Baba
Like & dislike
Namaskar,
This whole letter is deeply linked with doing sadhana and attaining Him. As we all know, He is the abode of Bliss; He is that most subtle Entity; and, He is the Divine One. In that case, we should best understand how we can all march towards Him and get Him. To do that, one should be familiar with the inherent tendencies and status of their own mind.
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Why people have different interests
In this trifarious world, there are so many different activities and various engagements. And, regarding all those activities and engagements, everyone has their own likes and dislikes. This is the natural pattern of this worldly existence.
Some say they feel good doing this, or they feel bad doing that. Some say that doing sadhana is boring and that it makes them feel sleepy, whereas some say that their mind gets concentrated when they go to the movies or when they sit at the computer and do email. Some say they feel energised when they play football and when they go hiking; and, others express that they get tired when they study biology or read philosophy. Some say they are at their best when they sing kiirtan ,and others say they like going to the market and gossiping with the people all day long etc. Hence, people have so many interests and disinterests-- so many likes and dislikes.
So the question is, how does it all work? Why does a person like one type of activity and not another? Why is one activity exhilarating for one person, and why is it boring for another? What is functioning in all these circumstances?
From animality to divinity
In our Ananda Marga scriptures, it is well described in countless places how human existence is the movement from animality to divinity. This everyone knows, and in our practical experiences we can see this happening-- both with ourselves and with others.
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Ananda Marga ideology states, "As a created being, everybody in the universe by birth is a pashu, an animal. But the standard of beings is to be exalted towards divinity, towards godliness. A pashu, that is, an animal, becomes man, man becomes god. This process, the process of exaltation, the process of upliftment, from animality to godliness, is your sa'dhana'." (1)
So, to one degree or another, all are on the march from animality to divinity. Some may be moving quickly, some slowly-- but all are moving.
And the key point behind it all is that each and every human being has their own unique psychic stature. Some are closer towards animality, and some are closer to divinity. It all depends on the quality, or standard, of their mind. There are various stages of mind and, not only that, the mind is ever-changing. It is not static.
Two key aspects
So there are two points:
(a) The first is that everyone has their own radius to the Cosmic Nucleus. That means that everyone has their own unique mental make-up. Just as no two snowflakes are exactly alike, similarly, no two human beings are perfectly identical. All have their own special mental characteristics and qualities.
(b) And the second point is that one's mental standard is ever-changing. With each and every breath, one is moving either closer towards divinity-- closer to the Cosmic Nucleus, or one is moving towards animality-- away from the Supreme Hub.
So everyone's mind is unique in its composition or vibration, and each person’s mind is constantly undergoing change. Those are the two dynamics.
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One’s liking matches mental standard (Part 1)
Now, to apply this theory to the practical world, we can say people like activities according to their mental standard. Here Baba gives us one clear-cut example.
Ananda Marga ideology says, "Let's say an alcoholic and a sa'dhu go from Patna to Benares. The sa'dhu will join the company of other sa'dhus on some riverbank, while the alcoholic will locate some pub." (2)
So, according to their mental standard, people engage in the world. That is, those things which are on par with the state of their mind are the activities they like.
Difference between drunkard & sadhu
As Baba explains above, an alcoholic prefers to go to the pub as that matches up with his mental tendency. That is why when he arrives at a new place he will seek out a drinking pub. Hand in hand, that same alcoholic will not like to go to the riverbank and do sadhana with the sadhus because that activity is far above his psychic standard. Doing sadhana will not be of any interest to him, rather the alcoholic may feel bored or even frustrated by it because it is more subtle than his crude mental framework.
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Similarly, the sadhu will always prefer to go to the riverbank to have the satsaunga of other sadhakas etc-- as that is on par with his psychic standard. That sadhu will not like going to the pub and being surrounded by all those alcoholics. The sadhu will find that entire scene at the pub to be quite suffocating and abhorrent because his mind is subtle and accustomed to refined activities like contemplation etc, whereas drinking alcohol and engaging in lewd behaviour is quite tamasik. For that reason, the sadhu will not be attracted to going to the pub because that environment is much cruder than his mental make-up.
One’s liking matches mental standard (Part 2)
So, according to their own mental status, people like a particular activity or not. They neither like things that are above their standard nor below their standard. People like those engagements most which are directly on par with their psychic state-- and doing those things gives them energy and enjoyment. Those activities are suited to their psychic level; therefore they like those things. So the whole equation hinges upon one's own mental standard-- not the activity per se.
