Baba
Hell in mind
Namaskar,
We should always keep in mind that Parama Purusa is the constant companion of all - whether they be happy or sad, health or sick etc. He graciously remains with everyone, always. Here following is a series of Guru’s teachings—along with their explanation—about heaven and hell.
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Degenerated status of mind vs. elevated status of mind
The human mind is sometimes in a degenerated state and sometimes in an elevated state. When people are moving towards spirituality that reflects an elevated state of mind, and when attracted by those negative propensities that is a lower, degenerated mind.
There are seven lower stages, or degrees of degeneration. There are some who are so degenerated that they commit crimes and harm others. Yet when confronted, they justify their wrongful actions. They say, "This is the way; everybody is doing like this; so accordingly I am doing the same." Their mind is very low—they do not understand their own darkness. This is an example of that lower side that is hell.
Then there are those whose minds are very bright. Day and night they are working for the service and welfare of others. They are dedicated to pleasing Parama Purusa and working for the upliftment of all. Such persons are established in sentient thoughts and their mind remains in a blissful state. They are in svarga.
Mind in lower layer is hell
In this next section, Baba uses the directions "up" and "down" as metaphors to refer to a state of mind, i.e. high mind versus low mind. Baba makes it very clear that hell is a degraded status of mind. Here below is an English summary of the original Hini from Ananda Vacanamrtam—24, Átmatiirtha, Hindi, p.167:
Those human beings who do not do sadhana for their spiritual development, they are sure to get degenerated. Because in this universe, nothing is immobile. Whether one likes it or not, one has to move. So those who are not doing the sadhana of moving upward, they will not remain where they are. Rather they will fall down. Because, they will have to move. If one does not go up, then one has to go down. There are seven layers of the mind, towards the downwards direction also. -Tala, atala, vital, tala'tala, pa'ta'la, atipa'ta'la, and rasa'tala. Those human beings who are crude minded, reach in hell-- rasa'tala. That is the lower-most stage. Such a human being is not human. Nor is he an animal. The stage such a person is lower than an animal…When human beings get completely degenerated, then they create logic and reasoning in the favor of their sinful deeds. So you think carefully. That is the stage of cimmerian darkness where human beings cannot see their own hand. Because they are surrounded by anda tamisra', lower most of lower lokas, rasa'tala. This is the path of degeneration. (English summary)
Here Baba further describes that stage of degeneration. The following is an English summary of the original Hindi, Ananda Vacanamrtam—19, Svarga aor Naraka, MGD 18 May 1980 Varanasi, Hindi, p.12
Those who have a human body but their deeds are not humane, what is their stage? Their body is in bhurloka, but their mind is far lower than bhurloka. After such demise they do not get human form. Instead they will be crudified a become like wood, bricks, and stone. These are all truth—logical things. But the tales of heaven and hell, vahista-dozalokha is just gossip talk. (English summary)
By the above teachings it is clear that heaven and hell do not have any physical existence. They refer to a stage of mind. When one does sadhana and feels the proximity of Parama Purusa, one is in the higher world. And when the mind is degenerated, selfish, and engaged in heinous and sinful activities, they are a creature of hell.
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Example of hell
In the following quotes, Baba talks in such a way about hell that some people may get confused and wrongly conclude that hell is one physical place.
Ananda Marga ideology states, "U'ta'mrtasyesha'no: He is not only the Lord of heaven, He is the Lord of hell also. U'ta' means hell. So even a sinner of hell should not become mentally disturbed because the Lord of hell is with him." (1)
Ananda Marga philosophy says, “The loving inspiration of Shiva made those mute people eloquent, and they proclaimed with a sweet smile on their faces, Hararme pitá Gaorii mátá svadeshah bhuvanatrayam [“Shiva is my father, Párvatii is my mother, and the three worlds of earth, heaven and hell are my native land”].” (2)
Here is an English summary of Baba’s original Hindi teaching from Ananda Vacanamrtam—19, p.10:
Svar-loka means manomaya kosa. The feeling of pleasure and pain happens in this loka. Svah + ga = svarga. Svaloka is the subtle mind. And manomaya kosa means mental state. (English summary)
Metaphor of hell: pitch dark, no sunlight
Here below Baba is giving an analogy about hell by stating it is a place that does not receive any sunlight. Here is an English summary of the original Hindi, (Ananda Vacanamrtam—9 (H)):
Asuriya nam...Narak is the loka of the dark world. That means the effulgence of the sun does not reach there. It is always surrounded with cimmerian darkness. Darkness so deep that human beings cannot see themselves. Such a deep darkness is called "anda tamisra'", where a human being cannot see oneself, or others. Is this a type of hell? Yes, where there is no effulgence, those who are covered by cimmerian darkness. Those who do not do spiritual practice, those who do not do sadhana, they move towards this loka of cimmerian darkness -- rasatala, hell. Uta means hell. In hell, there are seven layers: Tala, atala, vital, tala'tala, pa'ta'la, atipa'ta'la, and rasa'tala. (English summary)
In the above teaching, Baba's use of the term 'hell' refers to a poor mental state. It is akin to describing someone as, “That person is negative.” It does not mean that if you bring a north pole (positive) magnet near him then it will stick to that person. Because, you are not referring to that person’s physical body as being negative. It is his mind that is negative.
