Baba
Kapa’l sadhana
Namaskar,
Those who sincerely practice kapalika sadhana gain many benefits. The mind gets elevated whereby there are no feelings of superiority or inferiority. Unfortunately, a few workers fall into a superiority complex: They feel they are great because they are performing kapalika sadhana. They suffer from a defective outlook.
Everyone in our Ananda Marga should be aware that the six lessons of Ananda Marga sadhana are sahaja yoga / divyacara sadhana. Verily those lessons are higher than kapalika meditation / viiracara sadhana. A Wt should not fall prey to feelings of superiority; reason being their kapalika sadhana is in fact lower than the sadhana all Ananda Margiis practice. Likewise, one should not suffer from an inferiority complex because they are not doing kapalika sadhana. To understand fully, please continue reading.
So there are three levels of sadhanas: pashvarcara, viiracara, and divyacara. And there are corresponding levels of sadhakas - pashus, viiras, and devas. We should understand how this takes shape in day to day life.
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Grades of sadhakas in Ananda Marga
When one is first initiated they are essentially a pashu / animal, according to Ananda Marga philosophy. They are not strict in Sixteen Points and faltering on a regular basis. Such persons might only sit for sadhana once a week in dharmacakra, or they might skip their fasting days, or they may eat rajasika or even tamasika food items etc. Here the point is that due to their psychic weakness and lack of bhakti, they are just teetering along on the path. At any moment they can and do fall. They still suffer from various lower, animalistic tendencies. They are pashus. And that grade is pashavacara.
Ananda Marga ideology states, "Suppose a physician says, “As a human, you require animal protein for your health;” but suppose dharma says, “No, a human should not take carnal food;” then in that case you will have to follow dharma and not the physician, because the order of dharma is above all other orders. Dharma is the highest Lord, the highest authority." (1)
Next are those who are vigorously working hard to stay on the path and progress. These sadhakas are more established in Sixteen Points and spend their days adhering to the tenets of dharma and serving others. Even then, these sadhakas struggle with depraving tendencies and may compromise on points of dharma, on occasion. They are working hard to progress but are still prone to failings here and there. They are viiras.
Finally we reach the point of devas. These sadhakas are firmly established in all points of dharma, Sixteen Points, and conduct rules. For them, life is a purely spiritual flow. There is no question of downfall or degradation. Their mind is wholly ensconced in dharmic principles, and their words and actions reflect this ideal.
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Sahaja yoga is divyacaraya - the top-most
Everyone in Ananda Marga should know the fact that viiracara sadhana, also known as kapalik sadhana, is lower than divyacara sadshana or sahaja yoga sadhana, i.e. the six lessons of Ananda Marga meditation.
Ananda Marga ideology says, "The first style, from animality to humanity, is known as pashva'ca'ra. The second stage, or the second style, is viira'ca'ra...the final stage, divya'ca'ra is for all who want to elevate themselves to the supreme excellence of Parama Purusa." (2)
So those who have kapalika sadhana are not allowed to give up the practice of sahaja yoga. And those not practicing or not initiated into kapalika sadhana need not do kapalika sadhana. Because already they have the highest stage of meditation, divyacara sadhana, i.e. the six lessons. Sahaja yoga is higher than kapalika sadhana which comes under the banner of viira'ca'ra sadhana, i.e. the second level.
So those who are doing kapalika sadhana cannot live without divyacara or sahaja yoga sadhana. While those doing sahaja yoga sadhana are practicing the complete system of meditation, and that sadhana alone is enough to carry them to the stage of complete salvation (moksa). It is well known that kapalika sadhana does not lead one to the highest Goal. If that were the case, Baba would not have ordered kapalika sadhakas to continue practicing sahaja yoga sadhana. This logic is enough to prove that the periphery, quality, reach, and standard of kapalika sadhana / viiracara sadhana is lower than divyacara sadhana.
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Divyacarara or sahaja is higher in comparison to the other two sadhanas: pashvacara and viiracara / kapalika.
Everyone gets benefited
Some readers may wonder what is the need to compare these three sadhanas. The answer is to help save sadhakas from falling into any type of psychic complex.
(a) For instance, some who have learned kapalika sadhana suffer from a superiority complex. Unfortunately, by encouraging this complex, they are paving the way to their degeneration. So if they analyze that viiracara sadhana (i.e. kapalika meditation) is not as great as they are thinking, then their ego will be controlled and they will be benefited.
(b) Next are those suffering from an inferiority complex as they tried to learn kapalika sadhana but in the present atmosphere of politics they could not get the teaching. In consequence they started feeling inferior, thinking themselves to be lowly. But this is just one type of wrong belief based on the notion that viiracara sadhana is great and very high. So those suffering from an inferiority complex in this way will get cured. Their mind will become balanced. Their spiritual flow will return and the pathway of their progress will be widened.
