflection of an Effulgent Entity. This radiance is reflected not only
in the crude and subtle but in the causal entity as well, and is the
perfect semblance of His characteristic identity. Ignorant people cannot
think of anything beyond what little light reflection they see on their
own unit entities; their sense entities remain confined within that very
limit. And that is why the ignorant materialists do not want to
recognize anything beyond his observable world. This flagrant disregard
on their part is not mere arrogance but Himalayan ignorance.” (AMIWL-5)

The only way out is to escape the shackles of one’s ego and accept Him
as the sole aim of life. That is the intelligent way to live. And that
should be started from this very moment, not when one is old an gray, or
even worse – dead, like the bull.

BABA’S BLESSING

By Baba’s grace He has given us the perfect recipe for living a life
above the fray of ego and vanity, ensconced in the spiritual ideal that
He is everything and that all inspiration and energy stem from Him. Then
one can serve all without vanity and reach Him by surrendering unto His
sweet will. No one then should live their life like a bull, sunk in
their own false sense of prestige and vanity. That is Baba’s teaching to
us all.

Baba says, “Now, this complete surrender, complete self-sacrifice, is to
be done. But how? What is the secret? All human egos, all egoistic
expressions, are based on the vanity moving around the self, moving
around the “I” feeling, the first expression of existence. “I am” is the
base, is the fundament, of all egos and all vanities. You know, when a
man learns much or earns much, his ego, his vanity, gets puffed up. The
man gets puffed up with vanity, and under such circumstances he becomes
so conscious of his little existence that it becomes very difficult for
him to surrender before the Supreme. What to speak of surrender, even if
a logical theory is placed before him, he does not like to accept it. He
thinks that if he accepts that theory, if he accepts that veracity, it
will be humiliating for him. This sort of psychology misguides him under
such circumstances. How to surrender? This can be done internally with
the help of dhya’na [meditation in which the psyche is directed towards
Consciousness], and externally by ascribing Godhood to all external
entities.”

“While helping the poor people your vanity may increase. You may think:
“I have done this, I have done that. I am not an ordinary man.” This is
a psychic disease. Actually, vanity is a psychic disease, a psychic
ailment. But if, while helping a man, a poor man, or a diseased person,
you ascribe Godhood to him, that is, if you think, “I am not helping a
man, I am helping God in human structure,” then vanity will not be
encouraged. What will be the reaction within the person? “This body,
this mind, this wealth has been given to me by Parama Purus’a, and
Parama Purus’a has come before me, God has come before me, as a
suffering person, and I am paying back that thing to Him. That is, the
actual owner of this body, the actual owner of this mind is He, and His
wealth I am paying back to Him.” So there will be no vanity.”

“And I said that the internal process is meditation. In meditation,
Parama Purus’a becomes your object and you become the subject. You
become the seer and He becomes the seen. But the inner spirit of
meditation is that while looking at Him internally with your inner eye,
you should think: “I am not meditating on Him nor am I seeing Him
mentally. What is actually happening is that He is seeing me; that is, I
am the object and He is the subject. He sees whatever I do, He sees
whatever I think, so I am His object and He is my subject.” This idea
helps in freeing oneself from the serpentine noose of ego and vanity.”
(AV-14)

Namaskar,
Motilal

Note 1: MORE ON EGO / VANITY AND REALISING HIM

These below two posting clearly review the entire concept behind the
statement, “the umbrella of vanity”, how that ruins one’s life and how
one can feel His grace.

http://am-global-01.blogspot.com/2009/02/unfortunate-umbrella.html

http://am-global-01.blogspot.com/2009/03/date-sat-07-march-2009-230429-0000-to.html

Note 2: FURTHER READING ON BABA’S ANALOGIES

These below letters look at other interesting analogies that Baba uses
in His discourses to put forth His sublime teachings.

http://am-global-01.blogspot.com/2009/08/early-catching-is-good.html

http://am-global-01.blogspot.com/2009/08/story-of-three-thieves.html

http://am-global-01.blogspot.com/2009/01/dog-analogy-is-right-one.html

***************************************
Practical Aspect of Mysticism

Baba says, “Mysticism is a never-ending endeavour to find a link between
finite and infinite.” (AV-23, p.101)

Note: Here Baba is indirectly giving the guideline that in the realm of
devotion one should have a particular personal relation with Parama
Purusa. And these relations are known as “bhava”– whether they be
sakhya bhava, dasya bhava, madhura bhava etc. So these various bhavas
are that very “link between finite and infinite”. Because with the help
of these relations devotees gradually come in closer and closer
proximity with Parama Purusa. Until finally by linking up in this way
the sadhaka becomes one with Him.
***************************************

Read Full Post »

Date: Sat 01 Jan 2011 06:22:06 +0530

To: am-global@earthlink.net

From: “Priyanath C Mittra”

Subject: Unique & Unknown Power of Human Beings

 

Baba

 

PS Intro: This following song was written in the Urdu language.

 

“Karata’ra ha’ma’re, tumhare liye yaha’n a’na’…” (P.S. 4165)

 

Purport:

 

Baba, O’ my lord, by Your grace I have come on this earth for You.

Baba, whether You love me or not is Your choice, but please do not

play hide and seek with me. Baba, please remain in my close proximity

so I can see and feel Your always. Baba, I also want that You should

love me always. Baba, You are the star of my eye– You are the charm

of my life. Baba, without You my existence is meaningless.

Baba, You are the most attractive and divine Entity– brilliant in Your

divine effulgence. Baba, Your infinite love is expressed in each and

everything of this world: In the flowers’ fragrance, the children’s

smiles, the beauty of the rainbow. All the sweetness comes from You. All

the beauty of the entire expressed world–including the flora and

fauna– everything expresses Your love. Baba, You have saturated this

entire creation with Your grace-compassion. Your love resonates within

each and every thing. The inherent beauty of every entity is the

expression of Your love, the reflection of Your love.

Baba, whether I like it or not, but I am residing in Your heart. I am

within You. Baba, You are the nucleus of this entire creation. My

everything is revolving around You. I do not know which form You are but

the entire universe is within You. Baba, You are surrounding everything.

You are within and without each and every created being. Baba, You are

my Lord; You are my everything. And my only duty is to serve You, to

please You– and do all those things which You like. Baba, You are my

ultimate Goal.

Baba, my Lord, You have brought me on this earth for You– to serve You…

 

Note: The Urdu language originally started around Delhi when outside or

overseas soldiers were not aware how to speak Hindi. But they were going

to the market and speaking in their broken version of the local

language. In this way they started interacting with the common people.

Subsequently, the Urdu language first sprang up and it became known as

the market language. So when Hindi and Arabic were mixed then this new

language took shape. And since this language was spoken by a group of

soldiers using a military uniform (wardi), that is why the name of the

language became known as ‘wardi’. Over time and due to a similarity in

pronunciation, ‘wardi’ became ‘Urdu’. This historical and linguistic

guideline Baba has given in His grammar book.

 

 

== UNIQUE & UNKNOWN POWER OF HUMAN BEINGS ==

 

Namaskar,

With the start of a happy new year, this is an important topic for each

and every sadhaka of the Marga.

 

As Baba tells us, human beings are born with a very special capacity,

but most of the time that special capacity goes unnoticed or even misused.

 

This capacity allows us full control over our future, yet so often

things go awry.

 

All because this unique and unknown power which we have, we are not

aware about or unable to use properly.

 

Just imagine, the greatness all human beings can achieve – and how many

pains and troubles can be averted – if we become more aware about this

innate gift.

 

 

JUST ANIMALS, NOTHING MORE

 

In our western hemisphere, what to speak of not being aware of what

human capacity we have, all too often researchers and scientists are

keen on labeling human beings as beings just animals – nothing more than

a cousin of monkeys and chimpanzees. This only further diminishes our

stature and keeps our unknown capacity even more hidden.

 

 

WHAT IS OUR UNKNOWN POWER

 

Of course, in the eyes of Ananda Marga, human beings are completely

distinct from animals and what distinguishes us from animals is: Free will.

 

Parama Purusa has given us free will – the power to think, choose, and

decide.

 

Baba says, “Human beings have a fully-reflected consciousness which makes

them capable of independent action and also of distinguishing between good

and bad.” (AMEP)

 

And indeed it is our capacity of free will which is our unique and

unknown power. With our free will, we can control our destiny entirely.

 

Yet in one discourse, Baba has famously declared that 99% of human

beings misuse their free will and invite negative samskaras.

 

But it does not have to be like that. We can avert all these problems.

This free will can also lead us unto His divine lap.

 

Thus this concept of free will is like a double edged sword – it can

lead us to the heights of bliss or the depths of hell. It all depends

upon how it is used.

 

 

HOW IT WORKS

 

In so many discourses, Baba guides us that human beings get whatever

they desire. Being the Parama Purusa, He merely nods His approval and

grants our wish.

 

Of course He is goading us onto the path of beatitude, but ultimately He

give us whatever things we wish for. This in turn totally affects not

only our present but our future as well.

 

Baba says, “Suppose a person is obsessed with the thought of doing this

or that, to harm another person. They will receive the body of a pig or

a dog. One who desires to do something good and noble will receive a

good physical body accordingly. ” (AV-10, p.182)

 

Thus whatever good or bad things we desire in this life affect our next

birth also. Here below Baba gives even more examples of this phenomenon.

 

Baba says, “Suppose someone has a desire to eat delicious food. Parama

Purus’a will grant that wish, and the person may be reborn in the next

life as a wolf or wild boar, to eat to his or her heart’s content. A

woman who wishes to adorn herself with ornaments may be reborn as a

colourfully-marked peacock. One day, however, a hunter may shoot the

beautiful peacock with an arrow. As one desires, so one attains…So

before wishing to attain something, one must be extra-cautious. Suppose

a man wants to be a king. In the next life he may be born into the

household of a poor man whose surname is “Raja” [“King”]. He wanted to

be a Raja and he became one! One must be very cautious before wishing

for anything.” (AV-4)

 

Thus the blessing which Baba has bestowed upon us – i.e. the gift of

free will – is a double edged sword. If we desire Him we will get Him.

But tragically, all too often human beings are not aware how powerful

their desires are nor where those desires will lead them. In our

shortsighted manner, we humans long for so many things – house, car,

money, name, fame, job, prestige, opposite sex – which bind us more and

more to the crust of this earth.

 

Indeed, we think we want those things but when we undergo the reaction

to get those things, then our fickle minds have already flip-flopped and

we get stuck with something we no longer want. Such is the way it works.

 

 

NEGATIVE PRATISAINCARA ONLY HAPPENS TO HUMANS

 

Animals are animals and follow their nature – they never get degraded

and slowly move along the path of pratisaincara. In contrast, with our

free will, human beings may rocket ahead toward Him by His grace, or

fall back into the depths of animal life or even be reborn as inanimate

objects.

 

Baba says, “A human being in this life may well be reborn as an animal,

plant or even a rock in the next life.” (AFPS-8)

 

It is due to free will that we may get caught up in negative

pratisaincara. No other beings falls in this way – only humans. We get a

body according to our psychic tendency. Here below Baba explains that

quite graphically.

 

Baba says, “Which animal is the greediest among the animals with which

we are all very familiar? It does not like to give up greed in spite of

ill treatment and humiliations. It is the cat. Yes, after moving a few

steps ahead, the cat forgets that it was beaten. So that particular

person is reborn as a cat after death, because that body affords an

opportunity for the satiation of their greed. When the housewife looks

around inattentively, the cat sneaks into the kitchen through the small

opening in order to reach the milk or fish in the kitchen.” (AV-10, p.184)

 

So the progress of living beings is quite plotted until one attains the

human framework. Then, depending upon one’s use of their free will and

the nature of one’s desires, a person may bounce between human and

animal life hundreds and thousands of times, or more. As Baba tells

above, one may be reborn as a cat in order to fulfill their greed. All

because when in human form one does not exercise their free will

properly. Their mental desires revolve around crude things. Yet, most of

the time people are not aware of the ramifications of this, nor are they

aware that they are fully in control of their own fate.

 

When in fact by their free will they are either (a) making an original

action or (b) undergoing the reaction of their past action. Every event

and incident in life is either one or the other. And both of

inextricably linked to our use of free will. There is no other outside

agency other than our free will that determines our fate in life. We

have our desire and Parama Purusa approves it. That is how it goes.

 

 

WHAT SHOULD ONE DO

 

At this point the whole escapade may seem like an unwinable situation.

Human beings have so many desires and at the same time one is not aware

about how powerful free will is, so end over end one somersaults time

and again from one life to the next, suffering all the pains and agonies

of crude worldly life.

 

One rushes after wealth, sexual satisfaction, revenge, greed and so many

things and accordingly one gets another crude body or even worse

inanimate existence.

 

However it does not have to be like this.

 

By Baba’s grace, there is an easy exit. There is an easy escape route

from this harsh cycle of karma and karmaphala. He has blessed us with

human life and given us an aspiration for the divine. With our free will

then we should just think and ask for parama’rtha.

 

Baba says, “Parama’rtha is that factor which brings about the permanent

cessation of the triple afflictions. Here permanent cessation means

cessation of those afflictions which, once removed, will never return

again in the future. That artha which brings permanent relief from the

pangs of hunger, which is the instrument of permanent cessation, is

called “parama’rtha”.” (AV-4)

 

By desiring salvation, even a notorious sinner like the robber Valmiki

can become a great saint. So when ordinary human beings seek paramartha

then naturally they will be blessed and escape this horrible cycle of

birth, death, and rebirth, which leads to so much suffering and unrest.

By His grace, one will walk this earth as the divine embodiment of

Parama Purusa.

 

That is the proper use of free will – that is the proper use of our

unique and unknown power.

 

 

BABA’S BLESSING

 

By Baba’s grace, He has also given us one other remedy. There is one

other escape. Suppose one does not have any concept of parama’rtha or

anything like that. And suppose one does not know how to use their free

will correctly. Even then an ordinary person can achieve the highest

stance. The way is to simply tell Baba to do according to His wish. With

Him being the Sadguru, one should merely request, “Let your desire be

fulfilled.” That is the essence of His below blessing.

 

Baba says, “Created beings, will have to move according to the Cosmic

will; there is no other way. Learning, intellect and personal status

become meaningless [and will goad one into bondaage] unless they are

directed towards Parama Purus’a. After realizing the Supreme truth

intelligent people start moving according to Parama Purus’a’s desire,

saying, “Oh Parama Purus’a. I have nothing to ask of you. Let thy will

be fulfilled. I want nothing else.”” (AMIWL-10)

 

Namaskar,

Priyanath

 

Read Full Post »

Date: 16 Dec 2010 06:19:58 -0000

From: “Subhash Dholakia”

To: am-global@earthlink.net

Subject: Deep Meaning Behind Story

 

Baba

 

“Jhainjha’ jadi a’se jujhite shakati dio…” (P.S. #1783)

 

Purport:

 

Baba, You are my Saviour. If in my life a hurricane or typhoon comes,

then You please provide me the strength to fight and face that negative

situation. And give me the strength to struggle and persevere.

Baba, if ever in my life lethargy and frustration comes, then please

provide me strength to hold onto Your feet. And to go on moving on Your

path. Baba, by Your grace I am treading on Your path. You please color

my mind with Your color in all situations. During both pleasure and pain.

With Your divine grace, if my mind becomes radiant then it cannot be

covered by staticity during times of cimmerian darkness. Please grant me

strength to follow Your dictates. Baba, please grace me and give me

the force to go on marching on the path of effulgence, in an undaunted

way moving ahead. And please give me strength by Your grace, to jump up

and take on ever-new tasks to serve the downtrodden people.

And please bless me by Your Varabhaya mudra. So in my life, I never

feel fear or cowardice to fight against demonic forces. Baba, in all the

circumstances I am completely depending on Your grace. Without Your

grace, nothing is possible…

 

 

== DEEP MEANING BEHIND STORY ==

 

Namaskar,

Various gurus have always used stories to communicate important ideas to

the common citizens.

 

Our human society is comprised of so many people, each with their own

interests, talents, and abilities. Some are intellectuals, some are

technicians, some are artists, and some are scientifically or

mathematically inclined etc.

 

Everyone has their own specialty, bent of mind, interests, and

understanding.

 

Hence when a guru wants to convey a teaching to the entire public, the

guru will often give the teaching in the form of a story. Because

regardless of one’s psychic inclination, everybody loves a story. All

will listen and learn.

 

Baba, being the Taraka Brahma and Supreme Guru, has also told many

stories. And embedded in those stories are the gems and jewels of AM

ideology. Hence not only should we enjoy Baba’s wonderful stories, but

we should understand them deeply and apply them in our practical lives.

 

 

MANGO GROVE STORY

 

One of the famous stories which Baba has repeated in numerous discourses

is the story of the jinani and bhakta visiting a mango grove. Everyone

in the Marga is aware about this story because Baba has used it again

and again.

 

As we recall, both a jinani and a devotee go to a mango grove.

Immediately the jinani (intellectual) becomes highly involved in

counting the trees, measuring the length of the branches, checking out

the leaves, and classifying the mangoes according to their genus type

such as Mangitera Zeylanica, Valcarrie, Bombay Ratual, Aroemanis, and

Nam Doc Mai etc. The jinani is involved in all kinds of research and

calculations regarding those mangos. In contrast, upon entering the

mango grove, the devotee goes up to the first tree, grabs a ripe mango,

sits down, and enjoys the sweet taste of that delicious mango. At the

end of the day, the jinani is very hungry and the devotee is totally

satisfied.

 

This type of mango grove story Baba has recounted various times.

 

 

IS IT SO SIMPLE TO UNDERSTAND

 

Just because it sounds like a simple story, we should not therefore

conclude that the meaning is also so simple. There is a deeper meaning

that all may not be aware about. Then of course there is also the matter

of applying it to our own lives in a practical and tangible way.

 

Baba has told this story because He wants to convey its significance to

everyone. That much we all know. And the most basic idea He is giving is

that devotion is very important and we should all aim to become

devotees. This much also everyone understands.

 

Beyond that there is more to know, and that is why this story is a real

treasure.

 

 

PRACTICALLY APPLYING THE STORY HUMAN LIFE

 

When Baba says that jinanis enter the mango grove and start counting the

trees and analyzing the leaves, but miss out on the fruit, Baba is

guiding us that jinanis come into this world and study so many things,

from lokas to microvita, from kosas to cakras, but they miss out on the

real essence of life, i.e. engaging in sadhana and getting Parama Purusa

and His bliss.

 

Whereas when a devotee enters a mango grove then he eats the mango and

does not get sidetracked by anything else. Similarly, when a bhakta is

born on this earth he aims for and attains Parama Purusa, and he does

not get waste his time in other useless pursuits like name, fame, or

fortune etc.

 

Even then it is not so easy to understand.

 

 

PRACTICALLY APPLYING THE STORY TO OUR OWN LIFE

 

When a devotee eats the mango, that presents a colorful and

mouth-watering image for what it means to attain Parama Purusa. Thus

getting Parama Purusa is not some abstract theoretical notion.