Here, the point is that one's preferences in this world are first and foremost based on the quality or status of their own mind. A crude mind will like crude activities whereas a subtle mind will like subtle activities. Everyone's standard is different, and, accordingly, they find physical engagements or psychic pursuits that are pleasing and appealing to them.
Since the mind is always changing-- always going up or down, always contracting or expanding-- that is why people's own interests and passions change. What one likes today one may or may not like tomorrow. And what one did ten years ago one may not have the slightest interest in that activity now. So behind one's likes or dislikes, one's own unit mind is the cause-- not the activity itself.
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Common misunderstanding of sadhana
Some people operate under the misconception that such and such activity is no good because it makes them frustrated or sleepy. There are many who say that sadhana is boring and dry, and that they prefer to do something else with their time-- like computer games or watching TV etc. Should we therefore put the blame on sadhana? Of course not. Because we know well that there are many others who delve deep into the sweet ecstasy and divine enchantment of sadhana. So it is just a matter of the quality of one's own mind. With regards to the intuitional practice of sadhana, the key point to remember is that it is the most subtle of pursuits for the human mind because Parama Purusa is that most subtle Entity. And the whole practice of sadhana is based on the aim of getting Him. So to engage in sadhana, one needs a subtle mind. This every sadhaka understands well. However, for the common people the whole thing-- the whole pursuit of sadhana-- is just a mystery.
The activity is not the problem
Let’s explore this from a different angle. If in the science lab, one tries to see bacteria with the naked eye then one will quickly become bored and frustrated because bacteria are too small to be seen by the human eye. Rather a microscope is needed to see that bacteria. With the help of that microscope, one can deeply engage in experiments with those bacteria etc. and one can make all sorts of observations. Then looking at that bacteria will be interesting and captivating-- all because one has a microscope to see.
Here, the whole point is that the activity itself is not the problem. The activity is what it is-- whether it be reading, kayaking, running, studying, or doing meditation. The activity in and of itself is not the root cause of one's boredom, interest, or frustration etc. Rather, the degree of interest and level of engagement one has with that activity depends upon one's own psychic standard. Therefore, it is not that sadhana makes someone sleepy, rather it is that one's mind is not adequately advanced or sufficiently subtle to properly engage in sadhana. In that case, they feel bored or tired. That is the way it works.
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Conclusion
So it is not the activity that is at fault; instead, it is all dependent on one's psychic standard. That is what makes an activity blissful-- or not. But the peculiar thing is that people never stop to think that it is they who are the cause of their liking or disliking-- not the activity itself. They do not realise that it is their own mind which is the reason behind their enjoyment of a particular activity or not.
Namaskar,
Man mohan
~ In-depth study ~
Ananda Marga philosophy states, "Mano karoti…It is the human mind which is the cause of bondage or liberation. If the mind is in bondage, the person is also in bondage. Similarly, if the mind is liberated the person is also liberated. After all, it is the human mind which engages in auspicious actions." (3)
Everyone should increase their standard
At the same time, as mentioned above, one's mind is always moving and always changing. It is always going up or down. Therefore, no one should feel that they are stuck in the same place forever and ever. Since the human mind is always changing and evolving, human life itself is mobile. Therefore, an activity one likes today, one may not like tomorrow simply because their mind has changed.
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In general society, people's mental standard does not shift that much. It varies within a very narrow range because they are constantly thinking upon the same mundane ideas, in which case there is little room for the mind to grow. Rather, it may even become more crude.
Whereas those on the path of AM can undergo a huge transformation because throughout the day one will engage in subtle pursuits like kiirtan and sadhana and that will help the mind to grow. And the more the mind engages in those spiritual activities, the more the mind becomes adjusted to them. That is why new sadhakas may struggle a lot with sadhana initially, but as they practice regularly their minds dive deeper and deeper into that sublime practice. Their mental structure changes; it becomes more subtle.
So no one should lose hope that sadhana is forever out of their reach. Rather, through ongoing practice and sincere effort, one will certainly become more involved in their meditation. In that case, two things will happen: One will derive more bliss from their sadhana, and, secondly, one will lose interest in those old mundane pursuits. Certainly this is something we have all seen and experienced since coming into Ananda Marga-- since moving on the path of bliss.
Proper “instrument” needed for sadhana
As noted above, Parama Purusa is that highest and most subtle Entity. He is the abode of ecstatic bliss and eternal life. Theoretically, every Ananda Margii accepts this truth, but, in the practical sphere, sadhana may not always be so easy or interesting etc.
