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Significance of that Line

Date: 17 Mar 2008 22:38:32 -0000 From: "Shivadayal Singhal" To: Subject: Significance of that Line Baba Intro to PS: In the first line the Bengali pronoun 'Se' meaning 'He' is used to refer to Parama Purusa. Thus there are two ways this song can be understood. First, it can be that one devotee is talking to another devotee about Parama Purusa; or, it can be that the devotee is talking directly to Baba and just in drama form the sadhaka is indirectly referring to Baba as 'He'. The below purport is done according to this latter approach. "Anek diner pare se eseche, bhariya' diyeche saba'ka'r pra'n'a..." (P.S. 3547) Purport: Baba, after so many days He has come. He has filled everyone's heart. Today, after such a long time He has advented so everything is blissful. Indeed the whole creation is dancing in bliss. Today there is no other talk-- no other story. Only there will be songs and more and more songs celebrating His arrival. The reddish dancing buds are dancing and telling to the madhavii flower that, 'O Madhavii flower, get up, your time has come. Do not remain drowsy and sleepy; listen to His call'. And the bakul flower is telling the same thing to the vela and malatii flowers. And the gentle ocean breeze is also telling the same blissful story of His arrival. Everyone is enjoying His grace. Everyone has understood that He has come. So this is not the time to sit & cry-- mourning old miserable days. Rather this is the time to dance and sing and smile and enjoy His cosmic grace...
Namaskar, After each and every dharmacakra, we always repeat the Supreme Command. And one of the very special teachings of our Supreme Command is: "Without Yama and Niyama sadhana is an impossiblity". About this people have their various perspectives. In a quick & superficial way some sadhakas think: 'Yama and Niyama is very easy, I am certainly following that'. Or, in contrast, others think, 'Yama and Niyama is impossible to follow; it is too vast'. Whatever the case may be, here the main question is why Baba has given so much emphasis and importance to yama and niyama and given the warning that "Without Yama and Niyama sadhana is an impossibility". The question naturally arises, 'What does yama and niyama have to do with sadhana'.
Altogether, as we know, there are many points in yama and niyama, ten in total. But here we are primarily concerned with one central aspect. Namely, how is yama and niyama so deeply interlinked with success in sadhana. As an experiment, let's take the point of Santos'a. This practice of santos'a (mental contentment) is very important for doing proper sadhana. Why? Because when one starts their sadhana then the mind must be calm, quiet, and tranquil. The mind should have only one single desire: To reach Parama Purusa. So if prior to sadhana the mind is flickering here and there and the nerve cells and nerve fibres are conveying an unfavourable vibration to the mind and passing feelings of discontentment etc, then the mind will obviously be disturbed.
For example, suppose the mind receives the message that you need something or that you do not have such and such thing, then in place of getting Parama Purusa one gets stuck with thinking about that mundane object. Ironically, however, these "needs" which distract us from our sadhana are usually just superficial things. Because often we do not really need those things-- just they are things imposed from the society. As people latch onto the desire to accumulate more and more. All this Baba has beautifully described at length in various darshans and discourses. One other interesting feature is this: Those living in so-called poor countries "need" less than those living in so-called rich counties. Reason being that they are content with what little they have; whereas, people in so-called wealthy have what they need but side by side think they need 20 times more.
To teach sadhakas Baba has given the following example of animals and insects. Day and night bees collect honey, they do not need such a massive amount of honey-- as the honey is just oozing out from where it is stored. There is a huge overflow but even then the honey bees are always restless and desperate to collect more and more honey. In contrast, dogs are easily satisfied with what food they get and become quite happy. They do not spend their life collecting food which they will never use.
As human beings, we need actually very few things to survive. After all how much can one eat? But people collect thousands of varieties of food items and those things just sit and get rotten. Likewise on the point of living, just a small place is needed. The human body is 6 feet long and certainly not more than 7 feet tall. But people are restless to get bigger and bigger houses. For that they are willing to do cheating, deception, and even murder. Or they just waste their whole life hankering for that big house and in the end they die. The basic theorem is that in such cases the nerves send negative vibrations to the mind. Such as 'I am hungry, I need more'. This type of unfavourable message gets sent to the mind-- thus making the mind restless, uncomfortable, and unhappy. Those who are not intuitive persons may not understand so easily how this happens. But one can look at those running after worldly objects like a mad dog. And by seeing their mental status one can easily comprehend how restless and uncomfortable their mental state is. In such a wavering & flighty condition, sadhana is completely impossible.
