Baba
How Baba blesses all
Namaskar,
Baba has always given importance to sadhana. And as we know, in human life there are three spheres: physical, psychic, and the top-most level which is spiritual. The spiritual controls the mental sphere directly, and the physical sphere indirectly. And the psychic sphere controls the physical arena. So although all are important, the most important is the spiritual realm. And that is the exact training we have directly received from our Guru. In this regard, one story about the importance of spirituality comes to mind.
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Attending Dr would visit Baba in jail
When Baba was living in jail, during certain periods and on various occasions He was not surrounded by many margiis, rather only non-margiis were there. Baba used to guide some of them on various spiritual points.
During one such period, Baba's jail doctor was Dr. KL. Bear in mind that Dr. KL is not the nasty jail doctor who later poisoned Baba. Rather Dr. KL was a simple and innocent man who had deep reverence for Baba. Dr KL's mother tongue was Maethilii, and he was a non-margii. As the official doctor for the jail, his duty was to care for Baba and watch over His health. For this reason, Dr KL went to check in on Baba everyday. So he was there on official duty. However, because Dr. KL also revered Baba as a great master, on some of those occasions, Baba would tell him bhakti-purn' stories and experiences of great bhaktas from the past.
The unique thing is that in the presence of Dr. KL, Baba would sing some of the bhakti-purn' songs written by the great poet Vidyapati, who was also one great bhakta of Lord Shiva. Of course Baba's grand stance is that of the Sadguru Parama Purusa. So His chief purpose was to guide Dr KL about how great bhaktas like the great poet Vidyapati would address the Lord. One of the reasons why Baba chose the poetry of Shrii Vidyapati was because both Vidyapati and Dr KL shared the Maethilii language as their mother tongue.
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As you may be aware Baba has cited the great poet Vidyapati on numerous occasions in His Subhasita Samgraha series of discourses. Here the point is that Baba with full heart would sing Vidyapati's bhakti-purn' songs in order to show how the great poet Vidyapati used to long for the Lord. Thus Baba's approach was purely instructional. And on certain select occasions, Parama Purusa Baba would demonstrate this in the presence of Dr. KL.
The song that Baba would sing
And in so doing most of the time Baba would graciously sing the following song. By this way, He could verily instruct and guide Dr KL on bhakti-purn' life. This was Baba's great blessing on Dr KL. Here below is one of the songs Baba would sing for instructional purposes.
Ananda Marga ideology says:
Vrtha' janma goina'yaluin
hena Prabhu na' bhojaluin
Khoya'yalu soha gun'anidhi,
Hama'r karama manda
na milala eka bunda
Premasindhu rasaka abadhi.
Meaning:
Fruitless, O Lord, hath been my life
That sang not, Oh, of glories Thine;
Lost in the worldly rueful strife
And Lost Thee, alas, Ye Treasure-Mine.
Fate's long portentous hand
With compassion, cold and daft,
Strayed me out of Thy Love's strand,
Deprived, alas of a single draught. (1)
I wasted my entire life and did not meditate on my Prabhu
Running towards worldly things I lost You.
I was indulged in lowly and useless pursuits.
Alas, I could not get the beat of Your Grace,
Oh my most Beloved Parama Purusa.
This above teaching was given to show how the great poet Vidyapati used to long for the Lord. And then years later some of these lines were used in Prabhat Samgiita #340: 'Vrtha' janma gama'yalun, heno prabhu na'...". Such bhakti-purn' compositions were written so bhaktas would learn how to express their inner heart feeling to the Lord.
https://anandamargauniversal.blogspot.com/
Dr KL felt blessed: Baba would often sing
So in the presence of Dr. KL, Baba would graciously sing the above song to guide Dr KL. In response, Dr. KL - who despite being non-margiis had a bhakti-purn' heart - would later recount that, "I was so fortunate to hear Baba sing; the melody and sound was just like the pouring of nectar. It was so charming and attractive and it had such a divine vibration."
