Baba
Spirituality: asking for His help
Namaskar,
For a spiritual aspirant, sadhana is the main endeavour in life.
Ananda Marga Caryacarya states, “Human life is for sádhaná.” (1)
Ananda Marga ideology guides us, “Human life is for spiritual sádhaná only. There is not, there cannot be, any other motive; there cannot be any other intention; there cannot be any other desideratum.” (2)
Steps to take when sadhana is difficult
However, the path of sadhana is not linear, but rather systaltic. That means there are times when one is making great strides in sadhana, by His grace. And there are periods when sadhana is elusive, and it is hard to cultivate any spiritual flow. Here are steps one may take if the mind is dry and they are having difficulty in sadhana.
http://anandamargauniversal.blogspot.com/
(a) Half-bath: This automatically invigorates both body and mind and brings new prana (energy) to one’s existence. So half-bath is a physical practice that helps shake off any staticity and enables one to sit for sadhana with new vigour.
(b) Prabhat Samgiita: This treasure of songs given by Sadguru Baba is a unique tool for cultivating bhakti. Because Baba’s compositions of Prabhat Samgiita express the heartfelt feeling and yearning of the sadhaka. So select a song wherein the meaning best reflects your personal feeling. Then play that song and sing along with full ideation. That will boost the mind and generate a feeling of closeness with Parama Purusa.
(c) Kiirtana: By chanting and dancing kiirtan, with the only feeling being “You are mine & mine alone”, one is surrendering to Parama Purusa and calling Him near. This helps elevate the mind and brings a spiritual flow. In various discourses, Baba guides us how kiirtana is the great tool for overcoming various afflictions and going close to Parama Purusa
Ananda Marga ideology guides us, “Kiirtana helps a devotee to accelerate the speed towards the hub of the Universe....Just as food and sleep are essential for human beings, similarly kiirtana, the most essential aid for sadhana, should also be done whenever there is opportunity and time.” (3)
(d) Guru is the closest Entity: One should remember that, “He is with me now and He is my permanent Bandhu.” If a sadhaka does not share their happiness and sorrows with Him, then whom are they going to tell. So just request Guru for help. If you put forth your request again and again then surely He will be gracious on you. It is just like if a small child asks its mother over and over again for something, then the mother cannot resist and will satisfy the child’s wish. Similarly, if one asks Parama Purusa again and again for help in sadhana, then He is bound to fulfill Your request.
I do not have strength in my knees - please provide me
Here following is a brief English summary or gist of Baba’s Hindi teaching from DMC 31 May 1987:
Sa'dhana' does not provide us with anything. All sa'dhana' does is facilitate the grace of Parama Purusa. So one is to ask for the power to fight against his/her mental defects from Parama Purusa. One should earnestly say, 'Parama Purusa, I would like to march towards You but I do not have strength in my knees. Please provide me with the requisite energy and I'll walk towards You.' (English Summary)
(e) Effort: The sadhka’s duty in sadhana is to try. That is what the word sadhana literally means: That one should put forth the proper effort and try. Seeing a sadhaka’s sustained engagement in sadhana, Guru becomes pleased and showers His blessing. One should not give in to the tendency that one should stop or avoid sadhana if one’s meditation is not good. Rather one should always put forth the proper effort. One should persevere and then surely sadhana will be better, by His grace.
http://anandamargauniversal.blogspot.com/
Sadguru Baba is all-powerful. He can grant mukti and moksa even to those who do not do sadhana. But that would be partiality. So He has created the rule that all have to do sadhana. So one has to try and then He will shower His blessing by seeing your efforts. It is just like if an infant tries repeatedly tries to stand up again and again, then by seeing the situation mother will come over and help the child stand. But if the child does not try to stand up then the mother may not help. Same is the case with Parama Purusa and with the sadhaka. If He sees that a sadhaka is sincerely practicing sadhana and making a concerted effort, then He will be drawn to quickly come and help the sadhaka.
(f) Bhakti: The overall point is that a personal connection or link is needed, i.e. bhakti. That is the equivalent of placing moisture in the soil. If one has good seeds and rich soil, but those seeds will not germinate without water. Similarly, even if the sadhana system and mantra are proper but if there is no affection towards the Goal, then sadhana will not give any yield. Whereas when there is a loving feeling in the heart then sadhana will bloom and blossom in your life, by His grace.
