Wife was not nervous but...
Note: Some people say that all Baba’s
discourses from the 1950’s, i.e. before His discourses were recorded,
were printed in a flawless manner. But this below letter is clear-cut
proof that those early discourses were also mishandled by those
in-charges as the printed book contains errors.
Namaskar,
Here is a unique story from the Mahabharata era that has great spiritual
significance. In His below story, Baba recounts how Lord Krsna was
received and fed by Vidura's wife. Bear in mind that all along the theme
of this discourse is how one should look upon all as the Supreme. That
is the teaching Baba is depicting in this story.
To that end, Baba demonstrates how Vidura's wife was so deeply ensconced
in Brahmabha'va that she fed banana peels, not the actual bananas, to
the Lord. By His grace, her mind was so immersed in a mystical feeling
for the Lord that she could not differentiate between the banana and the
peel. She was seeing all as Brahma. That is the unique teaching which
Baba is conveying in this story.
Unfortunately, when you read the story you will notice that the
publishers have misrepresented Baba's teaching. The real theme of the
story is that Vidura's wife was wholly immersed in Brahmabha'va, and for
this reason she served the banana peels to Lord Krsna. And Lord Krsna
happily ate them because of her deeply loving mindset. But the
publishers misrepresent this entire scene blaming that she served the
peels to Lord Krsna because she was nervous.
https://anandamargauniversal.blogspot.com
See here how Tiljala Publications wrongly depicted the story
As His disciples we have to fully ensure that all Baba's divine
teachings are properly presented for humanity. This letter examines one
deeply significant story that is utterly misportrayed due to serious
error in publication. Here we examine that section.
Tiljala Publications prints wrong things in book:
"Both Yudhisthira and Duryodhana had invited Lord Krśńa to
their respective houses for dinner. While on his way there, Shrii Krśńa
entered the house of Vidura. At that time the great Vidura was not at
his house. Vidura’s wife was of very limited means and became nervous
on the sudden appearance of Shrii Krśńa. She did not know how to give a
proper reception to Lord Krśńa and there was no food in the house
except bananas. Therefore, after washing His feet she seated the Lord
and began to skin the bananas, and feed Him as she inquired about His
welfare. Meanwhile the great sage Vidura returned home. He saw the Lord
Krśńa sitting and his wife, fully absorbed in [Brahmabha'va] feelings,
feeding Him the skins of the bananas. Krśńa was eating so happily, that
it seemed as if He had never tasted a more delicious food. [Due to his
low mind,] Vidura was greatly pained to notice the folly of his wife and
asked: “What are you doing? You are feeding banana skins to the Lord
instead of bananas.” Vidura’s wife [lost Brahmabha'va and] was taken
aback and started apologizing for her faults. Vidura also implored. “O
Lord, Thou hast taken a good many banana skins; do kindly oblige this
poor woman by taking a few bananas.” But the Lord said, “Vidura! My
stomach is full now. These banana-skins [due to Brahmabha'va] had such
an exquisite flavour that there could be no superior food. So long as
your wife, forgetting all differences, was feeding me, ‘I’ was there,
but now [Vidura’s wife lost Brahmabha'va] that the difference between
the banana and its skin has intervened, ‘I’ is not there. This is a
small story, but it is very instructive. There are no differentiations
before the Lord." (1)
The real theme of the story is that Vidura's wife was wholly immersed in
Brahmabha'va, and for this reason she served the banana peels to Lord
Krsna. And Lord Krsna happily ate them because of her deeply loving
mindset.
Sadly Tiljala Publications [TP] completely missed the boat on this. TP
writes that Vidura's wife fed banana peels to Lord Krsna because she was
nervous. But if that is true, there is no value to the story. If it was
due to her worldly confusion and lack of spiritual feeling that the
banana peels were served, then the story is useless in depicting Baba's
stated theme of Brahmabha'va. So TP's published version is way off the
mark. The story is not useless rather it is perfectly suited for one
clear reason. Vidura's wife was fully ensconced in Brahmabha'va. She
could not see or feel any differentiation - she was seeing all as
Brahma. That is what Sadguru Baba wishes to convey by the above story.
Note: The Bengali version from AM Ideology parts 1 - 4 (p. 89-90) has
been printed properly, only they ruined it in the process of
translation. The English edition was treated as the step-child.
Unique quality of Baba's discourses
As the Sadguru, Baba's divine teachings are wholly unique - in a number
of ways. One quality is that His each and every discourse follows a
particular thread. There are never any irrelevant words, passages, or
stories in any discourse. Every word and paragraph logically builds upon
the one before it. Only the Sadguru can present an entire body of
philosophy and literature in such a rational, seamless, and lucid
endeavor.
