Baba
This email contains two sections:
1. Posting: Confusion about samadhi
2. Links
Confusion about samadhi
Namaskar,
In a collection of Baba stories, an assertion is made by one
storyteller about the nature of our sadhana practice. In particular,
it is stated that the highest aspect of sadhana - nirvikalpa samadhi
- means physical oneness with Parama Purusa.
As Ananda Margiis, we must examine the veracity of this claim.
Because as we know, if an incorrect, philosophical tenet is put
forth in story form, then the whole society can be led astray. This
happened in the past with Mahasambhuti, i.e. Lord Shiva and Lord
Krsna. Such events must not be repeated.
Bogus idea: "physical oneness"
This letter examines the accuracy of the assertion that nirvikalpa
samadhi means physical oneness. We should all see how far this key
assertion from Dadaji's collection of Baba stories is in concert
with Ananda Marga spiritual philosophy. Really, does nirvikalpa
samadhi mean physical oneness with Parama Purusa?
Every sadhaka knows that meditation is a psychic and
psycho-spiritual phenomenon. Spiritual attainment comes as the unit
mind nears and touches the shores of the Cosmic Mind. So sadhana is
primarily a mental & spiritual endeavour - not a physical one.
This is a fundamental point which we all accept.
Even the person initiated yesterday understands that to do sadhana
one must close the eyes, keep the body still, and use the mind to
dive within. We are drawing the mind away from the physical sphere
and channelising it toward the inner spiritual world. In first
lesson, the aspirant closes the eyes, withdraws the mind from
physicality and by this process enters the purely psychic realm. The
whole focus is on the mental sphere; thinking is everything.
In pointed fashion, the mind is then directed through various cakra
points until it reaches the ista cakra. There the sadhaka begins
mantra japa, thereby crossing into the psycho-spiritual realm. When
the mind reaches its apex stance and becomes lost in object of
ideation, that is known as samadhi. Then one is in a purely
spiritual state. So from day 1 in Ananda Marga, every practitioner
understands that in sadhana the flow of mind is towards the psychic
and spiritual realm.
Step-by-step mental movement in sadhana
Here below Baba gives a beautiful and precise explanation of the
path of sadhana - i.e. how the movement starts in physicality and
proceeds onwards towards the pure spiritual plane. The spiritual
realm is the culminating aspect.
Ananda Marga ideology states, "Sádhaná starts in the plane of
physicality and moves towards the physico-psychic plane. This first
phase of sádhaná is performed by the “doer I”. Then from the
physico-psychic plane to the pure psychic plane, and from the pure
psychic plane to the psycho-spiritual plane – this portion of
sádhaná is done by the “knower I”. In the final stage of sádhaná,
the pure spiritual phase." (1)
So it is very clear from Baba's above teaching that the more subtle
aspects of realization occurs in the psycho-spiritual and purely
spiritual realms.
Highest realisation is nirvikalpa samadhi
As is commonly known, the highest attainment on the path of sadhana
is nirvikalpa samadhi.
Ananda Marga ideology guides us,"Such a state is called Nirvikalpa
Samádhi or the state of total absorption of the unit-mind in the
Supreme Spirit." (2)
"Mind merges with Parama Puruśa; there remains only Paramátma and
not the mind. This is called Nirvikalpa Samádhi." (3)
So the apex of all sadhana is nirvikalpa samadhi wherein the mind
loses its own individual existence and becomes one with the Cosmic
Self. Baba terms this "the pure spiritual phase." Or we can say that
when mind is merged in Supreme Consciousness then that is savikalpa
samadhi; and, when mind is entirely lost - like a drop of water
becomes completely lost within the vast ocean - then that is
nirvikalpa samadhi.
Nirvikalpa samadhi: "Physical oneness" is bogus
idea
Unfortunately, one storyteller, herein referred to as "PW", has
outlined the path of sadhana in the opposite manner.