Then with tears rolling down his cheeks, KL told that, "Even for someone who has a dry heart like me, this was very beautiful and I never felt such a fluttering feeling in my heart and a quivering sensation throughout my entire existence."
So on a select occasions, he would listen to Baba sing for 20 minutes or half-an-hour. All the while Dr. KL would sit quiet and listen. Then after that he would have to attend to other cases etc. So he with a heavy heart he would have to depart, and Baba would lovingly bless him and grant him permission to attend to his other duties.
In this manner, Dr KL would regularly attend to his medical duty and check Baba, and on special occasions Baba blessed Dr KL with the opportunity to discuss bhakti-purn' topics.
https://anandamargauniversal.blogspot.com/
All in all, in this grand liila of the Lord, Dr KL had an assigned role, and he was playing his role very diligently. This doctor was very helpful in certain organisational activities in those difficult days.
Dr. KL became ensconced in Baba's grace
Then on one occasion Dr. KL could not reach at the proper time. He arrived a little late and noticed that the door of Baba's cell was closed. After considering the situation for a moment, Dr KL thought that, "Let me see what Baba is doing."
With strong curiosity, very quietly with with one finger, he gently removed the curtain in front of Baba's cell door. What he saw was indescribable. Dr KL witnessed a huge flood of light emanating from Baba's existence. It was brilliant beyond words.
Dr. KL could not keep his eyes open. In that strong burst of light, overwhelmed by the whole atmosphere, he could not remain standing. So he sat down. His whole body was shaking - in a blissful state - he could not understand what was happening. Next, that effulgent light began shining inside his mind as well. After 20 minutes or so, he regained his conscious state - still divinely intoxicated by the experience. Then he did mental pranam and went away.
Afterwards, Dr KL recounted, "That day I saw Baba doing sadhana then He showered His great blessing on me and the feeling I had that day continued on and on for six months. Whenever I used to think about Baba then my whole body used to begin to quiver and goosebumps would come and a deeply soothing feeling would permeate deep into my heart and flood my entire existence. And that light I could never forget. It was a blissful feeling which I had never felt earlier in my heart. And still today - months and years later - these strong divine feelings arise when I think of Baba's sweetness."
https://anandamargauniversal.blogspot.com/
Mystical reflection
So this is one story how Baba blesses non-margiis also. That happened in those days and in this present time. Baba's fathomless grace is always showering on all.
Ananda Marga ideology says, "Grace has been showering on you. It is like a continuous rain that He has been showering on you. In order to feel His Grace, you have to remove the little bit of ego which is unnecessarily covering your head like an umbrella. It is your duty to punch a hole in the umbrella. Punch it with courage. Make many holes in the umbrella; then you will be drenched by the rain of His grace. Once you realize His grace, then you are in Him, you are totally absorbed in Him, you have become one with Him. That is a total victory. That is the final victory for all of us. And let His Grace be always with you, because He loves [all] His sons and daughters equally. His love is perennial. It is always there." (2)
Namaskar,
In Him,
Gurupada
Baba appreciates all
Baba does not just appreciate the great poet Vidyapati but so many great bhaktas like Bhakta Surdas, Mirabai and others - Baba appreciates all. So this gives one picture how with bhakti one can bind Him, otherwise not. So bhakti is the top-most and if anyone has bhakti, whether margii or non-margii, then that is great because bhakti is everything. And Baba recognises and blesses all sadhakas who have a bhakti-purn' heart.
https://anandamargauniversal.blogspot.com/
In a deeply melancholic mood, the great poet Vidyapati used to express remorse that, 'My life has become wasted as I did not worship Parama Purusa.' In this way he used to cry for the Lord.
