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

It is Not a Joke

To: AM-GLOBAL Subject: It is Not a Joke Date: Fri 11 Jun 2010 13:37:49 +0500 (IST) From: Ram Sahay Kulshresth 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: (Note: Here the sadhaka is indirectly addressing Parama Purusa as He, but the sadhaka is talking to Parama Purusa.) Someone came, entered my heart, and said He would come in the vernal month. He also told that 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.) You showed me the path, and by Your grace I understood Your guideline; yet because of my lethargy, I neglected to follow that path. Knowingly, I treaded the wrong path; but because of Your love, I felt in my heart that You would gently smile [1] when You come. I know I have nothing to call my own, nothing belongs to me, even then I think of Your objects as mine. [2] 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)

== IT IS NOT A JOKE ==

Namaskar, By Baba's grace, He has blessed us with all the practices and ways to build up a healthy human society. One unique facet of this is our baby naming ceremony, ja'takarma. None should think then that our AM baby naming ceremony is just a casual afternoon affair. It is not just a time to eat, drink and be merry. Rather the occasion of ja'takarma is an integral and revolutionary part of how we are to create a single universal family based on love, affection and mutual respect. As we know, it demands our lifelong commitment and dedication. As a refresher, let's take a closer look then at this program of ja'takarma and examine just exactly what it entails.

HOW MANY HAVE YOU ATTENDED

Before beginning, we might ask ourselves: In my life, how many baby naming ceremonies have I attended - either as a margii, acarya, mother, father etc? Have I attended 1, 6, 25 or more? How many? We should take a moment to reflect on each and every one. After all, in our AM units and at our regional and sectorial retreats, baby naming ceremonies are commonly held. Over the years, we might have attended dozens of such programs.

NOT JUST A RITUAL

The first and foremost point to keep in mind is that our AM baby naming ceremony is not just a ritual. It is not just a token celebration. Everyone who participates - i.e. each and every attendee - is taking an oath to be an active force in the proper development and growth of that child. Baba says, "The mantra of ja'takarma is the first step of human approach in rousing the sense of responsibility and affection in man. Those, who will be present on the occasion of the child’s ja'takarma, must also indirectly have to bear the responsibility of bringing up the child. In other words it will not do to sit inactive saying that the direct responsibility in this connection is on its parents." (TD-4) Thus all participants - all attendees - of the baby naming ceremony are bound under oath to take an active role in ensuring the welfare of that child - from its first feeding up till adulthood and beyond. We must also remember that oaths are taken extremely seriously in AM and like all our oaths, the oath taken by every attendee present at the ja'takarma program is done in the name of Gurudeva. So it is a most serious commitment and not something to be taken lightly. So long as we are living on this earth we must consider and fulfill this responsibility. Indeed, as Baba says, this is part of our sadhana. Baba says, "The oath taken on the occasion of ja'takarma will reawaken the sense of that duty again and again. Any grown-up person or any father shall not forget his duty when he has once looked at the helpless face of the child. It does not end here. In pursuance of the mantra of ja'takarma in A'nanda Ma'rga, a child has not simply been regarded as a child only but also a manifestation of Brahma in the child. So, serving the child, shall be a part of sa'dhana' (Brahma-Sa'dhana') to him." (TD-4) Hence our oath to watch for the welfare of the newborn is not just a commitment to a particular person, but an oath to watch over that baby as a manifestation of Brahma. Thus our oath is to Parama Purusa and comes within the scope of our dharma sadhana.

WHAT PEOPLE COMMONLY THINK

People in the general society commonly think that when a married couple has a newborn then that child is the sole responsibility of the parents. Most of the communities and countries of the world function under this paradigm. Because of this, some in AM may also be thinking in this manner. A person, even a new margii, might think that it is solely the duty of the parents to bathe, clothe, feed, educate and look after the newborn up to adulthood. But in AM this is not our approach. Nowadays society is suffering terribly and one of the reasons is that parents are overwhelmed and challenged socially, economically, spiritually and in so many ways. Under such pressure, they cannot raise children by themselves. Especially those who suffer economic hardship, which is most of the society these days. To eradicate all such problems and bring relief to those parents in need, Baba has given this special system of ja'takarma. Here again is Baba's passage. Baba says, "It will not do to sit inactive saying that the direct responsibility in this connection is on its parents." (TD-4) Rather in our unique system, that child is society's responsibility and in particular those in attendance at the ja'takarma ceremony are taking an oath to care for and ensure the proper growth of that babe. A few may be thinking: "Oh my, already my life is too busy - I will never attend a ja'takarma program ever again." But it is not like that. As we all know, bearing the responsibility and taking oaths are part of our debt and service to Guru. We are most fortunate to have been graced with such an opportunity. Baba says, "...The best you can do is only to serve. Remember, you are to serve bearing in mind that every creature is verily the living manifestation of the Supreme Consciousness. Remember also that the credit of service is not yours; it is due to the Supreme and the Supreme alone, whose ideation has inspired you to acquire the capability of rendering service." (A'nanda Va'nii #23) Thus we should all be eager to attend the baby naming ceremonies in our Marga and ready to fulfill our moral, social and spiritual duties with regards to the raising of that child. And by taking an active role and attending to our oath in a serious manner, then Baba will surely grace us with the energy, understanding, and ability to be successful.

