Baba
Baba’s guidelines for modern sadhakas
Namaskar,
There were three of us along with Beloved Baba. Baba was teaching us how to manage sadhana and spiritual life while maintaining one's family existence. This was a big issue those days. It was around 10pm on a spring (phalguna) night.
Baba told that in the past yogis were leaving the society and family, and going away from their town and village and living in the Himalayas where they were doing long sadhana and dhyana etc.
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Isolated place under a tree or in a field
Baba was saying that naturally then the general public thinks that sadhana is not possible while maintaining family life and living in the house. And He said that leaving the society and family is not practical. Our Ananda Marga process of sadhana is easy; you can do it anywhere. There is no need to go to the Himalayas.
Baba continued. For instance, it is not so difficult to go out from the house and sit in one lonely place nearby. Doing sadhana in any isolated place under a tree or in a field or in any natural place will be much better than doing meditation in the house. And if it is nighttime, then one need not search any special place - because during the night there are many lonely and dark places.
Only Baba emphasized how the place should surely be a little isolated, clean, and have plenty of fresh air. Being in an open-aired environment allows for more oxygen and that helps greatly with concentration. Stale air inside the house invites drowsiness and causes one to fall asleep in sadhana. So fresh air and oxygen are important elements for doing sadhana outside. And most importantly, whatever spot is selected, it should be away from the house and petty interruptions. These were the key parameters that Baba laid down. Baba concluded by telling that then the quality of sadhana will be improved.
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Outside sadhana is far better than inside
After reflecting on this Baba story, I changed my approach. Now whenever I get time I go outside my house to practice my sadhana. I only face difficulty when it is pouring down rain. Otherwise I like to go out. And I always find that sadhana is far better outside in comparison to practicing sadhana in the house where there are interruptions and disturbances.
Even if my house is quiet, still my mind gets diverted from my sadhana, especially when I open my eyes and look towards my books, files, and personal items. Whereas, in a lonely field outside and away from the house, such obstructions are not there.
Sometimes when I find that going to a more isolated spot is difficult then I just sit behind the house etc. Because just being outside is far better than being inside with all those distractions.
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Absorbed in meditation & forget about the time
With each and every step I found that my concentration improved and the devotional flow in sadhana was enhanced, by Baba's grace.
All in all, sadhana was far easier because when the mind is restless then merely sitting in one posture and closing the eyes is difficult whereas when sadhana is good then time passes quickly.
Although doing cemetery sadhana is best, but when it is difficult to go there then I go to any other conducive place outside the house. It might a deserted field, or some small forested area, or some place in a natural surrounding without any human disturbances. All those places are very good.
The only problem I face is I tell my family members that I am going out for sadhana for a 1/2 hr or so, but always I come very late. Sometimes 1 hr delay, sometimes two, and sometimes even 3 hrs delay. The reason is that by Baba's grace I become absorbed in my meditation and forget about the time. Then my family members become upset with me being delayed in taking my food. However, now they have gotten habituated and they no longer worry if I am late etc, rather they are also going out for meditation on some occasions.
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How to select your spot
Doing sadhana in a conducive environment is very important. Some disturbances that arise in a collective family and / or joint family living environment include: the noise from the television or radio etc, the smells emanating from the kitchen, general talking amongst family members, etc. In that case it is important to leave the house and do sadhana outside.
However, just going anywhere outside will not do. For instance, if you go to a famous or popular local park, then you will encounter all kinds of problems from those visiting there to play games and sports, or have a picnic, or play an instrument etc. In that case, there are a few options. Try going to that same park in the off-hours when it is not so crowded such as in the early morning or in the later part of the evening etc. During lunchtime also it might be quiet. Another option is to seek out a different place that is less known, perhaps just a small patch of trees somewhere etc. It need not be some grand park; any simple location can work. The key factor being that the outdoor location should be an isolated, quiet place. But it needn't necessarily be far from the home. Finding a place locally that is close by is best.
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Once you have selected your spot: (a) spread your tarpaulin or ground cloth, (b) place your sit pad or mat on top of the tarp, (c) get seated in the proper asana, and (d) begin sadhana.
