Date: 27 November 2012 21:20:40 -0000
From: "Dharmaphala"
To: am-global@earthlink.net
Subject: Why Devotees Cry In Bliss in Sadhana
Baba
"Nayane eso gopane, maner kon'e priiti d'hele dio..." (P.S. 1734)
Purport:
Baba, please come in my heart secretly and saturate my entire existence with that divine love by pouring Your causeless grace. In my sleep, dream,
and while awake - day and night - please make me listen to Your divine songs.
O my Parama Purusa, O' Baba, I did not have anything of my own; I was lying in the dust. By Your grace You lifted me up and gave me a place on Your lap. You filled my heart with the divine flow of Your blissful songs which are full of tunes, melodies and rhythms.
Baba, You are the beautiful fruit and I am just the thorn of the plant. Your existence is completely joyous like tidal waves. And my situation is like the undertow or out-going tide. Baba, You are the divine effulgence; You love one and all. Please vibrate everything with the tune and color of the crimson dawn.
Baba, please come in my heart and saturate me with Your divine love...
Namaskar,
In His below discourse, Baba is describing what happens to sadhakas when they pointedly involve in devotional sadhana.
What Baba is describing below is actually occurring in a new sound file uploaded to the AM-GLOBAL blogsite. The file is located along the update left column and is titled, "Kota DMC 1966).
In that file, bhaktas are in Baba's presence just prior to the start of DMC. If you listen to the file with proper ideation, then you will feel differently - a sweet, sentient vibration will permeate your mental sphere.
That aforementioned file distinctly shows how Baba's teaching is practically realised in life by sadhakas.
at His lotus feet,
Dharmaphala
"Iishvara prańidhána means to move with accelerated speed towards
that Supreme Shelter, God. Therefore, Iishvara prańidhána is
absolutely based on bháva, or ideation – it is a mental effort in its
entirety. Shouting at the top of one’s voice for a big crowd to
assemble, or showing devotion by beating drums, etc., has got no place
in it. Your Iishvara is not deaf. Don’t shout to convey your mental
feelings to Him.
One will have to detach the mind from worldly propensities while meditating upon Iishvara (God). First the mind will have to be withdrawn from the limited “I” feeling, and focused at a point. Then one will take the thought of the Macrocosm around that point with the help of the ideation of the mantra prescribed according to one’s own saḿskára (mental potentiality). He is the subtlest Entity; therefore He can be realized only through feeling and by no other means.
Perhaps you know that japa is of three kinds – vácanika, upáḿshu, and mánasika. Vácanika japa, the attempt to attract His attention by reciting prayers in a loud voice, is absolutely meaningless. Respect, affection, sincerity and devotion are attributes of the inner heart and are not to be expressed loudly in the language of flatterers. Vácanika japa, therefore, serves no purpose. However when a desire for vocal expression of an internal feeling is aroused, the divine touch can be expressed in sweet language in the form of a verse or song. As for example the mantra “Oṋḿ namaste sate sarvalokáshrayáya” occurs to my mind. Mantras of this type are very good, but they cannot serve the purpose of auto-suggestion of Iishvara prańidhána.
Verses or mantras uttered in such a low tone that they are hardly audible are called upáḿshu japa. Although this is better than vácanika japa, it cannot be considered an ideal style of japa. Mental japa is the best process of Iishvara prańidhána. One’s ideation should be expressed mentally and the mind should be its witnessing entity.
If this mental japa is practised regularly and properly after learning the same from a competent teacher, the mind will progress in a particular flow, a forward movement on the path of pratisaiṋcara of Brahma. The speed of the mind generated by a sádhaka by means of Iishvara prańidhána is faster than the mental speed of Brahma by which He is leading His psychic creations towards perfection through the path of pratisaiṋcara.
When the mental flow of a spiritual aspirant moves along the introversial phase of Macrocosmic meditation, one’s animative force, having the potentiality of divinity itself, rises above all tendencies – all saḿskáras – and proceeds towards Eternal bliss. In this state the mind is vibrated with Cosmic feeling. The unexpressed divine qualities of the higher glands find expression and the resonance of the mind vibrates the nervous system. This gives rise to pious expressions in the physical body. In the case of those people whose occult feelings are not physically expressed due to causes associated with the nerves, the mental vibrations cause certain radical changes, in the various glands within the body. These occult feelings are basically of eight types: stambha (astounding), kampa (trembling), sveda (sweating), svarabheda (hoarseness of voice), ashru (tears), romáiṋca (horripilation), vaevarńa (change of colour) and pralaya (fainting fit). There are other feelings associated with these major feelings. For examples, nrtya (dancing), giita (singing), viluńt́hana (rolling), kroshana (weeping), huḿkára (roaring), lálásráva (salivating), jrmbhańa (yawning), lokápekśá tyága (indifference), at́t́ahásya (bursting into laughter), ghúrńana (whirling), hikká (hiccoughing), tanumot́ana (relaxation of the physical body) and diirghashvása (deep breathing).
The probability of such signs is very little in the case of vácanika and upáḿshu japa. That expression is very natural in case of those who have learned the correct process of sádhaná. These are associated with pleasure, and not with pain of any kind. Therefore, those who do not practise sádhaná should not be unnecessarily afraid of these signs.
When such occult symptoms appear, the sádhaka also should not worry in any way. In this state if the sádhakas pay attention to expressing those signs, their progress will be retarded. If they suppress these occult feelings, their bháva or ideation itself will be disturbed and their minds will become detached from Iishvara prańidhána. You should always remember that Cosmic feeling is above everything else; it is unwise to waste time paying attention to the external symptoms of the ideation or bháva.
