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Path of sadhana and role of emotion and devotion


This email contains three sections:
1. Posting: Path of sadhana and role of emotion and devotion
2. PS #726: Complaints of a third class devotee to Parama Purusa
3. Links

Path of sadhana and role of emotion and devotion

Is one's heart-felt feeling grounded in emotion (selfish sentiment) or devotion (divine love)? Is it toward the fleeting temptations of this world or toward the permanent abode of the Divine?

Here we should all understand that emotion carries the same meaning as sentiment, selfishness or preya (mundane attachment), while the term devotion reflects ideology, universal welfare, and shreya     (Supreme benevolence).

Both emotion and devotion are based on one's inner-heart desire - both bring a person to tears - but the result of these two flows are dramatically different.

What moves a person and makes them cry: Emotional upheaval or devotional bliss. As Baba guides us, tears come for different reasons.

Baba says, "When you are in joy, tears will move like this [indicates a tear curving from the outer corner of the eye down the cheek]. In Saḿskrta it is called “Ánandáshru.” And when you are in pain, tears will move like this [indicates a tear falling straight downward] – in Saḿskrta it is called “Shokáshru”." (1)

Fleeting nature of decisions based on emotion

Tears of devotion will always reflect joy and lasting happiness whereas tears based on emotion often stem from sadness and loss.

More than anything else, here is an opportunity to reflect back on life to see what kind of choices were made. By viewing the past, one can understand if their life choices were motivated by emotion or devotion.

Those decisions based on emotion or sentiment, that seemed so urgent at the time, do not give us long lasting positive results. A person gets excited and buys a new computer only to see that within one year it is already outdated and he no longer thinks it is so special. And there are so many other examples of the short-term satisfaction and fleeting nature of decisions based on emotion.

In contrast, those life choices based on devotion or divine love result in long-lasting benefit and gain. The glory and permanence of those decisions never diminish - they remain for the entire life. The decision to take initiation into Ananda Marga sadhana is one such example. This devotional choice lasts an entire lifetime and more, by His grace. Plus there are many other examples.

After reflecting on the past and learning from those situations, by His grace one should take the firm determination that from today onwards all decisions will be based on devotion. Then their life will be sterling and sweet, and their future will be bright and joyful.

How heart-felt feeling is important

We have to remember that nobody does anything in this world due to logic and reasoning alone.

For example, if someone reads about an earthquake in the newspaper, based on that information alone they will not do anything. They have the knowledge but that logic is not enough to move them into action. Whereas if they have a loved one in that earthquake zone then quickly based on that heart-felt feeling they will jump into action.

It is only when a person feels an internal, heart-felt urge that they move from their spot and proceed onward toward their cherished goal.

Most every decision in life is fueled by the heart-felt feelings of either emotion (selfish sentiment) or devotion (divine love). We should clearly understand and recognise the difference between the two.

Whether it be a mother rushing her child to the hospital in the middle of the night, or one young boy rushing to get sweets with his friends, or margiis running in the scorching heat to go see Baba for reporting or sadhakas sitting amidst a swarm of mosquitoes in Tiljala as they wait for Baba, in all such cases people only act and achieve something when they have an inner feeling or propulsion toward their object of ideation (goal). That is when things get done - otherwise not.

So all have some kind of heartfelt feeling - everyone gets moved in one way or another.

The key point of the equation is the nature of one's aspiration. Is one moved by emotion or is one guided by devotion. One of these two heart-felt feelings is at work. And it is this grand differentiation     that determines greatness.

Emotional or sentimental decisions do not last long
Let's take a look at the difference between emotional decisions and devotional ones in the practical sphere.

Tragically, many get caught up in the fleeting allurement of emotional desires.

For instance, in the heat of the moment some rush into getting married only to find themselves later running to divorce court. Why? Because it was emotional attachment, just their own selfish desire. And the proof is the short-lived nature of the event. Emotional or sentimental decisions do not last long.

Here's another one. How often are people in a hurry to buy an alluring product only to throw out or give those things away a few months later. All because the appeal of that item has drastically diminished in their eyes. Yet when they bought it they "had to have it."

In all such cases their desires are little more than emotional ties based on self-interest. They cry for those mundane things only to soon change their mind and wish for something else. This is all pure emotional attachment, not universal welfare.

Look back and see how lives have progressed

Just as a child may shed many a tear in order to have a particular toy, only to then drop that very toy out of disinterest and cry for something else.

Here the key point is that when one's longing or desire does not have a lasting quality, then that longing is based on emotional or selfish attachment.