The storyteller wrote: "People who are satisfied with feeling
psychic oneness with Him attain Savikalpa Samadhi and that those who
are not satisfied with this, and who want physical oneness with Him
attain Nirvikalpa Samadhi (of a high order)."
So the storyteller's (PW's) words run entirely contrary to Baba's
stated guideline. Baba says that nirvikalpa samadhi is the
culmination of sadhana where the mind is lost in the spiritual
realm, and PW contends that nirvikalpa samadhi culminates in the
purely physical plane, i.e. "physical oneness". So PW's explanation
is the polar opposite of Baba's divine guideline.
After all, when the mind itself is not something physical, and when
that mind is then goaded towards something more subtle, i.e. that
Supreme stance, then there is no question of nirvikalpa samadhi
meaning "physical oneness." That is entirely illogical and
irrational and wholly against Ananda Marga teachings on the science
of mind.
And this is the story that one Dada included in his collection. How
far Dadaji is truly confused about this, we can only surmise. What
is clear however is that this aspect of his collection of spiritual
stories does not properly reflect the ideals of Ananda Marga
ideology.
Importance of stories
Since the very beginning of human expression, stories have played a
vital role in guiding (and misguiding) the common people. General
citizens are not interested in philosophy, rather they turn to
stories for their learning and education and to soak up spiritual
teachings. A good story leads the masses in the right direction with
right understanding, whereas a poor story leads people in the wrong
direction with the wrong understanding.
Summary
Unfortunately, this point from the aforementioned story compilation
fails to meet the aforementioned standards on numerous fronts. PW
asserts that nirvikalpa samadhi means "physical oneness" with Parama
Purusa. However, as we know, Sadguru Baba's many teachings on
nirvikalpa samadhji clearly demonstrate that nirvikalpa samadahi is
purely a spiritual experience far above the limited boundaries of
physicality, but PW claims nirvikalpa samadhi to be "physical
oneness." Such a conclusion is in gross opposition to Ananda Marga
philosophy. On this point alone the story is entirely unsuitable and
will misguide readers. All that can be said is that if any senior
person or avadhuta is confused about the very basic fundamentals of
sadhana, then there is real cause for concern.
Namaskar,
at His lotus feet,
Alok
What is needed to write a proper Baba story
It is important for us to consider what is needed to write a proper
Baba story. First and foremost one must ensure that the Baba story
is itself true. After carefully making this assessment, these
following criteria are needed: (a) deep devotion for Baba, (b)
pointed understanding of Ananda Marga philosophy, and (c) literary
skill.
Devotion allows a person to write with proper flow and prana.
Ideology brings right direction and philosophical consistency.
Literary skill brings artistic value and beauty.
Of these three characteristics, if one has only devotion and lacks
philosophical understanding and lacks writing skills, then sometimes
their story will not have philosophical support. And in some cases
the story may even be dogmatic. And, certainly without literary
skill, the story will be rough and jagged and will lack proper
expression.
If one has only philosophical understanding and lacks devotion and
is shy on writing skills, then their Baba story will be dry and
poorly expressed.
So if there is proper devotional feeling and ideological
understanding, then one's literary skill will help make that story
shine. While if one uses all their literary talent on a story that
lacks devotional feeling and philosophical understanding, then that
story will be a mess - i.e. useless and poisonous.
Unfortunately, nowadays there are some who fall in this last
category. They may or may not have the writing skills, yet utterly
lack proper devotional feeling and ideological understanding. In
that case, the devotional component of the story is ruined or left
out entirely, or one will write something contrary to the
ideological fundamentals of Ananda Marga. If one has devotion then
that literary skill give devotional flow to the story, but if one
does not have devotion then that literary skill is meaningless. So
when those lacking both devotion and philosophical understanding
write a story, then the outcome will be like applying cosmetic
make-up to a dead person - there will not be any charm. It will be
useless and dogmatic
Best is to cultivate or have all the qualities: (a) requisite
devotion, (b) understanding of Ananda Marga philosophy and (c)
literary skill. Then one can write a beautiful and loving account
that will inspire so many readers across the ages.
