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Brahma Brahma'ntar

Date: 23 Aug 2008 23:32:16 -0000 From: "Divyacaksu Deva" To: Subject: Brahma Brahma'ntar Baba "Dukhe kleshe ka'tar haye d'ekechilum ba're ba're..." (PS 3290) Purport: Baba, You are the most compassionate One. You graciously come to all to remove their afflictions. Baba, You know that in the helplessness of my pain and suffering, I was calling You again and again. But in spite of hearing me, You did not pay heed; You remained oblivious. It was so painful. I was anticipating that You would respond, but You did not give any answer my desperate call. It is so painful-- O' my dearmost. Baba, in that dark moment, injustice and torture were rampant all around; everyone's golden dreams withered away. There was no hope in sight. The humanity was bitterly crying with loud lamentation. Everyone was suffering. Baba, by Your grace You advented. Finally You came in the most powerful and thundering form of Rudra*. With the humkara* of Your vishan*, and with the fiery flames, You burned all the demonic forces to ashes. Baba, by Your unfathomable grace You spread Your divine effulgence all around. Everyone became totally ensconced in Your bliss. Baba, You have come and blessed everybody and You are residing forever in our hearts. Baba, You are eternally gracious... ASTERISK NOTES (*): *Rudra:This is one of the countless names of Parama Purusa and it is in this role of Rudra that He makes others weep. The demonic forces get annihilated and cry out while the good people shed tears of joy-- divinely intoxicated in His bliss. Here below Baba explains furthermore. Baba says, "Why call the Supreme Being 'Rudra'? The word Rudra in Sanskrit means 'weeping'. But the Supreme Being not only makes all weep, He also makes them laugh! In both the circumstances, that is, of extreme pain and pleasure, there are tears in the eyes. In pain the tears come from the middle of the eyes, in pleasure they come from the corners of the eyes. A mother weeps when her daughter goes to her in-laws' house. She also weeps when her daughter returns from the house of her in-laws. In one case she weeps for pain, in another she weeps for joy." "If living beings were to live in one state always, there would be extreme monotony and no one would want to continue life. If in a drama we know the end in the very beginning, there would be no interest in the play. We need suspense, ups-and-downs and eleventh-hour surprises to keep life interesting. God, that is, Rudra, is a first-class dramatist. He keeps life floating within the two extremes of joy and pain; hence His liila', His play, goes on." (SS-25) *Humka'ra: Literally meaning roaring or vibration. *Vis'an': In the above song, Baba uses His vi'san (long horn) to destroy the wicked forces and bring peace and prosperity to the dharmikas. Here below Baba gives the historical context of vis'an' and explains how it was used by Lord Shiva in the past. Baba says, "In olden days neglected and exploited people, who had fallen prostrate under extreme oppression, used to look upon Shiva as their supreme shelter. Shiva would crush this exploitation with His thunderbolt -- He would strike the arrogance of vain and egotistic people with His trident, and reduce to ashes the mountains of injustice and tyranny. He felt great compassion for those afflicted people and, making them sit beside Him, advised them how to solve their physical, psychic and spiritual problems. Shiva used to live on a hill, and all kinds of people from far and near would flock to Him. He would call them with the call of His vis'a'n'a, His long horn, and that is why the people of those days could not think of Him without His vis'a'n'a -- so they lovingly nicknamed Him 'Vis'a'n'anina'daka' ["One who Blows the Vis'a'n'a"]." (NSS, 'Song of Shiva')
Namaskar, As human beings, as sadhakas, we have our fixed Goal. By Baba's grace Parama Purus'a is our Goal. Baba is our Ista. And, by His grace, everything we do in our spiritual lives is leading up to His divine stance. Simultaneously, in life a certain adjustment is needed. For various reasons, we cannot maintain our silent meditation practice day and night, sitting in padma'sana all the 24 hours. We have many other duties and responsibilities to take care of in this world. Ours is the path of subjective approach & objective adjustment. Because we have to move on and on towards Him yet maintain our affairs in day to day life. In general, the common occurrence is that in sadhana by His grace the mind is pointed towards Brahma yet when taking care of worldly duties our mind gets associated with mundane things. This is the common phenomenon. But, Baba warns us that this way of thinking about the world precipitates one's crudification.
Here below Baba scientifically explains how the mind-- our existence-- gets grossly crudified by identifying one's mental waves with crude worldly objects. Baba says, "We hear a sound, but the concept of the word uttered is not clear till the mental waves are brought in contact with the physical concept involved. A child hears the word 'cat'. He sees a cat and the mother says, 'See, my son! That is the cat which drank your milk yesterday'. The boy associates the word 'cat' with the cat seen. That means he establishes a parallelism between the mental waves created by uttering the word 'cat' and the physical wave coming from the physical form of the cat. Hence psycho-physical parallelism is the meaning of a word which itself (the word) is a psychic wave. Psycho-physical parallelism always tends to make the psychic waves cruder, and if the mental wave gets cruder, human beings will be transformed into cruder beings (the path of negative pratisaincara will be taken by them) and spiritual elevation will remain a dream." (Idea & Ideology) As Baba warns us above, one's mental waves degenerate towards crude matter when they think about objects of this world. And this leads to one's downfall. The overall idea is that the mind takes on the shape of its ideation. And in the cycle of life and rebirth, one gets a body according to their thoughts in the mind-- according to their mental pabulum. So if one thinks about a cat they will be reborn as a cat or maybe some other kind of animal. And if one thinks about bricks they will be converted into stone. And if they think about their business finances, they may be converted into a wallet or purse or a silver coin etc. Like this it works. The overall equation being that by thinking about crude matter one's nerve cells and nerve fibres get adversely affected-- i.e. crudified-- and an ectoplasmic change takes place. The result being that ultimately serious degeneration occurs. Where one's entire existence gets converted into crude matter. Baba's warns us about this horrible outcome in the above cited passage and in countless other discourses. This we have all heard.