 

In our day to day practical lives, eating the mango, or getting Parama

Purusa means getting bliss out of all the lessons, thinking of Him

always, and feeling His love practically in your heart.

 

Just as all the taste buds of the devotee in the mango grove are

immersed in the sweet sensation and taste of that mango, similarly a

true bhakta in this quiquelemental world practically feels Baba’s divine

vibration in sadhana and even when not in sadhana. One will practice all

the lessons joyfully, doing them will not be burdensome. True bhaktas

feel His inner sweet touch just by closing their eyes or by thinking of

Him. They are always immersed in His flow and life passes blissfully in

that way.

 

So being a bhakta is not some dry, theoretical experience. One cannot

just say that, “well I have been in AM a long time so I am therefore a

devotee of Baba.” It does not work that way.

 

One can only say they are a bhakta if they tangibly feel Baba’s blissful

presence in their heart night and day. Just like a bhakta in the mango

grove can practically taste the juicy sweetness of that fruit. So one is

only a bhakta if really attend to sadhana with great sincerity and feel

the only aim in their life is to serve and please Parama Purusa. Such

persons are not harboring any other idea related with career goals,

prestige, money, or spouse etc. Then one is a bhakta otherwise not.

 

Baba has told the mango grove story because He wants us all to know the

devotion is the most important element in human life. And He wants that

we should become devotees. And the way to do that is by wholly diving

into the realm of sadhana. Getting bliss in sadhana and loving Him in

dhyana is what it means to eat mangoes in the grove. There is no second

or third meaning.

 

Thus we should understand the inner meaning of the devotee in the mango

grove and then honestly evaluate if we really satisfy that criteria or

not. And if not, then we should put forth sufficient effort in our

kiirtan and sadhana to get our mind moving in that direction.

 

 

HOW SOME MISUNDERSTAND

 

Unfortunately, it is highly possible, or even probable, that there are

some who call themselves as bhaktas, yet they are not really involved in

tasting the mango. They are not involved in sadhana.

 

They may struggle to even sit in sadhana; they will not complete the

lessons; and their mind just flickers in various directions when doing

sadhana. Such a person then has no quality of being called a devotee.

 

But that same person may think that, “I have a good reputation in AMPS

and I have started many projects, built so many schools, and my name is

printed on the newsletter or Prout magazine”, and for that reason they

think that they are a bhakta.

 

When in fact nothing could be farther from the truth. Instead they are

merely falling into self-deception.

 

Because everyone wants to think of themselves as being a devotee, but we

should not fall prey to false notions of what a devotee is or who we

are. That is why Baba has given the mango grove story. Because it

practically teaches us who a devotee is, i.e. those fully engaged in

sadhana, and emphasizes that devotion is the only way human beings reach

fulfillment and get Him.

 

 

THE FATE OF SUCH JINANIS, WHILE BHAKTAS GET HIM

 

The jinani who is puffed up with the pride of his knowledge will never

be satisfied within, rather he will always be looking outwardly to get

some praise etc. And in the end of life they will not get Parama Purusa,

but will instead get thrust back into the cycle of life and death or

float around the universe as some kind of microvita, like vidyadhara

etc. Such is their empty fate.

 

While the bhakta will always keep Parama Purusa in the forefront of

their mind, be immersed in His bliss, and ultimately become one with

Him. That is what it means to eat the mango and that is what we are to

do in this life.

 

Baba says, “The devotee will pluck a ripe mango and eat it… the

devotees will get real bliss…Devotees will come under the shelter of

Parama Purus’a…and cross the Cosmic Cycle comfortably.” (AV-1)

 

Namaskar,

Subhash

 

***************************************

Unruly Free Mixing between Males and Females?

 

Parama Purusa Baba says, “It does not require the harnessing of any

elaborate logic or reasoning to convince people that the final outcome

of permissiveness is not healthy. But it is also true that the result of

free mixing in society, without self-control, is bad…Hence, along with

the recognition of the freedom of the two sexes, a well-judged code of

self-control will also have to be associated with their mutual mixing.”

(HS-1, p. 35)

***************************************

 

Read Full Post »

From: “Shantatma Kerketta”
To: am-global@earthlink.net
Subject: Devotee Story: Three Boons
Date: Fri 26 Nov 2010 07:46:32 +0530

Baba

“Diner a’lote a’so ni, ele tumi a’ndha’re…” P.S. 2073

Purport:

Baba You are so merciful, You are so divine. Earlier when my life was
full of happiness then that time You did not come; but now in this
period of darkness You have come. It is Your grace. During my good days
I wanted You to come and rejoice the occasion. But that did not happen–
in the effulgence of the day You did not come. But now in the darkness
of night You have come.* Baba, how You play Your liila.

Baba in the smile of the moon, You do not present Yourself. But when I
was suffering in pain, then with the soothing balm You came and relieved
me of my suffering. Baba, You have come in this cimmerian darkness when
I am crying. Baba, everyone knows that You are most-loving; and everyone
knows that You think about one and all. Even then they involve in
logically analysing and reasoning about Your ways in order to strengthen
their love for You– to love You in a deeper way.

O’ Baba, You are beginningless and Your abode is in infinity. In all the
twelve months You remain constantly along with me– in pain and
pleasure. Baba, You are the divine shelter of everyone; You are the
heart of everyone, the Soul of souls. And by Your grace You pull
everyone close to You. You never discard or ignore anyone– irrespective
of how high or how low they are. Baba You have only come in this time of
crying and suffering. In the good days when I was calling You then You
did not come. Baba, Your glory is unfathomable; Your liila is beyond
imagination; Baba, You are so gracious…

* Here Baba is using effulgence to represent those days of happiness and
darkness symbolizes those periods of tears and sorrow.

== DEVOTEE STORY: THREE BOONS ==

Namaskar,
Devotees have a special characteristic that separates them from ordinary
people. That is Baba’s explicit teaching.

Rregardless of a bhakta’s behavior, whether he commits a right or a
wrong, we must not think that thr devotee is therefore useless or worse
than common folk. Because still that bhakta has the special quality of
devotion. Baba Himself places tremendous importance on this.

Here below is one famous story about a devotee from long ago. The inner
meaning of the story lends itself well to life in Ananda Marga.

Thereafter are two dramatic Baba stories wherein He vigorously defends
the honor of even bad bhaktas after they were condemned by others for
their faults.

All these stories point in the direction that Parama Purusa holds a
special place in His heart for all devotees, even bad ones who commit
wrongs.

GAYA’SURA STORY: BAD DEVOTEE GOES ON CRUSADE

Baba tells the story of King Tripasur who was a great devotee of Lord Vishnu.
After launching a crusade, King Tripasura met his untimely death.

His son, Gaya’sura inherited the throne and followed in his footsteps.

King Gaya’sura too was an ardent worshiper of Lord Vishnu. He prayed
endlessly and finally achieved the gift of immortality, granted to him by
his chosen Lord Visnu. King Gaya’sura promptly launched a heinous offensive
wiping out innocent people in all lands. The wrath of Gaya’sura was terrible.
And no one could kill him.

King Gayasura even attacked the devotees of Lord Vishnu. Lord Vishnu Himself
came to defend them, but the Lord too was defeated.

Lord Vishu’s followers pleaded with Him to do something.

Lord Vishnu then askeda boon of King Gayasura. The King agreed. Lord
Vishnu then asked that Gayasura be turned to stone.

Gaya’sura replied, “So be it”, but then made three pleas:

1) The Lord should put His feet in Gaya’sura’s heart;
2) All those with the Lord’s feet in their heart must be granted liberation;
3) If anyone with the Lord’s feet in their heart does not get
liberation, then King Gaya’sura will again be granted life on earth.

Here Baba describes these boons in full:

Baba says, “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.” (‘The Lord’s Feet)

By the above story – which Baba Himself has recounted on various
occasions – we can understand that Parama Purusa places great value on
devotion.

Baba says, ‘This devotion is a heavenly attribution.” (1 June 1986 DMC)

Even though King Gayasura was a ruthless warrior, due to his devotion
he was able to keep the Lord’s feet in his heart. Such is the quality of
devotion and such is the grace of the Lord.

Devotion then is enough to gain the favour of the Lord, despite what
other bad qualities a bhakta might have.

TRUE TO FORM IN ANANDA MARGA

With all the groupism, difficulties, power mongering and so forth, it is
very easy to think that certain people in AM are total garbage. But we
should never harbor such ideas.

Some may have made mistakes and committed gross sins, yet still all are
our brother and sisters. We must develop a relationship of love with them.

We must remember that all have come into Ananda Marga – and they have
come for a reason. In the the near or distant past, they established an
inner link with Parama Purusa, by His grace. They have a place for Him
in their heart – so they have come once again to sacrifice in some way
for Him – and they are going to be granted salvation.

So all in AM are not just our brothers and sisters, but they are
devotees of the Lord and that in itself has great meaning. They have a
special connection with Him.

Regardless of what faults they do or what hell they create, we must not
banish such persons from our minds or think ill of them. Rather we are
to love them.

No doubt such persons may have to undergo rectification in the social
sphere – they may have to stand before the court of justice – but their
spiritual well-being is safe and secure, just as was the case with King
Gaya’sura. Parama Purusa has saved a place in His heart for even bad
devotees.

So we must appreciate all who have come to do something for Baba,
despite whatever shortcomings they may have. Their arrival onto the path
of AM has great meaning – that is enough to make one’s life successful.

We should not just think this way about others but about ourselves as
well. Baba has graciously has blessed us with the special gift of devotion.

BABA STORY #1:
THE CASE OF SHARANA’NANDA

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 there.

Anyway, somehow 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 one Dada had
tossed his things aside and taken his spot. When he awakened that Dada
and told him, the Dada did not care at all.

Sharana’nandaji was 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, totally
uncultured and uncivilised. He was thinking they were just worthless
people.

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

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

Baba looked at him and in His loving liila He abused him openly. Baba
strongly rebuked him and said that those who have come in AM 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.

Baba lovingly scolded Sharana’nandaji in this manner.

Dada was shocked to hear this. First because he had not complained to
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 Baba must have strongly scolded the Dada who threw away
Sharana’nandaji’s blanket. Sharana’nandaji did not know. All he knew was that
he must have respect and love for all in the 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 AM have come because I have called
them and that they have a special samskara, then we must always look
favourably on everyone in AM – and love them.

That does not mean that we cannot point out their wrongdoing. We can in
the social sphere, only with the sweet motive to clean them of their faults.
Good margiis do like this because they know that all in AM are part of their
kith and kin. So in our heart we must not have ill will toward them.
Whether they do wrong or right, we must remember that they come to serve
Him in some capacity and they have Baba’s love.

BABA STORY #2:
THE CASE YOUNG 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 all kinds of incidents.

Baba immediately interjected and began scolding 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 did not become a WT and was
not even a margii. And not only that, 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
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.”

After this incident, everyone stopped complaining about Wts – at least
on the external level.

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. But at the same time we should not harbor any
negative feelings in the mind toward such bhaktas. Because all have come
because of His call. They are not ordinary people and 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 always present.

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.

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.

This explains why despite all the mischief caused by some Central Dadas,
even then Baba has blessed them and kept them close.

BABA’S BLESSING

By Baba’s grace He 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.

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.

Then when Lord Vishnu granted the boon that the Lord’s feet will always be
in the heart of the devotee, irregardless of their good and bad deeds, 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.

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 His the nature of His loving and unconditional boon.

Thus when Baba does not judge bad devotees poorly, neither should we.
Their mistakes must be corrected in the social realm, but on the
spiritual plane, we must think of even bad devotees as our kith and kin
and love them, and know 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 – even bad ones – have earned a place in
His heart.

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

Baba says, “Cherishing a strong desire to know and understand Him, think
of Him, ideate on Him, meditate on Him – You will certainly attain Him.”
(AMIWL-6)

Baba says, “…The wise and intelligent ideate less on their defects and
demerits and more on the Supreme desideratum.” (A’nanda Va’nii #66)

Namaskar,
Shantatma

Read Full Post »

Date: Fri, 27 Aug 2010 13:01:28 -0000
To: am-global@earthlink.net
From: “Hariish Dev”
Subject: Danger of Having & Not Having…

Baba

“Esechile a’ma’r ghare kon se pu’rn’ima’y…” (PS 4075)

Purport:

Baba, by Your divine grace You came to my house on one full moon night.
It was such a memorable and unforgettable occasion. With Your infinite
grace, in song, in dance, and with the pull of the heart, You made me
lose myself in Your divine splendour. Baba, I became fully enthralled
and captivated by Your exquisite beauty.

Baba, by Your grace on that special full-moon night You compassionately
listened to all the inner feelings of my heart. You intimately
understood all my suffering. Baba, by Your grace You gently removed
whatever pain I had. With the august presence of Your sweetness, on that
very full moon night, You created one beautiful époque in my life. Baba,
it is beyond my understanding why You suddenly went away– leaving me
all alone. Since then so many seasons have passed in waiting for You.
Now after such a long time, that distant memory of Your divine arrival
to my house on that full moon night has become completely covered by the
thick fog of time.

Baba, please be gracious and come to me. Please do not forget that You
are mine and I am Yours…

== DANGER OF HAVING AND NOT HAVING KNOWLEDGE ==

Namaskar,
As we know, on the path of yoga, balance is the key. There must not be
too much nor too little of anything. Whether it be food, sadhana &
service, study, or any other endeavour, everything must be in balance.
That is our approach and that is why AM is madhya ma’rga, or the middle
path.

Baba is also careful to point out that this balance applies to the realm
of knowledge as well. Having too much or too little knowledge is
dangerous. That is Baba’s teaching.

DANGER OF TOO MUCH KNOWLEDGE

According to Baba, knowledge is to be attained only for arriving at the
proper path. And that proper path, of course, is the path of
spirituality, or sadhana. Beyond that, the the over-accumulation or
misuse of knowledge is a liability, a hazard. That is the problem with
having too much knowledge, or knowledge that is misdirected

Here is Baba’s brief story about this.

Baba says, “Physical [worldly] knowledge is like the leaf of a shala
tree [a tall evergreen with large leaves] on which people take meals. As
long as you have not eaten, there is a value in the leaf, but the moment
you have finished your meal, the leaf goes into the dust bin to be
licked by the street dogs. When you come to realize that this physical
knowledge of yours is only worth licking by a dog, then devotion will
arise in you. Then you will acquire true knowledge.” (SS-19)

In the above story:

(a) The person holding the leaf is a sadhaka;

(b) The leaf plate (pattal) is knowledge.

(c) The food on the leaf that gets eaten represents that knowledge which
we internalise and use in our practical spiritual life, i.e. sadhana.

(d) The food that remains on the leaf after the meal is that mundane
knowledge which has no utility in our spiritual practice.

(e) MORAL OF THE STORY: The leftover food on the leaf, i.e. that
knowledge which is not used for sadhana and spiritual life, is useless
and should be tossed aside and licked by dogs. It has no value in our
human growth and development.

APPLYING THIS IN LIFE

Baba’s basic teaching is that we should be careful not to fill our lives
with excess knowledge that has no practical value in. Rather all that we
learn should be internalised and used to enhance our own spiritual life
and serve others.

The classic example of over accumulation of knowledge is the proverbial
university professor who has all kinds of theoretical knowledge and can
speak Latin and Greek, but has no idea what food to eat, how to take
care of himself, or how to help others. All day long he wastes his time
in accumulating more and more knowledge that has no practical value nor
any use in life. This is not the proper way to live on this earth. That
is just like excess food that should be tossed aside and eaten by dogs.

CASES OF EXCESS KNOWLEDGE INSIDE AM

Unfortunately we do not just see this unfolding outside AM. This
over-accumulation or misutilsation of knowledge happens inside our Marga
as well. Please excuse me, but we see this occurring with some,
certainly not all, but with a few of our wholetimers, and even some
margii postholders etc.

For instance, every WT has expert theoretical understanding of yama and
niyama. They teach these tenets all day long. Yet a few of our
wholetimers engage in smuggling, living a luxurious lifestyle, or even
skipping their sadhana lessons. In that case, all that (excess)
knowledge that they acquired about yama and niyama is useless. It has no
practical value.

Instead it is a liability. Because those few wts think that they know
everything about yama and niyama, and hence they cannot be taught by
others. Such Wts have a vanity of knowledge. Yet what they “know”, they
do not follow in their daily life. In which case that “knowledge” is
nothing but an impediment to their growth.

And the worst part is that since they think they know something, then
they are neither able to listen to others, nor willing to learn from
others.

Then of course there is the case with those few Wts who follow groupism.
Each and every one of these workers (i.e. the few who indulge in
groupism) can give a beautiful two-hour lecture on neohumanism and
universalism, but in their own life they are confirmed groupists.

And in turn, they will use their knowledge in tricky ways, i.e. to
convince others with flowery language to also join their group, yet all
along they will speak of the virtues of universalism. Unfortunately,
this is how some WTs have lured unsuspecting margiis and field workers
into their group.

All this then is also just a clear-cut case of accumulating excess or
misused knowledge. Knowledge for knowledge sake, or just theoretical
understanding, is that which takes no proper expression in their own
life. Knowledge is to be internalised, not collected, nor used to
misguide others. That is Baba’s teaching, nay His strict warning.

Baba says, “If people have developed intellects which are not properly
directed, and there is no administration of the sadvipras, people become
polished satans and inflict sufferings on others.” (AFPS-6)

The worst outcome then is if people use knowledge to misguide and
deceive others. Baba terms such persons as “polished satans”. We should
be wary of such beings.

To the degree that we can bring theoretical knowledge into benevolent
practice is the degree to which our knowledge base is useful to us. One
should not thrust themselves onto the road to hell by using their
hard-earned knowledge to deceive others for selfish causes. Such persons
future is not bright.

WHY THEY DO THIS

The next question one might ask is why they do this.

Often people, and some WTs get allured into accumulating knowledge in
order to place themselves above others. They think having huge knowledge
will enhance their prestige and others will come up to them and say, “Oh
Sir, or Oh Dada, you are so knowledgeable and wise…” But this type of
false vanity or arrogance will just turn one into a beggar for others’
praise. Internally one will feel empty and dry and the so-called
knowledge that they do have will not help them progress in life.

Or they seek out excess knowledge in order to satisfy their selfish
agenda. They search for words and phrases that support their personal or
group interest, and skip over the greater meaning of the discourse.
People who justify fake Ananda Vaniis, dogmas, crude programs like
so-called Mahaprayan, and tirithas fall into this category. This type of
manipulation of knowledge also falls in the category of
over-accumulation or misutilisation of knowledge.

So one must not engage in this overaccumalation / misuse of knowledge.
That knowledge which helps one grow and serve others should be
internalised and practiced (such as sadhana, dhyana, kiirtan, science,
philosophy), and that knowledge which is superfluous to one’s life
should be tossed aside and licked by dogs.