In His discourse entitled, "The Form of Sadhana", Baba is poignantly
presenting the importance of Brahmabha'va, i.e. seeing all as the
Divine. This is how Baba guides us to live in this world. We are not to
fall prey to any type of differentiation. Rather, we are to ensconce the
mind in His ideation and see all as Brahma. That is the clear-cut theme
of this discourse. To illustrate this theme Baba has presented the
above story about the wife of Vidura receiving Lord Krsna.
https://anandamargauniversal.blogspot.com
Vidura's wife not nervous, but ensconced in Brahmabha'va
Thus, there is a grave error in the published version of this story. The
main point of the story is that if one has Brahmabha'va then they will
not see any differentiation; they will see Brahma in all directions.
They will never see a rock as rock, or a banana peel as a banana peel.
They will see everything as the Divine.
Baba has told this story in this discourse to represent this theme of Brahmabha'va.
The wife of Vidura was a great bhakta who had great love for the Lord.
She was graced with a high degree of Brahmabha'va. So when she saw Lord
Krsna enter her home then by His blessing her mind became established in
Brahmabha'va. She was fully absorbed in madhuvidya and could not see
any differentiation. She saw all as Brahma as her mind was completely
focused on Lord Krsna.
That is why she was ensconced in Brahmabha'va when feeding Lord Krsna
and could not differentiate between the banana peels and the actual
banana. She thought that everything is Brahma. With this ideation, she
was able to serve and satiate Lord Krsna. That is the teaching Baba is
giving in this story.
But all of this was lost on the publishers. TP wrote that the wife of
Vidura was "nervous" and in that nervousness she made a silly mistake
and accidentally served Lord Krsna the banana peels. In that case the
story is just about one mundane blunder, not about Brahmabha'va.
But that is not what Baba is teaching in this discourse. Baba is
teaching the importance and beauty of Brahmabha'va and the story of
Vidura's wife is an excellent example of this. In the front of the Lord
and immersed in His ideation, she saw no differences. In her heart and
mind, she was blessed with the feeling and realisation that everything
is Lord Krsna, and that in this way she could best serve and please Him.
It was only when her husband came home that her mind was shaken from her
deep state of bhakti and worldly differences were created. That is why
we can understand she was a greater bhakta than her husband because she
was fully lost in the thought of the Lord and saw all as Krsna. Whereas
Vidura did not have that degree of bhakti.
https://anandamargauniversal.blogspot.com
Conclusion
Baba's every discourse perfectly follows and embodies a particular
theme. The theme of the discourse, "The Form of Sadhana", is
Brahmabha'va. All the stories and passages reflect this idea. It is
unfortunate that the error was made by TP in recounting the deeply
mystical passage about Lord Krsna's arrival in the home of Vidura. The
correction should be made at the earliest.
Namaskar,
In Him,
Harishankar
Some people claim that since those early AM books from the 1950s predate the formation of Tiljala Publications [TP], then TP is not responsible for the accuracy of those titles. But that is completely off the mark. Wherever there is any mistake in any AM book, regardless of when and where it was published, TP’s bounden duty is to fix that error. That is why they are constantly updating those books. Everyone is aware that TP is engaged in this endeavor. Verily, TP openly states this. But they could not do their job properly, and that is why sadhakas have the right to point out TP for their sloppy work.
More proof how this discourse is about Brahmabhava
In that same discourse, directly after telling the above story about Vidura's wife feeding bananas peels to Lord Krsna, then Baba recounts the following episode.
Ananda Marga philosophy says, "Lord Shankaracharya was an erudite scholar. He has over-thrown Buddhism and revived Brahmanya religion, but there was a lack of full harmony between his principles and practices. Once after having a dip in the Ganges at Kashii, he was returning towards the road and he saw an untouchable walking with a number of dogs. For fear of his body being touched he attempted to bypass them. Then the untouchable said: “O Lord! Is this the result of your principle that there is only Brahma and nothing else? You are known by the name Brahmajináni. The feeling of differentiation is developed even by treating a pariah as mean.”" (2)
Here in this passage, Baba wants to describe how in his philosophy Shankaracarya states that everything is Brahma, but that he himself was not up to the measure of his own philosophy. Shankaracarya's mind was not imbibed in Bramhabhava as He himself did not see the so-called untouchable as Brahma, but rather as a member of the so-called lowest caste of India. That is why the so-called lowly Harijan is mocking the great scholar Shankaracarya.
In contrast, Vidura's wife was indeed ensconced in Brahmabhava; by Lord Krsna's blessing she saw everything as the Supreme and could not differentiate between the banana peel and the banana. Shankaracarya's mindset was different and that is why he did not view that so-called untouchable as the Divine.