Some of the teachings of Vidya pati
"Vidyapati says that while thinking of Krśńa, Rádhá was so radically changed inwardly that her entire mind become transformed into Krśńa. When the microcosmic point comes in close proximity to the Macrocosmic nucleus there can no longer remain two points – they merge into one. The jiiva merges with Krśńa. Thus ultimately there can be no duality – it simply cannot survive." (3)
"Vidyápati said, “Thinking of Mádhava (Krśńa) every moment, gradually She herself became Mádhava”. By constantly ideating on Mádhava, Rádhá gradually merged into Mádhava. This is why different scriptures and renowed philosophers have proclaimed, “Prakrti sá nitya nivrttá”. In other words, Prakrti gradually dissolves each and every moment. As a result of constant ideation on Parama Puruśa, portions of Prakrti gradually merge in Him." (4)
"Vidyapati Thakur says –
Kiye mánuś pashu pákhii kiye janamiye
Athavá kiita patauṋga;
Karama vipáke gatágati punah punah
Mati rahe tuyá parasauṋga.
Ananda Marga ideology teaches, “I become a man, a bird or a worm according to my actions. O Lord, I have only one prayer for you. Whether I become a man, animal, bird or worm, let my mind always remain in you.” This is the way of the most intelligent. For this you should remember that when you are doing sadhana, you are then engaged in sadhana. But when you conduct your worldly activities, beginning with buying supplies from the ration shop, buying tickets for a sporting event or buying a railway ticket, everything is fraught with anxieties. Whatever you do, repeat your Guru mantra in your mind. In other words, while doing your work take the name of Parama Puruśa so that your action will be sanctified. If you find that you are not in a position to do anything else, then sing kiirtana loudly. In this way you will always remain close to Lord." (5)
How to reduce the distance with the Lord
Ananda Marga ideology states, "All entities, living or non-living, are rotating around Parama Puruśa – some consciously, some unconsciously, – with so many thoughts and idiosyncrasies, so many bodies and structures. When will their movement come to an end? It will end only when they realize that Parama Puruśa and they themselves are one and inseparable; then will they become one with Parama Puruśa. The more sincerely people will follow the spiritual cult, the more their distance from Parama Puruśa will decrease; and when that distance becomes nil, the microcosms will merge in Macrocosmic Consciousness – jiiva will become Shiva. This is the parágati, the supreme culminating point of all microcosmic movement." (6)
Ananda Marga ideology guides us, "O human beings, you are fortunate. The clarion call of the Universal 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." (7)
Attain bliss by surrendering unto Him
Ananda Marga ideology says, "Only one who has love for Parama Puruśa can take His ideation. Love is the expressed form of devotion. When does this expressed form occur? When it has its root or seed, only then it can occur. When there is seed, only then it will sprout. That seed is devotion. So, only that one can make oneself great, only that one can take the correct ideation of Parama Puruśa, who has the seed of devotion within. Let us see it from another view point. If one, after transforming mind into a point, without making it vast, merges it into Parama Puruśa, surrenders it to Parama Puruśa, then, in that case, individual mind does not exist. Then what happens? Mind merges with Parama Puruśa; there remains only Paramátma and not the mind. This is called Nirvikalpa Samádhi. In Savikalpa Samádhi the mind enjoys bliss because of its greatness. That bliss is called “Liilánanda”. When the mind is given to the Parama Puruśa, it is surrendered unto Him, in that condition the bliss or supra-mundane ecstasy is called Nityánanda. So devotion is essential to get Nityánanda or Liilánanda." (8)
Ananda Marga ideology guides us, "The pleasure derived from eating a rasagolla is limited: while it sits on the tongue it is satisfying, but as soon as it goes down the throat, the pleasure ends. A rasagolla is ephemeral; only Parama Puruśa is infinite. No matter how you attempt to judge. Him, be it from the standpoint of His learning, education, love, temperament or authority, you will fail to fathom Him. He is immeasurable, He is infinite. When one comes in contact with Him one attains infinite ánanda, not the limited pleasure of a rasagolla. When one experiences just a little extra joy, one tends to forget oneself. When one experiences infinite joy, what happens? One merges in the ocean of infinite joy thus attaining “savikalpa samádhi”. When that flow of joy becomes so great that one loses. one’s own identity and existence, it is called “nirvikalpa samádhi”. This happens due to extreme joy." (9)
About samadhi
Ananda Marga ideology says, "Samádhi: While practising spiritual sádhaná, the mind is progressively withdrawn from the physical to the psychic and then to the spiritual. The trend in spiritual practice is to merge the extroversial propensities of the indriyas [sensory and motor organs] into the citta [objective mind, mind-stuff], the citta into the aham [doer “I”], the aham into the mahat [“I exist”], and the mahat into consciousness. In the case of samádhi, the conscious mind merges into the subconscious, and the subconscious into the unconscious. In the case of savikalpa samádhi, the unit unconscious mind becomes one with the Supreme Mind, whereas in nirvikalpa samádhi the unit unconscious mind becomes one with Supreme Consciousness." (10)
Ananda Marga philosophy states, "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)." (11)