THE OPPOSITE END OF THE SPECTRUM: LACK OF KNOWLEDGE

From all of the above, one should be careful of their use of knowledge,
but one must not then think that accumulating any kind of knowledge is
therefore a burden. Knowledge is necessary and needed: It should be
pursued wisely and with sincerity, not just to enhance one’s prestige or
to misguide others.

As we know, Baba considers study to be essential. Without study or
without knowledge, one will be prone to being exploited. That is His
other clear-cut warning.

This we see happening outside the Marga, as happened with so many native
populations or in the case of people with shudra mentality. Either they
sold their land for a song, or they got tricked into making a bad trade,
or they got duped into sending their children to schools that did not
recognise the local language etc. All these instances are cases of
exploitation where one party lacked the sufficient knowledge.

Unfortunately, once again we see this happening in our Marga. Of course
this does not apply to everyone and since 1990 things have been getting
better, but unfortunately due to a lack of knowledge a few continue to
get exploited.

As Baba warns us, this often happens due to a distinct lack of knowledge.

Baba says, “If there is a dearth of intellectual pabulum and the
intellectual standard of the people is not high, they can take “dos” to
be “don’ts” and vice versa.” (AFPS-6)

As Ananda Margiis it is essential that we study and review Baba’s
ideological teachings, then we will not be prone to getting misguided by
others. Then we will not get duped about the curtailment of BP rights,
or false money collecting, or whatever else some Dadas do behind their
tall talks.

Unfortunately, due to a lack of knowledge, some become duped into
fulfilling the agenda of certain crude Dadas, and in this way such
innocent people degenerate terribly.

Baba says, “Where the intellectual standard of the people is low, people
commit blunders – prompted by such leaders they become beasts.” (AFPS-6)

Tragically, when some Dadas get convinced to kill one of our own acaryas
as in the case of our dear brother Ac. Abhipremannda Avt, they got
convinced or blinded due to their own lack of knowledge. In this way
they got deceived into committing a heinous crime.

Hence the cultivation of right knowledge is essential.

Neither should we stuff ourselves with knowledge to create a sense of
false vanity or to dupe and deceive others, nor should we remain
ignorant about AM teachings and then get exploited at the hands of some
opportunistic factional leaders.

Regarding knowledge, we should find balance in life. That is Baba’s
teaching.

BABA’S BLESSING

By His grace we are to develop ourselves in the right way, along the
path of vidya, and be vigilant to expose and dethrone those who use
knowledge to strangle or misguide humanity.

Baba says, “When will the three causes of sin be removed? Only when the
sadvipras will be ready to fight against them with an iron hand. Today,
at this hour, it is my call to the sadvipras of the world not to delay
any longer. They should march ahead and save humanity and make the path
of humanity free of thorns.” (AFPS-6)

Namaskar
Hariish

Note 1: HOW TO USE OUR KNOWLEDGE

Baba says, “The duty of the sadvipras will be to hammer these stagnant
people who are a burden to society, who suffer from inertness in their
physico-psychic sphere, at the appropriate moment so that the path of
human progress becomes straight, clear and well-constructed.” (AFPS-6)

*************************************************
Selection of Males and Females

Baba says, “It is very beneficial for society if people of sublime
intelligence and brilliance reproduce more off-spring. The
responsibility of rendering proper nourishment to the progeny of such
persons will have to be taken by society and the government itself.”
(PNS-13, p.47)

*************************************************

Read Full Post »

Date: 16 Aug 2010 22:41:08 -0000
From: “Subhash Dholakia”
To: am-global@earthlink.net
Subject: Dog Analogy is Right One….

Baba

“Sukhe ele na’ko, shoke sa’ntvana’ dite ele…” (PS 3091)

Purport:

Baba, when I was feeling happy and content that time You did not come.
Those days I was so enamoured with myself and I was so involved in my
own glory that I did not even think to call You. So You did not come.
But when I lost all that happiness and when I become drowned in my
sorrows of self pity and when I was suffering and overwhelmed by various
problems, then by Your grace You immediately came and consoled me. Baba
in that desperate moment You graciously relieved me of my grief. Baba, I
did not ever feel that You are mine. In this life I was always suffering
from the vanity and ego of my own I-feeling. Those days I was thinking
that ‘I am everything’. Due to my ego I did not accept You as the
Supreme One– as my Goal. I did not take You as that most loving One who
can solve all my problems; I did not surrender at Your feet. Baba, even
then by Your grace You advented deep inside my heart and became mine.
And now I understand that You are ever helpful and that You remain with
me always.

Baba, those days when I was overwhelmed by that severe suffering, I did
not outrightly tell You about my problems. I did not openly say
anything. I did not express my pain to You. But because You are
ever-present in my heart and because You are my eternal shelter, with
Your infinite compassion You fully understood the desperated state of my
mind– You understood my sorrow. And by Your grace You instantly poured
Your eternal sweetness and love. By Your grace You filled my whole
existence with Your divine bliss.

Baba, due to my ego and vantiy I could not recognise you. You were
showering huge grace on me but I could not recognicse that. I thought
that due to my own qualities everything was happening. In those happpy
times I could not recognise You. Only did I begin to recognise You in my
sorrow. Baba, in my state of terrible suffering, when the mountain of
misery started falling on my head, then all my friends left me. I was
all alone. When I was happy then they were along with me but when I
became sunk in misery all those friends disappeared. Baba, You are the
exact opposite. When I was sunk in woe then by Your grace You
immediately came and removed all my pains and troubles. Baba You bathed
me in Your infinite love. Filling my I-feeling with Your bliss, You
surrounded me each and every second. Baba, You showereed Your grace and
saturated my heart.

Baba, You are so gracious. You are love Personified. You have done
everything for me. Baba, I surrender at Your alter…

DOG CHEWING BONE ANALOGY IS THE RIGHT ONE

FOR CHASING AFTER WORLDLY PLEASURES

Namaskar,
Throughout His teachings Baba has presented us with various analogies
that shed light onto our journey on the spiritual path.

These following two analogies– about the musk deer and the dog chewing
the bone– contain golden nuggets of guidelines about how we should
proceed in our spiritual life as well as how we can avoid the missteps
of material cravings.

ANALOGY OF MUSK DEER

Baba tells again and again that we must not seek Him in the external
world, rather we are to seek Him within. In His discourses and in
Prabhat Samgiita He emphasizes this point repeatedly.

Always He warns us of the danger of looking for Him externally.

Dura’t sudure…

By looking for Him externally, the sadhaka only pushes Parama Purusa
further and further away, beyond the grasp. Even then, in their dogmatic
worship, so many seekers and religious fanatics fall into this negative
cycle.

By worshiping idols, taking pilgrimages, declaring jihad, and following
so-called Mahaprayan, various people think they are doing things that
will enable them to attain Him. But this is not just not so. He is
within and they are going without. Their pitiful plight is just like
this analogy about the musk deer.

Baba says, “The other meaning of gandhacelika’ is “sweet scented musk
accumulated in and around the navel portion of the musk deer.” The musk
deer lives in cold countries and looks ugly, but the hormone secreted
from its glands gradually accumulates in the navel. Eventually the
liquid portion evaporates and the remainder becomes hard, and the harder
it gets, the stronger its fragrance becomes. The female deer does not
have this musk scent. The male deer becomes so intoxicated with its own
fragrance that it goes berserk searching for the source of the smell. It
fails to realize that the source of the smell is its own navel.
Ultimately, after much running, the exhausted musk deer falls down
dead.” (MVNS)

Just as the musk deer falls down tired and ultimately dead after its
failed pursuit of trying to find that aromatic smell in the external
world, the same is true of those idol worshipers and jihadists who seek
their god through external objects and displays. In the end they do not
get Him, and instead fall down tired or dead. Then in their next life
they get transmuted into rock, iron, or even stone.

So we should be sure that our approach is introversial and
psycho-spiritual, where we seek Him within. We must not run around
senselessly like the musk deer, as those religious fanatics do, not
knowing that that what we ultimately seek lies within. That is Baba’s
teachings about the musk deer analogy.

ANALOGY OF DOG CHEWING BONE

In this next analogy, Baba shows us how chasing after temporary or
worldly enjoyments occurs at the expense of our own self, of our own
vital energy.

Baba says, “The situation is likened to that of a dog when it chews a
dry bone. The bone contains nothing – no marrow, no flesh, nothing.
While chewing that dry bone, its lips get cut and blood oozes out, and
when the poor dog tastes the blood, it thinks that it is tasting blood
from the bone, and licks even more. If you forcibly snatch the dry bone
from the dog, the dog will whimper, because it will feel that its food
is being taken away.” (SS-21)

In the above analogy the dog is chewing its bone and getting nothing in
return. Rather it is depriving itself of its own life force– its own
blood– yet thinking that it is getting something very tasty in return.

Such is the fate of so many who chase after material things.

Those who drink liquor think that they are drinking the nectar of life
and getting so much happiness. But in fact they are not getting
anything, and their drunkenness is coming at the expense of their own
liver. That organ is getting destroyed by alcohol, yet the drinker
thinks that the alcohol is giving him so much joy.

Such a person is no different from the dog that is merely sucking on its
own blood when chewing the dry bone.

Then of course there are those who think that sensual / sexual pleasures
are giving them so much happiness in the world. But those escapades are
merely depriving a person of their own lymph which is the seed of
spiritual knowledge and bliss.

So again it is a losing scenario. The person thinks that in having sex
they are getting everything, when in fact nothing is gotten, rather one
is losing their own vital force.

And same is the case with so many things including sumptuous food,
money, prestige, automobiles etc. People mistakenly think that they are
getting an abundance of pleasure from this mundane world when in fact
they are getting fleeting joy, i.e. nothing at all, at the expense of
their own inner vitality.

The basic ideas is that in the mundane sphere we are always spending
something to get nothing. That is what dog and the dry bone analogy is
all about. That is what Baba is teaching us.

CAN ONLY GAIN FROM SPIRITUAL SPHERE

It is only in the spiritual sphere that we can get something. Only
through spiritual practice can we get lasting happiness. When the mind
rises up and feels His touch then nectar secretes from the pineal gland
and we feel a’nandam, or bliss.

In worldly spheres, our “happiness” comes from depleting our own
energies. In the spiritual sphere, our happiness comes by enhancing our
energy by receiving spiritual nectar.

That is the dramatic difference between mundane pleasures and spiritual
bliss.

BABA’S BLESSING

By His grace He has given us graphic analogies whereby we can clearly
understand His important life teachings and progress along the path of
Supreme Benevolence by seeking Him within and not wasting our time with
chasing after mundane pleasures.

Namaskar,
Subhash

*************************************************
Allopathic Medicines Not Good

Baba says, “When people take allopathic medicine to cure a disease, the
medicine disturbs the ecological balance of the body because more
negative microvita get concentrated at the point of the disease.
Allopathic medicines do not kill diseases — diseases die by their own
natural death. Although the medicine may check the disease, the
increased concentration of negative microvita can overcome the effect of
the medicine. In fact, the increased concentration of negative microvita
caused by allopathic medicines creates many new types of diseases, and
due to this, two or three new diseases are presently being created every
decade. So what is the solution to this problem? Our approach should be
two fold– external and internal. Externally we should take medicines to
check diseases, but internally we should perform spiritual practice.”
(MVNS, p.136)

*************************************************

Read Full Post »

What is the News?

Date: Sat, 20 Feb 2010 05:36:11 -0000
To: am-global@earthlink.net
From: Mandal.Virendra@bharata.net…
Subject: What is the News?

Baba

“A’ka’shabhara’ a’jake ta’ra’…” (P.S. 2523)

Purport:

Baba, the sky of this amavasya night is filled with the stars. The
sweet, nectar-like breeze is blowing mildly. The mind is floating in
divine ecstasy from the known to the unknown world– towards its final
destination. Baba, ensconced in Your ideation, my mind is getting lost
in Your divine bliss. Baba, the lily flower is constantly looking
towards the sky; the aroma of flowers is emanating all around. They have
forgotten themselves and lost their awareness about their own unit
existence. They restlessly move in the attraction of one call. Baba in
Your longing I am sitting alone, counting the stars. I understand that
by Your grace I have lost myself in this beautiful atmosphere and the
attraction of Your love. Baba, You are ever-gracious and You are always
remaining by my side and guiding me. Baba, on this amavasya night my
heart is yearning and longing for You. Please grace me by coming closer
and still more close…

== WHAT IS THE NEWS ==

Namaskar,
Generally people live in this world without any definite plan or
program. Most are unaware about the greater meaning and aim of life.
They proceed onwards in a whimsical fashion. This is the common way of
human beings.

It was like this in the past and it is like this today also.

Certainly, people have short term material goals such as getting a job,
finding a spouse, buying a house, producing children, and purchasing a
car etc, but rarely do they think about getting old, and least of all
about death. These latter aspects people do not consider. Rather they
naively think they will remain on this earth forever. They think of this
place as their permanent abode.

Hence they remain basically oblivious of the reality: Just as one day we
have come onto this earth, one day we will also go. This fact no one
likes to consider. No one plans in this way – it is extremely rare.

BABA EMPHASIZES THE AIM OF HUMAN LIFE

Baba, being the Sadguru, has come to enlighten human beings and show us
the right path. And indeed in countless discourses, stories, and
analogies, Baba reminds us – time and again – about “What is the right
path.”

This idea He has given on so many occasions.

Why? Because it is the nature of human beings to get caught up in avidya
maya and take this world as their permanent residence and the entire
reality – when in fact it is just a relative truth. We’ve come here only
for a short while and nothing in this world is lasting. But people
forget about this fact. That is why Baba brings this point – i.e. that
human life is short – to the fore again and again.

He has given this teaching in Caryacarya (CC-II, ‘Sadhana’, point #8),
philosophical discourses, stories, shlokas, analogies, and in all kinds
of ways. Because we human beings constantly forget that this world is
not our permanent reality. People live as if they are going to remain on
this earth forever.

In contrast, Baba does not talk about the theory of gravity in dozens
and dozens of discourses. Why? Because already as a people we are aware
that gravity exists and we do not forget this fact. So there is no need
for Baba to remind us of this.

But about the greater meaning and temporary nature of life, people
regularly forget about this. Always we slip back into ignorance. Hence
Baba brings the point again and again.

Here following is one such unique teaching.

WHAT IS THE NEWS?

One day a yaks’a approached the great king Yudhisthira.

The yaks’a asked: “What is the news?”

(Note: The sense of his question was what is the real situation of this
material world.)

In reply king Yudhithira told: “The material world is like a frying pan.
The sun is the fire; the day and nights are the fuel. The passing
seasons are the stirring ladle and time is cook. All living entities are
being thus fried in this pan. This is the real news of what is happening
in the material world which is a miserable place full of ignorance.”

Such was Yudhisthira’s colourful and insightful reply and this is yet
one more way that Baba has brought this critical matter that we have
only come onto this earth for a short time. (Reference: AV(H)-29 chapter
14)

And certainly in so many ways Baba has discussed this point including
during one famous discourse in Bombay.

WHY THIS IS NEWS

The interesting thing about the Yudhithira’s above analogy is that the
yaks’a is asking “what is the news”. The yaks’a is not asking about
philosophy, ethics, nature of life or anything esoteric like that.

The yaks’a is asking the news, yet such was Yudhisthira’s reply.

Why? Because that really is the news. Whenever people are told something
that they do not know then it is news.

Due to avidya maya people commonly forget that they are moving towards
their death. They do not remember the transient nature of life on earth.
People take money, prestige, beauty, attraction and all their worldly
attachments to be of a permanent nature. All their plans and programs
are based on this idea.

They see new-borns come onto this earth, but they never think that one
day they will go.

So Yudhisthira’s reply that human beings are in a frying pan proceeding
towards death is indeed news.

It is just like if a coup happened years ago but just today more
revelations about the coup were reported then that would be news. Or
when archaeologists find new fossils. This is also news because human
beings were not aware about these events.

Thus the fact that slowly, slowly we are going towards death – that is
also news.

People think this place is their permanent abode. With that as their
reference point, their behavior, values, logic and reasoning becomes
skewed, even polluted. All of their priorities are based on the false
notion that they will remain here forever and ever. And indeed most live
their life in this way.

They collect cars, chase after the opposite sex, seek out fame and
fortune. They talk all these fleeting things to be the essence of life.

If they thought otherwise, people would keep away from useless
activities like harassing others, fighting, looting, and material
pursuits etc. And they would do more sadhana and help others. But this
is not the case. Just look around and see for yourself.

Thus, Yudhisthira’s teaching of thousands of years ago is as relevant
today as it was then. That is why this is the news.

HOW WE SHOULD LIVE OUR LIFE

Baba’s divine guideline is that we are to complete all important works
(sadhana and service) very soon. There is no guarantee how long we will
survive on this earth. That is why Baba says do all good works
immediately because human life is short. No one decides when they will
come and no one decides when they will go.

Baba says, “The scriptures say, Grhiitvaeva keshes’u mrtyurn’a’
Dharma’caret: that is, during spiritual practice one should think that
the god of death has already started pulling one’s hair – that one’s
death is imminent. And accordingly one should work sincerely and
vigorously; one will have to do a great many noble deeds within a short
period.” (SS-11)

Thus we have not a moment to spare. None should get caught up in the
whirlpool of maya and think this world as permanent. None should chase
after frivolous things.

All should bear in mind that we have come here for a limited period and
we have a great many works to do. This is the main outlook of any sadhaka.

One should think: My life is for spiritual practice and serving others,
not carnal pleasures. All Baba’s teachings are my food for moving on the
path divine. I must not get swayed by the glitz and glamour of avidya
maya. I am to remember that I am being cooked in one frying pan and
moving towards my death. I utilise my energies for sadhana, not mundane
allurements, then I will achieve eternal life, by His grace.

BABA’S BLESSING

By Baba’s grace He reminds us again and again that our human life is a
unique opportunity given to us by Parama Purusa. As human beings we are
to take advantage of our free will and do something great – attain Him.
That is what Baba is telling us in Yudhisthira’s analogy.

Most of the scriptures of old are filled with thousands of pages of
dogmatic teachings and one has to swift through all those things in
order to find an ounce of truth. Ananda Marga is not like that.

Baba has given us only the most pertinent guidelines to get success:
Remembering the Goal of life is one such guideline. May we always
following His teachings and never get caught up in the whirlpool of
maya, thinking this world to be our permanent abode and chasing after
fleeting fancies.

If we remember the news of the day, we are bound to move on the right
path, by His grace.

Baba says, “If you are asked by God, “What do you want?”, what should
you say?”