(c) And those who do not have any type of complexes with regards to kapalika sadhana can help cure others of their problem.
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Who does Parama Purusa favour?
Whatever our Guru has given is enough for attaining the ultimate Goal. The only need is to sincerely practice those teachings. In Ananda Marga, the role of Guru is like one benevolent most-loving mother. Such a mother loves the child most which is most dependent on her. But at the same time the mother does not like to show the older sons and daughters that she has less love for them in comparison to her youngest child.
The problem arises only when the elder son or daughter of 18 years asks the mother, 'Who do you love more?' Then the mother just smiles and says 'you'. But internally the mother is loving the younger, most dependent child the most. In the same way, the divine truth is that Parama Purusa favours those who long for Him, those who depend on Him.
Ananda Marga philosophy says, "Parama'tma' only considers the inner thoughts and devotional sentiments of people. The intense desire to know Him, the deep urge to attain Him, the intense longing for Him - these are the qualities which Parama Purus'a values." (3)
So it is clear that Baba loves according to the standard of bhakti. But at the same time on the organisational aspect Baba wants that those doing dexterous work should feel they are the most significant ones. Because with this feeling they will do more social service. In this manner, Baba has given various posts, powers, and positions to such people etc.
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If you evaluate this on the point of bhakti then you can understand this point very well. Baba gives the most significant blessings to bhaktas. That is why in innumerable places Baba says that nama mantra is enough to reach Parama Purusa. Once Baba told that vishesh yogis will be sitting again and again, while bhaktas with the help of nama mantra will reach the Supreme goal.
We know that the best thing or highest sadhana system Baba wants to give to bhaktas. That is why He has made divyacara sadhana / sahaja yoga sadhana, for one and all. Solely to please workers, and those who are the lowest bhaktas, He has given something which, if you say in strong language, is a sadhana that has less importance. The sense is Baba gas given them sadhana on the basis of their low standard of bhakti etc to satiate their mundane longing and ego to do greater social service.
Dhyana is the highest lesson
Viracara sadhana or kapalika sadhana is not the highest. The sahaja yoga, and in particular dhyana, is the highest sadhana. So those practicing sahaja yoga should certainly go to the cemetery.
So all should clearly understand that kapalika sadhana is viiracara; so it is below sahaja yoga / the six lessons. It is the second grade of sadhana in this system of pashvacara, viiracara, and divyacara. Divyacara is the final or highest, and dhyana is the highest lesson. A sadhaka should not have an inferior or superior complex on this matter of spiritual practices.
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Ananda Marga ideology says, "The first style, from animality to humanity, is known as pashva'ca'ra. The second stage, or the second style, is viira'ca'ra...the final stage, divya'ca'ra is for all who want to elevate themselves to the supreme excellence of Parama Purusa." (4)
Ultimately, dhyana, which is the culminating lesson of sahaja yoga sadhana, is the highest lesson. Because by practicing dhyana one attains salvation and becomes one with the Supreme Entity.
In Him,
Sarva’dhiisha
~ In-depth study ~
Unfortunately, nowadays in this extreme atmosphere of groupism, for family margiis / acaryas to get kapalik sadhana it is mostly a political maneuver. Because without politics one cannot be initiated into kapalika meditation. Whereas before 1990 when Baba was controlling everything this was not the case. He was doing according to His own benevolent desire - i.e. for the welfare of all. But now the situation has become politicized. But no family margiic / family acarya should pray into the hands of group politics and get exploited. Rather they should understand that they have already been given the highest sadhana, i.e. divyacara sadnana or the six lessons of sahaja yoga.
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Sahaja yoga is the highest
The goal of each and every sadhana is to reach Parama Purusa. That is the true aim of sadhana. So that is the measuring rod for determining which sadhana is the best. And when sahaja yoga meditation is that which leads to mukti / moksa, then everyone in Ananda Marga can lay claim that they are practicing the highest meditation. All are on the blessed pathway to Parama Purusa. And, according to Baba, the fuel for this journey is bhakti, i.e. bhakti for the Supreme.
Baba has graciously given His highest lessons of yoga – Sahaja Yoga (our six lessons) – for all to practice. However, some people think that avadhuta sadhana is great sadhana. Such that some of our Avadhuta Wts, Dadas, & Didis whom I know personally, unfortunately think that just by getting avadhuta diiksa & initiation into kapalik sadhana then they became great. And in this way these workers develop false vanity and a terrible superiority complex. So we should all – family margiis and Wts – have a crystal-clear understanding of all this.
