Levels of Our Sadhanas

Date: 12 Jun 2010 11:06:48 -0000 From: "Priyanath C Mittra" To: am-global@earthlink.net Subject: Levels of Our Sadhanas Baba Introduction to Prabhat Samgiita #3007: In this song, Baba explains how even though some sadhakas are aware about sadhana, the do's and don'ts of life, and the disciplined system of practice, they can't follow the cult properly because of the various pashas [bondages] and ripus [internal enemies]. However, by Baba's grace, if in the corner of their heart there is devotion, then they will feel in their heart that the Lord will help them reach the final Goal. In this song, Baba has come to the sadhaka and the sadhaka is communicating with Him. During the first few minutes, i.e. the first stanza, the sadhaka is speaking indirectly to Him and telling: You promised me in dhyana that You would come, and now You have come so please grace me. Prabhat Samgiita #3007: Ke jeno a'sia' marme pashiya', Bolilo- madhu ma'se a'sibe- Mor jata dos'a mane ca'pa' ros'a, S'amiya'- karun'a'- karibe-, Bolilo- madhu ma'se a'sibe- Path dekha'yecho path bujhiya'chi A'--------------------------------a' Path dekha'yecho path bujhiya'chi A'lasye upeks'a' karechi--- Jene shune bhu'l pathe caliya'chi Bharosa'- holo smita ha'sibe-, Bolilo- madhu ma'se a'sibe- Ja'ni mor bolite- kichu na'i, A'---------------------------------------a' Ja'ni mor bolite- kichu na'i, Toma'r jinise mor bole ja'i E moha chalana' shra'nti ya'tana' Bolo nirasan karibe- kabe, Bolilo- madhu ma'se a'sibe- Ke jeno a'sia' marme pashiya', Bolilo- madhu ma'se a'sibe- Purport (Longer Version): (Note: Here the sadhaka is indirectly addressing Parama Purusa as He, but the sadhaka is talking to Parama Purusa.) One day in my sadhana someone (Baba) appeared in my mind, in my heart, and said He would come in the vernal month. He also told me He will wipe away all the sins which I committed - knowingly and unknowingly - by his karuna of dharma samiksa. He told He would forgive me for my suppressed frustration and all my shortcomings, and shower His karuna'. (Note: Now in their conversation the sadhaka is directly addressing Parama Purusa as You.) O' Lord now You have come to me. You have shown me the path and taught me sadhana, 16pts, all the do's and don'ts, and conduct rules. I understood everything theoretically and memorized it all. By Your grace I understood Your guideline; yet because of my lethargy, I neglected to follow that path. I always thought I would do dharma sadhana tomorrow but never did it in the proper way. I went on living an improper life. Knowingly, I treaded the wrong path, but because of Your love and compassion towards me, I always feel in my heart that You will gently smile [1] when You come and shower Your grace and clean me. Now You have come, so please grace me, O lord. Baba, You have created me. This entire universe is Yours. I know I have nothing to call my own; nothing belongs to me. Even this physical body which is giving me shelter, this also is not mine. Even then I think of Your objects as mine. [2] Because of my inflated ego and false vanity, I wrongly think that all these worldly possessions which I have are mine. This infatuative deception, this agony of illusion, O my Lord, please tell me when You will dispel it. Baba, I do not have strength to follow your path, now You have come by Your causeless grace pull me towards You on my Lord... END NOTES FOR PRABHAT SAMGIITA #3007: [1]: When you have deep, deep love for someone, then you know in your heart that when you see them, they will not think about your past mistakes but will instead express their kindness and affection. It is just like how a small child never thinks: "My mother will only calculate about my wrongdoings when she sees me after school. Instead, with her love my mom will warmly embrace me and serve me something sweet to eat." In stark contrast, in the case of the judge and a convict, that never happens: The judge will always look upon the convict with consternation. Whereas in the loving relation between Parama Purusa and the sadhaka, when they meet He always showers His grace and kindness because at that time both feel truly happy just by seeing one another. [2]: Commonly human beings think that the material possessions that they have are their own and they brag about that to others. People think, "I have this property and this mansion and this prestige etc." But they do not know that what they think is theirs does not actually belong to them. The real owner is Parama Purusa. What to say about one's property, their first shelter,. i.e. their body, also belongs to Him. Baba says, "This body, this mind, this wealth has been given to me by Parama Purus'a...That is, the actual owner of this body, the actual owner of this mind is He." (AV-14)