That said, the theme of both of these stories is exactly the same. When one imposes the idea of Brahmabhava and begins to view all as Brahma, then once they truly realise that ideal they can no longer differentiate between one expression and another. To them, everything really is Brahma. But when one has only theoretical knowledge of this - as in the case of Shankaracarya - then one can differentiate.
So indeed by the above passages, any reader can clearly understand that Baba is following His set theme for the discourse: Brahmabhava.
Namely, when one is established in second lesson, then they do not differentiate between so-called caste distinctions. One does not view others as so-called untouchables, nor Hindus, nor Muslims, nor does one find distinctions between banana peels and bananas. In that state all are Brahma. That is the proper spirit of madhuvidya, i.e. second lesson, i.e. brahmacarya.
Yet this all falls on its face if the reason why Vidura's wife fed banana peels to Lord Krsna was because she was nervous. In that case, there is no value to the story. If it was due to her worldly confusion and lack of devotional feeling that the banana peel was served, then the story is useless in depicting Baba's stated theme. But that is not the case. The story is not useless rather it is perfectly suited for one clear reason. Vidura's wife was fully ensconced in Brahmabhava. She could not see or feel any differentiation. That is what Baba wishes to convey by the above story.
Theoretically thinking that everything is Brahma is the initial approach and when one is really established in that idea, by His grace, then that is akin to the story about Vidura's wife feeding the banana peels to Lord Krsna.
Unfortunately, the publishers could not grasp this subtle matter, and instead got caught up in the worldly theory that she was nervous and thus committed a typical, type of mundane blunder. This is their wrong way of presenting the story.
But again, Baba's every story has exact meaning and relevance to the discourse at hand. That is why we can be cent-per-cent sure that the story is not some useless tale but rather a deeply devotional portrayal how the best way to please and satisfy the Lord is to ensconce oneself in the deeply devotional ideation of Brahabhava.
If you think she was nervous
then all accounts of samadhi are cases of epilepsy
To accept that the wife of Vidura was nervous and for that reason served the peels to Lord Krsna is akin to stating that the only reason sadhakas entered altered states in Baba's presence was because they were all patients of epilepsy and were undergoing seizures. In both instances the one providing the analysis seeks out mundane worldly excuses and wholly misses the great spiritual cum devotional import.
How to solve this publication error
The above story about Vidura's wife needs to be corrected and updated in the discourse "The Form of Sadhana" (Subhasita Samgraha part 1) and in the electronic edition of Baba's books. The story needs to reflect the fact that she was blessed to have full realisation of Brahmabhava; it was not that she was nervous.
The old line stated:
"Vidura’s wife was of very limited means and became nervous on the sudden appearance of Shrii Krśńa."
The new line should be:
Vidura’s wife was simple and had a high degree of bhakti and was blessed with Brahmabhava on the sudden appearance of Shrii Krśńa.
Those in Publications should make a note of it and all sadhakas of the Marga should clearly understand this passage and make the correction in their own book.
How Baba introduces the story
Directly before telling the story of Vidrua's wife receiving and feeding Lord Krsna, Baba presents the following guideline.
Ananda Marga philosophy says, "Meanness must be shunned, because this is the sádhaná for the Infinite. Feelings of differentiation are a great impediment. The feelings that a particular person is a Muslim, another a Hindu, yet another a Brahman and the fourth a Vaeshya come from mean thoughts. When every living being is a manifestation of Brahma, how can you know yourself, without shedding these differentiating feelings? No one is high and no one is low...Differentiating feelings are the principal obstacles in the path of sádhaná and an elevated position cannot be attained without annihilating them. There is a story in the Mahábhárata." (3)
Thus, we can clearly understand that this entire discourse is about imposing the idea that everything is Brahma, i.e. attaining a stance of Brahmabhava, and gaining perfection in second lesson - madhuvidya - that all are the Supreme. If one is established in that state of mind there is no differentiation of high and low - Hindu and Christian etc - all are looked upon as Brahma.
Naturally then, the story that Baba is about to present will beautifully highlight this theme. Any other type of story would only derail or undermine the entire flow of His discourse.
References
1. Subhasita Samgraha - 1, The Form of Sadhana
2. Subhasita Samgraha - 1, The Form of Sadhana
3. Subhasita Samgraha - 1, The Form of Sadhana
*
* *
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 ==
Today You have come
“Raungiin svapan maner matan, rúpa nilo áji dharańiite…” (Prabhat Samgiita #0318)
Purport:
The colourful dream which I was weaving since ages became a reality today on this earth. Since long I was contemplating that Parama Purusa will take advent as Mahasambhuti, and come before me in human form as my nearest One. That vision has been fulfilled, by His grace. He is here, and my mind rushes towards Him - dancing. All the obstacles have been smashed. My thoughts are drawn to Him in countless ways, in various memories. It is His exquisite charm.