Free to talk about philosophical differences
I would like to make clear that my intention is not to pull down the status of kapalika diiksa. Just on philosophical grounds, all have the right to talk about the various kinds of sadhana which Baba has given us. Such as the jurisdiction of each type of meditation, and how that sadhana works in the life of sadhakas. For example, we are all free to discuss how pashvacara sadhana works, how viiracara sadhana system functions, as well as where divyacara meditation starts and what is its culminating point.
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Baba encourages this type of healthy discussion. Where we talk about the various methods of spiritual practices and how they affect the human mind. This is one practical science – the science of metaphysics. And finally it comes in the scope of higher aspects of psychology. While talking in 1990 DMC Baba has told clearly that a methodical knowledge of sadhana is highly needed. If aspirants do not know the proper system of sadhana then the result of their sadhana may be futile, or not up to the mark. Or if sadhana is done incorrectly then there may be a negative outcome. So talking and discussing the various methods of sadhana is very important.
This is the theoretical aspect of the practical sadhana which we practice. Thus talking about the qualities of pashvacara, viiracara, or divyacara is highly meaningful. All should understand the dynamics and qualities of each grade of sadhana as well as which brings one up to ultimate salvation.
Key difference between pashus, viiras, & devas - 1
Here Baba gives us a basic overview of the difference between pashus, viiras, and devas, and how those who are pashus must undertake the task of becoming devas.
Sadguru Baba says, "I told you that amongst humans, there are three species, pashu, viira, and deva – animals in human form, men in human form, and gods in human form. Those who are in pashu form have to elevate themselves to the standard of man-god, that is, God. Pashu form means always moving in order to eat, drink, or sleep – for these things. They will have to elevate their standard to become human both in mind and body. This style of practice is known as pashvácára, as taught by Lord Shiva about seven thousand years ago." (5)
About pashavacara sadhana
Next Baba reveals more about how pashus address the Lord.
Ananda Marga ideology says, "The Supreme Progenitor is with everybody, and He is with these animals-in-human-form also. And a pashu whose object of adoration, that is, whose goal of life, is that very Parama Puruśa, will address Him as – what? As “Pashupati” [“Lord of Animals”]. “O Lord, O Parama Puruśa, we are pashus, we are animals, and Thou art Lord of the animals, Thou art ‘Pashupati.’"
"So one of the names of Parama Puruśa is Pashupati. For sleeping humanity, the Supreme Consciousness, Supreme Entity, is Pashupati.”" (6)
Here Baba teaches us that some sadhakas are essentially a pashu. They are not strict in Sixteen Points and faltering on a regular basis. Such persons might only sit for sadhana once a week in dharmacakra, or they might skip their fasting days, or they may eat rajasia or even tamasika food items etc. Here the point is that due to their psychic weakness and lack of bhakti, they are just teetering along on the path. Any time they can and do fall. They still suffer from various lower, animalistic tendencies. They are pashus.
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About viiracara sadhana
Then Baba describes more about the quality of those who are viiras.
Ananda Marga ideology says, "Teśáḿ jiṋána prakásháya viirabháva prakáshitah – “And when they feel, when they realize, when they understand, what to do and what not to do, what are the dos of life and what are the don’ts of life, then they become bold.” Why bold? They are to fight against all sorts of adversities, all sorts of troubles, all sorts of inimical attitudes. So they are certainly heroes; and a hero in Sanskrit is called a viira. So at that stage of humanity when this viirabháva develops, when a person becomes ready to fight against all opposite forces, he is a viira. In Tantra this is called viirabháva, and for him, the Supreme Entity is “Viireshvara”. The man becomes viira, and his Lord becomes Viireshvara – no longer Pashupati, but Viireshvara. One of the names of Parama Puruśa is Viireshvara." (7)
Below Baba pointedly remarks that avadhutas perform viiracara sadhana, i.e. kapalika meditation.
Ananda Marga ideology states, "For those who are humans both in mind and body, the style of practice is called viirácára. Our avadhútas and avadhútikás practise viirácára. Viira means brave. Why is it called brave? It is because they are fighting against the fetters of mind, they are fighting against the satanic fetters. So certainly they are brave." (8)
About divyacara sadhana
From viira - after becoming firmly established in dharmic life - one becomes a deva.
Ananda Marga ideology says, "Those who are established in viirácára have elevated themselves to the standard of deva. They are gods in human structure." (9)
Ananda Marga ideology guides us, "When the person is fully established in viirabháva – that is, he is never to be frightened, never to be defeated, never to accept any defeat (you girls should remember that here “he” means “she” also) – then he is established in viirabhava. And that bháva is called divyabháva. And that man is no longer known as viira. He is a deva, or devatá. Krameńa devatá bhavet. “He becomes devatá, he becomes deva in human structure, deva in human framework.” That stage is divyabháva." (10)
We all know that one of the basic spiritual guidelines is that vanity should not be encouraged. But because of inherent samskaras and lower motivations and interests, people sometimes fall prey to feelings of pride or vanity. Once this vanity takes root then it can manifest in any direction.
