Date: 05 Apr 2012 23:02:31 -0000
From: "Hariish Dev"
To: am-global@earthlink.net
Subject: Baba Story About Divyeshvarananda
Baba
Namaskar,
Below is a Baba story told to me by Dada Divyeshvarananda after one of our weekly dharmacakras while he was posted here in Udaipur, Rajasthan in 1970. The story is about one young margii, Shyam, who does not believe that samskara theory is real and the story depicts the dramatic way in which Baba convinces him of this truth.
So this following account shows how Baba taught that young margii Shyam the veracity of samskara theory.
Note: Although Divyeshvaranandaji told this story, the following is recounted in the first person, in which case 'I' refers to the young margii who is skeptical about our AM samskara theory.
One time I (Shyam) was blessed to go on a fieldwalk with Baba while He was in Ranchi. On this particular occasion, we were doing fieldwalk in one remote forested, jungle area - outside the city limits. While on our walk, far off in the distance we could all see a village farmer moving along a footpath.
At some point, Baba looked at us - i.e. the small entourage that had been fortunate to join Him that day - and then Baba asked me to walk way off towards a far distant tree that was along the pathway where the farmer had been walking.
Immediately I heeded Baba's instruction and walked the few hundred yards over to the tree. I looked around and noticed that around the tree the ground was extremely hard due to summer's heat, but that underneath the tree itself there was a small puddle.
I then marched back towards Baba, and, upon His request, I reported to Him what I had seen.
Then Baba looked at me and asked, 'Did you see anything in the puddle itself?'.
As I hadn't taken notice of this, I immediately headed back towards that distant puddle underneath the tree, and, once there, I noticed that there were seven large black ants floating in that puddle. They were those big type of black ants with large heads that are connected to their body by one thin, spindly, thread. But now those ants were just floating lifelessly in that shaded puddle beneath the tree.
Once again I returned back to where Baba was and upon His request I told him about the seven ants I had seen under the tree.
Baba responded, 'Very good'. And then He proceeded to tell one special story.
Baba told that long, long ago there was a famine going on in northern Bihar in Sasharam district. And in that district there was a joint family comprised of many cousins who were living together on their paternal property. One of the cousins lived on that land with his elderly mother. His father had already died so it was just he and his widowed mother. But the deceased father had 3 or 4 brothers who also had children and those children were the cousins of that boy.
During that famine, a land dispute arouse amongst all the cousins. Or rather in their greed, the many cousins became jealous of the fact the young boy whose father had died would inherit his father's entire share of the property. So those nefarious cousins decided that if they were to kill the lone cousin whose father had died, then they would all inherit a greater parcel of land. In their devious way, they began thinking and plotting in this way.
And, by and by, with their evil intentions, those cousins decided to execute their plan.
So one night, when no one was around, those 7 sinister cousins cornered that lone boy, i.e. their other cousin whose father had died, and they ruthlessly twisted his neck and snapped the spinal column. Then in the dark of that very night, they took the boy's lifeless body onto one bridge. And in the lonely silence of that night they tied stones and rocks around the boy's feet, legs, waist, shoulders, and head, and they hurled the dead boy off the bridge and his lifeless body plunged in large river down below. Because all the rocks were tied around the dead boy, his body remained down in the depths of the river, and did not rise or float to the top.
Not a soul was witness to the dastardly crime that had taken place. The boy was missing and no one knew why. Neither the police could solve the mystery, nor the local magistrate, nor any village authority - not anyone. It was totally unknown what had taken place. It was a total mystery why the young boy had disappeared.
The widow was mourning the loss of her young son and indeed everyone in the village was distraught about the disappearance of the boy. To hide and disguise themselves, the sinister cousins also feigned sorrow and they sheepishly looked here and there 'in hopes of' finding their lost cousin. This was the way the scene unfolded. And in the end, no one in the village or district could figure out what really took place. As the drowned boy's body was submerged in the depths of the large river.
Hence, those seven sinister cousins were quite pleased with what they had done and they were feeling quite proud and victorious that no one had been able to solve the mystery. In that case, in the due course, they got their wish and they were all able to inherit a greater parcel of land. And those seven cousins foolishly believed that they were totally free and that there was no way they could ever be caught for the heinous crime they had committed-- as no worldly authority had any idea about the murder that had transpired.