By this basic formula, each and every sadhaka should look back and see how their own lives have progressed. The things that have come and gone from their lives were based on emotional attachment and those things that have stood the test of time are rooted in the firm foundation of devotion.

However, at that point in time, nobody thinks that their emotional decision was a silly choice. It is only later that they understand that their choice was poor and that they were merely running after useless or petty things.

When bound in emotion then one's brain is not working properly

This entire scenario can also happen in another direction as well. Sometimes people active impulsively and abuse another person verbally only to reflect on their poorly chosen words later and regret what they said. This type of circumstance is also a product of emotion or selfish sentiment.

The point being that when bound in emotion then one's brain is not working properly and one cannot recognise what they've really done until later when the mind has calmed down.

So everyone should briefly look at their past - and learn from it. One should examine the things they emphatically longed for, and evaluate where life is at present. In this world, people want to run after something but as a sadhaka one is to ensure that what they are running after is permanent, i.e based on devotion.

Frustration and sadness

 never enter the mind of the sadhaka

When one's heart flow is grounded in devotion that is permanent. It will stick with them their entire life and lead one up to the Goal. Then one's commitment for that ideal is rooted in a deep devotional longing that will fuel the journey onward.

Frustration and sadness never enter the mind of the sadhaka because their longing - their attachment - is for the Supreme.

A person is quick to toss aside mundane allurements and electronic gadgets due to the emotional nature of the attraction. Whereas when one is involved in devotional pursuits, with the sole motive to please Parama Purusa like sadhana, social service, and ideological work, then the sadhaka will continue in those endeavours their entire life. Those projects will go on and on and never lose their appeal because the motivation behind them is devotion or with sole motive to please Parama Purusa because Parama Purusa is eternal.

Thus there is a world of difference between emotion and devotion. The first is fleeting and inviting misery and the second is lasting and will lead one to greatness, i.e. a life of service for the Supreme.

When it moves haphazardly, swept away by whim,

it is called “emotion”

A yogic monk sheds tears in dhyana sadhana. Are those tears based on emotion or devotion. Some may think that the sannyasi is just being emotional, but in truth his attachment is for something permanent. It is not a fleeting desire but rather a deep link with Ista and adarsha. The sannyasins flow of heart is aimed toward the divine - his tears are out of devotion. His desire is based in shreya, benevolence And that’s why it leads to eternal peace

This crystal clear distinction often gets muddied in the eyes of the casual observer when actually the difference is quite stark.

Here is how Baba describes it in His historic June 1990 DMC discourse, "The Cult of Spirituality."

Baba says, "When the mind moves along a particular track or follows a particular discipline in a methodical way, this is called “devotion” or bhakti; but when it does not follow a particular method, when it moves haphazardly, swept away by whim, it is called “emotion”. This is the fundamental difference between devotion and emotion. You must know this clear-cut silver line of demarcation between devotion and emotion." (2)

Thus Baba guides us that there is a heaven and hell difference between emotion (selfish sentiment) and devotion (divine love). Even then, when people see another's tears, they often get confused and misunderstand the reason behind those tears.

As a sadhakas, one should clearly understand the difference between emotion and devotion and be able to apply it to daily living. One should understand to what degree their life was shaped by emotion (preya) in the past as well as ensure that in the future one wholeheartedly sticks to the path of devotion (divine love).

Baba says, "The wise do not absorb themselves in the glitter and glamour of the fleeting entities of this transitory world." (3)

If emotion runs to Supreme Entity that is gold -

the most precious thing

Commonly people know about sentiment. Mental pull towards any object is sentiment. In this letter many examples have been given. Sentiment is not stable - it rushes from A to B and then to C. Those who are more emotional cry meaninglessly. Or they say something which later they themselves feel was silly.

When people direct their emotion to mundane things then they get dejected after some time because those things are very temporary. Their existence is not long-lasting and cannot bring eternal peace; so people get frustrated. The case with Parama Purusa is just the opposite. As much as your emotions flow towards Parama Purusa, that degree of enjoyment, or more, you will get. And when you are completely involved with Him then that is the state of bliss.

By this way one can understand that a strong mental flow to any worldly object is just emotion. But that very emotion is key to spirituality. If that emotion is goaded towards the Supreme Entity that is gold - the most precious thing. That is why Baba says that if people would run towards Parama Purusa with the same vigour that they run for name, fame, power, post, and money, then they will get     everything.

Emotional feeling for Parama Purusa is devotion. Devotion is not something utopian. It is very practical. Intellectually, it is easy to understand and if one does  sadhana then it becomes real in their life. So when one has an emotional pull towards Parama Purusa, then that life has become successful. The mind will be filled with bliss as Parama Purusa is bliss personified.