And again, the first and foremost point is to ensure that the
original material - i.e. the Baba story itself - is true and
accurate.
If not corrected new people led astray
It is most unfortunate that the story Dadaji shared falls in the
latter category - it misguides. So the longer this story and
accompanying explanation are circulating around, the more people
will be misguided by it. Or, even worse, some new readers may
already have the idea in mind that meditation moves towards the
spiritual realm, in which case when they read the story they will
think that Ananda Marga is some lowly path since it culminates in
the realm of pure physicality.
For these reasons and more we must be adamant that all our writings
- especially our stories - perfectly reflect Ananda Marga ideals.
Unfortunately, this particular story could not live up to this
standard as it leads people away from Ananda Marga spiritual
teachings by wrongly stating that the highest attainment in sadhana
- nirvikalpa samadhi - culminates in the realm of physicality. The
appropriate steps should be taken to either correct or remove this
section from his compilation of Baba stories etc.
The process of sadhana
Here Baba describes how the aspirant is to withdraw their mind from
external physicality and goad the mind within - in a step-wise
manner. The following teaching from Baba wonderfully puts forth this
process.
Yacchedváun manasi Prájiṋastad yacchejjiṋána átmani,
Jiṋánamátmani mahati niyacchettadyacchecchánta átmani.
Ananda Marga ideology guides us, "Absorb the forces of your organs
in your vital force, and the dormant potentiality of your sensory
power will make you more energetic – more mentally powerful. That is
why wise people direct all their endeavours towards this end.
Gradually merge this awakened mental force in your intellect, in
your subtle sense of ego. In other words mingle your sensory
potentiality with your mental potentiality and your mental
potentiality with the potentiality of your I-feeling. Then identify
all the collective force of your microcosmic intellect with your
great I. That is to say, merge all the potentiality of your unit-I,
in that of Cosmic-I. People of wisdom, eventually absorbing all
their egocentric potentiality in the integrated, calm,
non-attributional Entity, attain their deliverance from all evil
thoughts and worries. This gradual process of absorption of the unit
consciousness in the Cosmic Consciousness or the individual entity
in the collective Entity is what is called Sádhaná (spiritual
practice). The final attainment of attributelessness in the restful
and tranquil Atman is the Supreme target, the ultimate goal. The
only duty of one who has attained human body in whom human
potentiality is present, is to progress on the path of sádhaná. No
one of intelligence should waste even an iota of time. With every
respiration your longevity is diminishing. From the day of your
birth as an infant you have been speeding towards the funeral pyre.
Every moment is taking you closer and closer to death. So I say do
not waste your time needlessly." (4)
The following are many of Baba's related teachings on nirvikalpa
samadhi.
Baba demonstrates nirvikalpa samadhi on a sadhaka
Ananda Marga ideology guides us, "The sádhaka first sat in
siddhásana with the spinal chord erect, and then began to practice
dhyána on all the cakras – múládhar, svadhistána, mańipur, anáhata,
vishudha. During that period he had a unique experience. He felt
within that his dear object of meditation was dancing with two
skulls. Thereafter, he raised his mind to ájina cakra and began to
practice dhyána in the prescribed dhyána mudra. Next, when he
concentrated his mind on lalaná cakra, the function of the ten sense
organs of his body was suspended. The sádhaka lost his mind in the
Cosmic Mind and became one with the Cosmic Mind. He looked peaceful
and serene.)"
"It was noted in the aforesaid instance that his indriyas and unit
mind totally lost their power of functioning. And in the total
absence of the mind-entity the unit mind can have no notion of
duality. “Tasya sthitih amánasikeśu”. This is why this samádhi is
called nirvikalpa samadhi."
