You Are Bound?

Date: 23 Oct 2012 21:48:59 -0000
From: "Divyacaksu"
To: am-global@earthlink.net
Subject: You Are Bound?

Baba

== YOU ARE BOUND? ==

Namaskar,
In this created universe, everyone wants mukti: Liberation. Nobody wants to remain in bondage, even animals want liberation.

The proof is that if you put an animal in a cage, they will try to open the cage and escape. They do not want to remain in bondage. When that is the case with animals, it is even more so the case with humans. With a more developed intellect and reflective consciousness, certainly no human being wants to remain in bondage.

HUMANS ARE BOUND IN THREE SPHERES

Yet human beings are bound in three spheres of life: Physical, psychic, and spiritual. To eliminate the bondages in the physical realm, humans have invented so many structures and machines to shield them from the trials, tribulations, and hardships, and make life easy and facile on the physical plane. And everyday more and more new discoveries are made, bringing more comfort and ease.

Even then, no matter how much humans advance in the physical stratum, the physical bondages will never be eliminated completely. So long as one has a physical body, they will be held in physical bondage.

Similarly, in the psychic realm also, humans try to overcome all kinds of bondages. But just when one problem is solved, then ten more problems emerge. From fears to anxieties, from despair to temptation, it is not possible to eliminate all problems and bondages in the psychic realm. New problems are constantly manifesting.

For example, nobody wants to grow old, yet it happens to everyone. There is no escape. Verily there are so many things in life that are beyond one's control. That is what is meant by bondage. People are also bound by their own reactive momenta (samskaras) and they must face the consequences. Without the complete exhaustion of one's samskaras, liberation is not possible.

MOST DO NOT THINK THEY ARE BOUND

Interestingly, most do not realise that they are in bondage; they think they are free. Yet, they are completely bound by so many limitations and inabilities. But they think they are free, just as a frog in a well does not think it is bound by any bondage. Only when humans develop a little bit in the psycho-spiritual realm, do they come to understand how they are inextricably bound. And at that point one can start to extricate oneself from bondage, by His grace. Without the understanding that one is in bondage, there is absolutely no hope or possibility of becoming free. Just one wallows in the ignorance of that bondage, falsely dreaming that they are free. Such is the liila of Parama Purusa.

MUST PURSUE SPIRITUAL LIFE

Only in the spiritual realm can all obstacles be eliminated, by His grace. Through sadhana the aspirant can achieve oneness with Parama Purusa; then all bondages will be eliminated.

The culminating idea is that the concept of liberation is not some utopian dreamland. It is a practical and attainable end.

Again, both animals and humans want liberation. But animals remain in bondage; and, humans are unsure of how to proceed - thereby leading to more and more bondage. In that way, their whole life passes in vain.

Those who want a real solution to this problem should learn and practice sadhana and get liberation. To remove all bondages, one must get initiated, do sadhana sincerely, and attain mukti (liberation) / moksa (salvation), by His grace. This is the birthright of all humans. Without that, one will never find mental peace - always there will be tension.

MAYA: THE BINDING FORCE

Remember, those who are bound cannot do what they want. And maya itself is that binding force. Humans have to live according to those limitations and bondages imposed by maya. Everyone has to follow those rules, whether they like it or not. Everyone wishes to be healthy, but invariably sickness comes. This is a bondage. Nobody wants to die but invariably they have to leave this earth. Why? Because they are bound by maya. Regardless of their liking they have to go because they are bound.

So no matter how much you like or are attached to your worldly possessions and relations like property and family, one day you too will have to leave here and go. You have to give up your post, power, status, relations, even your physical body etc, and undergo death - and leave this earth. Death itself is one critical bondage. You may want to stay here forever, but one day you must leave. That is the bondage imposed by maya.

YOU MUST REALISE YOU ARE IN BONDAGE

THEN ONE CAN ADVANCE ON THE PATH TO LIBERATION

Until one realises that they are in bondage, how can they break this shackle and attain liberation. A bondage cannot be removed until one understands that they are bound. Only then can one truly embark on the spiritual path. By Guru's grace alone can one become truly free. Sadhana and surrendering to the sweet will of the Supreme is the only way to become free.