Indeed the lives of those seven sinister cousins passed, and no charges were ever brought up against them. In fact, they all lived long lives and eventually died due to old age.
Then Baba began to furthermore explain that although no police detective or village authority could solve the crime. And although there were no witnesses to the injustice that had taken place, even then Parama Purusa and parama prakrti were fully aware of all that had transpired. And through His samskara theory, parama prakrti was ready to deliver justice.
Baba went on to explain that the seven black ants that had drowned in the puddle were in fact those seven sinister cousins who had murdered and drowned that boy on that dark night. Baba told that because of their heinous act they had been reborn as black ants. And Baba also foretold that those sinister cousins would pass through the tortures of millions of animal lives as various insects and bugs etc. And in this life they were just starting that bleak journey as black ants. And on this very afternoon, as black ants they were walking on the forest floor beneath one tree - they were moving delicately with their big, heavy heads and spindly bodies. When all of a sudden, one village farmer innocently walked by while embarking on his daily work. The farmer felt nature calling, and in the heat of the sun that village farmer proceeded to pass urine under that very tree where the ants were walking. And in that isolated, forested spot, that innocent village farmer made one big puddle under the tree and on that fateful afternoon those seven black ants drowned in that urine. The seven black ants were those seven sinister cousins and the village farmer who urinated was the boy whom those sinister cousins had murdered and drowned all those ages ago.
This is the way that parama prakrti and samskara theory works - all told by Baba.
Baba continued to describe how the village farmer had not incurred any sin for what he did. Because he was merely abiding by the laws of nature and there was not an ounce of malice in his mind. In fact, he was totally unaware that seven black ants had drowned in his urine. And Baba told that the village farmer will progress along the path of pratisaincara and will get a more developed human life in his next birth and be involved in spiritual practices. In stark contrast, those seven black ants will have to undergo all the pains and struggles of animal live for countless more incarnations. That was
parama prakrti's way of administering justice to those seven sinister cousins who plotted and killed their young cousin.
At that point Baba told, 'So you see if anyone does anything in this universe then they have to face the consequences. So everyone should be very careful not to do any misdeeds and even the good deeds one does one should offer to Parama Purusa. After all whether one is bound by an iron chain of their misdeeds, or the golden chain of their virtuous acts, still a chain is but a chain and a sadhaka should not be shackled by any such chain. Rather through sadhana and prescribing Brahmahood to all one's actions, one will become free of all samskaras and attain liberation.'
This was Baba's grand and colourful story about samskara theory and by that way I, the young margii who was on fieldwalk with Baba, became convinced about the reality of our AM samskara theory.
Note: Here concludes the first person account of this story as told by the young margii.
The only other point to tell is that the young margii named Shyam on the fieldwalk with Baba who was skeptical about samskara theory went on to become a Dada. And that Dada is me, Ac Divyeshvarananda Avt. I told the story in this way to make it more ineresting. From that day forward I understood in my heart that that samskara theory really works.
Such was the way that Dada Divyeshvarananda recounted the incident.
By Baba's entire story, we can understand that samskara theory works throughout this entire universe. Whether or not any mortal being is witness to a particular deed or misdeed, always, each and every time, Parama Prakrit is present to work the magic of her samskara theory. In that case, no one can hide or escape from their actions in this universe.
Baba says, "You are free to act, but you are bound to undergo the reaction. The moment you do an act you acquire the possibility of its reaction. Simultaneously with the performance of an act is being done, the seed for its reaction is also sown and its consequences have to be undergone. There is no escape from it. It is not within your right to get rid of it or to escape its fruits and consequences." (Subhasita Samgraha - 1, 'Yajina and Karmaphala')
By Baba's grace, He has given us all the key how to live in this world yet remain free from incurring any samskaras. By this way we are sure to attain eternal salvation, by His grace.
Baba says, "You must not run after any psychic weakness, you must not cherish any psychic weakness. You must not go on remembering the sweet memory of your past. Your only goal is the Parama Purus'a and your only motive is to satisfy the Parama Purus'a by your action. Don’t do anything bad, and offer the good reactions of good works to Parama Purus'a." (Ananda Vacanamrtam - 14, 'Action & Reaction')
Namaskar,
Hariish
From: "Hariish Dev"
To: am-global@earthlink.net
Subject: Baba Story About Divyeshvarananda
Baba
== BABA STORY ABOUT DIVYESHVARANANDA ==
Namaskar,
Below is a Baba story told to me by Dada Divyeshvarananda after one of our weekly dharmacakras while he was posted here in Udaipur, Rajasthan in 1970. The story is about one young margii, Shyam, who does not believe that samskara theory is real and the story depicts the dramatic way in which Baba convinces him of this truth.