References
1. Subhasita Samgraha - 3, Vibration, Form and Colour
2. Ananda Vacanamrtam - 31, Dharma Sádhaná
3. Namami Krsnasundaram, Disc: 17
4. Ananda Marga Karma Sannyasa, Action, Reaction and Doership
5. Ananda Vacanamrtam - 10, The Supreme Entity – the Non-Doer
6. Subhasita Samgraha - 12, To Whom Do You Belong? Where Do You Come From?
7. Subhasita Samgraha - 1, Call of the Supreme
8. Subhasita Samgraha - 19, The Supreme Aesthetic Science and the Cult of Devotion
9. Ananda Vacanamrtam - 7, Devotion Is the Life-Force of a Devotee
10. Ananda Vacanamrtam - 33, Samádhi, Senselessness and Sleep
11. A Guide to Human Conduct
Plagiary?
It is the accepted international standard and Baba's system not to copy another's work and publish it in your own way. Baba has given a very strict rule on plagiarism. Why is Baba against plagiarism or stealing someone's work? There are many reasons:
1) It is against the code of asteya (non-stealing).
2) Countless stories of bhaktas need to be published. But some do not want to do the hard work of compiling and writing these stories, so they just steal them from others. But new stories need to be told, otherwise so many unpublished stories of sadhakas will be lost and forgotten forever. So watch out for story thieves, and kindly help them not to steal by posting on social media in their own way. If you want to forward this story then attach the following yellow section with the story:
“Courtesy of unknown bhakta via Ananda Marga Universal (https://anandamargauniversal.blogspot.com/)”
This will be treated as the standard protocol.
== Section: Prabhat Samgiita ==
Your endless mercy
PS Intro: In the second stanza of this song, the bhakta is talking indirectly about himself using a wilted flower as an analogy or symbolism. The inner meaning is that the sadhaka is expressing how in the past his spiritual life was like fragrant flower blossom but now his sadhana has become dry. So he is requesting Parama Purusa to bless him with bhakti or divine love. That is the inner significance of the second stanza of the below song.
"Alakha purus'a tumi, siima'ra bandhane ye a'mi..." (Prabhat Samgiita #0932)
Purport:
Baba, Divine Entity, You are Alakha Purus'a invisible Entity, and all-pervading, so I cannot see You. I am bound by so many limitations so take me beyond the world of bondage to the kingdom of divinity which is limitless and infinite. Kindly bless me with nirvakalpa samadhi and make me one. You are Bha'va'tiita - beyond conception and above the relative factors of space and time. The mind cannot think of You. You are nirgun'a and Gun'atiita. You do not have any bondages or attributions; You are outside all the gun'as and binding principles. You are everywhere. Please grant me a wee-bit of Your grace.
Parama Purusa, Baba, with Your sweet compassion, look once towards that flower which used to be saturated in sweetness but has since lost all its fragrance. Shower Your endless mercy upon that very blossom whose nectar is gone and has withered away, and again lovingly pull it close to You.
Parama Purusa, Baba, due to Your krpa’ I have come under Your divine shelter. My everything is residing within You. Besides You I do not know anyone or anything. I have surrendered my whole existence at Your lotus feet and only have one longing: please remain ever-awake, eternally present, in my mind and heart. Stay within me always, so that I can perceive You. Alakha Purusa, You are boundless and infinite; bestow me nirvakalpa samadhi and take me to that supreme abode...