Baba says, "O human beings, you are fortunate. The clarion call of the Universal Entity has reached you. Not only has the call come, but you are hearing it and it is vibrating in every cell of your body. Will you now lie in the corner of your house as an inert being and waste your time by clinging to old skeletons and bemoaning them? The Supreme Being is calling you in the roar of the ocean, in the thunder of the clouds, in the speed of lightning, in the meteor’s flaming fires. Nothing good will come from idleness. Get up and awake the clouded chivalry of your dormant youth. It may be that the path is not strewn with flowers and that inferiority complex will be attempting to hold fast your each advancing step, but even then you have to proceed onwards tearing the shroud of darkness. You will tear the thick darkness of despair as you advance in the racing chariot radiant with the Sun’s brilliance towards the attainment of the Supreme state." (Subhasita Samgraha - 1, The Call of the Supreme)

Baba says, "The worship of Brahma should be done scrupulously, or else you will later regret and bemoan the futility of your life with the last drop of your tears at your last hour. You should make your life worthwhile through your sádhaná. How much can your worldly friends and relations do for you? After your death your relatives may perhaps ask, “How much money has he left behind?” Your friends may go to the crematorium and indulge in flattering reminiscences about you. Your husband or wife may cry for you for about ten or twelve days and then regain their normal composure. Your lot will be only a profound sigh – a record of the futility and frustration of your life. So do not waste your time lest you later have to repent." (Subhasita Samgraha - 3, Vibration, Form and Colour)

Namaskar,
Divyacaksu


PRAVBHAT SAMGIITA


"Ke boleche kat'hor tumi, phuler matai komal go, a'mi bhulo bujechi..." (1810)

Purport:

Baba, You are so sweet and beautiful - who is telling that You are harsh and tough. Only those who are ignorant blame You when they face their samskara. They foolishly claim that You are tough and that You make them cry. But they do not understand that everyone has to face their samskaras for their own growth and development. By facing their samskaras and obstacles, their path of progress will be open and free.  

Baba, in the true sense, You are soft like the lotus - very loving and sweet inside. You have graciously blessed me to realise this truth. In the past, I too was thinking in a different way; I was also thinking You were harsh. That was my blindness.

Baba, if I see Your external facade from the outside, then it looks like You are hard; but that is not Your true Self. By Your grace, I understand that behind that external harshness there is so much softness inside - hidden within. This situation is like the coconut fruit. Baba, however You may be presenting Yourself externally, but internally You are the most loving, gracious, & charming Entity.

Baba You are my everything...

What Does It Mean By...

To: am-global@earthlink.net
Subject: What Does It Mean By...
Date: Wed 17 Nov 2010 22:47:25 +0530 (IST)
From: Madhusudan

Baba

"A'mi toma're bhuliya' chinu katadin..." (P.S. 4091)

Purport:

   Baba, I was remaining forgetful and was oblivious of You for such a long span of time. My life passed like this. I traveled on the rugged, jagged path. Sometimes I fell down in the ocean current. My days, full of stains, were wasted in hopelessness-- without any achievement, without any genuine progress. So many lonely, isolated nights passed in crying in utter despair with no pra'na-- just frustration.
   Baba, sometimes I suffered and got hit by the cold northern breeze. And sometimes that northern breeze took away all my hopes, inspirations, and gains. Just I drowned in staticity and crudeness. But now, by Your grace today spring has come. All the surroundings are filled with the colourful flowers and sweet aroma. The dark night has changed into a glittering moonlight, shining in the sky. Peacocks are dancing in happiness and expressing their joy by extending their feathers.
   The sweet breeze has come. It is shaking my whole existence and making me quiver in the divine vibration. That sweet breeze is giving me the hint and telling me, 'Listen! the divine flute, which is resonating, it is calling you..."


                     WHAT DOES IT MEAN BY...
           ...YOU CAN GET LIBERATION BUT NOT GET HIM

Namaskar,
In various discourses Baba makes the very interesting and
thought-provoking statement that one can get liberation or salvation and
not get Him.

Baba says, "If you want mukti [liberation] or moks'a [non-qualified
liberation] from Him, if you are a suitable candidate then you may get
it from Him, but you will not get Him." (AV-2)

So the question is, what does this mean. Doesn't getting liberation or
attaining salvation mean becoming one with Brahma? How is it that one
can get liberation or salvation but not get Parama Purusa?

What is the crux of this knotty statement-- what is the significance of
this seemingly philosophical paradox.