THE MANTRA OF JA'TAKARMA

Now, let us take a closer look at the baby naming ceremony itself as well as the oaths involved. Baba says, "When an infant is six months old (or any time between six months and one year of age), at least five members of Ananda Marga will gather together on a convenient day, and the infant will be laid before them." (CC-1) In Caryacarya Baba further guides us about the program and also presents the oaths to be taken by all attendees - i.e. all A'nanda Margiis attending the program. First we are under oath to watch for the physical well being of the child. “O gracious Brahma, may we unitedly be able to arrange for the upkeep, medical care and physical growth of this infant who has entered our society today.” Thereafter we take an oath to ensure the proper psychic growth of the newborn. “O gracious Brahma, may we be able to provide adequate education for the mental development of this infant who has entered our society today.” Then we take an oath to care for the spiritual development of the child. “O gracious Brahma, may we succeed, through proper education, in effecting the spiritual elevation of this infant who has entered our society today.” Finally, we take the oath to always remember that the child is but a manifestation of the Supreme. “O gracious Brahma, may we be able to see Your pervasive manifestation in this infant, in the form of which You have appeared to us today. We collectively give this baby the name . . . . . . .” Upon the completion of this oath the new born is given its Sanskrit name.

NOT JUST SOME MUNDANE OATH

By all respects then, the oaths administered in the ja'takarma program are most comprehensive and serious. It is verily a strict commitment by every Ananda Margii present. To go against any of the oaths is to break our vow to Guru. Thus we should all take particular attention as to how we are to fulfill this oath. We must not sit back and watch the parents struggle to raise the child on their own. No one should be so slack in their oath to Guru. Rather by taking the oath seriously, Baba will surely gives us the courage, ability, insight, and opportunity to properly fulfill that oath. Certainly He will bless us in this way. First, however, we must each sincerely consider and internalise the oath, then He will provide us the way. Of course, many in our Marga are aware about all this and have taken (in)direct responsibility for many newborns and babes in our Marga society. And for others, perhaps there is scope for improvement. Whatever the case may be, let's us take this as a moment to re-evaluate the content and responsibility associated with our jata'kjarma ceremony. In the mundane society, thieves, politicians, lawyers, and all kinds of people take oaths, only to soon break those oaths in a matter of days or weeks. Our system - wherein each member of society must strive to become a sadvipra - is not like that. An oath means a strict commitment to Guru; it is a lifelong responsibility.

GREAT BENEFIT FOR SOCIETY

Here Baba neatly describes how the ja'takarma program helps create a human society based on love and fraternity. Baba says, 'In this occasion no covering of the child has been prescribed so that such a fine picture of the occasion may be stamped in the minds of those present in the ceremony, as will not fade even when the child will be full-grown. In later years, when the child will come to him dressed as a gentleman, he will look on him as the self-same child of the past ja'takarma ceremony and not as a gentleman of the present day and will express signs of tenderness and responsibility in his dealings. The fact that he had taken oath regarding the child will rise afresh in his mind. When the child also, thus dressed as a gentleman, will learn that he is one among those who took part in his ja'takarma ceremony, he will respect and regard him as a father and this will result in a sweet social relation." (TD-4) Thus we must must carry this forward; by this way so many good results will occur in the society. Through this unique ja'takarma system, no one will feel isolated - all will feel cared for - no one will be left behind. Gradually the whole society will purified. Through these oaths, all are seen as family members and those elders rightly earn the respect of the youths. Indeed, when the baby grows then there is a sweet and blissful relation amongst all. That is Baba's teaching.

BABA'S BLESSING

By Baba's grace He has blessed us with a most unique baby-naming ceremony. Such a system is not present anywhere else. It is our bounden duty to take this seriously - we must keep our oaths, otherwise we will just be hypocrites and doing an injustice to Guru. In our sadvipra led society, we must all aim for that high ideal and carry out all oaths accordingly. It is not just a joke. By properly fulfilling the oaths related with ja'takarma, a great new society will flourish on this earth, by His grace. Baba says, "Society must ensure that proper care is taken of human babies who are totally dependent on the care and protection of their parents for their existence. These helpless children can only convey their pain and discomfort through tears. To raise children from infancy to maturity is an immensely important task. I have said before that the members of society must advance in unison. The newborn babe is another traveller on the path. To adopt a child as our companion, as one included in the society, is called the “ja'takarma” of the child." (AFPS-6) Namaskar, Ram Sahay

****************************************** To Those Who Can't Concentrate

Baba says, "Most people are well acquainted with the fourth state of mind (eka'gra). In this state the human mind sometimes becomes exalted with divine sweetness; and sometimes becomes as debased as an infernal creature. Sometimes it keeps company with good people and takes a resolve never to tell lies, accept bribes, get intoxicated, or become characterless; and sometimes it thinks that honesty and virtue are sheer folly, for happiness lies in falsehood, taking bribes, stealing, promiscuity, and the like. The mind is continuously tossed between good and bad. But when the practice of sa'dhana' inspires one to accept shreya (path of benevolence) as one’s ideology, one attains the true state of eka'gra bhu'mi. In this state waves upon waves of citta emerge."

Sha'ntaditao tulyapratyayao cittasyaeka'girata'parin'a'ma

"Every newcomer to the path of sa'dhana' suffers from a lack of concentration of mind. After repeating the is't'a mantra a couple of times hundreds of undesirable thoughts flood the mind. The newcomer thinks, “I am unable to attain the One on whom I meditate, and instead am pestered by those objects I do not want.” The hand counts the beads, the lips mutter the name of the is't'a, but the mind roams in the filth of hell. When all the undesirable waves are removed from the mind, one blissful wave begins to flow, and the sa'dhaka attains the state of eka'gra bhu'mi." (AMIWL-9) Note: If in your sadhana you are not one pointed (eka'gra means "one pointed") it means you are not repeating your mantra in a proper manner - it means you are lacking sincerity and regularity of practice.

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