“You must say, “O Lord, I want your blessings so that my intellect may
move along the right path.” You know that the intellect is the cause of
your downfall or evolution. So when your mind gets proper direction,
what else would you require?” (AV-21)

Namaskar,
Virendra

Note: FURTHER READING ON THIS IMPORTANT TOPIC

http://am-global-01.blogspot.com/2009/08/slowly-towards-cremation.html

http://am-global-01.blogspot.com/2008/06/noose.html

http://am-global-01.blogspot.com/2009/12/keep-skull.html

http://am-global-01.blogspot.com/2008/08/beauty-of-old-age-benefits-of-disease.html

Read Full Post »

From: “Manindra Singh”
To: am-global@earthlink.net
Date: 14 Dec 2009 11:49:38 -0000
Subject: Feeding From Distance

Baba

“Sukhe ele na’ko, shoke sa’ntvana’ dite ele…” (PS 3091)

Purport:

Baba, when I was feeling happy and content that time You did not come.
Those days I was so enamoured with myself and I was so involved in my own
glory that I did not even think to call You. So You did not come. But when
I lost all that happiness and when I become drowned in my sorrows of self
pity and when I was suffering and overwhelmed by various problems, then by
Your grace You immediately came and consoled me. Baba in that desperate
moment You graciously relieved me of my grief. Baba, I did not ever feel
that You are mine. In this life I was always suffering from the vanity and
ego of my own I-feeling. Those days I was thinking that ‘I am everything’.
Due to my ego I did not accept You as the Supreme One– as my Goal. I did
not take You as that most loving One who can solve all my problems; I did
not surrender at Your feet. Baba, even then by Your grace You advented deep
inside my heart and became mine. And now I understand that You are ever
helpful and that You remain with me always.

Baba, those days when I was overwhelmed by that severe suffering, I did
not outrightly tell You about my problems. I did not openly say anything. I
did not express my pain to You. But because You are ever-present in my
heart and because You are my eternal shelter, with Your infinite compassion
You fully understood the desperated state of my mind– You understood my
sorrow. And by Your grace You instantly poured Your eternal sweetness and
love. By Your grace You filled my whole existence with Your divine bliss.
Baba, due to my ego and vantiy I could not recognise you. You were
showering huge grace on me but I could not recognicse that. I thought that
due to my own qualities everything was happening. In those happpy times I
could not recognise You. Only did I begin to recognise You in my sorrow.

Baba, in my state of terrible suffering, when the mountain of misery
started falling on my head, then all my friends left me. I was all alone.
When I was happy then they were along with me but when I became sunk in
misery all those friends disappeared. Baba, You are the exact opposite.
When I was sunk in woe then by Your grace You immediately came and removed
all my pains and troubles. Baba You bathed me in Your infinite love.
Filling my I-feeling with Your bliss, You surrounded me each and every
second. Baba, You showereed Your grace and saturated my heart.

Baba, You are so gracious. You are love Personified. You have done
everything for me. Baba, I surrender at Your alter…

== FEEDING FROM DISTANCE ==

Namaskar,
In light of the ongoing muddle of groupism, many are turning towards
their service projects as their main interaction with the organisation.
This is true for both margiis and wts. Of course we all know that we must
not ignore the rage of groupism and just resort to some goody-goody life.
So the troubles of groupism must be tackled by one and all. At the same
time as we engage in our service projects, here are a few things for us to
think about.

We all know that service projects are an integral part of AM life. Yet how
they are to be built up and how they are to be maintained is not always
easy to know. Should the money come from afar or locally? Plus to what
degree are financial donors responsible for ensuring their money reaches
the mark. These are but a few of the many important questions and
considerations. Here following then are Baba’s important guidelines
regarding how to build and maintain service projects.

INITIAL QUERY

How far is external monetary support helpful in any project where local
people are not involved? Or what happens when a project is totally
dependent upon donations from outsiders? We can gain insight into this by
looking at the history of Ananda Marga and the general society also.

HUMAN BODY AND MEDICINE ANALOGY

In one discourse Baba says that no structure can survive only depending on
external help. Baba gives the example that if anybody is sick and you go on
medicating him by external medicine injection, and if the body does not
have its own vitality to pick itself up, then that external medicine is not
going to work. External medicine is only helpful when the body is responding.

Or in other words, to give strength to the internal system of the body,
some external medicine is needed sometimes. And that medicine does not do
anything on its own; it just helps the internal system to pick itself up.
In the case of a dead body where the internal system is completely defunct,
then external medicine cannot help. If you go on giving medicines to one
dead body, it will be useless.

100% EXTERNAL SUPPORT WILL NOT WORK

It is well known in the Indian history that there was a very big university
in Nalanda’. The name was – Nalanda’ Vishvavidya’lay. It was situated in
Bihar. As long as the area was ruled by Buddhists, then that university
worked fine. Means, that university was completely dependent upon donation
from outsiders and from the King. The local public was not involved. So
when the kingdom changed rulers, then antisocial elements set the
university on fire. And in the library, hundreds of thousands of books were
there. Nobody cared about those things and the whole campus and buildings
were burned one after another. It took several months to go on burning.
Local people were apathetic. So this is one factual history.

So in India we can see hundreds of abandoned mosques and churches which are
lying uncared for, since ages. They were running well when they were
getting donations from the Mogul King, or Britishers. But when the kingdom
changed and donations stopped, then the places became abandoned.

LOCAL SUPPORT NEEDED

And other side, those mosques and churches which were supported by the
public, they are still running fine. Or even better is that the Ashram
system did not get rooted out during the Moghul or British rule because all
the while the public supported the ashram system. So the conclusive idea is
that if any project is run by or dependent on external support, then their
fate is dark.

Thus on this very point, Baba’s policy is not to take support from outside.
Local people should be inspired to contribute and help the local projects.
Otherwise they will not feel oneness with the project. And in most of the
cases they will feel irritation. Or they will try to take away or root out
the projects.’

WHEN THE PUBLIC IDENTIFIES WITH A PROJECT OR NOT

Another important example is that within Bihar there are thousands of
schools situated in the small villages. And initially the government was
granting money for the construction of their buildings. Thus with total
help from the government, school buildings were made.

But villagers did not feel closeness with the project. They were thinking
that “This is an outsider project”, or that “this is a government building.
This is not my building.”

Keeping this view in their mind, they did not like to protect that
building. Not only that, after some time it was found that those windows
from the buildings disappeared. Some villagers had stolen them and were
using in their house. After some time, the roof was also taken away, and
used somewhere. This is not the tale of one or two places– Hundreds of
places are like that.

The overall theme being that when the local public thinks of something as a
government building, then at first they don’t feel closeness. They think it
is others’, not mine. And they misuse it or destroy it.

So this problem was going on for a long time. Then under pressure of
circumstances the local government changed the plan. That, the building
will be constructed by the villagers. And teachers will be supplied by the
government. 50% share villagers should give. So when villagers with their
own contribution made their house, then they protected that. And the
program was successful.

BABA’S SPECIAL TEACHING:

LOCAL DONATION IS A PLEDGE OF THE HEART

On the point of external vs local help for AM projects, once Baba was
giving guideline to all WTs. He told that “You must collect donation from
the local public for the jagriti. Whatever money they are giving, that does
not have only monetary value. But something more they are giving. If some
person gives you donation of one paisa/penny, then with that one paisa that
very poor person gives the sympathy of his heart to you/to your project or
jagriti, childrens home etc. And if antisocial elements will try to destroy
that project or jagriti or school, those who have given their donation,
they will protest. And if donation has come exclusively from outside, and
if the jagriti is set on fire by antisocial elements, then the villagers
will not be so much affected.”

Baba further told, “But if the villagers’ money is also involved as a
donation in constructing that jagriti, then they will think in their heart
that THEIR property is getting destroyed. And they will immediately come
forward and protect the property of the jagriti and protest against the
negative people.”‘

Thus the basic fact is that to erect some building or project, local
support is highly essential. Otherwise the fate of that project is in dark
in the future. Suppose if money has come from outside, and local people are
not feeling oneness with the project, then in most of the cases, they will
feel detached. They will not save the building. And in many special cases,
they will destroy that building– Or hut, or whatever it may be.

That’s why we have seen, in the case of our jagriti or any such
construction, where local people did not contribute and money came from
outside, then that project could not flourish.’

WHEN TO TAKE HELP FROM OUTSIDE AREAS

The question can also be raised that is there any occasion when we should
get or accept help from outside– from other countries?

And Baba’s guideline is that in the case of a big disaster like an
earthquake, cyclone, flood etc, when a huge population is highly affected,
that is a special case. That time external help is highly needed. But for
making a local project or some jagriti building or a school, external help
is not needed.

DO PRACARA AND SERVICE SIMULTANEOUSLY

Next scenario: If local people are not there, or if they are all
non-margiis, then what should we do?

Baba says that first we should create margiis. And then immediately start
the project. Side by side both the works will go. Without taking help from
local people, if anyone does anything that will prove to be hopeless. One
will not have any sentimental support from local people. Rather they will
think that he is an outsider, or that he doesn’t belong to them.

Because of all these reasons, Baba always emphasizes to do pracar among the
local people. And one more related point is there. Doing pracar only among
the outsider communities or migrant people, is not going to serve the
purpose of Ananda Marga.

SERVE THE LOCAL PEOPLE

A critical case is that of Africa, where mostly Indian businessmen are
occupying the money and political sources. And some WTs because of their
ignorance or selfish interest, they focus on propagating AM among Indian
businessmen who are living in Africa. But Baba was not happy in this
situation. Baba used to emphasize and always take report about how many
local people have been created.

One Dada was once telling in Africa at an Orange Farm, initially the
project was made with external help, and it was a serious problem. Local people
used to always come and take away/steal all the materials. And such example
is not one or two. Hundreds of cases happened. We should take lesson.

THE SPECIAL CASE OF ANANDA NAGAR

External help was needed only, to build up Ananda Nagar. Because Ananda
Nagar is our global headquarters. To make Baba’s Quarter or road or
rotunda, the local public is not going to help. Because they do not have
direct interest in that. That’s why Baba inspires one and all, all around
the globe, to contribute for Ananda Nagar. That was the special case.

MUST GET LOCAL HELP

But in all the reportings which various workers attended since 1978 to ’90,
it became clear that Baba used to emphasize getting anything and everything
done using the local help.– Margiis and non-margiis are needed: Both.
And then only, AM will flourish and school or any medical unit, projects,
will be established. Permanently. Otherwise, feeding from the long distance
is not going to help. We should take lesson from the past history.

WHAT SOME REVIEW

There are two points here. First thing, each and every sector has their own
problems and according to Baba’s system, it is the duty of the margiis that
they should take care about the local unit and their own sector. And that
is their foremost duty. Neglecting one’s own unit and helping others for
the sake of name and fame, this is not a good tradition. And the second
point is that taking external help is not going to solve the problem
permanently. For making a school building, local people must come forward.

A POINT FOR COMMON CONSIDERATION

Ananda Marga itself is a proof, at present we have several hundred Ananda
Marga schools in India, and 99.9% of them have been made by local
contribution. And there are also many examples of Bengal where a school
building has been made by external donation. And common people destroyed it
and set it on fire. But many places in Bengal are also there, where local
people were inspired to help and they are donating and protecting those
things. Surely it is the duty of we margiis that we should think carefully,
how far their money can be utilized in a better way.

Baba says, “O human beings, frame the social structure considering the
needs of humanity. Do not try to do anything for your petty personal and
group interests…” (SS-1, Ch.1)

Namaskar,
Manindra

Note 1: WHAT WE SHOULD DO — OUR RESPONSIBILITY

And another point is that if we are the ones donating to a far distant
service project and if due to mishandling of funds our money does not reach
there, then according to Baba’s teaching about tapah we are also to blame–
not just the crooked thief who captured our money. We also will incur
negative samskara. Of course this is just a hypothetical situation, yet the
point remains that the responsibility also lies with the donor. That is why
intelligent margiis give to local projects where they can ensure that
everything is proper and the money is going in the right direction. Then of
course by this way the common public will also get inspired to donate
because everyone likes to be part of a winning project. At the same time we
should demand that there be transparency of the financial books– ie proper
accounting. And like this there are numerous points regarding service
projects and financial contributions etc. Please also share your ideas on
this important topic.

***************************************
Solution

Baba says, “This has been our failing: that we neglected the spiritual
faculties of human life, we neglected the cardinal spiritual points of
life. If we are interested today in the welfare of this beautiful universe,
we should try more and more to accelerate the speed of spiritual progress.
If the acceleration of spiritual progress becomes tremendous, then not only
in the human world, but also in the physical, psychic and spiritual spheres
of the entire world — and not only of the entire animate world, but of
both the animate and inanimate worlds — there will be tremendous progress.
And this is what we want. Now we are anxiously waiting for that crimson
dawn on the eastern horizon.” (AFPS-5)

Note: Generally people do not realise this very thing which Baba has
explained above. To understand this fully it needs agraya’ buddhi (pointed
intellect). Only those who are blessed sadhaka can understand that sadhana
is the panacea.

***************************************

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Likewise if before eating a sweet one mechanically recites second lesson, but the whole time one's mind is engrossed in the thought of that sweet delicacy and thinking "this sweet is so tasty", then that also is not the right practice of second lesson. In that case one is incurring sam'skara. One must think that this is Parama Purusa in the form of that sweet.

... if before eating a sweet one mechanically recites second lesson, but the whole time one's mind is engrossed in the thought of that sweet delicacy and thinking "this sweet is so tasty", then that also is not the right practice of second lesson. In that case one is incurring sam'skara. One must think that this is Parama Purusa in the form of that sweet.

From: “Virendra Mandal”
To: am-global@earthlink.net
Subject: Do You Eat Sweets?
Date: Sun, 25 Oct 2009 12:41:37 +0530

Baba

Intro to PS: This song is to be used in concerts organized for the general
public because Baba has written this song for non-margiis. Everyone knows
that Baba is for all.

“Shivashankarah he shubhankar vishvabiijah prabhuh karun’a’-a’karah…”
(P.S. 3653)

Purport:

O’ Lord Shiva, Shiva Shankar, O’ welfare and grace Personified, You are
the Controller of everything. You are origin of the universe. O’ Prabhu,
You are the Ocean of grace.

With the beauty of divine effulgence, Your body is shining like the
mountain of silver. The Moon* is beautifying above Your head. Your whole
existence is like the most precious jewel and it is shining in its own
glory. O’ Kalyan Sundaram, Lord Shiva, You bless everyone.

Please grace me with both Your hands in varabhaya mudra. I surrender at
Your alter. Please grace me always.

You are always established in sama-samaj-tattva. No scripture has the
capacity to express Your glory. You have infinite attributions. Please
grace me with a wee-bit of the dust of Your lotus feet. I surrender at
Your alter….

*moon= Here the idea is that Lord Shiva is always ensconced in the divine
nectar (soma dha’ra’ / rasa ) of the pineal gland. That is why the moon is
symbolic. Because of this reason in mythology Lord Shiva’s picture is made
keeping the moon above His head. General people do not know the reason
behind this.

Baba says, “The hormone secretion of the pineal gland (pineal plexus or
sahasra’ra cakra ) is partly controlled by the moon, hence its nectar is
called somarasa or somadha’ra’ (soma means moon). This pineal secretion
invigorates the lower glands of the human body and intoxicates the
spiritual aspirant with divine joy.” (SS-8)

PS Note 1: Most songs of Prabhat Samgiita are based on Sanskrit vocabulary
and word meaning, but in this song the case endings & verb endings are in
Sanskrit also.

PS Note 2: About one-pointedness in Ista see the ‘Shriinathe…’ shloka
from AMIWL-11, p. 801

PS Note 3: This song has value for understanding the philosophy & greatness
of Mahasambhuti. Same way Baba has written the Namah Shivaya Shantaya and
Nama’mi Krsna Sundaram books– for philosophical teachings and also to
indirectly tell about Himself without making exact reference. Of course in
the realm of personal spiritual practices we Ananda Margiis only refer to
Baba.

== DO YOU EAT SWEETS? ==

Namaskar,
One time at DMC Baba was giving a discourse about dhruvasmrti, or fixed
memory on Brahma.

Baba was explaining that dhruvamsmrti means remembering Parama Purusa
always and that when not doing sadhana then one must use Guru mantra in
order to keep the mind ensconced in the thought of the Supreme. Then one
will be established in dhruvasmrti.

Baba then looked at everyone in attendance – there were a a few hundred
present that day – and Baba lovingly said, “When coming into the hall
today, not one person repeated Guru mantra.”

Everyone fell silent – awed by Baba’s statement.

Then Baba explained further, “When taking food or eating rice, if one is
thinking that this is rice etc, then one’s mind is not fixed on Brahma.
In that case the person is not established in dhruvasmrti. One should
instead think that this rice is Brahma. Then one will be properly
practicing 2nd lesson and become established in dhruvasmrti.”

In that same DMC discourse, Baba also told that if you love your son or
daughter as a son or daughter, then that is not consistent with the
practice of 2nd lesson. Rather one must think that that the person
before me is Brahma in the form of my son / daughter. One must view all
as expressions of Parama Purusa. Then that is second lesson, otherwise not.

Baba says, “Do you love your son? No, no you don’t love your son. You
love Brahma in the form of your son. By loving your son as a son, you
cannot love the Lord. Where there is the feeling of son, there is no
Lord and where there is the Lord, there is no son. Where you exist He
does not and where He exists you are no more.” (SS-1)

Baba’s guideline and discourse that day was all about how we should see
Brahma in each and every object. That is the right practice of second
lesson and leads to dhruvasmrti. Merely repeating the mantra itself is
not enough. Side by side one must ideate on the idea that all is Brahma.
Then one’s practice of second lesson is proper.

That was the very meaningful teaching Baba was emphasizing that day.

VALUE OF SECOND LESSON

We all know that all thoughts and actions in this world are binding. For
that reason people take birth on this earth again and again, from one
life to the next. That is the way of karma and samskara theory.

By Baba’s grace He has blessed us with the process of second lesson
whereby we can live in this world yet not incur further samskaras. In
that case we can live a reaction-free existence and attain liberation,
by His grace.

Such is the great value of second lesson.

At the same time we must remember that second lesson must be practiced
properly, otherwise it will not have any effect.

BABA’S DIVINE EXPLANATION: Part 1

As Baba has explained, merely repeating Guru mantra is not enough.
Second lesson must not be repeated mechanically like one parrot. It must
be accompanied by the feeling and idea that everything and everyone is a
manifestation of the Divine.

If one hastily recites second lesson and feeds a poor person thinking
that the person before me is one helpless beggar, then that second
lesson is not proper and that action will be binding.

Likewise if before eating a sweet one mechanically recites second
lesson, but the whole time one’s mind is engrossed in the thought of
that sweet delicacy and thinking “this sweet is so tasty”, then that
also is not the right practice of second lesson. In that case one is
incurring sam’skara. One must think that this is Parama Purusa in the
form of that sweet.

Here Baba explains how we should interact with the world and perform our
service.

Baba says, “Action performed for the sake of action is bondage…As
explained earlier the ideation that whatever I do, I do only to please
Parama’tma’ is called devotion – Bhaktirbhagavato Seva’. Devotion is
service to God. When devotees serve the universe they do it with the
feeling that they are serving the manifestation of Na’ra’yan’a only to
please Him.” (SS-19)

Thus whether we are eating or helping the poor or doing anything on this
earth, then one’s mind must be suffused with the idea that everything is
Parama Purusa – the person doing the action is Parama Purusa, the item
offered is Parama Purusa, and the person being served is Parama Purusa.