Notes for Prabhat Samgiita #0932:
(1) Alakha Purus'a: ('Alakha' means 'invisible'; 'Purusa' means 'Witnessing Entity'). Of all the infinite attributions and qualities of Parama Purusa, one of which is that He is invisible and another is that He witnesses everything. Theoretically, we know that Parama Purus'a is everywhere, but we cannot see or perceive Him with our crude organs. That is why one of the names of Parama Purus'a is Alakha Purus'a. He is residing everywhere but we cannot perceive Him.
(2) Bha'va'tiita: This is one of the names of Parama Purusa and describes one of His infinite attributions. In His stance of bhava’tiita, Parama Purusa is beyond all thought conception. Bhava means thinking, and atiita means beyond. So bhavatiita means the Entity who is beyond all thought. If one tries to think of Bhavatiita - i.e. the Supreme Entity - then one’s mind gets suspended and ceases to function. It is akin to the doll of salt that tries to measure the depths of the ocean. It dissolves before reaching the bottom and becomes one with the ocean. Similarly, the mind cannot reach that Entity who is Bhavatiita. As the unit mind tries to think of Him, the mind actually becomes one with Him, by His grace. That unit mind loses its individuality and merges into Him - it cannot remain separate. That is why He is Bhavatiita.
Ananda Marga philosophy states, "Parama Purus'a, the Supreme Reality, is beyond all speech and thought: He is beyond the reach of the vocal cord. So He is bha'va'tiita ["beyond bha'va"]...The more one thinks of His infinite qualities, the more one becomes speechless, the more deeply one becomes absorbed in Him." (1)
(3) Gun'a'tiita: One of the infinite characteristics of Parama Purusa is that He is beyond the gun'as, beyond all the binding principles like sa'ttvagun'a, rajogun'a, and tamogun'a.
Ananda Marga ideology guides us, "Why is He beyond the scope of all attributions [binding principles]? There are two reasons. One is that He is the creator of everything, so He is the creator of qualifications also, attributions also. So how can He be within the binding scope of those principles, of those qualifications? And certainly He is beyond the reach of these qualifications. In Sam'skrta, qualification or attribution is called “gun'a”, and He is called “Gun'a'tiita”, that is, beyond the bondage of any gun'a." (2)
Reference
1. Namah Shivaya Shantaya, Disc: 19
2. Ananda Vacanamrtam - 12, The Supreme Witness and the Great Thief
PS Intro: In the second stanza of this song, the bhakta is talking indirectly about himself using a wilted flower as an analogy or symbolism. The inner meaning is that the sadhaka is expressing how in the past his spiritual life was like fragrant flower blossom but now his sadhana has become dry. So he is requesting Parama Purusa to bless him with bhakti or divine love. That is the inner significance of the second stanza of the below song.
"Alakha purus'a tumi, siima'ra bandhane ye a'mi..." (Prabhat Samgiita #0932)
Purport:
Baba, Divine Entity, You are Alakha Purus'a invisible Entity, and all-pervading, so I cannot see You. I am bound by so many limitations so take me beyond the world of bondage to the kingdom of divinity which is limitless and infinite. Kindly bless me with nirvakalpa samadhi and make me one. You are Bha'va'tiita - beyond conception and above the relative factors of space and time. The mind cannot think of You. You are nirgun'a and Gun'atiita. You do not have any bondages or attributions; You are outside all the gun'as and binding principles. You are everywhere. Please grant me a wee-bit of Your grace.
Parama Purusa, Baba, with Your sweet compassion, look once towards that flower which used to be saturated in sweetness but has since lost all its fragrance. Shower Your endless mercy upon that very blossom whose nectar is gone and has withered away, and again lovingly pull it close to You.
Parama Purusa, Baba, due to Your krpa’ I have come under Your divine shelter. My everything is residing within You. Besides You I do not know anyone or anything. I have surrendered my whole existence at Your lotus feet and only have one longing: please remain ever-awake, eternally present, in my mind and heart. Stay within me always, so that I can perceive You. Alakha Purusa, You are boundless and infinite; bestow me nirvakalpa samadhi and take me to that supreme abode...