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Or if you say, “That person is crude”, it does not mean that if you touch him or bring a hammer to his body, his body will be like stone. Because you are not referring to his body; it is his mind which is crude. Or if you say, “He is soft”, it does not mean that person's body is soft. Rather his mind is soft.
And when referring to someone's dogmatic outlook, then you may say, “That fellow is blind.” In that case you do not mean that the person is physically blind. Rather you mean that he is mentally blind and does not have a sense of discrimination (viveka).
So the above descriptions refer to a person's state of mind—not their physical existence. Similarly, Baba explains that hell is a state of mind. It is not something physical. But rather, it is a mental state.
In our Ananda Marga, Baba poignantly guides us that there is neither a physical place known as heaven nor hell.
Ananda Sutram states: “Na svargo na rasátalah."
"There is neither heaven nor hell.” (3)
Fictitious dogma of heaven & hell—Hinduism, Christianity, & Islam
In the Semitic religions like Christianity, they wrongly believe that after death one goes to heaven or hell. Virtuous persons go to heaven and enjoy and indulge in the “rewards” of heaven where they are greeted by numbers of young women who will satiate and serve them. For eternity one will bask in the glories of heaven. In contrast, sinners go to hell where they will burn eternally in the hell fire. Thus in Christianity, Judaism, Islam etc—both heaven and hell are places where one goes after death and one remains there eternally.
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On the other side of the spectrum, Hindus also wrongly believe in the existence of heaven and hell but they do not think that one stays there forever. Rather one remains in heaven or hell until either their virtues or their sins are exhausted. Then one will take rebirth in an appropriate body. This cycle of life → death → heaven or hell → rebirth goes on until one achieves final emancipation, or moksa—according to the Hindu approach. And many other religions give credence to the existence of heaven and hell as well.
Baba is Parama Purusa and He always tells the perfect truth; He is beyond time, place, and person. He is the controller of everything. And in our Ananda Marga we do not give any credence to the actual existence of heaven or hell. Just they are states of mind.
For instance, there are some people who think, "nobody loves me", or "this world is coming to an end—doomsday", or "I am lost and disconnected and hate this world." Those harboring such thoughts in their mental plate—in their subconscious mind—are in hell. This type of thinking brings much suffering and leads people to the brink of devastation. All because their subconscious mind is polluted.
In contrast, there are established sadhakas who constantly think, "I am the child of Parama Purusa and He is always helping me & taking care of me", or "I am the disciple of Lord Shrii Shrii Anandamurtiji and I have come on this earth to propagate His glory." Such bhaktas are in heaven because their subconscious mind is always absorbed in the Divine.
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Conclusion
It is clear that these worlds, heaven and hell, have no physical existence. They refer to a stage of mind. When one does sadhana and feels the proximity of Parama Purusa, one is in the higher world. And when the mind is degenerated, selfish, and engaged in heinous and sinful activities, they are in hell.
Here is an English summary of Baba’s original Hindi teaching from Ananda Vacanamrtam—19, p.10:
Svar-loka means manomaya kosa. The feeling of pleasure and pain happens in this loka. Svah + ga = svarga. Svaloka is the subtle mind. And manomaya kosa means mental state. (English summary)
In Him,
Sundar
References
1. Subhasita Samgraha - 11, Who Is the Liberating Entity of Human Society
2. Namah Shivaya Shantaya, Shiva in the Song of Shiva (Discourse 19)
3. Ananda Sutram, Sutra 2-20
== Section 2: Prabhat Samgiita ==
Please tell me who that is
Note: Only those who sincerely practice the 6th lesson of sahaja yoga meditation can realise this song in the depths of their heart.