Then one’s action comes within the domain of second lesson. Then one
will not incur new samsakra.

So again the key point is that mechanically repeating Guru mantra is not
enough. In addition, the mind must be suffused with the sweet feeling
that everything is Parama Purusa. That is Baba’s divine teaching.

It should be noted that even though there are various Guru mantras, the
meaning behind them all is the same: Everything is Brahma. That is the
singular meaning of second lesson.

BABA’S DIVINE EXPLANATION: Part 2

Here Baba explains further how we are to interact in the world. This is
how we should do second lesson and view the world.

Baba says, “Thus the mind of one, who has established himself in real
vaera’gya (the renunciation of all sensual pleasures) can never become
attached to finite objects. Even in their midst he remains beyond the
reach of their attraction and gains eternal peace after death.”

“No truck with water while I bathe
With hairs flowing free
Nor woes nor griefs shall ever scathe
Unwet I dip in sea.
Dedicated to God, night and day
Awake, asleep or dreaming be
No lures of world or desires gay
Dare ever come between He and me.”

“Do your work, but do not be caught up with it. A great man said, –”

“Grind spices or be a cook
Touch not the pan you ever
Dance a frog ’fore serpent’s hook
But let it not devour,
In the sea of nectar shall you bathe
Unwet shall remain your hair
Tie the elephant to a spider’s web
Love awaits you there.”

“Here the spider represents the little unit, the sa’dhaka. A sa’dhaka
will realize what divine love is like only when he prepares the cobweb
of devotion and ties the elephant, the Supreme Entity to it.” (SS-2)

Thus in both of the above poems, Baba is beautifully explaining to us
how with the help of second lesson we can remain permanently linked with
Him, never getting attached to any mundane allurement on this earth. In
that case we will view all as His divine expression and our second
lesson will be perfect. We will live in this world, serving one and all,
totally free of any samskara.

Baba says, “Life is intimately bound up with work. If people do their
work ascribing divinity to each object they are involved with, then,
because of their non-attachment to material pleasure, they cannot be
bound by the reactions of their actions. Life also cannot be the cause
of such bondage, nor for that matter can the reactions of one’s actions
be the cause of future lives. Otherwise a person who lives a long life
will perform many actions, thus creating many reactions of greater
sorrow to be experienced, and one will be a victim of the actional cycle
life after life. (SS-2)

By His grace, the proper application of second lesson allows us to feel
and view one and all as divine expressions. That is the right
application of second lesson. Then there is no question of any worldly
bondage.

In contrast, if one merely repeats Guru mantra like a parrot and fails
to ideate properly, then one will be forever bound in the cycle of
karma, living and dying on this earth again and again and again.

LIFE IS SWEET

One final point to remember in this discussion is that by doing second
lesson properly, then one will be forever floating in His bliss. The
sadhaka will think that everything is Brahma and that all day long he is
interacting with and seeing Baba. Then life is so blissful and sweet.

That is why another name for second lesson is madhuvidya, that practice
or knowledge which brings the sweetness of the Lord’s love into each and
every interaction.

BABA’S BLESSING

By Baba’s grace we should make second lesson perfect. We should see Him
in each and every thing. Even when eating sweets we should think this is
Parama Purusa, we should not think that right now I am eating one sweet.
In that case, our life will pass blissfully on this earth and we will
not be bound by any action. We will feel each and every moment that
everything is Brahma. Each cell will be vibrated by this divine idea.
Then life really is blissful.

Baba says “Whatever you speak or do,
Forget Him never;
Keeping His name in your heart,
Work, remembering it is for Him,
And, endlessly active, drift in bliss.”
(CC-2, ‘Sadhana’, pt#10)

Namaskar,
Virendra

Note 1: MORE POSTINGS ABOUT SECOND LESSON

Here are two posting that are intimately related with this topic of
second lesson.

A) This is one special Baba story how second lesson protects sadhakas
from danger and disaster.

B) This below shows how closely related bath mantra is to second lesson.

http://am-global-01.blogspot.com/2009/08/not-just-ritual.html

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From: “Shantatma Kerketta”
To: am-global@earthlink.net
Subject: Devotee Story: Three Boons
Date: Sun 13 Sep 2009 14:13:55 +0530

Baba

“Diner a’lote a’so ni, ele tumi a’ndha’re…” P.S. 2073

Purport:

Baba You are so merciful, You are so divine. Earlier when my life was
full of happiness then that time You did not come; but now in this
period of darkness You have come. It is Your grace. During my good days
I wanted You to come and rejoice the occasion. But that did not happen–
in the effulgence of the day You did not come. But now in the darkness
of night You have come.* Baba, how You play Your liila.

Baba in the smile of the moon, You do not present Yourself. But when I
was suffering in pain, then with the soothing balm You came and relieved
me of my suffering. Baba, You have come in this cimmerian darkness when
I am crying. Baba, everyone knows that You are most-loving; and everyone
knows that You think about one and all. Even then they involve in
logically analysing and reasoning about Your ways in order to strengthen
their love for You– to love You in a deeper way.

O’ Baba, You are beginningless and Your abode is in infinity. In all the
twelve months You remain constantly along with me– in pain and
pleasure. Baba, You are the divine shelter of everyone; You are the
heart of everyone, the Soul of souls. And by Your grace You pull
everyone close to You. You never discard or ignore anyone– irrespective
of how high or how low they are. Baba You have only come in this time of
crying and suffering. In the good days when I was calling You then You
did not come. Baba, Your glory is unfathomable; Your liila is beyond
imagination; Baba, You are so gracious…

* Here Baba is using effulgence to represent those days of happiness and
darkness symbolizes those periods of tears and sorrow.

== DEVOTEE STORY: THREE BOONS ==

Namaskar,
Devotees have a special characteristic that separates them from ordinary
people. That is Baba’s explicit teaching.

Irregardless of a bhakta’s behavior, whether he commits a right or a
wrong, we must not think that thr devotee is therefore useless or worse
than common folk. Because still that bhakta has the special quality of
devotion. Baba Himself places tremendous importance on this.

Here below is one famous story about a devotee from long ago. The inner
meaning of the story lends itself well to life in Ananda Marga.

Thereafter are two dramatic Baba stories wherein He vigorously defends
the honor of even bad bhaktas after they were condemned by others for
their faults.

All these stories point in the direction that Parama Purusa holds a
special place in His heart for all devotees, even bad ones who commit
wrongs.

GAYA’SURA STORY: BAD DEVOTEE GOES ON CRUSADE

Baba tells the story of King Tripasura who was a great devotee of Lord Vishnu.
After launching a crusade, King Tripasura met his untimely death.

His son, Gaya’sura inherited the throne and followed in his footsteps.

King Gaya’sura too was an ardent worshiper of Lord Vishnu. He prayed
endlessly and finally achieved the gift of immortality, granted to him by
his chosen Lord Visnu. King Gaya’sura promptly launched a heinous offensive
wiping out innocent people in all lands. The wrath of Gaya’sura was terrible.
And no one could kill him.

King Gayasura even attacked the devotees of Lord Vishnu. Lord Vishnu Himself
came to defend them, but the Lord too was defeated.

Lord Vishnu’s followers pleaded with Him to do something.

Lord Vishnu then asked a boon of King Gayasura. The King agreed. Lord
Vishnu then asked that Gayasura be turned to stone.

Gaya’sura replied, “So be it”, but then made three pleas:

1) The Lord should put His feet in Gaya’sura’s heart;
2) All those with the Lord’s feet in their heart must be granted liberation;
3) If anyone with the Lord’s feet in their heart does not get
liberation, then King Gaya’sura will again be granted life on earth.

Here Baba describes these boons in full:

Baba says, “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.” (‘The Lord’s Feet)

By the above story – which Baba Himself has recounted on various
occasions – we can understand that Parama Purusa places great value on
devotion.

Baba says, ‘This devotion is a heavenly attribution.” (1 June 1986 DMC)

Even though King Gayasura was a ruthless warrior, due to his devotion
he was able to keep the Lord’s feet in his heart. Such is the quality of
devotion and such is the grace of the Lord.

Devotion then is enough to gain the favour of the Lord, despite what
other bad qualities a bhakta might have.

TRUE TO FORM IN ANANDA MARGA

With all the groupism, difficulties, power mongering and so forth, it is
very easy to think that certain people in AM are total garbage. But we
should never harbor such ideas.

Some may have made mistakes and committed gross sins, yet still all are
our brother and sisters. We must develop a relationship of love with them.

We must remember that all have come into Ananda Marga – and they have
come for a reason. In the the near or distant past, they established an
inner link with Parama Purusa, by His grace. They have a place for Him
in their heart – so they have come once again to sacrifice in some way
for Him – and they are going to be granted salvation.

So all in AM are not just our brothers and sisters, but they are
devotees of the Lord and that in itself has great meaning. They have a
special connection with Him.

Regardless of what faults they do or what hell they create, we must not
banish such persons from our minds or think ill of them. Rather we are
to love them.

No doubt such persons may have to undergo rectification in the social
sphere – they may have to stand before the court of justice – but their
spiritual well-being is safe and secure, just as was the case with King
Gaya’sura. Parama Purusa has saved a place in His heart for even bad
devotees.

So we must appreciate all who have come to do something for Baba,
despite whatever shortcomings they may have. Their arrival onto the path
of AM has great meaning – that is enough to make one’s life successful.

We should not just think this way about others but about ourselves as
well. Baba has graciously has blessed us with the special gift of devotion.

BABA STORY #1:

THE CASE OF SHARANA’NANDA

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 there.

Anyway, somehow 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 one Dada had
tossed his things aside and taken his spot. When he awakened that Dada
and told him, the Dada did not care at all.

Sharana’nandaji was 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, totally
uncultured and uncivilised. He was thinking they were just worthless
people.

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

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

Baba looked at him and in His loving liila He abused him openly. Baba
strongly rebuked him and said that those who have come in AM 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.

Baba lovingly scolded Sharana’nandaji in this manner.

Dada was shocked to hear this. First because he had not complained to
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 Baba must have strongly scolded the Dada who threw away
Sharana’nandaji’s blanket. Sharana’nandaji did not know. All he knew was that
he must have respect and love for all in the 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 AM have come because I have called
them and that they have a special samskara, then we must always look
favourably on everyone in AM – and love them.

That does not mean that we cannot point out their wrongdoing. We can in
the social sphere, only with the sweet motive to clean them of their faults.
Good margiis do like this because they know that all in AM are part of their
kith and kin. So in our heart we must not have ill will toward them.
Whether they do wrong or right, we must remember that they come to serve
Him in some capacity and they have Baba’s love.

BABA STORY #2:

THE CASE YOUNG 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 all kinds of incidents.

Baba immediately interjected and began scolding 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 did not become a WT and was
not even a margii. And not only that, 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
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.”

After this incident, everyone stopped complaining about Wts – at least
on the external level.

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. But at the same time we should not harbor any
negative feelings in the mind toward such bhaktas. Because all have come
because of His call. They are not ordinary people and 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 always present.

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.

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.

This explains why despite all the mischief caused by some Central Dadas,
even then Baba has blessed them and kept them close.

BABA’S BLESSING

By Baba’s grace He 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.

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.

Then when Lord Vishnu granted the boon that the Lord’s feet will always be
in the heart of the devotee, irregardless of their good and bad deeds, 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.

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 His the nature of His loving and unconditional boon.

Thus when Baba does not judge bad devotees poorly, neither should we.
Their mistakes must be corrected in the social realm, but on the
spiritual plane, we must think of even bad devotees as our kith and kin
and love them, and know 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 – even bad ones – have earned a place in
His heart.

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

Baba says, “Cherishing a strong desire to know and understand Him, think
of Him, ideate on Him, meditate on Him – You will certainly attain Him.”
(AMIWL-6)

Baba says, “…The wise and intelligent ideate less on their defects and
demerits and more on the Supreme desideratum.” (A’nanda Va’nii #66)

Namaskar,
Shantatma

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'The excellence of human life lies in action; it is through action that human beings survive. They should aspire to live long while performing noble deeds; it is futile to live just like an earthworm.' - Baba

'The excellence of human life lies in action; it is through action that human beings survive. They should aspire to live long while performing noble deeds; it is futile to live just like an earthworm.' - Baba

Date: Thu, 10 Sep 2009 13:47:08 -0700
To: am-global@earthlink.net
From: Matt Ornbecker
Subject: Does Longevity= Success

Baba

PS Intro: In this song the devotee is talking with various natural
expressions such as the dark clouds and the flower pollen and requesting
them to ‘Please convey my heart-felt feelings to my Beloved, to my Parama Purusa’.

“Ta’re a’mi ceyechiluma prati paler pulake…” (PS 4773)

Purport:

I have desired Him each and every moment of my horripilation. In my
excitement and joy, and in my blissful days, I wanted that He should remain with me so we could celebrate together. This was my regular way of thinking– my everyday desire. That is why while sitting in dhya’nasana doing sadhana I searched Him in the effulgence of divinity– in my hiranmaya kosa. Because I wanted to get Him and bring Him close to me.

It is so painful for me that my most adorable One, my dearest One, is
not coming to me. I do not know where He has gone. O’ black cloud, please go to the divine kingdom and tell Him that with great hope and with heartfelt longing I am waiting for His divine arrival. Tell that Divine
Entity, my dearest One, that since ages and ages I have been anxiously
waiting for Him– calling Him each and every moment, with the yearning of my heart. O’ floating cloud, please go and convey this message to Him.
Because without Him my life is useless & meaningless.

My most adorable One has gone to some far distant place. I do not know
how to reach Him– how to get Him. O’ flower pollen, please float away to
His divine land, where finite meets infinite: At that tangential point. Go
there and make Him listen to my heartfelt tales. By that way His heart may melt and He may come here.

O’ Baba, O’ my dearest One, please shower Your causeless grace on me by
coming close…

Note: When one’s mind is in a lower devotional state, then that sadhaka
generally feels quite satisfied and content thinking that Parama Purusa is
all around them. In contrast when one’s devotional longing intensifies then in that higher state that sadhaka wants Parama Purusa in a more intimate and loving way. That type of stronger devotional yearning makes the sadhaka’s mind restless; and ultimately that extreme longing leads one to moksa, final salvation.

This above song expresses the feeling of that higher devotional state
because the devotee has a very deep longing and strong desire to have His closeness– the sadhaka wants to attain Parama Purusa.

So in the above song when the sadhaka proclaims that he does not know where Parama Purusa is, that does not mean that the sadhaka is devotionally dry– nor does it mean that he really thinks that Parama Purusa has gone far away. The main thing is that due to his strong love for Parama Purusa, the devotee wants Him in a more intimate way than he is currently getting Him.

That is why this upsurge of devotional longing comes– because his heart is unfulfilled.

The entire point can be better understood with this following example.
Often times when a small infant is nearby its mother then it usually tries
to go closer and closer to the mother until finally that infant is on the
mother’s lap– being tightly embraced by the mother. So, comparatively
speaking, even if the baby is a few feet away from the mother then the baby feels that their mother is very distant– because the baby has a deep
desire to be directly on the mother’s lap. Whereas a grown man may be 30 feet away from his mother but feel quite fine and content– because he does not have the desire to be so close to his mother. So devotional longing is not so much a factor of distance or proximity per se, rather it is related with one’s inner desire and the intensity of one’s love.

Overall, there are two distinct scenarios when one’s mind does not feel any spiritual longing at all. Firstly, that happens when people are materially oriented and quite crude. Then in that condition then they do not feel that they need Parama Purusa at all. Hence they do not have hardly an iota of devotional longing in their heart. Secondly, when any great sadhaka finally becomes one with Parama Purusa then all their longing gets totally exhausted because their devotional heart has been fully satiated– satisfied. They have become permanently one with their Lord. In that condition all, one no longer feels any devotional yearning in their heart. Because their entire being is fully ensconced in His love– they have experienced that complete and final union with Him.

== DOES LONGEVITY = SUCCESS ==

Namaskar,
Around the globe it is the commonly held view that a successful life is a
long life. That is, people generally equate longevity of life with success.
In their shallow way of thinking, often enough, that is the complete equation.

AM’S PERSPECTIVE ABOUT A SUCCESSFUL LIFE

Of course, in AM our view is quite different: Longevity in and of itself is
not the main factor or criteria of a successful life.

Specifically Baba guides us that human life must be filled with great works and noble deeds– in a phrase, it must be an actional representation of a high ideal.

Side by side Baba simultaneously warns us not to live a passive life–
devoid of any activity. Baba adamantly opposes such a static approach.
Baba says, “Mere survival is not enough; what is important is to live a
dignified life. The excellence of human life lies in action; it is through
action that human beings survive. They should aspire to live long while
performing noble deeds; it is futile to live just like an earthworm.
Indeed, each and every human being should vow, ‘I do not know how long I will survive; but as long as I exist I will live a glorious life, not an
ignominious existence like that of an earthworm’…” (V-33)

So according to Baba living a long life devoid of doing any good deeds is a
waste of human existence– rather that is the sunken plight of an earthworm.

Thus as human beings, our duty is to lead a bustling life: One that is
filled with high minded actions and guided by a benevolent intellect.

MODERNITY HAS BROUGHT LONGEVITY, NOT QUALITY

These days in this modern era with the advancement of science, many people are living much longer lives in comparison to the past– but unfortunately with regards to the quality of their existence, that has decreased dramatically.

Because although many are reaching the century mark and living lives more than 100 years, but by their existence it is blatantly obvious that they are just existing like animals: Only eating, drinking, and sleeping etc, nothing more.

That is why according to Baba’s dharmic stand, in this modern ere most are just living the passive & degenerated life of an earthworm. Their lives a pathetic display because they fail to utilise their human life for
something great– for something noble. So although people’s longevity has increased, we cannot call their life successful.

THE FORGOTTEN EQUATION: SAMSKARA THEORY

And not only that, people often fail to realise that they will have to
undergo all the reactions of their actions. In which case living a long
life filled with negative deeds invites serious problems– serious
repercussions. It is a liability because people will have to suffer the
reactions of their bad actions.

Baba says, “If some bad actions are committed, naturally their consequences also must be undergone.” (SS-11)

Thus per the law of karma, individuals must undergo the negative reactions of their actions.

So when human beings are living long lives but failing to do good works and instead filling their existence with crude activities, then their long life amounts to nothing but a huge pile of negative samskaras. That is the end result of their long life. In which case who can term that as a successfulexistence. Rather it is a disaster as they have invited so much suffering and pain for themselves in the future.

BABA’S WARNING: DON’T DO ASATKARMA

That is why Baba vehemently warns us about doing negative works– bad actions.