Conclusion
(g) Guru’s blessing: When sadhana is difficult then an aspirant should repeatedly try the aforementioned processes. When one receives His blessing then sadhana will flow every easily and it will be very blissful. One will feel like they are just floating peacefully down a gentle stream in springtime, when all the wildflowers are blooming and the air is very aromatic. This is not just theory. He really comes and helps in sadhana. There is more truth to this than the existence of the sun and moon.
http://anandamargauniversal.blogspot.com/
Ananda Marga ideology guides us, “Now by dint of sádhaná, one is to arouse and exalt that sleeping divinity. That Svayambhúliuṋga becomes one with Shambhúliuṋga. But for this one requires divine help. And I know one is sure to get divine help. And I know further that one is getting divine help. And I know still further that in future, for infinite time and infinite space, one will be getting this divine favour. And you are all sádhakas. You will certainly attain that supreme stance and enjoy that divine blessedness. You are sure to enjoy it, my sons and my daughters.” (4)
In Him,
Trinetra
~ In-depth study ~
Here following is an English summary or gist of the Hindi teaching from DMC 31 May 1987:
The first stage is getting over the small 'I'. After getting above the small 'I' to some extent, in the second stage, humans should fight against their mental defects. For example, if one is afflicted by some kind of superiority complex, or inferiority complex, one has to combat that. Some may be afflicted with attachment (moha). So, all these mental defects one is to fight against in the second stage. Humans may possess some will power to fight against these defects but that alone is not enough. One needs to constantly make endeavor to overcome the mental defects. This requires additional strength or power. This power comes from Parama Purusa's grace alone. Sa'dhana' does not provide us with anything. All sa'dhana' does is facilitate the grace of Parama Purusa. So, one is to ask for the power to fight against his/her mental defects from Parama Purusa. One should earnestly say, 'Parama Purusa, I would like to march towards You but I do not have strength in my knees. Please provide me energy and I'll walk towards You.' (English Summary)
Special thing to ideate during kiirtana
Here following is an English summary or gist of the Bangla teaching of the MGD 10 December 1978 Calcutta:
This bhava samadhi is the highest stage of the bliss of kiirtana. Both those who sing kiirtana and those who listen to kiirtana should ideate that, “Parama Pursua is mine and mine alone, and does not belong to anyone else.” If one sings or listens with this feeling they will have the highest realisation of kiirtana. (English Summary)
Parama Purusa thinks about me too
Here following is an English summary or gist of the Bangla teaching of MGD 17 December 1978 Calcutta:
With one brain how can you compete with Parama Purusa. Better is to tell Him that, “Parama Purusa, You have innumerable brains. Think for me too and solve my problems. With one brain how much can I do.” By this way, one should surrender unto Him. (English Summary)
Ananda Marga ideology states, “If people do kiirtana with distinct expression of the mantra, their mouths become pure, their tongues become pure, their ears become pure, their whole bodies become pure - and when so many parts of the body become pure, the átmá (self) also becomes pure.” (5)
References
1. Ananda Marga Caryácarya Part 2, Sádhaná (Intuitional Practice), Point #4
2. Ánanda Vacanámrtam Part 23, Oṋḿkára and Iśt́a Mantra
3. Saḿgiita: Song, Dance and Instrumental Music, Kiirtana – the Panacea for All Afflictions
4. Ánanda Vacanámrtam Part 23, Stages of Samádhi
5. Saḿgiita: Song, Dance and Instrumental Music, Kiirtana – the Panacea for All Afflictions
* * *
The below sections are entirely different topics, unrelated to the above material.
They stands on their own as points of interest.
* * *
The below sections are entirely different topics, unrelated to the above material.
They stands on their own as points of interest.
* * *
== Section 2: Prabhat Samgiita ==
Warmth of my life
"Priyo ámár, priyatamo tumi mor..." (Prabhat Samgiita #3261)
Purport:
My Parama Purusa, You are dear to me, You are my Dearmost. Even when I am in cimmerian darkness - during storms and cyclones, tornadoes, in my miseries, my terrible days - You remain always with me, and keep me safe. My Citcor, You remain by my side and care for me; I am never alone.
Baba, You are Alakhanirainjan; Parama Purusa You are blemishless, pure, and vipad bhainjan, the destroyer of all calamities and all-powerful. You are my práńer spandana, the pulsation of my heart warmth of my life, and the citi bodháinjana - collyrium of Brahma jina’na. Parama Purusa, Your beauty and infinite, spiritual charm satiates my heart.
Baba, You protect me from all sorts of dangers and calamities and remain as the abode of bliss. Those who attain You will be fearful of whom - they will fear no one. By Your mercy, those who bind You with the thread of their love and bhakti, even their obstacles are removed. They can overcome all hurdles, cross the ocean of bhavasagara - the sea of sam’ska’ra, and get moks’a. No impediment can halt their forward march.