Notes for Prabhat Samgiita #0932:
(1) Alakha Purus'a: ('Alakha' means 'invisible'; 'Purusa' means 'Witnessing Entity'). Of all the infinite attributions and qualities of Parama Purusa, one of which is that He is invisible and another is that He witnesses everything. Theoretically, we know that Parama Purus'a is everywhere, but we cannot see or perceive Him with our crude organs. That is why one of the names of Parama Purus'a is Alakha Purus'a. He is residing everywhere but we cannot perceive Him.
(2) Bha'va'tiita: This is one of the names of Parama Purusa and describes one of His infinite attributions. In His stance of bhava’tiita, Parama Purusa is beyond all thought conception. Bhava means thinking, and atiita means beyond. So bhavatiita means the Entity who is beyond all thought. If one tries to think of Bhavatiita - i.e. the Supreme Entity - then one’s mind gets suspended and ceases to function. It is akin to the doll of salt that tries to measure the depths of the ocean. It dissolves before reaching the bottom and becomes one with the ocean. Similarly, the mind cannot reach that Entity who is Bhavatiita. As the unit mind tries to think of Him, the mind actually becomes one with Him, by His grace. That unit mind loses its individuality and merges into Him - it cannot remain separate. That is why He is Bhavatiita.
Ananda Marga philosophy states, "Parama Purus'a, the Supreme Reality, is beyond all speech and thought: He is beyond the reach of the vocal cord. So He is bha'va'tiita ["beyond bha'va"]...The more one thinks of His infinite qualities, the more one becomes speechless, the more deeply one becomes absorbed in Him." (1)
(3) Gun'a'tiita: One of the infinite characteristics of Parama Purusa is that He is beyond the gun'as, beyond all the binding principles like sa'ttvagun'a, rajogun'a, and tamogun'a.
Ananda Marga ideology guides us, "Why is He beyond the scope of all attributions [binding principles]? There are two reasons. One is that He is the creator of everything, so He is the creator of qualifications also, attributions also. So how can He be within the binding scope of those principles, of those qualifications? And certainly He is beyond the reach of these qualifications. In Sam'skrta, qualification or attribution is called “gun'a”, and He is called “Gun'a'tiita”, that is, beyond the bondage of any gun'a." (2)
Reference
1. Namah Shivaya Shantaya, Disc: 19
2. Ananda Vacanamrtam - 12, The Supreme Witness and the Great Thief
== Section: Important Teaching ==
Necessary to build up numerous self-sufficient units
Prout philosophy states, "We cannot neglect even a single living being in this creation, nor can we ignore the smallest part of the universe. So, as far as possible, the industrial system should be organized according to the principle of decentralization. Industrial development in one part of the world cannot satisfactorily eradicate poverty or unemployment in another part. Therefore, in the industrial system, it is necessary to build up numerous self-sufficient units, at least for those industrial and agricultural commodities which are considered to be essential for maintaining life. Otherwise people will have to suffer tremendous hardships during war and other abnormal circumstances. With the development of transportation and communication, the size of these units can be expanded." (1)
Reference
1. Problems of the Day #7
== Section: Important Teaching ==
Why collective salvation not possible
“To continue the flow of His divine play, it is not desirable that all entities of the vast universe should attain the Supreme stance at one time; neither is it the natural process. Thus human beings must strive to attain individual salvation. If Parama Puruśa is pleased, they will surely succeed in their efforts.” (1)
Note: Many things can be done collectively like bhajans, sadhana, meal, bath, and kiirtan etc. All these can be collective endeavours. But not everything can be done collectively. For instance, collective salvation is not possible. Why? Because then creation will cease to exist and Parama Purusa does not want creation to end. Those who are fortunate will use their free will to do sadhana. Unit beings will get salvation on an individual, case by case basis, not collectively.
Reference
1. Ananda Marga Philosophy in a Nutshell - 5, Equalization of Saḿskáras
== Section 3: Links ==