              IT DEPENDS UPON THE TYPE OF RELATION

The main point to keep in mind here is that although various types of
relations with Parama Purusa lead to mukti, or moksa, there are some
relations-- like madhura bhava or Vraja Krsna-- where one feels His
sweet and loving proximity in their day to day life, and there are some
relations-- like dasya bhava or Parathasarthi Krsna-- where one does not
feel that sweet bond of love and intimacy with Parama Purusa.

In the former one has Him in their tight embrace and in the latter not,
yet both lead to mukti or moksa. Let's take it a step further.

For instance, those bhaktas of madhura bhava will have that intimate
connection with Baba every step along the way as they attain Him; they
will feel His loving embrace and warm touch in their each and every
action on this earth. Because that is the very nature of the madhura
bhava relation: To have a very personal and intimate relation with
Parama Purusa while living in the world. Hence, they get Him.

Whereas those involved in the mode of dasya bhava (master-slave
relation), or in the case of Parathasarthi Krsna, those disciples will
not feel the sweet love of Parama Purusa while on their journey. So in
that sense they will not get Him. But due to their obedience,
faithfulness, determination, and grit, in the end they will be rewarded
with mukti or moksa. But along the way they will not have Him.

That is the inner working of Baba's above statement. And here it is
again for your review.

Baba says, "If you want mukti [liberation] or moks'a [non-qualified
liberation] from Him, if you are a suitable candidate then you may get
it from Him, but you will not get Him." (AV-2)

Because in a comparatively dry manner, those followers of Parathasarthi
Krsna or those sadhakas involved in daysa bhava (master-slave relation)
progress ahead on the path to liberation without feeling that intimate
closeness with Parama Purusa. They feel that they have to do something
to earn their liberation-- so they work hard for that and strive to
execute the plan and order of Parama Purusa, but in so doing they do not
feel close enough with Parama Purusa to desire and get His sweet
embrace. In which case they do not get Him.


                  HOW MADHURA BHAVA WORKS

Here Baba nicely explains how the bhakta of madhura bhava keeps an
intimate and personal link with Baba each and every day on the path.

Baba says, "Madhura bháva is a very exalted bháva, for this bháva fills
the mind with sweetness and bliss and leads the aspirant to the closest
proximity of the Lord. To a person who is predominantly a devotee of the
Lord, everything tastes sweet, there is nothing bitter in the creation
of Parama Puruśa. He is attracting you through the ectoplasmic world,
binding you through the bonds of love." (NKS, Disc: 27)

Baba says, "The spirit of madhura bháva is as follows: “He is so vast,
endowed with innumerable attributes, yet even then He loves me. He is so
great, yet He is still my most intimate friend, so very close to me.
What joy! What joy!” This is madhura bháva." (NKS: Disc 9)

So on the blissful path of madhura bhava, one wants only His sweet
proximity and one gets His intimate companionship. In a phrase, one gets
Him.

But the same thing does not happen in dasya bhava (master-slave
relation). In that case one may live a life filled with anxiety,
frustration, suffering etc-- but not bliss-- yet in the end due to their
sacrifice one may get mukti or moksa. Such is the drastic difference
between madhura bhava and dasya bhava. One gets Him and one not.


     THE DIFFERENCE BETWEEN VRAJA KRSNA AND PARATHASARTHI KRSNA

Another way to think of this whole phenomenon of getting mukti but not
getting Him is through the Baba's crystal clear distinction between
Vraja Krsna and Parathasarthi Krsna.

Note: Here it should be stated that the relations of Vraja Krsna and
Parathasarathi Krsna are not related only with Sri Krsna. Here Baba is
using this as an analogy to show that in all the ages, one can have
different types of relations with Parama Purusa.