PS Intro: In this song the sadhaka is talking with Parama Purusa, but in an indirect manner. In these types of songs, sometimes people get confused and conclude that the sadhaka is having a conversation with another aspirant etc. But that is not the case. Rather, the bhakta is communicating with Parama Purusa - using indirect language. And verily, on certain occasions, some Wts and margiis also used to speak with Baba indirectly, using the 3rd person grammatical construction. For instance, they did not like to address Baba directly using the term You, i.e. “Baba, You are all-pervading.” Rather they would address Him and say, “Baba, is all-pervading and He knows everything.” So in the below composition, the sadhaka is using the same approach and communicating with Parama Purusa using indirect language.
"Ámár e marma viińáy, sur bhare deya ke go daradii..." (Prabhat Samgiita #4503)
Purport:
Who is that kind hearted love personified Entity filling the viina of my heart with sweet blissful tunes. Please tell me who that is. The bulbuli bird of my mental rose garden longs for Him incessantly.
The loving spring month is still far: It has not come yet; it still hides in spiritual heaven. That Great Entity has made the river of divine love flow with the beha'g tune, with such charm and affection and with the flower pollen of prema.
Who is that most close and loving Bandhu, the very infinite ocean of nectar (bliss), yet He resides in that far distant land. He takes advent in my soul and fills each and every moment with sweetness. In the charming lane of my mind, He is making me spiritually intoxicated with His flute.
Who is that unparalleled Entity Who is so kind and stole my heart...
Notes for Prabhat Samgiita #4503:
[1] Bulbuli: In this song, the bhakta's heartfelt feeling and mental longing for Parama Purusa is expressed by the sweet call of the bulbuli bird*.
[2] First Stanza: When Parama Purusa showers His infinite blessing He fills the heart of the bhakta with longing for Him - He pulls his heart. In that case the bhakta's heart becomes completely restless and just longs for Him. Except Him, his core knows nothing else. And that deep longing for Him is what is known as bhakti. Through poetic language of this first stanza, that idea is expressed.
[3] Second Stanza: By His auspicious advent, Parama Purusa, Baba, has brought the spiritual kingdom onto this dusty earth and flooded the bhakta with heavenly bliss. By His competition, the sadhaka has very easily realised what supreme prema is and how sweet and blissful that Cosmic Entity is. This is the overall idea of the second stanza.
[4] Third Stanza: Although Parama Purusa resides in satyaloka - i.e. in that far distant land, He has magnificently taken advent on this dusty earth and made spiritual life accessible to that bhakti. He has filled the aspirant's heart with bliss, It is His grace. By His august arrival the bhakta has come to know what Divinity is. That is the essence of the third stanza.
* Bulbuli: Nightingale bird, common name for members of the family Pycnonotidae, comprising 119 species of medium-sized, dull-colored passerine birds with short necks and wings, native to Africa and South Asia. These are noisy, gregarious birds with often beautiful, striking songs.
Note: Only those who sincerely practice the 6th lesson of sahaja yoga meditation can realise this song in the depths of their heart.
PS Intro: In this song the sadhaka is talking with Parama Purusa, but in an indirect manner. In these types of songs, sometimes people get confused and conclude that the sadhaka is having a conversation with another aspirant etc. But that is not the case. Rather, the bhakta is communicating with Parama Purusa - using indirect language. And verily, on certain occasions, some Wts and margiis also used to speak with Baba indirectly, using the 3rd person grammatical construction. For instance, they did not like to address Baba directly using the term You, i.e. “Baba, You are all-pervading.” Rather they would address Him and say, “Baba, is all-pervading and He knows everything.” So in the below composition, the sadhaka is using the same approach and communicating with Parama Purusa using indirect language.
"Ámár e marma viińáy, sur bhare deya ke go daradii..." (Prabhat Samgiita #4503)
Purport:
Who is that kind hearted love personified Entity filling the viina of my heart with sweet blissful tunes. Please tell me who that is. The bulbuli bird of my mental rose garden longs for Him incessantly.