Baba, Parama Purusa, Omnipotent Entity, please shower Your karuna on me...
Note for Prabhat Samgiita #3261:
[1] Citta-cor / Chit-chor / Citcor: In His role as 'Citcor', Parama Purusa is the Thief or Stealer of the bhakta’s mind. How does He steal the mind? He captivates their mind and attracts the bhakta by His exquisite spiritual charm - whereby the sadhaka cannot think of anything or anyone else. The sadhaka has lost control of his own mind: It incessantly and unknowingly rushes towards Parama Purusa. The One who makes this happen is Citcor - the Stealer of the mind.
And to some degree this happens in the mundane realm as well, though it is degenerating and not long-lasting. There are numerous worldly examples where a person's mind is stolen. For instance, if they lost money, if they are infatuated with mundane attraction, if they are anxious about something - in all such cases when the person's mind runs again and again in that direction. So to some degree their mind has been stolen. The person's mind is no longer their own - they do not have control over it. Over and over, their mind is thinking of something - yet that something is not eternal but rather short-lived. So the effect is degenerating. Because their I-feeling has become attached to something mundane. In the real sense that is not citcor, but rather a reflection of a reflection of the stage of citcor.
The Entity that causes someone to lose control of their mind is Citcor - the stealer of the mind. And this is a deeply spiritual state. In the sphere of bhakti, only Parama Purusa is Citcor. The sadhaka thinks of Him, unknowingly. Always the mind is goaded in that direction. Even if the bhakta intentionally tries not to think in this way, still his mind becomes ensconced in the thought of the Supreme, i.e. Parama Purusa. This is an elevating experience and has a wholly beneficial result.
Ultimately, when this condition climaxes, in that culminating state the unit mind - the jiiva'tma - becomes one with Supreme Consciousness.
Lastly, another name of Citcor is Makhan Cor (Butter Thief).
A number of dogmatic worshipers think that Lord Krsna is a butter-thief and they portray Lord Krsna as a small child who has stolen butter whereby the child Krsna is eating a lot of saturated fat. The sages tried to teach the common people with analogies but due to a very low standard the people took it in a literal way until finally it became an entrenched dogma. They do not like to hear the real truth of the matter.
[2] Alakhanirainjan: ('Alakh' means 'invisible'; 'nir' means 'no'; 'ainjan' means 'black spot'.) Of the infinite attributions of Parama Purusa, one of which is that He is invisible and blemishless - totally pure and perfect. That is why He is known as Alakhanirainjan. Because in this world unit beings are bound by their past actions, by their samskaras; and this creates a black mark in their mind. But being Alakhanirainjan, being both invisible and blemishless, Parama Purusa is totally beyond the realm of sense perception and beyond the realm of samskara. His mind never gets stained. He remains eternally pure and spotless.
"Priyo ámár, priyatamo tumi mor..." (Prabhat Samgiita #3261)
Purport:
My Parama Purusa, You are dear to me, You are my Dearmost. Even when I am in cimmerian darkness - during storms and cyclones, tornadoes, in my miseries, my terrible days - You remain always with me, and keep me safe. My Citcor, You remain by my side and care for me; I am never alone.
Baba, You are Alakhanirainjan; Parama Purusa You are blemishless, pure, and vipad bhainjan, the destroyer of all calamities and all-powerful. You are my práńer spandana, the pulsation of my heart warmth of my life, and the citi bodháinjana - collyrium of Brahma jina’na. Parama Purusa, Your beauty and infinite, spiritual charm satiates my heart.
Baba, You protect me from all sorts of dangers and calamities and remain as the abode of bliss. Those who attain You will be fearful of whom - they will fear no one. By Your mercy, those who bind You with the thread of their love and bhakti, even their obstacles are removed. They can overcome all hurdles, cross the ocean of bhavasagara - the sea of sam’ska’ra, and get moks’a. No impediment can halt their forward march.
Baba, Parama Purusa, Omnipotent Entity, please shower Your karuna on me...
Note for Prabhat Samgiita #3261:
[1] Citta-cor / Chit-chor / Citcor: In His role as 'Citcor', Parama Purusa is the Thief or Stealer of the bhakta’s mind. How does He steal the mind? He captivates their mind and attracts the bhakta by His exquisite spiritual charm - whereby the sadhaka cannot think of anything or anyone else. The sadhaka has lost control of his own mind: It incessantly and unknowingly rushes towards Parama Purusa. The One who makes this happen is Citcor - the Stealer of the mind.