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Key difference between pashus, viiras, & devas - 2
Ananda Marga ideology says, "Now, I have said that a person has three types of expression: One expression is thinking, the thinking faculty, and the second one is speaking...In the first the function is within the nerve cells, and in the second, the function is – where? With the lips. And the third action is action with the physical body, corporal action." (11)
Ananda Marga ideology says, "Now in the case of pashus, that is, animals in human structure, the thought-waves move like this...and the lips speak like this...and the actions are like that! There is no adjustment amongst these three expressions. The person is a pashu, the person is in the stage of pashu, in the stage of animality, although the structure is like that of a human. In the society these people are in the majority, and others are in a hopeless minority; and I want you boys and you girls to try your best to decrease the number of these pashus." (12)
Viircariis: speech & action are same
Ananda Marga ideology says, "And in the second phase, that is, in the viira stage, the thought-waves move like that...but the words and the actions are one. That is, there are some differences between thoughts on the one hand, and words and actions on the other hand, but the words and the actions are the same. What these people say, they do. In society, these people, these people of viirabháva, are respected as great men, as Mahápuruśas, as leaders of society, as leaders of the country. But there is a defect in them also, because their thoughts and their actions are not the same. Their actions and words are the same, but their thoughts are not the same. Do you follow? They are [in] viirabháva, they are viira; their Lord is Viireshvara." (13)
Divyacariis: perfect parallelism
Ananda Marga ideology says, "And in the final stage, that is, when one attains the stage of devatá, then what one thinks, one says; and what one says, one does. There is no difference amongst thinking, saying, and doing. And that is the best stage of human structure or human existence."
"You should all try to be like this, and I want the number of such persons, who have attained the stratum of devatá, to increase. And you have become workers, or wholetimers, just to increase the number of these devatás in human society." (14)
Surrender to Baba
May we all bear in mind that all spiritual topics demand bhakti, otherwise it is not easy to understand. May we all surrender at the lotus feet of Parama Purusa.
'Tava dravyam jagatguru tubhyameva samarpaye.' My dearest Baba, my everything which is in true sense Yours, I surrender and offer at Your lotus feet.
Ananda Marga philosophy states, "O Lord, Thy will be done. I am but a machine. Utilize this machine in any way You like. I am nothing but a mere tool in Your hands." (15)
References
1. Subhasita Samgraha - 21, Jaeva Dharma and Bhágavata Dharma
2. Ananda Vacanamrtam - 14, The Three Species of Human Being
3. Ananda Marga Philosophy in a Nutshell - 4, Bhakti and Krpá
4. Ananda Vacanamrtam - 14, The Three Species of Human Being
5. Ananda Vacanamrtam - 14, The Three Species of Human Being
6. Ananda Vacanamrtam - 1, From Animality to Divinity
7. Ananda Vacanamrtam - 1, From Animality to Divinity
8. Ananda Vacanamrtam - 14, The Three Species of Human Being
9. Ananda Vacanamrtam – 14, The Three Species of Human Being
10. Ananda Vacanamrtam - 1, From Animality to Divinity
11. Ananda Vacanamrtam – 1, From Animality to Divinity
12. Ananda Vacanamrtam – 1, From Animality to Divinity
13. Ananda Vacanamrtam – 1, From Animality to Divinity
14. Ananda Vacanamrtam – 1, From Animality to Divinity
15. Namami Krsnasundaram, Krśńa and Prapattiváda – 1 (Discourse 4)
== Section 2: Prabhat Samgiita ==
“Megher pare megh jameche, áśáŕher ákásha…” (Prabhat Samgiita #3089)
Purport:
The sky of the rainy season is packed with clouds upon clouds. They have accumulated everywhere. Their formation is very layered and dense and fills the sky in all directions. There are no clear patches of sky anywhere. The torrential rains just continually fall, amidst wild windstorms and vicious cyclones. The environment is fierce and ferocious.
Birds’ nests have been washed away, and verily so many animals are seeking respite from the grueling weather under trees and in caves. Drenched travelers and passersby are seeking shelter wherever they may find it. What used to be streams in the paddy fields now look like vast, unending oceans. The earth is completely flooded with seemingly no end in sight.
Sailors continue to guide their boats, oblivious of the boundary line between earth and river. It is impossible to know where the water ends and where the land begins. Such is the extent of this massive deluge. Wholly unable to measure the depths of the bottomless waters, the sailors are confused and disoriented.
Today, the earth is facing dramatic and unrelenting rains. There is water everywhere…
== Section 3: Links ==
Other topics of interest