Ananda Marga philosophy says, "It is desirable to practise various lessons of sadhana alone, in a lonely place." (1)
Conclusion
One more aspect I can say is that before I began doing outdoor sadhana, the people in my village mistakenly thought that Ananda Margiis did not do puja at all. They were thinking that way because Ananda Margiis do not participate in idol worship related with different temples, mosques, and church rituals or pujas or ceremonies, i.e. Durga puja, Kali puja, Ganesha Puja, Shiva Puja, Sarasvati Puja, Laksmii puja, Rama Puja, Krsna Puja and hundreds of gods and goddesses related dogmatic rituals, etc. So dogmatic people had the belief that Ananda Margiis don't do anything, and that we may be atheists.
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But when I started doing my sadhana outside the village under some tree, then the negative feelings they held about Ananda Marga vanished because in their own way they thought, "Ananda Margiis are doing something, remembering God."
And in those predominantly materialistic societies where yoga has recently become popular, if people know or see you going to do meditation outside, they may inquire about learning or at the very least come to understand that yoga is not just about twisting the body but includes meditation as well.
So these are a few of the public / social benefits of outdoor meditation.
Namaskar,
at His lotus feet,
Prabha’
Reference
1. Guide to Human Conduct, final page
* * *
They stands on their own as points of interest.
== Section 2: Prabhat Samgiita ==
You are beyond everything
PS Intro: This Prabhat Samgiita is the song of madhura bhava where the bhakta has a most intimate and loving relation with Parama Purusa.
Note: Only those who sincerely practice the 6th lesson of sahaja yoga meditation can realise this song in the depths of their heart.
Ananda Marga philosophy states, "One of the many bhávas is madhura bháva. 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." (1)
"Tomáy ámáy gopan dekhá, hobe priyo maner końe..." (Prabhat Samgiita #2129)
Purport:
My Parama Purusa, my Dearmost, our intimate meeting, our sharing of the heart, will happen in the remote corner of my mind. There, I will talk with You and whisper my tender feelings. Nobody will know, see, or understand about this special relation of ours. It is Your ahaetukii krpa’.
Divine One, You will arrive decorated with fragrant flowers in my most exhilarated and overflowing madhuvan in my core. You will come adorned by garlands and graciously take Your seat. In the sweet atmosphere of that illuminating, full moon night, we'll be together in the abode of nectar (madhuvan) of my Guru cakra.
Supreme Entity Baba, whatever little I understand and comprehend of You, I know that You are the Infinite Entity, who is beyond words and language. You can't be held by thinking or the mastery of knowledge. You are above limited expressions. Nobody can sing Your glory with their own voice. You are transcendental and beyond everything. Is that why You come secretly?
Baba, I will meet You in my inner abode, in the sweet and divinely vibrated place deep in the recesses of my being. Please shower Your causeless krpa by giving me parabhakti…
Reference
1. Namámi Krśńasundaram, Krśńa and Supra-Aesthetic Science (Discourse 27)
== Section: Important Teaching ==
Not needed for spiritual progress
Ananda Marga ideology states, “What is it that is of utmost necessity for spiritual progress? The most important thing needed for spiritual progress, for uniting the individual self with Paramátmá, is bhakti.” (1)
Note: Knowing the text, Ananda Marga Elementary Philosophy (AMEP), is not at all essential for becoming an Ananda Margii and following the path of dharma. Those who are intellectually trained, i.e. are highly educated and / or have an intellectual bent, hunger for the rational explanation of this cosmological order works. And that is explained in the book AMEP. But truly, if we think of the common person in the world, the ideas expressed in AMEP are above their ability to comprehend, or not of interest to them. And that does not at all mean that becoming an Ananda Margii is beyond them. The main teaching, ethic, and essence of Ananda Marga is: “Parama Purusa is with me and within me; He loves me and I love Him; He is not some distant God in the sky, but He is my personal God, and no one can take that away from me; and, I am to realize Him through the practice of sadhana.” This is the foundational concept for treading and advancing on the path of Ananda Marga. And this needs no formal education whatsoever.