“Átmani mahadaham' cittánám' prańáshe nirgunásthitih
nirvikalpa samádhi vá” (Ánanda Sútram).
"Some sádhakas' minds, the moment they reach the pituitary gland,
stop functioning. The minds of some sádhakas cross all the cakras,
rising in gradual ascendancy from the lowest cakra, and ultimately
reach the sahasrára cakra. This is the highest state of realization
in the spiritual sphere. When the unit mind goes beyond the
jurisdiction of the indriyas, and the seeds of reactive momenta have
been completely destroyed, it becomes altogether non-existent. In
that state of complete mindlessness the jiiva gets completely merged
in Shiva. The mind, after reaching the sahasrára (pineal plexus)
does not return. And due to the obliteration of spatial differences
the sádhaka dies a physical death."
Páshabaddho bhavejjiivo páshmukto bhavecchivo.
One moment crying, next moment
laughter, then again crying
"But the minds of those whose samskáras are not yet completely
burnt up, descend again after remaining in a trance for a certain
period. Some sádhakas' minds, after reaching the stage of kalá, stop
functioning. Under natural circumstances these sádhakas remain
without any external body-consciousness for about five or six hours.
If the mind rises still higher, they can remain unconscious for 24
hours."
"Nature of the post-trance state: After the samádhi or trance is
broken, two completely different pictures of the different worlds
present themselves before the sádhaka. In the inner life he or she
experiences an unbroken flow of bliss – an endless ocean of bliss,
with external tranquillity and indescribable sweetness. On the other
hand, the outer world appears to be dry, desolate and unsubstantial.
In the inner life, he feels the most intimate contact and sweetest
touch of the loving Father, but in the outer world, he or she feels
detached from the original abode – the abode of eternal bliss. So
this world of inferences appears to be dry and dreary. One feels
difficulty in adjusting with the external world. The pangs of
separation from the Lord affect one's mind. As a result, sometimes
one bursts into laughter, sometimes one breaks into sobs. To normal
people his or her behaviour appears to be abnormal, but actually it
reflects a very high stage of spiritual attainment. Soon afterwards,
he or she attains the non-attributional stance – the highest state
of spiritual attainment. Attaining this highest stage, by the
Macrocosmic Grace, the sádhaka establishes himself in the original
stance of the Supreme Entity – Parama Brahma." (5)
When it becomes permanent it is called mokśa
Ananda Marga ideology guides us, "Mokśa – When the sam'skáras of a
sádhaka or a spiritual aspirant are exhausted the inactive or
dormant mind merges into the unit consciousness and the unit
consciousness merges into the cosmic consciousness. This the state
of Nirvikalpa Samádhi. Nirvikalpa Samádhi, when it becomes permanent
it is called Mokśa or salvation." (6)
The reason that beginners find it difficult
Ananda Marga ideology guides us, "Dhyána: Diipanii and mantra
caetanya are not necessary in the process of dhyána, but they are
necessary in japakriyá [auto- or outer-suggestion through repetition
of mantra]. Those who are unsuccessful in japakriyá find it very
difficult to master the practice of dhyána. In the process of
dhyána, mantra, diipanii, and mantra caetanya – all three – are
associated with the dhyeya Puruśa [Puruśa as the object of
ideation]. So from a subtle perspective, japa is a composite of a
number of processes, but dhyána kriyá is complete in itself, and
this is the reason that beginners find it difficult to become
established in dhyána. For those who can establish themselves in
dhyána, however, samádhi is a certainty...Only after one is
established in dhyána can one attain nirvikalpa samádhi. If one is
established in samádhi, liberation or salvation will come as a
matter of course. " (7)
Spiritual attainment is only possible when...