== LEVELS OF OUR SADHANAS ==

Namaskar, In our AM there are various types of sadhanas. By Baba's grace He has supplied us with the ultimate system. Yet not everyone necessarily understands the relation or levels of our different sadhanas. Here below is a discussion which took some time ago while a few of us were sitting in the cemetery. We were talking with a senior acarya about the standard of some of our sadhanas. This is quite relevant and valuable information for all Ananda Margiis, I feel. After reading, everyone within our AM community is welcome to write their thoughts.

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Brother Sudarshan inquired, "Since Avadhutas are doing kapalik sadhana so their sadhana is great. They can manage the strong vibration of the cemetery in the dead of night. But the sadhana of general margiis is of a lower quality. So how it will be possible for regular margiis to go to the cemetery during the night to do sadhana?' Dadaji replied, 'In the AM system, Baba has taught that there are three types of sadhana in Tantra': (a) Pashvacara (b) Viiracara (c) Divyacara Dada said, "Pashvacara sadhana is very primitive. Usually in AM there is not much recognition of Pashavacara. Just like prayer, eulogizing worship, idol worship. This all comes in Pashvacara sadhana. The Gayattrii mantra or prayer type also comes in Pashvacara." "The next higher grade is viiracara. Kapalik sadhana comes in this degree." "And the highest stage is Divyacara sadhana. Because when you reach to the culmination of Divyacara sadhana, then in the final stage Divaycara sadhana helps direct the mind. In that way one can attain final liberation and become one with Parama Purusa, by His grace." Dadaji further explained, "In this highest sadhana or in divyacara sadhana our higher lessons are iishvara pranidhan and dhyana. So in sahaja yoga (ie the six lessons), the sadhana of kundalini has been taught. Sahaja yoga starts with the first lesson and goes to the highest, dhyana - i.s. that which involves rising the kundalini to sahasara cakra and merge with Parama Purusa." "So the sadhana of sahaja yoga is divyacara sadhana. And dhyana is the highest lesson among all types of spiritual practices and lessons." Dada went on, 'So you should not think that viiracara or kapalik sadhana is the highest one. No it is not. The sahaja yoga, especially dhyana is the highest lesson. So those who are practicing sahaja yoga, why they should not go to cemetery? There is no question of this. Kapalik sadhana is viiracara. It is second grade of sadhana in this system of pashvacara, viiracara, and divyacara. Divyacara is the final or highest. And within this system dhyana is the highest lesson. Thus no margii or family person should suffer from an inferior or superior complex on this matter of spiritual practices." Dada went on, 'If you read certain spiritual discourses of Baba, then you will get the idea that kalapik sadhana is just one system of viiracara sadhana - it is not divyacara sadhana." When we returned back from the cemetery then Sudarshan and I looked through different books and found these following Baba's teachings. I think these are what Dadaji was referring to. Baba says: (1) "Pashvacara sadhana is vaedika'cara which is merely a set of ritualistic observances and practices." (p.665 AMIWL) (2) "Those who are humans both in mind and body, the style of practice is called viira'ca'ra. Our avadhu'tas and avadhu'tika's practise viira'ca'ra." (AVM 14) (3) "In divya'ca'ra sadhana they attain a still loftier state of mind and establish themselves in the realm of divinity." (AV-33) The summary then is as follows. Baba says, "The first style, from animality to humanity, is known as pashva'ca'ra. The second stage, or the second style, is viira'ca'ra...the final stage, divya'ca'ra is for all who want to elevate themselves to the supreme excellence of Parama Purusa." (AV-14) So ultimately, dhyan, which is the last lesson of sahaja yoga sadhana, is the highest lesson. Because by practicing dhyan one attains salvation and becomes one with the Supreme Entity. Baba says, "Dhya'na yoga which elevates human beings through constant self-analysis, obliterates the very existence of the non-spiritual, and expedites one's elevation into the supreme spiritual stance." (MVNS, p.92-3) Namaskar Priyanath