Ya’vanna ks’iiyate karma

Baba says, “The bondage of asatkarma [bad actions] is iron…One has to
refrain from bad actions so that the chains of iron might not be forged.”
(V-30)

So if one does any bad action then there is no escape. Immediately they
have bound themselves up in iron chains– that is Baba’s stern warning.
The only answer then is to refrain from doing misdeeds– sunk in
animalistic desires and devilish tendencies. And instead one should live
the life of a spiritual warrior, ever ensconced in noble works.

SUMMARY

All in all in this modern era human life has tragically became something
negative because people involve themselves in degenerated activities
thereby incurring a whole truck-load of negative samskaras. This we can see happening all around us in the general society.

The root problem is that most people do not utilise their life for a
greater cause. This happens because of a lack of a spiritual way of living.
Instead they just get caught up in the negative flow of the crude society.

So our duty is to form a spiritual based society so that common human
beings can utilise their life from birth to death. We have to help people
discover their innate human tendency: To live a life always in search of
divine bliss.

2-5: Tasminnupalabdhe parama’ trs’n’a’nivrttih

Baba says, “There is in the living being a thirst for limitlessness…”
(Ananda Sutram, 2-5)

Indeed by Baba’s grace everyone has the in-born desire to achieve
immortality– to lead a spiritual existence and attain Him.

So the best thing is to utilise this human life for real fulfillment,
otherwise one’s life is like the slothy existence of a slimy earthworm.
Overall then, for positive, spiritually-minded people a longer life is a
boon. But for negative people it is a curse.

Hence longevity of life is only something beneficial if that life is
utilised in a proper way, otherwise that longevity of life is nothing but a…

BABA’S SPECIAL SECRET FOR A LONG LIFE

Here Baba graciously gives us a special guideline for living a long,
successful life– one that is filled with peace and tranquility.
Baba says, “Spiritual practice makes the mind calm and quiet, and maintains  the nerves in a state of equipoise; and thus spiritual practice increases longevity.” (AV-33)

BABA’S BLESSING

By Baba’s infinite grace, He has showered His divine blessing on us by
bringing us onto the path of spirituality– thus making our lives successful.

Baba says, “You are all sa’dhakas, you are all spiritual aspirants…I know
certainly you will be successful…Kalya’n’amastu– May you be blessed.”
(DKG, ‘Three Vital Factors’)

Namaskar,
Mahendra

***************************************
The Gospel of Neo-Humanism

Baba says, “Preach the theory of one spiritual inheritance– that every
living being is the child of the Supreme Entity and that all the people of
the world belong to the same family. This will have to be explained to
all– that there will be a clash between different nations so long as the
feeling of nationalism exists.” (PNS-4, p. 45)

***************************************

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“Hmmm” is a bull's natural sound, especially when they are angry.

“Hmmm” is a bull's natural sound, especially when it is angry.

Date: Mon, 24 Aug 2009 08:58:13 -0000
From: “Motilal Pandey”
Subject: Bull & Human Behaviour
To: am-global@earthlink.net

Baba

“Toma’ke bha’lo besechi, tumi shudhu mane acho…” (P.S. 2562)

Purport:

Baba, I love You; only You are in my mind. You are my dearmost One and You alone are mine; You are the only moon in my mental sky– mental plate. Baba, except You, everything else in this entire universe is temporary. Everything comes for a short time and then get lost into thin air, into the oblivion. Baba, only You are beginningless and endless; only You remain permanently– eternally.

Baba, nothing lasts forever in this world. At the end of the day, night falls and the light of day gets engulfed by the darkness. Similarly, the darkness of the night vanishes with the advent of the brilliant new dawn. Thus everything in this world is changing, transient. But the constant pouring of Your divine effulgence continues on and on– it knows no limit; it knows no end.

Baba, I am loving You; You are always residing in my mind; You are my only polestar. Baba, You are my Goal; You are my everything…

== BULL & HUMAN BEHAVIOUR ==

Namaskar,
We have all seen how Baba uses all kinds of colourful analogies to help deliver His message and put forth an important point for our betterment and learning.

Some of these analogies are very easy to understand, some less so. It depends upon the person and their experience.

What cannot be denied, however, is that each of these analogies hold great meaning and insight into the life of every spiritual aspirant. So we should strive to understand every morsel of Baba’s analogies.

WHAT IS NEEDED TO BE UNDERSTOOD

Baba has given one analogy about bulls and the burden of having an inflated ego, asmita’. The analogy relates of course to our human experience and sadhaka life.

To gain clear understanding of Baba’s teaching, three things are needed:

(1) Knowledge about bulls;
(2) knowledge of Hindi or Sanskrit, and;
(3) knowledge of Baba’s spiritual teachings on vanity, ego and devotion.

Once all the above three components are known, then the reader will have complete understanding of Baba’s teaching in this analogy.

Since I was not aware of the above I consulted with my acarya and now share what I learned with all of you. Perhaps this is known to you already, perhaps not. In either case we get opportunity to once again review and contemplate Baba’s divine teaching.

ABOUT BULLS

First off, as you may know, bulls can be quite terrifying creatures. They have big, sharp horns, a menacing look, and a potentially nasty disposition. Not only that, they are huge and can weigh up to 1000kg or 2200lbs or more, even as much as 2000kg or 4400lbs. So they can be quite intimidating and ferocious.

Often these bulls live in areas where they are the biggest animals, as usually there are no elephants nor whales where bulls reside. So when full-grown and healthy, bulls consider themselves to be the strongest entity alive.

When they walk this earth they are well-known for making this type of sound, “Hmmm”. This is their natural sound, especially when they are angry.

ABOUT HINDI

The next component needed to understand the analogy are two simple Hindi words.

The term “ham” in Hindi and other Indian languages means “I”. And the term “tum” in Hindi means “you”.

That is also essential to understand Baba’s teaching.

EGO, VANITY & DEVOTION

Then of course we all know that ego or I-ness has an inverse relationship with devotion. The aim of our human life is to realise that Parama Purusa is the Supreme Subject and Supreme Doer in the universe, not our little “I” feeling.

We are to think, “O’ Parama Purusa You are everything, because of Your grace everything happens.”

Baba says, “By His mercy one can [do] anything and everything. Without His mercy even a blade of grass cannot move.” (AV-30)

Baba says, “Gurukrpa’ hi kevalam – “The Guru’s grace is everything.” This alone is the supreme truth. This is the be-all and end-all of life.” (AFPS-8)

With this idea in mind, then one can lead a devotional life, realising that His love, presence and touch guide us in all circumstances.

Baba says, “Through devotion you should realize that He is the life of your life, the Lord of your inner heart.” (APH-7)

By his grace, with devotion we can practically feel that He is the be-all and end-all of life.

However, a devotional outlook is categorically impossible when one is sunk in their own egoistic feeling. Then one thinks, “I am great, I have done so many things, I am the king of the mountain” etc. In that case one will give all credit to themselves, and not even think of Parama Purusa.

Baba says, ““I did this, I did that, I’m not an ordinary man” – like this. In devotion there is no scope for being puffed up with vanity.” (SS-21)

Thus the more one gets absorbed in their own petty ego, the less one is able to realise Him. Ego, or asmita’, then is the main stumbling block in leading a devotional life.

HOW BABA WRITES THE ANALOGY

With the above understanding about bulls, Hindi and ego, then we can best understand Baba’s below analogy and how it relates with human life.

Baba says, “People say that a bull, when he is in the fullness of his strength, [calls] Ham, meaning “I am great.” After he dies, the
[cotton-spinner] makes a bow with strings from his intestines, and it produces the sound Tun, Tun, meaning “You are great.” Thus will fall the ego ultimately. Therefore the wise will take the “You are great” stance from the very beginning.” (AV-23)

LITERAL EXPLANATION

Since the bull thinks it is so strong and walks around all day calling “hmmm”, “hmmm, “hmmm” – similar to the Hindi word “ham” meaning “I” – Baba is making the joke that a bull is totally stuck in its own unit ego, touting its own greatness, day in & day out.

However a day is sure to come when it will die and its body parts and intestines will be used as a string on a machine to spin cotton. Then the sound of that bull will be “tun”, “tun” – similar to the Hindi word “tum” meaning “You”. Thus after its death, when its ego is crushed, then and only then does the bull recognise Parama Purusa and repeat, “You are everything.”

Best then is to overcome the pitfalls of the ego early in life, and sing His praises each and every day – why wait until death, like the bull does.

This is the humorous yet highly significant meaning of Baba’s analogy.

WHAT IT ALL MEANS

With regards to our human life, we all know how when people gain success and gather name, fame, prosperity, and fortune, then they often think that they are really great – then their ego is on the top.

In that case, they are prone to a fall. In social life, their ego will be a problem. But in their spiritual life it will be deadly.

Because with a big ego, one will forget Him and accumulate all kinds of samskaras, negative karma, and sink oneself in all sorts of burdens. When one forgets that the Doership is Him and instead drowns in the mantra, “I am great – I did this” etc, then there is not an iota of scope for devotion.

Stuck up in that kind of egoistic superiority complex, they will create hell in the their personal life and their spiritual life will be nil. As Baba says below, theirs is a “Himalayan ignorance”.

Baba says, “When people perceive something through the mind, they think that their sight or perception alone is the factor which determines the existence of an object. This sort of foolish presumption is called asmita’ [ego]. Such people cannot understand that not only behind their cognition but also behind their sensation there exists the radiant reflection of an Effulgent Entity. This radiance is reflected not only in the crude and subtle but in the causal entity as well, and is the perfect semblance of His characteristic identity. Ignorant people cannot think of anything beyond what little light reflection they see on their own unit entities; their sense entities remain confined within that very limit. And that is why the ignorant materialists do not want to recognize anything beyond his observable world. This flagrant disregard on their part is not mere arrogance but Himalayan ignorance.” (AMIWL-5)

The only way out is to escape the shackles of one’s ego and accept Him as the sole aim of life. That is the intelligent way to live. And that should be started from this very moment, not when one is old an gray, or even worse – dead, like the bull.

BABA’S BLESSING

By Baba’s grace He has given us the perfect recipe for living a life above the fray of ego and vanity, ensconced in the spiritual ideal that He is everything and that all inspiration and energy stem from Him. Then one can serve all without vanity and reach Him by surrendering unto His sweet will. No one then should live their life like a bull, sunk in their own false sense of prestige and vanity. That is Baba’s teaching to us all.

Baba says, “Now, this complete surrender, complete self-sacrifice, is to be done. But how? What is the secret? All human egos, all egoistic expressions, are based on the vanity moving around the self, moving around the “I” feeling, the first expression of existence. “I am” is the base, is the fundament, of all egos and all vanities. You know, when a man learns much or earns much, his ego, his vanity, gets puffed up. The man gets puffed up with vanity, and under such circumstances he becomes so conscious of his little existence that it becomes very difficult for him to surrender before the Supreme. What to speak of surrender, even if a logical theory is placed before him, he does not like to accept it. He thinks that if he accepts that theory, if he accepts that veracity, it will be humiliating for him. This sort of psychology misguides him under such circumstances. How to surrender? This can be done internally with the help of dhya’na [meditation in which the psyche is directed towards Consciousness], and externally by ascribing Godhood to all external entities.”

“While helping the poor people your vanity may increase. You may think: “I have done this, I have done that. I am not an ordinary man.” This is a psychic disease. Actually, vanity is a psychic disease, a psychic ailment. But if, while helping a man, a poor man, or a diseased person, you ascribe Godhood to him, that is, if you think, “I am not helping a man, I am helping God in human structure,” then vanity will not be encouraged. What will be the reaction within the person? “This body, this mind, this wealth has been given to me by Parama Purus’a, and Parama Purus’a has come before me, God has come before me, as a suffering person, and I am paying back that thing to Him. That is, the actual owner of this body, the actual owner of this mind is He, and His wealth I am paying back to Him.” So there will be no vanity.”

“And I said that the internal process is meditation. In meditation, Parama Purus’a becomes your object and you become the subject. You become the seer and He becomes the seen. But the inner spirit of meditation is that while looking at Him internally with your inner eye, you should think: “I am not meditating on Him nor am I seeing Him mentally. What is actually happening is that He is seeing me; that is, I am the object and He is the subject. He sees whatever I do, He sees whatever I think, so I am His object and He is my subject.” This idea helps in freeing oneself from the serpentine noose of ego and vanity.” (AV-14)

Namaskar,
Motilal

Note 1: MORE ON EGO / VANITY AND REALISING HIM

These below two posting clearly review the entire concept behind the statement, “the umbrella of vanity”, how that ruins one’s life and how one can feel His grace.

Note 2: FURTHER READING ON BABA’S ANALOGIES

These below letters look at other interesting analogies that Baba uses in His discourses to put forth His sublime teachings.

***************************************
Practical Aspect of Mysticism

Baba says, “Mysticism is a never-ending endeavour to find a link between finite and infinite.” (AV-23, p.101)

Note: Here Baba is indirectly giving the guideline that in the realm of devotion one should have a particular personal relation with Parama Purusa. And these relations are known as “bhava”– whether they be sakhya bhava, dasya bhava, madhura bhava etc. So these various bhavas are that very “link between finite and infinite”. Because with the help of these relations devotees gradually come in closer and closer proximity with Parama Purusa. Until finally by linking up in this way the sadhaka becomes one with Him.

***************************************

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From: “Karma Rasa”
To: AM-GLOBAL
Subject: Story of The Three Thieves
Date: Sun 09 Aug 2009 11:39:03 +0000

BABA

“Sakal bha’ver a’dha’r tumi, toma’r na’me ja’i go mete…” – P.S. no. 787

Purport:

Baba, You are the base of all ideations. By Your grace I am divinely
intoxicated in Your name and song. Within my lonely eyelids I have an
incessant desire to get You.

Baba, the whole universe is filled with Your form. My mind is
resonating in Your tune and melody. In fact, all the rhythms and all the
songs have come on this earth to sing Your glory.

Baba, the whole sky is filled with Your effulgence. Your august
arrival has changed darkness into effulgence.
And the iron door of the jail is pulverized into dust. All the dogma has disappeared.
The whole universe is filled with Your divine effulgence.

Baba, everyone is ensconced in singing Your name…

== STORY OF THE THREE THIEVES ==

Namaskar,
As we all know, Baba uses many stories and analogies to bring His yoga
teachings to light. The more familiarity we have with these analogies,
the greater understanding we will have of AM ideology.

Here is one of Baba analogies: the three thieves.

Baba says, “An interesting illustration is afforded by the following
story. Three thieves, Mr. Sattvagun’a, Mr. Rajogun’a and Mr. Tamagun’a
once waylaid [accosted] a man with some money in a dark forest. Though all agreed
to pocket the money, Mr. Tamogun’a also desired to murder the man. The
other two, however, would not agree to this. Mr. Rajogun’a declared that
the man be left alone to fend for himself in the dark. Mr. Sattvagun’a
was more charitable. He led the unfortunate man all the way to the
outskirts of the city. But after a point on the road he bade farewell
and would not go into the lighted street for fear of being caught by the
police. Therefore we arrive at the paradox that mukti (i.e. freedom from
the bondage of ma’ya’) can be achieved not by a fight against ma’ya’,
but rather through its help.” (SS-19)

Note: There are multiple versions of this story. In one of His Hindi
discourses, Baba describes how when Mr. Tamogun’a does his job, the
other two gun’as keep silent and watch. Why? Because Mr Tamogun’a is
more dominant than the other two, at least in that particular case. So
the other gun’as are forced to passively observe. And similar is the
case when either sattvagun’a or rajogun’a is dominant, then the other
two less dominant gun’as primarily watch.

Baba says, “Every object of the world is dominated by one of the three
principles – sentient (sattvagun’a), mutative (rajogun’a), and static
(tamogun’a).” (YP)

Everything in the manifested universe then is a combination of the three
gun’as and whichever gun’a is dominant, i.e. more than 50%, will govern
the other two – most of the time.

WHAT DOES IT ALL MEAN (Part 1)

Now let’s take a look at this topic and this story from the very beginning.

Parama Prakrti or maya is composed of three binding forces: sattva,
rajah, and tamah. This we all know from Baba’s various discourses. And
those three gun’as, or binding elements, differ drastically in how they
affect our human growth and development.

As Baba states in His above story, Mr. Tamogun’a wants to murder and
kill us. Here the idea is that when one gets bound by tamogun’a, then
one’s future is bleak. At that point one is essentially dead due to
being so lost in the whirlwind of avidya’ ma’ya’.

Baba says, “Viks’epa shakti [an aspect of avidya’ maya] means a
repulsive force, the force repelling the jiiva from its Nucleus. That
is, a jiiva is darted away, is drifted away, from its Nucleus by
propensities, by depraving ideas, by depraving propensities.” (AV-33)

Thus, we can liken tamogun’a – that aspect of maya that leads one to
utter degeneration – to things like drinking liquor, harming others,
eating meat, torturing animals, etc. When one is dominated by tamoguna,
their degradation is sure.

Many, many non-margiis fall in this category as they are quite satisfied
with mundane allurements and lesser tendencies, and altogether oblivious
about spiritual life. Within this camp, there are definite degrees. Some
are just animals in human form gorged in primal instincts whereas others
might be demons in human form as they wish to undermine the welfare of
others.

That is why Baba paints such a gruesome picture of Mr Tamogun’a in his
above story. Because those dominated by tamogun’a get ruined, even destroyed.

WHAT DOES IT ALL MEAN (Part 2)

The middle principle or binding force is rajogun’a. In the above
analogy, Mr Rajoguna is not quite as nasty or mean-minded as Mr.
Tamogun’a, but we cannot think that rajogun’a is very helpful either.
Basically rajogun’a leaves that human being in the dark, left to wallow
in his own ignorance.

In the practical sphere, we can think of human beings dominated by
rajogun’a as those who chase after name and fame, are bound largely by
their ego, and are mostly living for their own self-indulgence. They are
neither service-oriented nor interested in higher ideals. Nor though are
they plotting another’s destruction. Actually, those dominated by rajoguna
may do many decent works in life, but those works will still keep one in
bondage.

Then we come to Mr. Sattvagun’a. In the above story, Mr. Sattvagun’a is
basically portrayed as the hero. He helps the human being get out of the
dark jungle and march towards the city. He helps people out of the
shadows of avidya maya and with the help of samvit shakti brings one
onto the path of self-knowledge.

However, one should not then think that sattvagun’a can then liberate us
from all bondages. It cannot. Sattvagun’a itself is a binding principle
– it keeps us in bondage.

That said, sattvagun’a will bring us onto the right path. Those
dominated by this binding principle will find the Guru, get initiation,
have an appreciation for spiritual life, and live a sentient,
God-centered life.

Even then a sadhaka who is 65% sentient, 20% mutative, and 15% tamasik
may fall prey, on occasion, to the ways of tamogun’a.

So being dominated by sattva’guna is not liberation. Still one is bound
and prone to downfall.

Only if one is totally immersed in the thought of Parama Purusa – day
and night, i.e. 99% sattvaguna – are they not prone to degrading
activities. Then they are still in bondage to some degree (food, death
etc), but they have almost zero chance of falling into the muck of
tamogun’a.