These occult symptoms disappear as soon as the mind is detached from Cosmic objectivity. When sádhakas attain the capability to establish themselves in Cosmic feeling for long periods, those ideations are confined to the mental body only and the physical body becomes calm to a great extent." (A Guide to Human Conduct)
From: "Dharmaphala"
To: am-global@earthlink.net
Subject: Why Devotees Cry In Bliss in Sadhana
Baba
"Nayane eso gopane, maner kon'e priiti d'hele dio..." (P.S. 1734)
Purport:
Baba, please come in my heart secretly and saturate my entire existence with that divine love by pouring Your causeless grace. In my sleep, dream,
and while awake - day and night - please make me listen to Your divine songs.
O my Parama Purusa, O' Baba, I did not have anything of my own; I was lying in the dust. By Your grace You lifted me up and gave me a place on Your lap. You filled my heart with the divine flow of Your blissful songs which are full of tunes, melodies and rhythms.
Baba, You are the beautiful fruit and I am just the thorn of the plant. Your existence is completely joyous like tidal waves. And my situation is like the undertow or out-going tide. Baba, You are the divine effulgence; You love one and all. Please vibrate everything with the tune and color of the crimson dawn.
Baba, please come in my heart and saturate me with Your divine love...
== WHY DEVOTEES CRY IN BLISS IN SADHANA ==
In His below discourse, Baba is describing what happens to sadhakas when they pointedly involve in devotional sadhana.
What Baba is describing below is actually occurring in a new sound file uploaded to the AM-GLOBAL blogsite. The file is located along the update left column and is titled, "Kota DMC 1966).
In that file, bhaktas are in Baba's presence just prior to the start of DMC. If you listen to the file with proper ideation, then you will feel differently - a sweet, sentient vibration will permeate your mental sphere.
That aforementioned file distinctly shows how Baba's teaching is practically realised in life by sadhakas.
at His lotus feet,
Dharmaphala
BABA'S DISCOURSE
One will have to detach the mind from worldly propensities while meditating upon Iishvara (God). First the mind will have to be withdrawn from the limited “I” feeling, and focused at a point. Then one will take the thought of the Macrocosm around that point with the help of the ideation of the mantra prescribed according to one’s own saḿskára (mental potentiality). He is the subtlest Entity; therefore He can be realized only through feeling and by no other means.
Perhaps you know that japa is of three kinds – vácanika, upáḿshu, and mánasika. Vácanika japa, the attempt to attract His attention by reciting prayers in a loud voice, is absolutely meaningless. Respect, affection, sincerity and devotion are attributes of the inner heart and are not to be expressed loudly in the language of flatterers. Vácanika japa, therefore, serves no purpose. However when a desire for vocal expression of an internal feeling is aroused, the divine touch can be expressed in sweet language in the form of a verse or song. As for example the mantra “Oṋḿ namaste sate sarvalokáshrayáya” occurs to my mind. Mantras of this type are very good, but they cannot serve the purpose of auto-suggestion of Iishvara prańidhána.
Verses or mantras uttered in such a low tone that they are hardly audible are called upáḿshu japa. Although this is better than vácanika japa, it cannot be considered an ideal style of japa. Mental japa is the best process of Iishvara prańidhána. One’s ideation should be expressed mentally and the mind should be its witnessing entity.
If this mental japa is practised regularly and properly after learning the same from a competent teacher, the mind will progress in a particular flow, a forward movement on the path of pratisaiṋcara of Brahma. The speed of the mind generated by a sádhaka by means of Iishvara prańidhána is faster than the mental speed of Brahma by which He is leading His psychic creations towards perfection through the path of pratisaiṋcara.
When the mental flow of a spiritual aspirant moves along the introversial phase of Macrocosmic meditation, one’s animative force, having the potentiality of divinity itself, rises above all tendencies – all saḿskáras – and proceeds towards Eternal bliss. In this state the mind is vibrated with Cosmic feeling. The unexpressed divine qualities of the higher glands find expression and the resonance of the mind vibrates the nervous system. This gives rise to pious expressions in the physical body. In the case of those people whose occult feelings are not physically expressed due to causes associated with the nerves, the mental vibrations cause certain radical changes, in the various glands within the body. These occult feelings are basically of eight types: stambha (astounding), kampa (trembling), sveda (sweating), svarabheda (hoarseness of voice), ashru (tears), romáiṋca (horripilation), vaevarńa (change of colour) and pralaya (fainting fit). There are other feelings associated with these major feelings. For examples, nrtya (dancing), giita (singing), viluńt́hana (rolling), kroshana (weeping), huḿkára (roaring), lálásráva (salivating), jrmbhańa (yawning), lokápekśá tyága (indifference), at́t́ahásya (bursting into laughter), ghúrńana (whirling), hikká (hiccoughing), tanumot́ana (relaxation of the physical body) and diirghashvása (deep breathing).
The probability of such signs is very little in the case of vácanika and upáḿshu japa. That expression is very natural in case of those who have learned the correct process of sádhaná. These are associated with pleasure, and not with pain of any kind. Therefore, those who do not practise sádhaná should not be unnecessarily afraid of these signs.
When such occult symptoms appear, the sádhaka also should not worry in any way. In this state if the sádhakas pay attention to expressing those signs, their progress will be retarded. If they suppress these occult feelings, their bháva or ideation itself will be disturbed and their minds will become detached from Iishvara prańidhána. You should always remember that Cosmic feeling is above everything else; it is unwise to waste time paying attention to the external symptoms of the ideation or bháva.
These occult symptoms disappear as soon as the mind is detached from Cosmic objectivity. When sádhakas attain the capability to establish themselves in Cosmic feeling for long periods, those ideations are confined to the mental body only and the physical body becomes calm to a great extent." (A Guide to Human Conduct)
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