Prabhu Baba, I love only You - only You I hold dear. My Compassion-Personified Entity, I adore You. In a secret corner of my core, in a lonely place, I always hear Your melodious flute, omnkara, as well as Your whisperings of assurance. In divine intoxication, under a serene sky, I listen to Your heart touching song which is coming from far away in the spiritual realm, and sing Your name.
Parama Purusa, I am constantly looking only towards You - no one else. I rely on You exclusively. You are my polestar. I fully depend on You in turbulent, cyclonic winds, thunderstorms, and lightning. You are my Saviour. In my bad times, in cimmerian darkness, hail storms, floods, earthquakes, fires, and emergencies, and in all my awful moments, as well as good times, I ask for Your mercy. Baba, my days and nights come and go remaining with You, as my golden and best time of life...
Note for Prabhat Samgiita #0318:
[1] Omnkara: In this below quote, Ananda Marga philosophy is describing how a sadhaka gets pulled headlong towards Him once they hear that divine sound, onmkara. It is all due to the grace of the Supreme.
Ananda Marga philosophy says, "The spiritual aspirant hears the various sounds of onm'ka'ra or pran'ava At various stages, during deep sa'dhana', during sweet sa'dhana'. The sound is called muraliidhvani. The sa'dhaka becomes mad because of this sound and goes deeper and attains Ra'dha' bha'va more and more, and rushes headlong forward...At that time one does not think at all about what people will say. One knows only that 'I and my Is't'a exist'." (1)
References
1. Discourses Krsna & The Giita, 15 January 1980, Kolkata
== Section 3: Important Teaching ==
History of washing
Ananda Marga philosophy states, ”Regarding the Sixteen Points, it was
said that ácárya/ás or senior persons would see if you were observing
them properly or not. Similarly, I gave a directive to all that they
should keep watch on one another. No one will exempt anyone else
regarding the Sixteen Points.” (1)
Because Sixteen Points is an essential part of our existence, it is
helpful to have more information about these pointed guidelines. Here
below are some of the historical, social, and practical aspects of the
first point of 16 Points.
Long ago in India, thousands and thousands of years ago, various rishis
and seers of the society introduced the idea that water plays an
important role in life - especially for health, hygiene, and proper
maintenance of the human body. And people introduced the idea to the old
Indian society that water should be used for washing before and after
meals, before cooking, and those rishis also told that one should wash
with water after passing stool as well as after urination etc.
And we have to remember that this was all given in that pre-historic era
when the general population around the globe was hardly even aware
about hygiene; rather, people were more involved in animalistic ways of
living. In that historical context, those rishis introduced certain
sentient habits.
So since long these practices were established in India. Yet over the
course of time, degeneration occurred and the general populace lost the
idea of using water after urination. But the practice of washing the
backside with water after defecation did not get lost - primarily
because people understood that it was obviously dirty. So people were
conscious about that aspect. That was the case in old India and that
continued up to the present time.
Ananda Marga philosophy states, ”Regarding the Sixteen Points, it was
said that ácárya/ás or senior persons would see if you were observing
them properly or not. Similarly, I gave a directive to all that they
should keep watch on one another. No one will exempt anyone else
regarding the Sixteen Points.” (1)
Reference
1. Ananda Vacanamrtam - 23, Silent Action
== Section: Important Teaching ==
Cause & solution of brain drain
Prout philosophy guides us, "If the common people and the meritorious people are treated as the same, the capable people will not be encouraged to develop their higher potentiality. This is the reason why the brain drain is happening in India. When talented people leave India, they leave it for good. Providing special amenities for those with special capabilities will stop the brain drain."
"PROUT's approach is to guarantee the minimum requirements for all, guarantee maximum amenities for all and guarantee special amenities for people with special capabilities. This approach will ensure ever increasing acceleration in the socio-economic sphere. The question of retardation does not arise; even the question of maintaining speed does not arise. There must be acceleration."
Prout philosophy states, "Acceleration is the spirit of life, the spirit of existence, the spirit of the existential faculty. One may not be a genius, one may simply be a member of the ordinary public, and not properly accepted or respected by all, but even then one will get the minimum requirements and maximum amenities in an ever increasing manner according to the environmental conditions concerned, according to the demands of the day."
"So what is the significance of this new approach?"
"1) Minimum requirements are to be guaranteed to all."
"2) Special amenities are to be guaranteed to capable people. Special amenities are for people of special calibre as per the environmental condition of the particular age." (1)
Reference
1. Prout Nutshell - 17, Minimum Requirements and Maximum Amenities
== Section 4: Links ==
Recent postings
Other topics of interest