TWO TYPES OF MAYA

So Baba’s story of the three thieves shows us how there are three
binding principles that are related with one of the two types of ma’ya’.

Baba says, “In ma’ya’ you know there are two things, vidya’ma’ya’ and
avidya’ma’ya’, the centripetal force and the centrifugal force, one
helping aspirants in their movement towards the Nucleus and the other
driving them away from the Nucleus, increasing the radius from Him. And
there are certain functions, certain actional expressions of
avidya’ma’ya’ as well as vidya’ma’ya’.” (AV-3)

Vidya’ma’ya’ then is associated with sattvaguna while avidya’ma’ya’ is
attached with tamogun’a. Rajogun’a is basically a mix of the two.

THE ONLY ESCAPE ~ HOW TO GET LIBERATION

So the three binding principles – sattvagun’a, rajogun’a, and tamo’guna
– each have their own agendas and function and keep the jiiva bound to
the cycle of life and death. We must not forget that even good and noble
actions are binding. Good actions reap good samskaras that then have to
be exhausted.

Here Baba describes how maya can deliver one to the doorstep of the path
of spirituality, but it cannot grant liberation. For that, one must
cross one last hurdle, and to cross that devotion is needed.

Baba says, “Ma’ya’ has three gun’as – operative principles through which
it works – viz., sattvagun’a (sentient principle), rajogun’a (mutative
principle) and tamogun’a (static principle). They work and lie in an
ascending order on the road to the Absolute. The sentient principle
(Sattvagun’a) has the capacity to take the sa’dhaka very near Him
(Nira’ka’ra Brahma) by making the mind more and more subtle. But there
still lies a gap between this point and Nira’ka’ra Brahma. This gap is
known as bha’va or bha’vasa’gar. This gap can only be negotiated with
the help of devotion. Thus we see that ma’ya’, channelized properly (in
its sentient operating principle) can take the sa’dhaka to a point very
near Ishvara, from which point the domain of devotion begins.” (SS-19)

So there is only one way to free oneself from the three thieves or three
binding principles. And that is to develop a link with the Supreme
Entity, for only He is beyond the binding faculties. That is what Buddha
understood when he sat for his final session of meditation before
achieving true realisation.

Only by ideating on Parama Purusa can one cross the ocean – bha’vasa’gar
– and reach unto Him.

Baba says, ““Your gun’as are countless.” “Gun’ahiina” – an object is
called “attributional” when it comes within the noose of the gun’as. But
“Since You are beyond the realm of the gun’as, You are not within the
serpentine noose the gun’as.” But since You are beyond the realm of the
gun’as, You are not within their serpentine noose. So you are
gun’ahiina.” (AV-4)

Baba says, “The word gun’ahiina means “devoid of gun’as or binding
principles”; He is gun’ahiina because how can the Entity who is binding
all the creatures in the universe by His own binding faculties, be bound
by anything else? Hence He is called gun’ahiina. He is not concerned
with the binding faculties, for they all originate from Him.” (AFPS-3)

Thus only Parama Purusa is nirgun’a i.e. no gun’as.

When we establish a link or relation with Him and think of Him and fall
in love with Him, then by His grace we can cross the ocean and reach
unto His divine lap. Only He can rescue us from all the three binding
principles and grant us liberation. Nothing else in this universe can
free us from sattvagun’a, rajogun’a, or tamogun’a.

BABA’S BLESSING

Baba says, “So one must remember that one may or may not attain
salvation by dint of one’s own spiritual practices: one will have to
depend on His Grace. And because He is one with each and every expressed
entity through His ota and prota yoga, He is your nearest and dearest
one. You may depend on Him completely, and your dependence on Him is
called sharan’a’gati. This sharan’a’gati is the only reply to all
spiritual questions. Thus He clearly says,

Api cet sudura’ca’ro bhajate ma’mananyabha’k
So’pi pa’pavinirmukto mucyate bhavabandhana’t.

Daevii hyes’a’ gun’amayii mama Ma’ya’ duratyaya’
Ma’meva ye prapadyante Ma’ya’meta’m’ taranti te.

“This Ma’ya’ is a dangerous force. The dexterous hands of Ma’ya’ create
so many problems, and these problems are dangerous: Aghat’ana ghatana
pat’iiyasii Ma’ya’. It is very difficult for human beings to surmount
the effect of Ma’ya’. But I am there. Those who have resorted to
sharan’a’gati, who have taken shelter in me, will easily surmount these
waves of difficulties, of worries and anxieties in life. Even sinners
should depend upon me – I am here to help them.”

U’ta’mrtasyesha’no: He is not only the Lord of heaven, He is the Lord of
hell also. U’ta’ means hell. So even a sinner of hell should not become
mentally disturbed because the Lord of hell is with him. Api cet
sudura’ca’ro bhajate ma’mananyabha’k. “Even if the sinner of sinners
resorts to sharan’a’gati, to complete surrender, then so’pi
pa’pavinirmukta – they will be freed from all kinds of sins”: mucyate
bhavabandhana’t. “They must attain salvation, for I am the granter of
salvation.” (SS-11)

Namaskar,
Karma Rasa

Note 1: ANOTHER VERSION OF THE THREE THIEVES STORY

Baba says, “These three gun’as are like three thieves who lived in a
jungle. They once met a gentleman who had lost his way and strayed into
the jungle. One thief bound up this gentleman. “Who are you?” asked the
gentleman. “I am tamogun’a,” replied the thief. The second man accosted
the gentleman and found him writhing in pain. He untied his bonds. The
gentleman asked him who he was. He said he was rajogun’a. The third
thief [sattvagun’a] met the gentleman and was moved by his plight. “If
you go in that direction, you will reach the city, the city of light, of
Bha’gavata dharma. We are thieves and cannot go to the city of light, of
Bha’gavata dharma.”” (AV-1)

Note 2: ABOUT THE PARADOX

Baba says, “We arrive at the paradox that mukti (i.e. freedom from the
bondage of ma’ya’) can be achieved not by a fight against ma’ya’, but
rather through its help.” (SS-19)

Althought ma’ya’ is the force that is binding us, at the same time
certain aspects of ma’ya’ like samvit shakti lead us toward the path of
liberation.

Still it has to be noted that by worshiping then one becomes
prakrtiliina (a form of negative microvita where the aspirant becomes
one with nature. So in the above teaching Baba is guiding us that maya
helps us up to a certain point, but it is not the object of ideation
that will free us entirely.

We must ideate on Parama Purusa.

Note 3: HOW VIDYA’MA’YA SETS UP ONE FOR SPIRITUAL LIFE

Baba says, “Now regarding the vidya’ shakti, the concentric force, the
centripetal force, the force moving towards the hub of the wave: A man
following the path of vidya’ shakti naturally will be decreasing the
length of his radius, the radius of this Brahma Cakra. The radius will
go on decreasing in length. But this vidya’ shakti has also got two
influences on the minds of individuals, on microcosms.”

“Of these two expressions, the first one is called samvit shakti. Samvit
means spiritual consciousness, spiritual awakening. A man engaged in bad
things all of a sudden feels that “No, I shouldn’t do all these things.
No, I should be a good man henceforward.” Such an idea all of a sudden
comes in his mind. And this thing, this change of mental tendency, is
brought about by samvit shakti of Vidya’ma’ya’. Do you follow? This is
what is called samvit shakti. “No, henceforward I must be a good man.
No, henceforward I must be a spiritualist. I must not encourage any
depraving idea.” Samvit shakti.”

“And the second expression of Vidya’ma’ya’ is hla’dinii shakti. After a
man decides that “Henceforward I will be a good man, henceforward I will
be a sa’dhaka [spiritual practitioner],” he gets the krpa’ of that
Almighty Lord. And after getting His krpa’ through some medium he gets
initiation. After being initiated he is to move along that spiritual
path. That movement along the spiritual path is brought about by
hla’dinii shakti.” (AV-33)

***************************************
We Should Know & Correct

Baba says, “In algebra the formula (a+b) squared= a2 + b2 + 2ab. This is
a well known formula and originally it was invented by Mahars’i Kapil.”
(SC-8, disc 1, 5 oct 86 kolkata)

Note: It is well known that Mahars’i Kapil was born in India several
thousand years ago. People commonly think the above formula was first
propounded by a western mathematician, but in the above teaching Baba
eveals the real fact. This gives the idea those mathematics was highly
evolved in that early history of India.
Here below Baba tells another important fact regarding Kapil:

Baba says, “The first philosopher was Mahars’i Kapil, who will be
remembered and respected for all time.” (AFPS-9, ‘Geology & Human
Civilisation’)

***************************************

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From: “Laksmii”
To: am-global@earthlink.net
Subject: My Beloved in “Madhupur”
Date: Sun, 19 Jul 2009 12:26:40 +0530

Baba

“Toma’re smariya’ supath dhariya’ kariya’ ya’bo a’mi toma’ri ka’j…” (P.S. 2181)

Purport:

Baba remembering You, I will move on the righteous path. By this way I
will go on serving You– fulfilling Your desire. O’ the dearmost Jewel of
my mind, by Your grace always I will move towards You– forgetting the
past, removing the staticity, and avoiding all sorts of dogma. By Your
grace, with the stroke of my feet I will crush my selfishness. And by
Your grace I will look towards everyone’s needs and requirements. I will
engage myself in everyone’s service.

Everyone’s happiness is my happiness. This very idea I will contemplate
in a new way from today onwards. Baba, by Your grace, and thinking about
Your love, Your greatness, & ideating on You– I will become one with
You. All my narrowness will be destroyed and my whole existence will be
transformed into vastness, by Your grace. Baba, with Your divine touch,
my whole existence will be vibrated in ecstasy. And what way You bless
me, You will qualify me according to Your liking & I will be transformed
into that. And having all those things I will serve You according to Your desire…

== MY BELOVED IN “MADHUPUR” ==

Namaskar,
Throughout the ages, great devotees and spiritualists – like Vidya’pati,
Kabir, & Tagore – have employed metaphors in their songs and poetry to
describe the ecstasy of divine love.

Such metaphors – given in plain and simple language – help inspire
common people understand that there are higher aspects of devotional
life. In turn, a section of the population will seek out the deeper
meaning via inquiry and sadhana. Hence, there is great benefit to such
writings.

By His grace, our Sadguru Baba has also used indirect language, double
entendre, and metaphors to describe the more intimate relation that
develops in higher dhya’na. By this way, we are aware about and strive
to realise that type of mystical love and communion in our own sadhana.

At the same time, in the past with regards to the writings of Vidya’pati
and Kabir as well as in the present with Prabhat Samgiita, there are
some leaders who have misinterpreted those metaphorical teachings and
led the common people astray.

By gaining a clearer insight as to the meaning of metaphors in
spiritually-oriented literature, we can all move more pointedly toward
out Goal, both individually and collectively.

WHY METAPHORS ARE NEEDED & THE LIMITATION OF LANGUAGE

Language is inherently limited – it cannot capture nor express the full
gamut of human emotions and feelings. Just as a young couple in love
cannot put into words the feelings they have for one another – let alone
try and explain it to others, the same is true on the path of sadhana.
Those more intimate thoughts and feelings of dhya’na like madhura bhava
are not easily expressed in words. Yet those feelings exist and are well
within the range of human experience. It is just that language is often
incapable of conveying those subtle devotional states.

Guru bob se shiis’a’ ka’l…

Baba says, “It has been said that when someone wants to tell another
about Parama Purus’a, at the time of speaking neither is the
symbolization of the words possible, nor is the symbolization of what is
heard by the listeners possible. That is, for both speaking and
listening the symbolization of words is difficult. It is indeed a
difficult state and the Guru becomes dumb and the disciple becomes deaf.
What can the Guru [do] except become dumb? Because of the limited scope
of language, He cannot express Himself. How can Parama Purus’a be
symbolized in words?” (AFPS-6)

Thus, given the inherent limitation of language, yet the very real need
to convey a particular idea, great poets have expressed their
realisation through metaphors, using common language and analogies to
hint at their main idea.

VIDYA’PATI’S WRITING

The great sadhaka Vidya’pati has written many poems about higher sadhana
experiences, one of which is “Hari gela’ Madhupura’ ha’ma kulaba’la'”.

In this poem Sri Vidya’pati is using very common words to convey a
sublime idea. That way the general population can at least get a glimpse
of what he is talking about. In the end, those with a little bit of
insight will understand that Vidya’pati is indirectly describing a very
high state of mind, whereas some will just take it as face value. And it
is the former who should and will educate the common people as to the
meaning of those writings.

Hari gela madhupur can be misinterpreted in two ways.

Hari is a boy’s name, Madhupur is a city in North Bihar, ha’ma means I
am, kula means prestigious family, and ba’la means daughter.

Thus the literal meaning is that, “I am a daughter of a prestigious
family and I am on my way to see my boyfriend Hari in the town of Madhupur.”

That is one way to understand – albeit a grossly literal one – and
interpret Vidya’pati’s poem.

Of course those with greater curiosity and insight will understand that
the meaning must be something more than that. After all, Viaya’pati was
a great sadhaka and poet – surely his intention was something more.

BABA’S PERFECT EXPLANATION

By Baba’s grace, He has given us the ideal explanation of the metaphor
which Vidya’pati has used in his poem.

Baba says, “The kulakun’d’alinii resides in the kula, that is, in the
last bone of the vertebral column. In Sanskrit kun’d’alinii means
“coiled”, “serpentine loop”, “serpentine coil”. Jilipii [a fried sweet]
is also called kun’d’alinii in Sanskrit because it is coiled. The poet
Vidya’pati has said: Hari gela’ Madhupura’ ha’ma kulaba’la’ [“The Lord
is in Madhupur, that is, in the sahasra’ra cakra; I am kulaba’la’”].”
“Where is Hari [the Lord]? He is in Madhupur. “Madhupur” means the
sahasra’ra cakra. In Vaes’n’ava Tantra, the sahasra’ra is “Madhupur”.
From “Madhupur”, “Madhura” and “Mathura” have been derived. So Mathura
is not only the town in Uttar Pradesh, it is also the sahasra’ra cakra.
Ha’ma kulaba’la’ – “I am kulaba’la’,” that is, “I am the jiivashakti
[divinity of the individual] sleeping in the last vertebra.” Kulaba’la’
does not here mean “the daughter of a [prestigious] family”.” (DKG)

Thus by Baba’s elaboration the meaning is perfectly clear. Hari refers
to Parama Purusa, Madhupur means the sahasrara cakra (madhu means nectar
and pur means place) or the place where nectar secretes, kul refers to
the base cakra, bala refers to the unit being. The overall meaning is
that, “I the jiivatma am restless to go see my Lord in Madhupur.” It
refers to a sadhaka’s deep desire to bring the mind from the lower most
point up to the crown cakra, the place of divine communion.

So Vidyapati’s poem is full of full spiritual meaning and significance
and he used such simple yet indirect language both to attract the common
people and because words in general fail to fully convey a sadhaka’s
sublime experience in dhya’na. Thus he had to resort to a metaphor which
even common people could begin to understand.

Verily, over the course of history, so many greats – from Jayadeva in
the Giita Govindum to Kabir in his poetry to Tagore in Ravindra Samgiita
– have described high spiritual experiences using metaphors in plain and
simple language.

Baba Himself has validated this approach.

BABA EXPLAINS THE CARVINGS

For instance, when Baba visited the famous Konark temple in Orissa, then
during that field walk He talked about the carvings on the walls of the
temple. Those carvings graphically display male and female bodies
engaged in a deep embrace and union. And Baba is telling to Ac
Raghunathji and others present on that field walk that this carving
depicts divine love.

Baba pointed out that if one looks at the facial expression and manner
of the eyes, then it is quite clear that those devotional artists are
not talking about crude sexual matters but rather highly spiritual love.
Just those artists used the metaphor of physical attraction to convey
the ecstasy that can be experienced in sadhana. They had no other words
nor images by which to communicate their intention to the common people.

But those citizens with just a little bit of insight and curiosity
understood well that those high-minded sages and artists had a more
subtle message to share.

THOSE WITH SADHANA MUST INTERPRET

Given the fairly widespread use of metaphors in spiritual songs, poetry
and literature, it then becomes the duty of those with more spiritual
insight to unravel that metaphor so all can understand at least a little
of what is being conveyed.

All in all it needs strong sadhana to understand and explain those
metaphors.

The same can be the said of Prabhat Samgiita. Deeper realisation is
needed to give a proper purport of Baba’s songs.

Unfortunately, unqualified or selfish people invariably put forth their
own interpretation that misguides the common people. We even see this
happening within our Marga.

If a person simply misunderstands a spiritual poem or passage, that can
be easily forgiven and corrected. But when a person of a certain post or
social status broadcasts their misguided interpretation to advance their
own agenda, then that obviously has to be addressed in a stronger manner.

BABA’S SUBTLE TEACHINGS IN PRABHAT SAMGIITA

We all know that Baba’s divine world of Prabhat Samgiita describes the
full range of realistions, emotions, and devotional states felt by
sadhakas. Through Prabhat Samgiita, Baba is communicating with us and
giving us a medium to express our most intimate feelings.

Of course, so many sincere sadhakas have developed a link with Baba’s
compositions of Prabhat Samgiita, and this has greatly enhanced their
sadhana and devotional feeling.

Yet there are some others who have severely misinterpreted Baba’s songs.
Here are a few examples of certain leaders who could not understand the
spirit of Baba’s Prabhat Samgiita. You can decide for yourself to what
degree they politicized their interpretation.

PRABHAT SAMGIITA MISUNDERSTANDING #1:

THESE SONGS ARE NOT ABOUT MAHAPRAYAN

There is an entire genre of Prabhat Samgiita that fall within the
category of melancholic songs. In such songs, the sadhaka is in a high
state of mind – a deeply devotional bhava – and feels the close
proximity of Parama Purusa, but not the extreme closeness that he yearns
to have with Baba.

Because of this, the sadhaka feels a sense of separation and pain, i.e.
melancholia. And in that deeply devotional state of melancholic longing,
the sadhaka may say, “Oh my dearmost Parama Purusa, where have You gone,
why have You left me.”

The inner meaning is that, “Baba even if you are one inch away from me
that is too far, or even if you are coming in my dhyana, still that is
not enough, I want you even more close. I want to lose myself in You
completely.”

So that is the direction in which those songs are moving. With a sadhana
oriented mind-set one can easily understand the deeply devotional nature
of these melancholic songs. They represent an intimate connection
between the bhakta and Parama Purusa.

In no way, shape or form is that meaning of the song that Parama Purusa
has really gone away somewhere – forever. Rather Baba is employing a
common, easy-to-understand metaphor to depict a sadhaka’s longing in
sadhana.