In Him,

Note 1: No way to win with emotion

Here below Baba reminds us that one can never attain lasting happiness by lusting after selfish mundane longings - rather that will only bring us sorrow.

Baba says, "The transitory or temporal objects will come and go; sometimes they will make you laugh and sometimes they will make you cry. No matter how endearing the temporal things be, one day they will surely and undoubtedly leave you in the lurch, and abjectly beggarly." (4)

1. Ananda Vacanamrtam - 12
2. Yoga Psychology
3. Ananda Marga Idedology & Way of Life - 5
4. Subhasita Samgraha - 3

== Section 2 ==

~ Complaints of a third class devotee to Parama Purusa ~ 

Prabhat Samgiita Intro: To accuse Parama Purusa, one must have some type of relation with Him. If one does not have a relation with a particular entity, then one cannot accuse them. Only when a relation exists can you accuse someone.

This following song is the expression of 3rd class devotees. Such bhaktas are better than atheists in that they have a relation with Parama Purusa and they are communicating with Him; but, their mind is not elevated. So they cannot think above mundane loss and gain.

At some point when their sadhana deepens and they grow, then they will forget about all these mundane questions. Because when one's relation with Parama Purusa is very high, sadhakas only accuse Parama Purusa to gain His proximity. Such a person is a 1st class devotee. They do not not accuse Parama Purusa about any mundane loss or gain, happiness or sorrow. Just they want His closeness.

Prabhat Samgiita is for everyone so it offers all kinds of colours and shades. This song is for 3rd class devotees.

"Toma'r ka'che a'ma'r prashn, shono ogo bedaradi... (P.S. 726)


O' Parama Purusa I have a few questions for You. Please listen: O' "unkind" one.

What a liila You have made. When infants are born, why do they cry? Why did You not make it just the opposite. Do You think that if they were born smiling then they cannot survive. When You create everything by Your mere thought, then why don't You make it that so that everyone is always laughing, full of smiles, and feeling happy. Please tell me O' "unkind" One.

The tender new flower blossom gets bitten by insects and destroyed. Such an “unkind” liila You play. You fill the heart of the sweet, tender flower with nectar but that very nectar is eaten away by the ugly black bumble bee. Why like this? Why don't You do the exact opposite.

When smiles and laughter bring new charm & rejuvenation into the life, then why is it not available in the market? Why is it that the small little baby, which is as tender as a flower, cries bitterly all the 24 hrs. Such a painful liila You have created. Why do You not make them smile always.

O' Parama Purusa some more questions are there.

You have created this entire creation then why all this disparity. A small few are enjoying their dainties and delicacies while others are starving without even a plain meal to eat. Why like this. Why create dainties and delicacies when You don't give them to all.

At the time of the evening sunset, everything is very beautiful, charming and so attractive; but within a very a short span of time it is lost in deep darkness. Why do You not allow this sweetness to last forever.

O' Parama Purusa, it is the cosmic truth that You are eternally living with each and everyone through Your ota and prota yoga. In spite of this, why does the mind often go in a negative direction. Why like this? Why don't You do just opposite.

O' Parama Purusa, O' "unkind" One, please reply to all these questions...

Note for Prabhat Samgiita #726:

[1] Such complaints are foolish, even sinful

“I have already said that the Sádhaka's sufferings are caused by the Saḿskáras which one created oneself. One should therefore not be afraid of experiencing these reactions or accuse Brahma of injustice on this account. Humans very often complain, “God, so you had this in store for me. Is this my reward for so much worship and so much charity?” Such complaints are foolish, even sinful. At the time of suffering a Sádhaka should reproach himself for his past misdeeds and refrain from evil actions in order to avoid more suffering in the future. Everyone should bear in mind that as long as the fire of woes is not extinguished – so long as the Saḿskáras are not burned one has got to suffer. That is why I say you must not find fault with others because of your Saḿskáras; they are merely the reactions caused by your own mistakes and misbehaviour.” (1)

1. SS-2, The Intuitional Science of the Vedas – 1

Note: If you would like the audio file of PS #726 let us know.