The predicament then becomes is what is the answer. What is the way out. How is it that human beings-- sadhakas-- can live in this world yet maintain their march towards Parama Purusa. Here Baba gives His perfect answer. Baba says, "In day-to-day business, we have to conceive the meaning of words and thereby establish psycho-physical parallelism. Then, is human destiny sealed for ever? No, it is not! We can have a supreme position of the spiritual wave over the physical wave and perceive the latter as one of the manifestations of the spiritual infinite one. This is what Ananda Marga philosophy means by Brahmacarya. Brahmacarya does not mean celibacy but means the assimilation of the psychic wave of the unit mind into the eternal waves of the Macrocosm. Ananda Marga lays down for the spiritual aspirant a practical method by which this spiritual imposition is done and the mental waves are saved from becoming cruder. Rather by bha'va sa'dhana' (spiritual practice of auto-suggestion) at the time of action laid down by Ananda Marga, the mind will tend towards Brahmacarya and thereby towards psycho-spiritual parallelism, the only way to ultimate liberation. Because, for mental liberation, the psychic waves must be made subtler, and this is only possible if one either entertains only subtler mental waves or by inspiring with a spiritual force gets a parallelism of the mental waves with spiritual ones." (Idea and Ideology) In His above revolutionary teaching, Baba guides us that by practicing second lesson-- Brahmacarya-- then while performing mundane works we can goad the mental waves of the mind towards the spiritual realm-- and not towards the crude matter. By this way one can work in the world yet progress spiritually and reach the divine stance.
As we know, each and everything in this vast universal creation is the expression of Brahma. So Baba's directive is to ideate on Brahma before starting any mundane work. According to Him we are to apply the feeling of Brahma-hood to our actions. And this, as we all know is our practice of brahmacarya or second lesson of sahaja yoga. By this way, by engaging in the spiritual outlook of brahmacarya, one's mind naturally contemplates or moves from one form or expression of Brahma to another. By this practice the mind is always involved with Brahma-- i.e. it remains constantly in that subtle spiritual realm. In which case the mind can never degenerate. Thus by following the code of brahmacarya and converting one's mental waves into the spiritual sphere, there is no scope for any downfall.
In Sanskrit, the term 'kal' means time. So the phrase, kal kala'ntar, means from one time to another. And in Sanskrit, the term 'gram' means village. Then the phrase, gram grama'ntar, means from one village to another. Similarly, Brahma is Parama Purusa or Cosmic Consciousness. So Baba's guideline-- Brahma Brahma'ntar-- means to move from one expression of Brahma to another. That is the spirit and practical approach of our second lesson.
Those who fail to follow this practice of second lesson or Brahmacarya will certainly undergo radical degeneration. This is Baba's stern warning. Of course we all know about our 2nd lesson, but even then it is not so easy to do. But by His grace and through constant effort and practice, seeing all as the expression of Brahma will step by step become our natural outlook. So we should make strict efforts. Because without yama and niyama sadhana is an impossibility and the practice of brahmacarya is one of the main steps of yama and niyama. Without this-- without practicing brahmacarya-- then one cannot progress along the path of sadhana.
By Baba's divine grace, as His disciples we should sincerely follow brahmacarya, become established in this practice, and get close to Him.
"Whatever you speak or do, Forgetting Him never; Keeping His name in Your heart, Work, remembering it is for Him, And, endlessly active, drift in bliss." (CC-II, 'Sadhana', pt #10)
Namaskar, Divyacaksu
Here is another of one of Baba's special teachings that is intimately linked with the whole topic of brahmacarya and the practice of second lesson.
Mana eva manus'ya'na'm' ka'ran'am' bandhamoks'ayoh; Bandhastu vis'aya'saungi mukto nirvis'ayam' tatha'.
Baba says, "'The mind is the cause of bondage, and this mind, this very mind, is the cause of liberation, is the cause of emancipation.' If the movement towards subtle is encouraged, and there is movement with proper acceleration, then what will happen? There will take place one of two different things: either one's existence will be converted into the Cosmic Mind -- that metamorphosis of unit mind into Cosmic Mind is known as the qualified stance -- sagun'a'sthiti -- or, if the very "I" feeling is surrendered at the altar of Supreme Existence, then the alternative will be that the entire existential factor will become one with the Supreme Cognitive Faculty, with the Cognitive Principle -- one will become omniscient, an all-knowing entity. Thus one will attain sagun'a'sthiti or nirgun'a'sthiti (the non-attributional or non-qualified stance)." (NHNS-1, 'Existential Flow & Its Culminating Point')

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