Yet some in the Tiljala camp have propagandized these melancholic songs
as Mahaprayan songs as a means to justify their dogmatic program that
Baba has left. Either they really think that Baba has gone so they feel
that these melancholic songs point in that direction, or they are so
infatuated with making the Kolkata Mahaprayan program into a huge event
that they are even willing to ruin Baba’s Prabhat Samgiita to suit their
groupist agenda. Which is the case, that is for others to decide.

The main idea is that in Prabhat Samgiita, Baba is not saying that He has
has really left. Dry minded people might interpret it that way. But
those with even a little spiritual wealth know that melancholic songs
describe the intimate longing between bhakta and Parama Purusa, and
there is no question that Baba has really left.

That is one area of misinterpretation of Prabhat Samgiita.

PRABHAT SAMGIITA MISUNDERSTANDING #2:

NOT JUST ABOUT “FEMALE DEVOTION” ETC

Then there is another type of song in Baba’s Prabhat Samgiita collection
that depict how a sadhaka is waiting desperately for Parama Purusa to
grace him by coming in dhyana. The sense is that the sadhaka has done
half-bath, sung bhajans and Prabhat Samgiita, performed shuddhis and the
various sadhana lessons, and is now yearning to have Baba in dhyana.

And in His Prabhat Samgiita lyrics, Baba may use the metaphor of a
female. The female has prepared her hair nicely with braids and flower
garlands and has done so much to attract her beloved, but alas He is not
coming.

In the above metaphor, Baba is employing an everyday common example that
everyone can relate with to express the universality of longing in
sadhana. He is teaching everyone the type yearning one should have and
cultivate in their devotional life. The above metaphor does not at all
imply that this is song exclusively for female sadhakas. No one should
take it in this way.

Rather Baba is teaching us all about a’kuti, strong spiritual longing.

Just as the female has anxiously prepared her hair and dress in excited
anticipation for her rendez-vous, a sadhaka has done so many
preparations like half-bath, kiirtan, 3rd lesson etc in order to get
Baba in dhyana.

So such Prabhat Samgiita songs like Toma’r ta’re nishi ja’ga’ (PS
#1068), are songs for all sadhakas, irregardless of one’s gender.

Yet in her book “Awakening of Women”, Didi A’nanda Rucira has grossly
misunderstood the inner meaning of Baba’s metaphorical language and
instead put forth the false notion that Baba has explicitly written such
songs for sisters / Didis.

When in reality, our AM does not differentiate between male and female
sadhakas. The devotional teachings are for all, irregardless of one’s
gender. Anyone with a bit of devotional insight will easily understand
that Baba is employing a common metaphor to teach the people that this
same type of yearning is also present in the spiritual realm – except it
is much deeper.

That is the idea that Baba is conveying in His Prabhat Samgiita. Yet
because this intimate feeling is not easy to put into words, He employs
the analogy of a young maiden in love. That way people can easily
connect with the feeling of the song and cultivate the notion that such
strong longing is an essential facet of deep sadhana.

So none should get swayed into thinking that Baba has written this
Prabhat Samgiita exclusively for sisters or that Baba is describing
goddess worship – both of which Didi Ananda Rucira advocates in her book.

Of course Baba has done so much for women’s welfare, women’s rights, and
the dignity of women. That cannot be denied – we are all familiar with
Baba’s vast selection of works and teachings in this regard.

Yet at the same time, in their confusion, no one should believe or
propagandize certain Prabhat Samgiita as beings songs for women due to
the gross misunderstanding of a simple metaphor.

PRABHAT SAMGIITA MISUNDERSTANDING #3:

NOT ABOUT BOYFRIEND OR GIRLFRIEND RELATION

In nearly all of Baba’s songs, especially the devotional order of
Prabhat Samgiita as opposed to the social songs for occasions like
birthdays etc, there is a distinct longing and attraction involved –
i.e. the desire to get Parama Purusa. This simple message every sadhaka
in AM understands.

Yet so-called performers like Jyotsna (SUVA) sing Prabhat Samgiita in
night clubs and pubs to wild crowds of drunken youths who are bound up
in lustful desires and Jyotsna is teaching and guiding them that these
songs describe what they are feeling.

This obviously is gross injustice to Prabhat Samgiita and if Jyotsna has
recently stopped this approach of hers then that is great and a public
apology will be delivered. But tragically for years and years, Jyotsna
has been using Prabhat Samgiita for her own fame as a nightclub
superstar and sending the wrong message to the people.

We have to remember that in the days of old – especially in India –
people were very strict in sexual matters so those poets would use the
analogy or metaphor of worldly love without fear that people would
indulge or misunderstand the message. But now in this present era of
extreme materialism, everything gets twisted in a sensual and sexual
manner- from songs to movies to advertisements etc. So people easily
think any type of attraction must refer to sexual attraction.

Such things happened with the misunderstanding of tantra, the Krsna –
Radha metaphor and so many others. These things got twisted in a sexual
manner.

That is why Baba is very careful and explicit that His Prabhat Samgiita
must not be played on the radio or be used as filmy songs. Because He
knows the common mass would misunderstand in this materialistic era.

Thus when anyone is promoting Prabhat Samgiita in nightclubs or any
other type of venue, then they are directly going against Baba’s wish
and we must oppose such things.

SADHANA IS NEEDED TO UNDERSTAND

In order to understand Prabhat Samgiita or any of Baba’s devotional
teachings, strong sadhana is needed. Practical experience is required to
understand the devotional theory or philosophy.

It is just like how one cannot understand the taste of something sweet
until it is eaten. Likewise in the realm of devotion, theory alone is
not enough.

We must sincerely practice sadhana to understand Baba’s
spiritual-cum-devotional guidelines. When sadhana is high then one can
see and understand different aspects of AM literature, including Prabhat
Samgiita.

Because during sadhana, Baba gives higher feelings in the mind. And with
that higher mind, one can understand His indirect teachings in the
proper way.

Those who do not practice sadhana properly and cannot appreciate the
idea of bhava, they cannot understand all the subtle points and
metaphors used in Prabhat Samgiita.

If anyone is a layman and they make a mistake due to their own blindness
then that is excusable. Whereas if a public official is openly promoting
a misguided idea like pornography then the situation is very serious and
must be addressed strongly.

Thus when certain people – i.e. a few people – in AM are promoting wrong
ideas, and when such people are long-time acaryas, famous performers, or
leaders of a group etc, then the situation is serious and those matters
must be met head on, lest common sadhakas get misguided and swayed by
those wrong things.

Here the overall aim is to clarify Baba’s use of indirect language and
metaphors for everyone’s benefit. We should all work together in this
regard and identify and reject any and all wrong interpretations.

BABA’S BLESSING

By Baba’s grace when we practice sadhana sincerely and understand all
His teachings properly, then we are sure to reach the Goal.

Baba says, “Human beings have been aspiring for this final liberation
since time immemorial and those who have understood it should know that
they do not have to wait for it endlessly form one life to another. In
this very life convert your psychic symbolization into psycho-spiritual
symbolization and become and emancipated being.” (AFPS-6)

Namaskar,
Laksmii

Note 1: KABIR’S USE OF METAPHOR

In the great poet’s Kabir’s songs and writings, He often employs
metaphors, indirect language, and double-entendre, something that can be
interpreted in two ways.

In one particular song, it is stated: My blanket is raining and the
water is drenching.

This of course does not make much sense.

With a more devotional application of mind though, we can understand the
meaning as, “I am crying for the Lord, my tears are raining down into my
palms, my palms are drenched in those tears of love.”

One of the main sources of confusion stems from the fact that the word
for hand and water is the same. Yet those who have done sadhana and
understand Kabir’s intention can properly understand and translate his
poems. They will be linked with the spiritual message of Kabir’s writings.

Note #2: OTHER THINGS ABOUT PRABHAT SAMGIITA

Here are some other points & misunderstandings about Prabhat Samgiita.

1) Not everyone in AM understands that the songs about Lord Shiva and
Lord Krsna are NOT meant to be sung by margiis. These are not our
devotional songs. Baba has given those songs for devotees of those other
two Taraka Brahmas. In His kindness, Baba does not want overlook any
bhatka. He has given something for all, even bhaktas of Lord Shiva and
Lord Krsna. A few margiis seem to think that songs of Lord Shiva and
Lord Krsna are for our devotional practices and they sing them at
paincajanya and dharmacakra etc, but this is not the proper approach. We
should keep a strict, one-pointed devotional approach and only sing for
Baba.

2) In many, many songs, Baba makes use of indirect language such as
words like Bandhu (Friend), Sakha (Friend), Priyo (Dear), Priyatama
(Dearmost) etc. But we understand that these words have dual meanings
and apply the right one in our ideation. We do not think that the song
is for our friend at work, but rather Baba is goading the mind to create
a more intimate relation with Parama Purusa like that of friend or
dearmost.

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Lord Shiva's drum, "the da'mbaru, began to think that people ...coming to pay reverence to it (i.e. the da'mbaru) "

Lord Shiva's drum, "the da'mbaru, began to think that people were...coming to pay reverence to it (i.e. the da'mbaru) "

Date: Thu 16 July 2009 08:04:41 -0000
Subject: Lord Shiva D’ambaru’ Pranam Acaryas
To: am-global@earthlink.net
From: Satiish K Bhatia”

Baba

PS Intro: This below song reflects that deeply spiritual truth how
Parama Purusa is always graciously calling the jiivas towards His divine
Self through His eternal sound of omnkara– His murali dhvani, the
divine sound of Cosmic Consciousness.

“Tumi je d’ekecho a’ma’y, a’ja je ghare tha’ka’ da’y…” (PS 736)

Purport:

Baba, it is impossible for me to remain here in my house because by Your
grace You have called me to come close to You. Baba, I want to respond
to Your gracious call. Baba, it is difficult to comprehend how
wonderfully magical Your tunes and melodies are. Baba, You are so
charming. Baba, in the abode of my mind the divine vibrations of Your
flute resonate incessantly– ceaselessly. By Your grace I hear Your
flute always: While sleeping, in my dreams, and in my awakened state.
Baba, You are so gracious; You are residing in my heart all the time,
all the 24hrs. Baba, even if I want to forget You, how can I forget You.
Baba, Your greatness is beyond conception. No matter how many octaves I
know, You are remaining beyond them all. You are beyond the reach of my
limited human capacity. Baba, by Your grace the resonance of Your divine
flute makes me float beyond all the lokas in Your rhythm, in Your song,
and in Your blissful melodies. Baba, O’ Divine Entity, please give me
shelter at Your lotus feet…

== LORD SHIVA D’AMBARU’ PRANAM ACARYA ==

Namaskar,
Baba makes one joke equating certain acaryas with the da’mbaru (small
drum) of Lord Shiva. The audio file (Hindi) about this has been uploaded HERE.

Here is the full story and hilarious situation.

THE DA’MBARU’S BLOATED EGO

All may be aware that Lord Shiva would often hold a trident and a
da’mbaru (small drum). To see a picture of the da’mbaru, search Google
images using the spelling “Shiva damaru”.

Being a great luminary and Taraka Brahma, it was very common for the
people of the day to come and pay their humble salutations to Lord
Shiva. He was revered and worshiped by all. Thus devotees from around
the world would lay prostrate in front of Lord Shiva, surrendering
everything at His alter. And He would bless them and solve their
problems. Being the embodiment of Supreme Consciousness itself, Lord
Shiva was the Master of this Universe and everyone in all lands held
Shiva with the highest regards. They all wanted to touch His feet.

All the while – when all this was going on – Lord Shiva would have His
da’mbaru along with Him.

So Baba recounts how, over time, Lord Shiva’s da’mbaru (small drum)
began to develop an ego about this. Everyone from around the world was
paying their deepest respects to Lord Shiva. And seeing this day after
day, the da’mbaru began to think that people were actually coming to pay
reverence to it (i.e. the da’mbaru). The da’mbaru was thinking that it
was great and that no matter where it went, people would bow down and
pay their deepest respects. The da’mbaru became totally blind and forgot
entirely that all the people were giving reverence to Lord Shiva – not
the da’mbaru.

Such is the play of ego. Whenever ego gets the chance to crop up – it will.

And that is the humorous joke that Baba is making on the audio file
because this same type of outrageous scene is present in our acarya
culture in AMPS. And all those present that day were laughing loudly as
Baba tells this hilarious joke.

DOING PRANAM IN ANANDA MARGA

So how does all this relate with the past and present situation in AM.
How is this joke about the da’mbaru relevant. Let’s have a look.

Again, here we are not talking about all, but rather some acaryas and
perhaps even a few family acaryas etc.

Everyone in AM has great love, respect, and realisation that Baba is the
Taraka Brahma – the Supreme One in human form. And we know that Baba
resides within each and every pore of this universe.

Thus when we pay our salutations to anyone, we are actually honoring the
Supreme Consciousness that lies within that human being and viewing that
jiivatman as representation or reflection of Parama Purusa. We all know
that this is the way our salutation system works.

Naturally then, when margiis have full feeling and love for Baba then
they like to recognise His presence in the form of everyone and
everything. In that case when any margiis approaches an acarya, they may
bid pranama as they wish to pay respects to the Baba that lies within.
This is the proper approach.

Yet, over time, the ego of some acaryas gets in the way. Like the
da’mbaru, such acaryas get blinded and gradually forget what is
happening. Due to the rise of their own vanity, they think that margiis
are coming to salute them. Such Dadas think margiis are honoring their
greatness. They forgot that margiis are saluting the Supreme that lies
within. They forgot that margiis are paying their respects to Parama Purusa.

That is why Baba is making that joke that the ego of those acaryas has
made them just like that da’mbaru. That is the parallelism that Baba is
making and that is why margiis are laughing hysterically when they hear
Baba tell this joke.

Of course here the point is not that all acaryas do like this, but some
fall into this ugly trap of the ego. They are the ones that are like the
da’mbaru.

And this is still going on today.

HOW IT WAS BORN IN THAT PRE-1990 ERA

This was the case in the pre-1990 era as well.

Everyone – thousands of margiis – would come, nay race towards Baba,
from around the world to pay their respects to the Lord. This was the
way it was and so many acaryas grew up in this scene.

Baba would grace humanity by conducting huge DMCs and tens of thousands
of devotees would come to see Him, do Guru Puja, and surrender
everything at His lotus feet.

All the while certain central Dadas would hover around Baba likes bees
and would even be up on stage with Baba during the DMC. Naturally,
margiis viewed those acaryas are representatives of Baba. This was and
is the proper way to think – because after all everything in the
universe is the manifestation of the Supreme.

So with full love and feeling margiis would do pranam and touch the feet
of those acaryas because they wished to salute their nearest and dearest
Divine Entity Baba.

This went on for years and years and, due to their own lack of insight,
some acaryas developed vanity. They thought that their own greatness was
the operative factor and that margiis had come to honor them. They did
not know that Baba is that attractive Personality, not Dada X, Dada Y,
or Dada Z.

So due to the play of ego, just like with the da’mbaru, those Dadas got
misled down the road of false vanity, thinking that themselves were
great. They forgot that devtoees were honoring Parama Purusa, not them.
But in their blindness, they thought that they themselves were great and
that wherever they went people should salute them due to their regal
quality.

Such is that outrageous play of the ego. And that is why Baba is making
the joke about the da’mbaru.

BABA’S WARNING ABOUT EGO

Thus everyone should be aware about the tall talks and false vanity that
comes from having an inflated ego. That asmita’ or ego will blind people
into thinking that they are everything and they will forget that Parama
Purusa is the Supreme One.

Baba says, “Asmita’ [ego or vanity] is devoid of any discrimination,
people with this mental defect lose their power of discrimination.
First, they think that since they are so great, there is no need for
them to learn anything from others. As a result of this, their further
progress comes to a halt. Secondly, the arrogant attitude of this
asmita’ banishes from their minds the humble psychology of the learner.
They lose interest in learning anything useful; so not only in the world
of knowledge, but also in the world of practicality, they become misfits
in life because of their mountainous accumulated ignorance…Thus the
arrogance born of this asmita’ will lead people towards their downfall.
This arrogance, which makes them want to display themselves, forgetting
all other things, is termed aham’ka’ra [vanity]. The predominant vrtti
behind it is aham [ego]: “I am everything, there is nothing beyond and
outside me.”” (NSS, Disc: 10)

So it is with this type of humongous ego that people get lost in their
own vanity. They forget Parama Purusa. In that case when pranam is done,
they think they themselves are great. When in fact, it was all due to Him.

There is an irony to all of this in note #1 down below.

Here first is yet another warning about having an inflated ego. This is
another problem. When ego develops, then one does not like to surrender
to Parama Purusa. Tragically we have seen how some big Dadas do not like
to sing Kiirtan or do sastuanga pranam etc. This especially happens to
those with the top chair. I think names need not be given, we all know
who is involved.

Baba says, “You know, when a man learns much or earns much, his ego, his
vanity, gets puffed up. The man gets puffed up with vanity, and under
such circumstances he becomes so conscious of his little existence that
it becomes very difficult for him to surrender before the Supreme…This
is a psychic disease. Actually, vanity is a psychic disease, a psychic
ailment.”

BABA’S BLESSING

By Baba’s grace He loves us and teaches us in so many ways, even through
humor. Whoever we may be, never should we allow the false vanity to
creep into our mental plate as has happened with the da’mbaru of Lord
Shiva which thinks that the whole world has come to salute it (i.e. the
drum). Thus any acarya or family acarya falling into this trap should
remedy and rectify themselves as the earliest, otherwise that will not
bode well for them.

Baba says, “By forgetting that the Cognitive Faculty is the witnessing
force behind the faculty of seeing, behind the existential I-feeling,
people become worse than animals.” (AMIWL-8)

Namaskar,
Satiish

Note 1: TRAGIC TURNAROUND

Those days are indeed gone when thousands of margiis would rush up to
touch the feet of our acaryas. That is what many acaryas themselves sulk
about now. Because margiis have the vivek to see that such big Dadas are
only doing for their own self-interest and are not serving Baba’s divine
cause. In that case margiis stopped giving huge respect to Wts. This is
especially the case in India. That is why so many workers are lamenting.
They are not getting that big boost of respect and their ego does not
like it.

Unfortunately, due to the gross actions of big Dadas, even sincere and
earnest workers are suffering. Now margiis do not like to give them the
time of day either.

For all these reasons and more, many Wts prefer to walk around in the
general public with their sadhu garb, because the general public will
give them huge respect blindly, not knowing what hell such big Dadas
have created in our Marga.

Such is the irony these days. Those who were getting huge respect and
developing big vanity about their status, have not been reduced to next
to nothing.

Baba says, “Shiva has cautioned people to remain scrupulously aloof from
this dangerous disease of vanity by saying, Aham’ka’rah patanasya mu’lam
[“Pride goeth before a fall”].” (NSS)

********************************************
Unique Quality of Human Beings

Baba says, “The human mind has two functions–thinking and memorizing.
The more the thinking capacity increases the more the power of memory
develops. The nerve cells also change, leading to a corresponding change
in the nerve fibres. These changes create a stir and a revolution in the
world of thought.” (PNS-8, p.17)

********************************************

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