There are many Margiis in the villages of India who are very, very simple and not educated in the formal sense; they do not care about AMEP. They never read it, and they never will. But when Baba gives the truths about bhakti in a brief discourse in the Ananda Vacanamrtam series that speaks to their inner heart and they feel that, "Yes, Baba is Parama Purusa, and He is mine." That is the most important and essential quality about being an Ananda Margii, and that is the central message of the Ananda Vacanamrtam and Subhasita Samgraha series of discourses.
In AMEP, there is no discussion of bhakti. Whereas bhakti is the main teaching of Ananda Marga ideology. That is why the discourses given in Ananda Vacanamrtam and Subhasita Samgraha are AM ideology. AMEP is an elucidation of ontology and cosmology: Baba's teachings on (1) personal existence, and (2) the origin and organization of the universe, and on the purpose of these two aspects, i.e. what is the meaning of our existence in this universe. So for intellectually inclined people around the world, the teachings in AMEP are deeply meaningful and fulfilling. But for those very same people, as well as for the rest of the people in the world, i.e. as a common denominator for all, the discourses in Ananda Vacanamrtam and Subhasita Samgraha provide the seed teachings which give sustenance and provide the spark for embarking on, as well as continuing, the spiritual journey.
Reference
1. Discourses on Krsna & The Giita, “Prańipátena Pariprashnena Sevayá” – 2
Ananda Marga ideology guides, "Those who have fallen today may become evolved people, great personalities in the future – mahápuruśas. This is why no one should ever be disappointed in life. Parama Puruśa is calling everyone and He will continue to call everyone: all shall find a safe shelter on His loving lap. He does not hate or neglect anyone. Hence the only answer to the question, “kasya tvam” – “Whom do you belong to?” – is: “I belong to Parama Puruśa, to Him and Him alone, because I have come from Him and I am in Him, and finally I will return to Him.” And the only answer to the question, “Kuta áyátah” – “From where have you come?” – is: “I have come from Parama Puruśa and I will go back to Him. He is my permanent abode.”" (1)
Reference
1. Subhasita Samgraha - 12, To Whom Do You Belong? Where Do You Come From?
== Section: Important Teaching ==
Prout: way to manage mechanization & labor market
Prout philosophy states, “In fact, the use of advanced scientific technology means rapid mechanization. Conservative people vociferously criticize this mechanization. Actually, such mechanization within a capitalistic structure inevitably brings more misery, in the form of unemployment, to the common people. That is why conservative people oppose it."
"Those who want to promote public welfare without antagonizing capitalism will have to oppose mechanization. This is because when the productive capacity of machinery is doubled, the required human labour is decreased by half, so the capitalists retrench large numbers of workers from their factories. A few optimists may say, “Under circumstantial pressure other ways will be found to employ these surplus labourers in different jobs, and the very effort to find these alternatives will accelerate scientific advancement, so the ultimate result of mechanization under capitalism is, in fact, good.” This view, though not useless, has no practical value, because it is not possible to arrange new jobs for retrenched workers as quickly as they become surplus labourers due to rapid mechanization. Surplus labourers are ruined, bit by bit, due to poverty and hunger. A few among them try to keep body and soul together by resorting to petty theft, armed robbery, profligacy and other sorts of antisocial activities, but this situation is certainly not desirable."
Prout philosophy states, "In a collective economic system there is no scope for such an unhealthy situation; in this system mechanization will lead to less labour and more prosperity. With the double increase in the productivity of machines, the working hours of labourers will be reduced by half. Of course, the reduction in working hours will have to be determined keeping in view the demand for commodities and the availability of labour."
"In a collective economic system the benevolent use of science will bring about human welfare. It is possible that as a result of mechanization no one will be required to work for more than five minutes a week. Not always being preoccupied with the problems of acquiring food, clothing, etc., people's psychic and spiritual potentialities will no longer be wasted." (1)
Reference
1. Problems of the Day, Point #9
== Section 3: Links ==
Postings to ReadSurrender for show
Chooses not to do
Baba’s mandate for initiations
How Mr. M.K. Gandhi harmed India + Asanas: so many benefits
“Early bird” fallacy + Prout: preventing ecological disasters
When money is tight - what to do