Which One is First

Date: 29 Nov 2009 16:07:38 -0000 From: "Parashram Laghate" To: Subject: Which One is First Baba "Lukiye path cala' ekii liila', lokalocane keno na'hi a'so..." (P.S. 3698) Purport: Baba, You are Ajana Pathik, You go on and on moving all about but in Your journey You always keep Yourself hidden. You move around secretly. Baba, You do all the things but nobody can see You; You do not like to come within the field of vision. To whom You love, they want to search You in their mind; they want to hold You in their heart by the process of shravan, manan, niddhidhya'san & dhyana. But You do not care and You do not like to be seen. You go on moving secretly. Why like this. Why is Your style so jagged? You do not like to move around following the straight, clear-cut path whereby everyone can see You. That type of movement You do not like. The eternal truth of straightforwardness which has been established since ages, even a wee-bit of that You do not follow in Your movement. Rather everything You do in hidden fashion; and that is no good. It may be also possible that my understanding is not complete so that I do not properly comprehend You. Baba, by the ordinary measuring scale You are immeasurable. If anyone wants to understand You and get You, then You escape and never get held. And remaining distant, You just smile. Baba, what type of liila is this. You go on doing everything while remaining hidden...
Namaskar, I learned one very good point at a seminar program some time ago in our bhukti. There were some meaningful things I learned; you may be aware of these things already. But because it was new for me, I thought I will write them here. In the asana teaching class, during the point about do's and don'ts, one point had been discussed which is a significant one. Tandava and kaoshiki should be done before starting asanas. That means after doing half-bath and other preparations, first kaoshiki should be done for a sufficient amount of time (a few minutes) until one gets tired. And then tandava should be done accordingly. Then after a brief rest, asanas should be started. This was all quite new to me.In the past, I was doing the opposite. First I was doing asanas and then after that kaoshiki and then after that, tandava. And finally, massage and shavasana. And then, waiting minimum 15-20 minutes. Then if I was hungry, then I used to take food. I want to make it more clear, what my routine was up till now. Before starting asana, I usually finish sadhana. Whatever time I dedicate for that. So first of all sadhana, all the lessons. And then asanas according to the guideline of acaryas. And finally kaoshiki and tandava. This was my sequence. So the new point was, that the practice of dances should be done first - kaoshikii then tandava - and then asanas. This should be the cycle. I was not practicing in this fashion, so naturally I was curious. What is the reason why tandava and kaoshiki should not be done after asanas. Then Dadaji replied, by asking one margii to read this following rule of asanas from CC-3, rule #18. Baba says, "It is not prohibited for the practitioner of asanas to practise free-hand exercise, running or sports, but just after asanas all these are prohibited." (CC-3, p.26) This above asana rule from CC III leads in that direction. The spirit of this point is that tandava and kaoshiki should not be done after asanas. Dada continued, "The definition of asana is "Sthir sukham a'sanam": That is, 'The posture by which one gets composure'. As, Baba says in Caracarya-3, "Asana means 'a position in which one feels comfortable - 'Sthirasukhama'sanam.'" (CC-3, p.23) Describing about asanas Baba says, that if you do some asana, then remaining in that very posture is not difficult - rather it is calming. Such is the nature of our asana practice. Altogether asanas are a practice when the breathing is normal, not very fast. The limbs are not moving fast. Everything is done in a very calm and quiet way. It is not like running or jumping, or fast exercise. So two divisions are there. One is soft exercise like asana. And one is fast like running and jumping, and many more. Whatever glandular effect kaoshiki and tandava has, that is a different issue. But these dances have a different quality than the peace and tranquillity and smoothness of asanas. Because when doing kaoshiki and tandava also, the breathing goes very fast and the body gets tired quickly. Whereas in asana, the practitioner does not get tired. Especially those who practice asanas regularly realize this fact. According to the CC-3 rule #18, kaoshiki and tandava should not be done after asanas. The best is that kaoshiki and tandava, one should practice prior to asanas. Dada concluded like this. After listening to this in-depth discussion, I was convinced. Since then I am practicing kaoshiki-tandava, and then asanas. This sequence I follow. You may be practicing asanas since 20, 30, or 40 years or more. What is your experience - what have you been doing? Baba's teaching is timeless. We should read this following one. Baba says, "Without attaining all-round purification it is impossible for a sadhaka to experience real spiritual ideation. On the path of spirituality, bhava (ideation) is the main factor." (DT-2, p.51) Namaskar, Parashram Note: Dada was also giving the difference between asana and mudra. Asana and mudra are both soft exercise. But if the posture is difficult, then that comes in the category of mudra. Just like lotus posture. Padmasana. It is not mudra. It is an asana. Those who practice can sit for a long time. But, mudra is completely different. You have to do constant efforts to remain in mudra. For example, udha'yan mudra. For that you have to constantly pull your belly inside. It is constant effort. It is not like asana.
*************************************** Sadhana Tips
Baba says, "While doing spiritual practices (meditation) when the aspirant is required to direct his mind toward Parama Purus'a, then one must not move, or walk, or practice sit-ups, push-ups etc. One's physical body should be motionless." (APH-5, p. 345)

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