The loving spring month is still far: It has not come yet; it still hides in spiritual heaven. That Great Entity has made the river of divine love flow with the beha'g tune, with such charm and affection and with the flower pollen of prema.
Who is that most close and loving Bandhu, the very infinite ocean of nectar (bliss), yet He resides in that far distant land. He takes advent in my soul and fills each and every moment with sweetness. In the charming lane of my mind, He is making me spiritually intoxicated with His flute.
Who is that unparalleled Entity Who is so kind and stole my heart...
Notes for Prabhat Samgiita #4503:
[1] Bulbuli: In this song, the bhakta's heartfelt feeling and mental longing for Parama Purusa is expressed by the sweet call of the bulbuli bird*.
[2] First Stanza: When Parama Purusa showers His infinite blessing He fills the heart of the bhakta with longing for Him - He pulls his heart. In that case the bhakta's heart becomes completely restless and just longs for Him. Except Him, his core knows nothing else. And that deep longing for Him is what is known as bhakti. Through poetic language of this first stanza, that idea is expressed.
[3] Second Stanza: By His auspicious advent, Parama Purusa, Baba, has brought the spiritual kingdom onto this dusty earth and flooded the bhakta with heavenly bliss. By His competition, the sadhaka has very easily realised what supreme prema is and how sweet and blissful that Cosmic Entity is. This is the overall idea of the second stanza.
[4] Third Stanza: Although Parama Purusa resides in satyaloka - i.e. in that far distant land, He has magnificently taken advent on this dusty earth and made spiritual life accessible to that bhakti. He has filled the aspirant's heart with bliss, It is His grace. By His august arrival the bhakta has come to know what Divinity is. That is the essence of the third stanza.
* Bulbuli: Nightingale bird, common name for members of the family Pycnonotidae, comprising 119 species of medium-sized, dull-colored passerine birds with short necks and wings, native to Africa and South Asia. These are noisy, gregarious birds with often beautiful, striking songs.
== Section: Important Teaching ==
History & importance of injection
Ananda Marga teachings guide us, “Nowadays, in those cases where there is difficulty getting the desired effect by swallowing the medicine or ingesting it in some other way, or where the effect is delayed, the system of introducing the medicine into the body through injection is widely prevalent. If anything is injected into the body through a needle it is called súcikábharańa. Súcikábharańa existed in Ayurveda in ancient times to a small extent, but this science could not advance much in those days, chiefly due to the influence of certain superstitions among the people at that time. They did not want to allow anything into their bodies through injection, so this science remained unappreciated. Nowadays it is possible to save the patient's life with injections in the case of diseases that are difficult to cure or treat, or in the case of life-threatening disease. Thankfully, modern practitioners of Ayurveda and Homeopathy, willingly or unwillingly, have accepted the use of needles and themselves use them. Now let us return to the matter of kulyá. Those medicines that need to be kept dry, but which are difficult to make into tablets, were preserved as powders. Medicines preserved as powders are called cúrńa in Ayurveda, for example, bháskara salt cúrńa, gámbharii múla cúrńa, gud́ucii sharkará cúrńa. Medicine preserved in powder form is also called kulyá." (1)
Reference
1. Shabda Cayanika, Kulya to Kuvela (Discourse 34)
== Section: Important Teaching ==
Way to purify the mind
Ananda Marga philosophy states, “People who have fascination or temptation for any material object, can gradually remove that mental pollution arising out of selfish [motives] by adopting just the reverse course. Those who are very greedy for money should form the habit of charity, and they can serve humanity through such a practice. Those who are angry or egoistic should cultivate the habit of being polite, and they should serve humanity through that practice. Therefore, only selfless service to humanity and the efforts to look upon the world with a Cosmic outlook alone can lead to establishment in mental shaoca.” (1)
Note: There are various types of pollution in the mind. Those stains could be removed using the opposite tool. When fighting with darkness you have to use a torchlight. You cannot fight darkness with more darkness. To fight against greed, anger, ego etc, one should overcome these by adopting the opposite approach of generosity, kindness, and selflessness. The central idea is that if any vrtti is encouraged it grows. The only way to neutralise it and keep it in check is by encouraging the opposite idea.
Reference
1. A Guide to Human Conduct, Shaoca
== Section 3: Links ==
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