To start sadhana, the mind needs a basic level of tranquility and composure. It needs to be balanced. This is the prerequisite factor. The message from the nerves should be given to the mind: 'I do not need anything, I have enough. What material things I have is enough-- more than that I do not need. I need only Parama Purusa.' When the mind gets this type of message from the nerves then the mind feels calm and quiet and it is ready to do sadhana. And in the opposite case the mind remains is restless & disjointed. So to do proper sadhana the mind should be fed a positive message. And that positive message is only possible when one has santos'a.
One interesting thing which Baba tells us is that without aparigraha then achieving a state of santosa is just a dream-- i.e. it is highly impossible. So we can say that aparigraha and santosa are intimately linked together. If one wants to follow santos'a then they have to follow aparigraha strictly. And if one is already following aparigraha then maintaining santos'a is easy. So one has to train their mind that, 'I do not need useless things; my needs are limited'. Sadhakas should not blindly copy people from the general society on the point of mundane acquisition. If one keeps the Goal in the mind that we are human beings and that we have come here to reach Parama Purusa then success in sadhana is sure. And to do that we must remember that (a) life is very short, (b) material possessions are not the aim of life, (c) there are two more fields: psychic and spiritual, (d) spiritual wealth is the most significant attribution, (e) because only spiritual wealth remains with you life after life. That is the special nature of spiritual wealth. If this type of idea is fed to the mind by auto-suggestion then the practice of aparigraha becomes far easier. And when aparigraha is easy and attained, then that means one does not unnecessarily run to accumulate more and more useless worldly things at the cost of their spiritual practice. In that case naturally the feeling of santosa will arise and if santosa is comes then instantly the mind will receive the favourable message-- 'I am satisfied I do not need anything, I need only Parama Purusa'. With this strength and pointedness the mind will then rush towards Parama Purusa and sadhana will be blissful.
The conclusion is that to do proper sadhana, then Yama and Niyama is needed. And although all the points are very important but santosa has its own special beauty. Real satisfaction in life comes with the wealth of santosa. Devoid of this wealth even a king becomes like a beggar: Always terribly hungry, desiring more and more material things. So this is the secret. That is why Baba says, 'Who is rich? Those who have santos'a. And who is poor? Those who do not have santosa'. That is the real definition. But those who are confused calculate on the point of their bank balance. But the spiritual calculation of wealth is based on who needs how much. If you do not need anything then you are the most wealthy person. And if you need more and more things then you are a beggar. That is a beautiful definition. So we should never forget Baba's special teaching that santosa and aparigraha are inextricably linked together and both are highly needed for doing better sadhana. Namaskar, Shivadayal
When one is truly established in santosa, then all mundane things become like the dust of the earth. One must not forget this guideline from Baba. By this way one can really understand if one has a deep sense of santosa or not. If one has true santosa then this idea must come.
Here Baba says that without santosa-- if one is recklessly running after crude desires-- then one cannot have a peaceful or balanced mind. Baba says, "Santos'a, therefore, means a state of proper ease. Contentment is not at all possible if the individual is running after carnal pleasures like a beast. As a result of extroversal analysis, the objects of enjoyments go on increasing both in number and abstraction and that is why one's mental flow never gets any rest. Under such circumstances how can one attain perfect peace of mind?" (GHC) In the next quote Baba shows how without aparigraha one cannot achieve a state of mental ease and satisfaction. Baba says, "Millionaires want to become multimillionaires, because they are not satisfied with their million. Ask the millionaires if they are happy with their money. They will say, 'Where is the money? I am somehow pulling on'. This answer indicates their ignorance of aparigraha. But such feelings have another adverse effect on body and mind." (GHC) And if anyone reads 'A Guide to Human Conduct", they will find countless quotes on the importance of both santosa and aparigraha.
Suppression of Mother Tonue Dangerous
Baba says, "For the all-round welfare and development of human beings, society needs to follow some fundamental socio-political principles. Without the firm foundation of such principles, disunity, injustice and exploitation will flourish." "No mother tongue should be suppressed. If a mother tongue is suppressed, the consequences are most dangerous. Take the example of Pakistan. When Pakistan was formed, Urdu was declared the national language. But the actual language position of undivided Pakistan -- that is, East Pakistan and West Pakistan -- was that 60% of the population spoke Bengali and 40% spoke Hindi, Baluchi, Punjabi or Urdu. When Urdu was declared the national language, East Pakistan revolted and this led to the division of Pakistan." (PNS-16, p. 68 & 71) Note: We all know that this type of suppression is going on not just in so-called 3rd world countries but also in so-called 1st world countries. Note 2: Altogether in this chapter Baba puts forth three principles for "individual and collective progress". Read PNS-16 chapter 10 for a full description.

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