So this following account shows how Baba taught that young margii Shyam the veracity of samskara theory.
Note: Although Divyeshvaranandaji told this story, the following is recounted in the first person, in which case 'I' refers to the young margii who is skeptical about our AM samskara theory.
PART I: GOING ON FIELD WALK WITH BABA
One time I (Shyam) was blessed to go on a fieldwalk with Baba while He was in Ranchi. On this particular occasion, we were doing fieldwalk in one remote forested, jungle area - outside the city limits. While on our walk, far off in the distance we could all see a village farmer moving along a footpath.
At some point, Baba looked at us - i.e. the small entourage that had been fortunate to join Him that day - and then Baba asked me to walk way off towards a far distant tree that was along the pathway where the farmer had been walking.
Immediately I heeded Baba's instruction and walked the few hundred yards over to the tree. I looked around and noticed that around the tree the ground was extremely hard due to summer's heat, but that underneath the tree itself there was a small puddle.
I then marched back towards Baba, and, upon His request, I reported to Him what I had seen.
Then Baba looked at me and asked, 'Did you see anything in the puddle itself?'.
As I hadn't taken notice of this, I immediately headed back towards that distant puddle underneath the tree, and, once there, I noticed that there were seven large black ants floating in that puddle. They were those big type of black ants with large heads that are connected to their body by one thin, spindly, thread. But now those ants were just floating lifelessly in that shaded puddle beneath the tree.
Once again I returned back to where Baba was and upon His request I told him about the seven ants I had seen under the tree.
Baba responded, 'Very good'. And then He proceeded to tell one special story.
PART II: BABA STORY-- THE UNKNOWN HISTORY
Baba told that long, long ago there was a famine going on in northern Bihar in Sasharam district. And in that district there was a joint family comprised of many cousins who were living together on their paternal property. One of the cousins lived on that land with his elderly mother. His father had already died so it was just he and his widowed mother. But the deceased father had 3 or 4 brothers who also had children and those children were the cousins of that boy.
During that famine, a land dispute arouse amongst all the cousins. Or rather in their greed, the many cousins became jealous of the fact the young boy whose father had died would inherit his father's entire share of the property. So those nefarious cousins decided that if they were to kill the lone cousin whose father had died, then they would all inherit a greater parcel of land. In their devious way, they began thinking and plotting in this way.
And, by and by, with their evil intentions, those cousins decided to execute their plan.
So one night, when no one was around, those 7 sinister cousins cornered that lone boy, i.e. their other cousin whose father had died, and they ruthlessly twisted his neck and snapped the spinal column. Then in the dark of that very night, they took the boy's lifeless body onto one bridge. And in the lonely silence of that night they tied stones and rocks around the boy's feet, legs, waist, shoulders, and head, and they hurled the dead boy off the bridge and his lifeless body plunged in large river down below. Because all the rocks were tied around the dead boy, his body remained down in the depths of the river, and did not rise or float to the top.
Not a soul was witness to the dastardly crime that had taken place. The boy was missing and no one knew why. Neither the police could solve the mystery, nor the local magistrate, nor any village authority - not anyone. It was totally unknown what had taken place. It was a total mystery why the young boy had disappeared.
The widow was mourning the loss of her young son and indeed everyone in the village was distraught about the disappearance of the boy. To hide and disguise themselves, the sinister cousins also feigned sorrow and they sheepishly looked here and there 'in hopes of' finding their lost cousin. This was the way the scene unfolded. And in the end, no one in the village or district could figure out what really took place. As the drowned boy's body was submerged in the depths of the large river.
Hence, those seven sinister cousins were quite pleased with what they had done and they were feeling quite proud and victorious that no one had been able to solve the mystery. In that case, in the due course, they got their wish and they were all able to inherit a greater parcel of land. And those seven cousins foolishly believed that they were totally free and that there was no way they could ever be caught for the heinous crime they had committed-- as no worldly authority had any idea about the murder that had transpired.