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In order to see and feel Parama Purusa, it needs the help of a refined mind– pointed intellect and devotional longing. Otherwise, sadhana will be boring, and one will prefer to do something else. So it is not the activity of sadhana that is the problem per se, rather one needs a proper instrument to engage in that intuitional science of meditation. And that instrument is a refined mind. Just like one cannot rely on the naked eye to see bacteria in the science lab, one needs an instrument, i.e. a microscope.
Shravana, manana, & nididya'sana
Here, one has to remember that trying to do sadhana is itself the best practice for really doing sadhana. It is one's attempt in sadhana that allows the mind to become a proper tool for practicing sadhana and diving into that supreme bliss. That is why Baba encourages and guides us in countless ways to regularly do our sadhana and related practices. In this way, the mind will become more and more subtle and eventually one will gain success. Here, below, Baba Himself explains this endeavour.
Ananda Marga philosophy says, "The Supreme entity is durdasha. In the case of Parama Brahma human beings cannot see Him as easily as they can see the external objects with the help of their eyes because He is 'Oran'niiyan mahato mahiiya'n'. That is, He is smaller than the smallest, yet greater than the great. To see subtle molecules and atoms one requires the help of scientific instruments. Just as one requires an intellectual and scientific vision to conceive of atoms, one needs a spiritual vision to know the Supreme Entity. To attain Him human beings have to take recourse to shravana (constant hearing), manana (constant ideation) and nididya'sana (constant meditation). The Supreme Entity is Gurha, that is, He is lying hidden in the innermost recess of the human entity. To attain Him one must penetrate deep within oneself, and for that the development of an introversial outlook is essential an extroversial outlook will be no assistance. What we call inanimate matter with our extroversial vision is actually a conscious entity if analysed with an integral outlook." (4)
So, from top to bottom, we have to prepare ourselves for doing sadhana by taking sentient food; doing half-bath and asanas regularly; following yama and niyama; having satsaunga; doing manan (thinking of Him), shravan (singing and hearing His name), niddhidhyasana (ideating on Him). All these revolutionary practices transform the mind into a more subtle sphere. And then, by His grace and by directing and channelising our minds towards Him, little by little-- or even very quickly-- the mind will get transformed such that it will be more highly attracted towards Him and have a deep desire to engage in that subtle pursuit known as sadhana.
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Everyone can do sadhana
By practising sadhana and engaging in subtle pursuits, one will develop that desire and capacity to dive more deeply into the sweetness of sadhana-- true meditation. Then the mind will be subtle enough for that divine exchange which occurs in the intuitional practice of sadhana. This is Baba's explicit guideline in so many discourses.
So no one should think that meditation is permanently beyond their grasp or out of their reach etc. And one should not fall into the delusion that true sadhana does not really exist. One should not give up in this way.
We can think of it like this: A human being can contemplate so many things which an animal cannot. Similarly, a spiritually elevated soul can perceive and meditate on subtleties which an ordinary human cannot. So one's duty as a human being is to make the mind more and more refined so that it can easily and smoothly drift into that subtle, blissful world of sadhana.
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One can attain Him within
Here Baba guides us that He lies within and that it is human dharma to attain Him. And, by His grace, all will get success in this mission-- all will experience that eternal bliss of Parama Purusa. This is His expressed guarantee.
Ananda Marga ideology says, " Tilesu Taelam dadhineva Sarpih…He is there in you as the oil is in the oilseed. Crush the seed through Sa'dhana' and you get the oil. Separate the mind from Cognition or Consciousness; and see that His resplendence lightens up your whole inner being. He is like butter in curd ; churn it and He will appear from within. Churn your mind through Sa'dhana' and Parama Purus'a will appear like butter from curd. He is like a subterranean river in you. Remove the sands of mind and you will find the clear and cool waters within."
"Thus it will be seen that for all creatures there is only one desideratum and it is Parama Purus'a. Move inward and you will attain Him--What will you say to Parama Purus'a then ? What should be your prayer ? It should be "O Lord, lead me on the correct path. Let not my intellect be distracted from the path of Truth." You are all the children of Parama Purus'a. You will certainly attain Him. You will not deviate from the path of Truth. To attain Him is your birthright. The meaning of Ga'yatrii chhanda is this-- 'O Lord of this resplendent light that pervades all, let not my mind, my intellect, deviate from truth. Show me the way. Lead me on the correct path. I meditate on thy Divine Effulgence so that my intellect is guided towards You'." (5)
Your victory is assured
By Baba's divine grace, by following the path of AM and sadhana, the mind will become more refined and subtle-- thereby allowing our existence to blossom.
