Baba
Scale of bhakti
Namaskar,
In His historic March 1984 DMC discourse in Varanasi, published in Subhasita Samgraha part 17 Hindi edition, Sadguru Baba has given a three-tiered equation for measuring one’s level of bhakti. Every sadhaka can think and contemplate this when doing self-analysis. By that way they can determine in which category they are in.
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Three stages of bhakti
Baba clearly and succinctly outlines three stages of bhakti.
1. "I exist, and God also exists."
In this first stage of bhakti, people think of themselves first. They are ego-centered. They feel, "I am present, and my Lord is also present." The key point being that they consider their own existence first.
2. "God exists, and I also exist."
Next, with the regular practice of sadhana and doing social service, the mind comes in closer proximity to Parama Purusa. By this way love and affection is generated for the Supreme, by His grace. Then one thinks more about Parama Purusa and less about oneself. It is just like how a mother thinks more about her infant than about her own self. This only happens when there is a strong bond of love. With sadhana, the feeling of bhakti is enhanced and the sadhaka feels closer to Parama Purusa, by His grace. At that stage, people naturally think more about Parama Purusa, without having to impose this type of ideation. The central idea of this feeling is exemplified by the second stage of bhakti: "God exists, and I also exist."
3. "Only God exists."
In the final stage, when a sadhaka is in deep meditation or samadhi, then that sadhaka forgets about himself entirely. The I-feeling is completely lost; one is oblivious of their own existence. Then only the thought of Parama Purusa remains. That is the highest state of bhakti.
Conclusion
In the above three levels of bhakti, the presence of God is the essential component. When one’s ego takes greater priority than Parama Purusa, then that is the first stage of bhakti. And when one realises that Parama Purusa is the main thing, then that is the second stage of bhakti. And in the culminating stage, due to immense love for Him, the sadhaka loses their I-feeling and becomes one with Parama Purusa.
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Namaskar,
In Him,
Vidyasagar
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The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
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The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
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== Section 2: Important Teaching ==
Two key teachingsNote: The following teaching contains two ideas that demand our attention.
#1: When serving others by doing shudrocita seva, one should not desire their appreciation, thanks, or kind words. And one should not become displeased if those persons do not express their gratitude. One should feel happy to have been given the opportunity to serve Narayan in the form of a suffering person.
Ananda Marga philosophy states, “Another way to give the public their due respect is to serve them properly. While preaching with a shudrocita idea in view, it should particularly be kept in mind that during the service you will not enter into a propaganda work. Very likely it may so happen that you may go on attending on him, but he does not pay any heed to your single utterance or you do not get any chance to put a word to him, but you need not be sorry for that, because (Náráyan) in human form has accepted, taking your service and this much is your gain. Is it a less important gain?” (1)
Way to convince non-margiis
#2: When trying to convince others about the ideals of Ananda Marga, if the next person is not understanding then best is to give an example from various local scriptures etc. Try to relate that example with Ananda Marga ideology. It is just like how in India you may cite the Gita, Ramayana, or the Vedas, and in Muslim countries you may give an example from the Koran, or for Christians one may cite the Bible. By this way you will be able to teach them Ananda Marga philosophy. The formula is to start teaching them from the point that they already know, and guide them into new realms of knowledge.
Ananda Marga philosophy states, “The verbal comment on the speeches of others does not impress the people so much as the printed words of a book do, more so if those words are confirmed directly or indirectly by any religious scripture.” (2)
References
1. Táttvika Diipiká (Dvitiiya Parva), Point #4 - Utsava
2. Táttvika Diipiká (Dvitiiya Parva), Point #4 - Utsava
== Section: Important Teaching ==
We all play a role in His divine liila
Ananda Marga ideology states, "In His drama there will always be new characters every moment. Some will be rich, some poor, some intelligent, some foolish, some stout, some thin, some black, some white – but all are the dramatis personae of His drama. The one who is playing the role of a king today and the one who is playing the role of a subject are all acting according to His direction. Those who are playing the roles of unhappy characters are standing on the theatrical stage and shedding tears, and those who are playing the roles of happy people are laughing. But all these tears and laughter are within the drama. A devotee well understands this secret of His drama. He who is playing the role of a king in the drama may be a poor man in real life, and at the end of the play he goes home and chews on dry crusts of bread. But in the drama he was a king."
"In fact, all the people in this universe are playing the roles allotted to them, but that does not mean that they will truly become that role – they will be as He wishes them to become. Each and every living being is the progeny of Parama Puruśa. All exist with Him, and ultimately they will all merge in Him. So no one should even belittle oneself. A drop of water and the entire quantity of water in the ocean are all the same water. The difference is only that one is very small in quantity and the other is vast. When the drop of water identifies itself with the ocean, then no one will call it a drop any longer – for it has become one with the ocean." (1)
Reference
1. Subhasita Samgraha - 11, What Are the Noble Truths?