And to some degree this happens in the mundane realm as well, though it is degenerating and not long-lasting. There are numerous worldly examples where a person's mind is stolen. For instance, if they lost money, if they are infatuated with mundane attraction, if they are anxious about something - in all such cases when the person's mind runs again and again in that direction. So to some degree their mind has been stolen. The person's mind is no longer their own - they do not have control over it. Over and over, their mind is thinking of something - yet that something is not eternal but rather short-lived. So the effect is degenerating. Because their I-feeling has become attached to something mundane. In the real sense that is not citcor, but rather a reflection of a reflection of the stage of citcor.
The Entity that causes someone to lose control of their mind is Citcor - the stealer of the mind. And this is a deeply spiritual state. In the sphere of bhakti, only Parama Purusa is Citcor. The sadhaka thinks of Him, unknowingly. Always the mind is goaded in that direction. Even if the bhakta intentionally tries not to think in this way, still his mind becomes ensconced in the thought of the Supreme, i.e. Parama Purusa. This is an elevating experience and has a wholly beneficial result.
Ultimately, when this condition climaxes, in that culminating state the unit mind - the jiiva'tma - becomes one with Supreme Consciousness.
Lastly, another name of Citcor is Makhan Cor (Butter Thief).
A number of dogmatic worshipers think that Lord Krsna is a butter-thief and they portray Lord Krsna as a small child who has stolen butter whereby the child Krsna is eating a lot of saturated fat. The sages tried to teach the common people with analogies but due to a very low standard the people took it in a literal way until finally it became an entrenched dogma. They do not like to hear the real truth of the matter.
[2] Alakhanirainjan: ('Alakh' means 'invisible'; 'nir' means 'no'; 'ainjan' means 'black spot'.) Of the infinite attributions of Parama Purusa, one of which is that He is invisible and blemishless - totally pure and perfect. That is why He is known as Alakhanirainjan. Because in this world unit beings are bound by their past actions, by their samskaras; and this creates a black mark in their mind. But being Alakhanirainjan, being both invisible and blemishless, Parama Purusa is totally beyond the realm of sense perception and beyond the realm of samskara. His mind never gets stained. He remains eternally pure and spotless.
== Section: Important Teaching ==
Copying communism
Ananda Marga philosophy: "Question – Why is everything in the communist countries done under the dark veil of the iron curtain?"
"Answer – Because they are conscious of the inherent defects and loopholes in their system and they do not want the world to know what they are doing." (1)
Note: A similar thing is going on in Ananda Marga Pracaraka Samgha these days. To hide their hypocrisy group leaders do like this.
Reference
1. Prout in a Nutshell - 18, Questions and Answers [on Society] – 4, Question #12
== Section: Important Teaching ==
Cannot serve if concerned about your reputation
Ananda Marga teachings guide us, “When for age after age society spins in the murky eddies of evil and vice, when individual and collective knavery masquerades as intelligence, when hypocrisy, bribery and fraud are the yardsticks for measuring the ability to lead – it is then that the genuine followers of Bháratii [the goddess of learning] must struggle on in spite of constant humiliation. Only taunts and insults will be their fate. Those who are afraid of these insults are incapable of offering anything really lasting to humanity. How can people who lack moral strength, under whose feet the soil is not hard and strong, invite anyone into a cool, refreshing shelter and impart happiness to them? It may be possible to drag oneself through life by sucking the blood of others like social parasites, but this will not bring fulfilment to either sáhityikas or their readers.”
“The artist or sáhityika who assumes the responsibility of leading humanity along the path to light from the caverns of darkness will have to heed the road signs on that path. It is not possible to guide others with mere cheap, superficial knowledge, like a half-baked pandit who reads a half-a-dozen books and then spouts a few mouthfuls of grandiloquence, and who has obtained a doctorate by plagiarizing others’ works. Rather it is necessary for the sáhityika or artist to have a keen and vigorous insight, without which all their endeavours will prove fruitless. Merely juggling words or depicting defects in society will not satisfy the hunger of the human mind – and such creations of art are indeed valueless for social progress as well. One must know the path, and one must also know how to move on it. If those who have not comprehended what the form of society will be, allow the trends of the past that have shaped the present to proceed unchecked, they can never lead society to the path of perfection. They will in fact thrust society into darkness in the name of social reform; they will encourage license in the name of freedom. Instead of modelling a woman after the ideal of a goddess, they will mould the image of the goddess after the ideal of a harlot.” (1)
Reference
1. A Few Problems Solved - 1, The Practice of Art and Literature
== Section 3: Links ==
Postings to ReadTrue brahmacarya
Uniqueness of RM system
Money-lusting: disease of this era
How to overcome maya
Names of Parama Purusa