Indeed the lives of those seven sinister cousins passed, and no charges were ever brought up against them. In fact, they all lived long lives and eventually died due to old age.
PART III: BABA UNRAVELS THE MYSTERY
Then Baba began to furthermore explain that although no police detective or village authority could solve the crime. And although there were no witnesses to the injustice that had taken place, even then Parama Purusa and parama prakrti were fully aware of all that had transpired. And through His samskara theory, parama prakrti was ready to deliver justice.
Baba went on to explain that the seven black ants that had drowned in the puddle were in fact those seven sinister cousins who had murdered and drowned that boy on that dark night. Baba told that because of their heinous act they had been reborn as black ants. And Baba also foretold that those sinister cousins would pass through the tortures of millions of animal lives as various insects and bugs etc. And in this life they were just starting that bleak journey as black ants. And on this very afternoon, as black ants they were walking on the forest floor beneath one tree - they were moving delicately with their big, heavy heads and spindly bodies. When all of a sudden, one village farmer innocently walked by while embarking on his daily work. The farmer felt nature calling, and in the heat of the sun that village farmer proceeded to pass urine under that very tree where the ants were walking. And in that isolated, forested spot, that innocent village farmer made one big puddle under the tree and on that fateful afternoon those seven black ants drowned in that urine. The seven black ants were those seven sinister cousins and the village farmer who urinated was the boy whom those sinister cousins had murdered and drowned all those ages ago.
This is the way that parama prakrti and samskara theory works - all told by Baba.
Baba continued to describe how the village farmer had not incurred any sin for what he did. Because he was merely abiding by the laws of nature and there was not an ounce of malice in his mind. In fact, he was totally unaware that seven black ants had drowned in his urine. And Baba told that the village farmer will progress along the path of pratisaincara and will get a more developed human life in his next birth and be involved in spiritual practices. In stark contrast, those seven black ants will have to undergo all the pains and struggles of animal live for countless more incarnations. That was
parama prakrti's way of administering justice to those seven sinister cousins who plotted and killed their young cousin.
At that point Baba told, 'So you see if anyone does anything in this universe then they have to face the consequences. So everyone should be very careful not to do any misdeeds and even the good deeds one does one should offer to Parama Purusa. After all whether one is bound by an iron chain of their misdeeds, or the golden chain of their virtuous acts, still a chain is but a chain and a sadhaka should not be shackled by any such chain. Rather through sadhana and prescribing Brahmahood to all one's actions, one will become free of all samskaras and attain liberation.'
This was Baba's grand and colourful story about samskara theory and by that way I, the young margii who was on fieldwalk with Baba, became convinced about the reality of our AM samskara theory.
Note: Here concludes the first person account of this story as told by the young margii.
ONE MORE POINT TO TELL
The only other point to tell is that the young margii named Shyam on the fieldwalk with Baba who was skeptical about samskara theory went on to become a Dada. And that Dada is me, Ac Divyeshvarananda Avt. I told the story in this way to make it more ineresting. From that day forward I understood in my heart that that samskara theory really works.
Such was the way that Dada Divyeshvarananda recounted the incident.
WHAT CAN WE LEARN FROM THIS
By Baba's entire story, we can understand that samskara theory works throughout this entire universe. Whether or not any mortal being is witness to a particular deed or misdeed, always, each and every time, Parama Prakrit is present to work the magic of her samskara theory. In that case, no one can hide or escape from their actions in this universe.
Baba says, "You are free to act, but you are bound to undergo the reaction. The moment you do an act you acquire the possibility of its reaction. Simultaneously with the performance of an act is being done, the seed for its reaction is also sown and its consequences have to be undergone. There is no escape from it. It is not within your right to get rid of it or to escape its fruits and consequences." (Subhasita Samgraha - 1, 'Yajina and Karmaphala')
BABA'S BLESSING
By Baba's grace, He has given us all the key how to live in this world yet remain free from incurring any samskaras. By this way we are sure to attain eternal salvation, by His grace.
Baba says, "You must not run after any psychic weakness, you must not cherish any psychic weakness. You must not go on remembering the sweet memory of your past. Your only goal is the Parama Purus'a and your only motive is to satisfy the Parama Purus'a by your action. Don’t do anything bad, and offer the good reactions of good works to Parama Purus'a." (Ananda Vacanamrtam - 14, 'Action & Reaction')
Namaskar,
Hariish