Ananda Marga ideology states, "If the mind is narrow, Brahma sa'dhana' is futile....The narrowness of a unit mind in bondage is removed by the sustained effort to perform sa'dhana' at home and in the society at large. Through the all-embracing practice of sa'dhana' one will achieve the fullest expression of one's potentialities." (6)
Here, below, is Baba's divine guarantee that we will attain Him.
https://anandamargauniversal.blogspot.com/
Ananda Marga ideology says, "All are moving towards the nucleus of bha'gavata dharma. Everyone's individual journey ultimately terminates in Parama Purus'a. Just as the earth is moving around the sun, and the moon around the earth, similarly every individual human being is moving around Parama Purus'a. Your sa'dhana' is nothing but an attempt to reduce the distance between yourself and Parama Purus'a...Establish yourself in that dharma and your victory is assured." (7)
References
1. Ánanda Vacanámrtam Part 1, From Animality to Divinity
2. Ánanda Vacanámrtam Part 3, Superstitions about Death
3. Neohumanism in a Nutshell Part 1, What is Dogma?
4. Tattva Kaomudii Part 3, Integral and Non-Integral Outlook
5. Subháśita Saḿgraha Part 19, Desideratum of Human Life
6. Subháśita Saḿgraha Part 6, All Shine with His Effulgence
7. Ananda Marga Ideology and Way of Life in a Nutshell Part 10, Bhágavata Dharma
== Section 2: Prabhat Samgiita ==
Beyond human conception
"He Prabhu, toma'r liila', bolo ke bujhibe..." (Prabhat Samgiita #1524)
Purport:
O' Prabhu, please tell me who can understand Your divine liila. It is beyond human conception and perception. Baba, You are ava'unmanasogocara - You are beyond the scope of the sensory organs, words, and mind. Baba, in trying to understand You, one's intellect will be defeated each and every step. With their own mind, no one can explain this divine liila of Yours.
O' Divine Entity, in this world so many things happen: The great cosmos swirls through space; meteors shoot across the sky; stars form into constellations; animate and inanimate entities come into existence; and days and nights come and go. Baba, I do not know why. Why the earth and sun exist, that also I do not know. To get all these answers, to know "why", who can tell. Baba, the more I know the more I realise that I am ignorant - that I do not know. The more I know the more I realise that there are entire worlds of things that I do not know. And not only that but what little I do know, that will one day disappear.
O' Parama Purusa Baba, why do living beings come, and why do they go. What is this cycle of birth and death? Unto which unknown destination does the earth, which is full of beauty and flow, move? Who could possibly know the answer to this except You, the omniscient Entity. Baba, this liila is beyond human understanding. If You do not shower Your grace and tell the answer then who will say. Baba, only You are the home of all knowledge and truth.
O’ Lord, please be gracious and do not remain beyond my conception and perception. Please reside eternally in my heart...
Notes For Prabhat Samgiita #1524:
[1] Ava'unmanasogocara: Here Baba gives a very clear explanation of this Sanskrit phrase. "Parama Purus'a is beyond the scope of word and thought - ava'unmanasogocara." (Subhasita Samgraha - 9)
By this we can understand that Parama Purusa lies beyond the realm of the 10 indriyas and above the unit mind. Indeed one cannot get Him with their sensory organs. Nor can one get Him with their intellect, nor by thinking; in trying to get Him that way the mind gets suspended. Only by His grace when the mind is fully concentrated can it reach up to Him and in that case the mind has left its home and gone beyond its boundaries and reached to the abode of Parama Purusa.
[2] Ta'ha' kichu na' ja'ni: This phrase from the second stanza of the song indicates that the devotee does not know the answer to all these things. The sadhaka cannot explain the whys of this vast universe.
[3] Yato ja'ni, tato na'-ja'ni: 'The more I know the more I realise that I do not know'. This circumstance is just like the frog living in the well. And while in the well they figured out all the facts and figures of the universe-- they thought they knew everything. Because they considered that small well to be the entire universe. And then one day they jumped out of that well and they realised that there were so many things that they did not know. Similarly, that is the state of the sadhaka in the above song. The more they learn the more they realise how ignorant they are. Because this universe is vast and most of the things they cannot explain.
== Section 3: Links ==
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