Baba says, "In the case of Vraja Krśńa, the devotee developed a unique
spiritual consciousness. The one thought that filled a devotee’s mind
was, “I want to go to Parama Puruśa,” and that journey passed through
madhura bháva. Párthasárathi’s teachings were quite different. He said,
“Well, you want to advance. That’s all right, but others must come with you.
You must all come together.” This approach certainly impairs
madhura bháva to some extent because it involves an element of
roughness. If we are to use an analogy, we can compare a very sweet
thick-skinned mango to Vraja Krśńa. You can easily peel away the skin
and relish the sweet juicy fruit to your heart’s content – no trouble,
only happiness. If someone asks you how sweet it is, you cannot express
your delight in words and you illustrate the sweetness through gestures.
But Párthasárathi Krśńa may be compared to a firm, ripe bel [wood apple]
with a hard shell. You have to take some trouble to break the shell, and while
breaking it you have to be careful not to let the fruit fall to the ground and
smash into pieces. The pulp is no doubt very good for the stomach, perhaps even
better than a mango, but it is not so nice to eat. It is not as juicy as a mango.
If Vraja Krśńa can be likened to high quality cakes like gokulapiit́há or
pát́i sápt́á, Párthasárathi Krśńa may be likened to sweets made of boiled,
condensed sugar cane juice." (NKS, 'Six Stages of Realisation')

Thus in the relation of Vraja Krsna, one feels the inner sweetness and
personal love with Parama Purusa in a very close manner. And in that way
they get liberation or salvation.

In contrast, in the relation of Parathasarthi Krnsa, one does not become
ensconced in the devotional love for Parama Purusa, but rather the
sadhaka must overcome all sorts of trials and tribulations. And by that
way they reach up to mukti or moksa.

So on one path one gets the close proximity of Parama Purusa and the
other not. One path is full of His blissful love and the other not.


           IN THE END BECOMING ONE MEANS GETTING HIM

Ultimately though, it has to be recognised that getting mukti or moksa,
means losing one's own identity and merging in Parama Purusa. That
culminating point is the same for all the accepted pathways as given by
Baba. Thus in all the ways-- dasya bhava, madhura bhava etc-- one will
ultimately experience this in the end.

So perhaps the best way to express the difference is in this following
analogy.

One can reach to a kingdom by walking for days and months across the
dry, hot desert-- sweating the entire way on that very tiring journey.
Or one can reach that same kingdom by riding easily in an
air-conditioned motor car along smooth, paved roads. Hence both
travelers reach the destination, but the first takes a rough path while
the other moves along a comfortable one.

Similarly one can get mukti without getting His sweet love along the way
or one can get liberation and feel His sweet embrace every step along
the way. Such is the difference between dasya bhava and madhura bhava.

So getting Him along the way means having a sweet and blissful life
where one feels that Baba is my most intimate and closest companion.
That is the way one can get mukti or moksa, yet also Him.


                   WHAT HAPPENS IN OUR AM

In our Marga, by Baba's grace, most everyone is on the pathway of
getting Him, of realising His sweet bliss in their life. Baba has made
the our Marga that way by giving us madhuvidya, kiirtan, Prabhat
Samgiita, sadhana, and so many other joyous practices that enable us to
feel His sweet touch and loving embrace.

Even then the more arduous path of dasya bhava or Parathasarathi Krsna
is accepted in our Marga, and some few persons may be moving in that
mode. So in their day to day life they may not feel very blissful as
they will not be getting Him.

But far and away, ours is Ananda Marga-- the Path of Bliss-- and most
every sadhaka in AM is joyously moving on that path, getting Him each
and every step of the way.

All in all this is a highly devotional topic and for more about this one
should read select discourses from Namami Krsna Sundaram. Plus in the
future, certainly others will write on this very topic.


                       BABA'S BLESSING

By Baba's grace we will all realise His infinite love and tight embrace
and get Him as we proceed along the path.

Baba says, "You are all His loving sons, His loving daughters. You are
sure to get Him; it is your birthright to be one with Him." (SS-24)

Namaskar
Madhusudan


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                           Fish Eating People

Baba says, "Fish eat all kinds of things. Because of this, the positive
qualities of those foods which they eat they may or may not get; but,
certainly they get the negative qualities or defects of those foods which they eat. In addition, fish quarrel so much among themselves; they are quarrel mongers. They eat each other; they feel jealous towards one another; and also they have the tendency to wander around aimlessly in an indisciplined, disorderly manner. Because of these negative qualities of fish, since ages there has been the feeling amongst the general public that those who are fish eaters, they get contaminated by these same defects." (SC-20, Bangla, Disc #156)

Note: Amongst all of India, the most densely populated fish-eating area is Bengal. Indeed, Baba says that the main population of Bengal are kaevarta (fisherman community). In total there are a huge number of lakes, ponds, rivers, and water sources in Bengal; that is why fish flourish there. Thus in Bengal fish are known as water fruit. Except for very strict devoted margiis, most of them like to eat fish.
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