Ananda Marga ideology guides us, "The goal of a spiritual aspirant
is Nirguńa Brahma [Non-Qualified, or Non-Attributional, Supreme
Entity] then ultimately the microcosmic mahat will also merge in
pure Citishakti. The unit mind will totally lose its individual
existence and become one with Supreme Consciousness. In such a case,
where all mental activities are suspended in Bhúmábháva [Cosmic
ideation], it will be a case of objectlessness, or nirvikalpa
samádhi (the trance of indeterminate absorption, or total suspension
of the mind)."
"This stage of spiritual attainment is only possible when all the
guńas, or binding factors, have ceased exerting a static influence
on the mind. This state is the state of mindlessness and
consequently objectlessness."
"This state is verbally inexpressible, because Tasya sthiti
amánasikeśu – “This state of objectlessness being beyond the orbit
of the mind, it is not mentally apprehensible.”" (8)
There remains only paramátma and not the mind
Ananda Marga ideology guides us, "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." (9)
A rasagolla is ephemeral; only Parama Puruśa is infinite
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." (10)
Step-by-step from beginning to culmination - samadhi
Ananda Marga ideology guides us, "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." (11)
Tendencies of the mind are completely suspended
Ananda Marga ideology guides us, "Samádhi. The state in which the
tendencies of the mind are completely suspended following the
practice of dhyána is called nirvikalpa samádhi."
"Though in the samádhi attained through the practice of Iishvara
prańidhána the “I” feeling as well as the mental propensities are
not totally suspended, one becomes ensconced in the Cosmic stance.
The jiiva [unit] gets established in Infinity. This state is called
savikalpa samádhi." (12)
The end of all the sam'skáras
Ananda Marga ideology guides us, "The pineal as a structure controls
all these fifty vrttis taken internally and externally by all ten
indriyas. 50 x 2 x 10 = 1000. Yogis having control over the
sahasrára cakra attain nirvikalpa samádhi, a state where they are
beyond the approach of all the vrttis. Within the scope of these
vrttis lies the seed of sam'skára – good or bad. So the attainment
of such a state means the end of all the sam'skáras, exhaustion of
all the previous momentum accumulated by the mind due to its
previous journeys in Brahma Cakra. This is what is called mokśa –
union with the Transcendentality." (13)
PW: purodha wt - we did not put PW's actual name as we are giving
him opportunity to mend his ways - if he fails to fix this error, then next
time his name will be revealed.
References
1. Subhasita Samgraha - 18, Cult, Inference and Propensity
2. Subhasita Samgraha - 3, The Intuitional Science of the Vedas – 6
3. Subhasita Samgraha - 19, The Supreme Aesthetic Science and the
Cult of Devotion
4. Subhasita Samgraha - 4, The Chariot and the Charioteer
5. Abhedajiṋána and Nirvikalpa Samádhi
6. Tattvika Praveshika, Some Questions and Answers on Ananda Marga
Philosophy
7. Ananda Marga Ideology & Way of Life - 9, Tantra and Sádhaná
8. Ananda Vacanamrtam - 33, Savikalpa and Nirvikalpa Samádhi
9. Subhasita Samgraha - 19, The Supreme Aesthetic Science and the
Cult of Devotion
10. Ananda Vacanamrtam - 7, Devotion Is the Life-Force of a Devotee
11. Ananda Vacanamrtam - 23, Samádhi, Senselessness and Sleep
12. Caryacarya - 1, Sadhana, pt# 8
13. Idea and Ideology, Mind, Práńendriya and Vrtti
~ Legal Notice ~© 2016 Ananda Marga Universal Forum. All rights reserved. Ananda Marga Universal Forum content is the intellectual property of Ananda Marga Universal Forum or its third party content providers. Ananda Marga Universal Forum shall not be liable for any errors or delays in content, or for any actions taken in reliance thereon. Any copying, republication or redistribution, part or full, of Ananda Marga Universal Forum content, including by framing or similar means, is against the court of law and expressly prohibited without the prior written consent of Ananda Marga Universal Forum.
== Section 2: Links ==
