Baba
Inner meaning of the story
Namaskar,
Ananda Marga ideology says, “There is a story that once a man of knowledge and a man of bhakti went together to a mango orchard. The man of knowledge started verifying whether the mangoes were langra or himsagar or what varieties....The man began to ponder over which varieties of mango were available in that orchard; and, in the process of this constant analysis the sun set and evening fell on the orchard. Then the man started counting the numbers of the leaves, the branches, the twigs, etc. The night became darker. But what did the bhakta do meanwhile? He straightway climbed a tree and started eating the mangoes.” (1)
Some never experience or feel love of Parama Purusa'
Baba has told the mango grove story because He wants us all to know that bhakti is very important and life is very short. Best is to start sadhana early otherwise evening will fall, i.e. their life will pass and death will come. In that case, one will miss out on the cream of life.
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Jinanis aim to read huge numbers of books, i.e. the vedas and tantras, and write some thesis on philosophy and become a great scholar. Those who pass their time in this way are jinanis. They claim to know all there is to know about spirituality, but in their heart they never feel Parama Purusa's love. They never shed tears of bhakti due to supreme love and never experience the blissful lightening of the kulakundalinii. So at the end of their life they repent about how they wasted their entire life and could not get an iota of sweetness. By then it is too late - they are frail, tired, and completely unable to take up the proper path. Their body is old and diseased, their mind is distracted, and they cannot do sadhana. For them, evening has fallen. So they just repent, awaiting their death.
Best is to become a bhakta. And the way to do that is by wholly diving into the realm of sadhana: getting bliss in meditation and loving Parama Purus'a in dhyana. That is what it means to eat mangoes in the grove. There is no second or third meaning. One should understand the inner meaning of the bhakta in the mango grove story, and then honestly evaluate and put forth sufficient effort in our kiirtan and sadhana to get the mind spiritually inspired to progress on the path, by His grace.
Who is bhakta & who not
When a bhakta goes to the mango grove and eats the mango that symbolizes practising bhagavad dharma. So they are involved in sadhana, service, kiirtan, bhajans etc, whereas what the jinanis are doing is only theoretical.
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In day to day, practical life, eating the mango, or getting Parama Purusa, means getting bliss out of all the lessons, thinking of Him always, and tangibly feeling His love in your heart. Just as all the taste buds of the bhakta in the mango grove are immersed in the sweet sensation and taste of that mango, similarly a true bhakta in this quinquelemental world practically feels Baba's divine vibration in sadhana and throughout the day. One will practice all the lessons joyfully, doing them will not be burdensome. True bhaktas feel His inner sweet touch just by closing their eyes or by thinking of Parama Purus'a. They are always immersed in His flow and life passes blissfully in that way.
So being a bhakta is not some dry, theoretical experience. One cannot just brag that, "Well I have so much knowledge, memorized all of Prout, and have all the facts about microvita on the tip of my tongue and that is why I am a bhakta." Only bhaktas tangibly feel Baba's blissful presence in their heart night and day. Just like a bhakta in the mango grove can practically taste the juicy sweetness of that fruit. So one is only a bhakta if they really attend to sadhana with great sincerity and feel the only aim in their life is to serve and please Parama Purusa. Such persons are not harboring any other idea related with career goals, prestige, money, or spouse etc. They do not suffer from worldly attractions, asakti. They have only love for Parama Purusa, bhakti. Then only is one a bhakta - otherwise not.
Ananda Marga ideology states, “Parama Tattva is just like a big mango grove. Now three people, three aspirants, a jiṋánii, a karmii and a bhakta, go to that mango grove. Now what will the jiṋánii do? He or she will count how many leaves there are in those mango trees. While he or she is counting the leaves, the karmiis will climb those trees and come in contact with the leaves, flowers and mangoes. And what will the bhaktas do? The bhaktas will enjoy the taste of those mangoes. And in the evening what will happen? The bhaktas will finish eating all the mangoes, and the jiṋániis and karmiis will quarrel among themselves.” (2)
Those fully engaged in sadhana & ensconced
Unfortunately, there are some who call themselves as bhaktas, yet they are not really involved in tasting the mango. They are not involved in sadhana. They may struggle to even sit in sadhana; they will not complete the lessons; and their mind just flickers in various directions when doing sadhana. Such a person then has no quality of bhakta. But that same person may think that, "I have memorised all the vedas, studied all the holy texts, and I know everything about microvita and samadhi as I teach in all the seminars and classes, thus I am a great bhakta." However, their assertion is far, far from the truth. They are merely falling into self-deception.
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Everyone wants to think of themselves as being a bhakta, but no one should fall prey to a false notion of what a bhakta is or who they are. That is why Baba has given the mango grove story. Because it practically teaches us who a bhakta is, i.e. those fully engaged in sadhana and ensconced in the bliss of Parama Purusa. This mango grove story emphasizes that bhakti is the only way human beings reach fulfillment and get Parama Purus'a.
Story looks simple, but hard to realise
Bhaktas and jinanis both reach the mango grove. Bhaktas eat sweet fruit and jinanis study the plants and analyse the mangoes. Ultimately evening falls. The sense is that bhaktas and jinanis both come in human form and are guided by a particular mentality or mindset. Bhaktas practice sadhana and realise Parama Purusa in one life, and jinanis acquire a lot of knowledge about spirituality in order to win debates, earn praise, and get their name in the newspaper, yet the inside of their heart is dry like a desert. They do not feel at all connected to Parama Purusa and cannot do sadhana - mostly because of their vanity of knowledge, i.e. ego. At the end of life, when those jinanis realise what a big mistake they made and that sadhana is important, then it is too late. Ultimately, such jinanis repent how they passed their life but did not practice what they learned.
Procrastination & lethargy
On the surface the mango grove story looks very simple, but it is hard to realise. Most people of the world do not realise this story in the true sense. When the time comes for sadhana and spiritual practices etc, then their procrastination and lethargy starts. They justify that, "Tomorrow, I will be very sincere." But tomorrow passes in the same way - missed opportunity.
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Those who do like this do not realise or understand this story in the true sense. If they realised it, then they would not have procrastinated and skipped their spiritual routine, including all lessons of sadhana. In this way time passes, unfortunately. The concluding idea is that theoretical understanding of this story is easy, but it is not easy to truly understand.
Namaskar,
In Him,
Sudha’
~ In-depth study ~
Foolish jinani & clever bhakta
The typical jinani thinks, "Well I have so much knowledge about spirituality, I know all Sanskrit terms and can speak on any philosophical topic and that is why I am a bhakta." Such is the prideful yet misguided way of the jinani. The jinani is merely counting the leaves and measuring the branches in the mango grove until evening falls and his death approaches.
While the bhakta will always keep Parama Purusa in the forefront of their mind, and be immersed in His bliss. The bhakta is eating the mango - i.e. doing sadhana and feeling His grace - and ultimately becoming one with Parama Purus'a. That is what it means to eat the mango and that is what we are to do in this life.
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Ananda Marga ideology states, "The bhakta will pluck a ripe mango and eat it... the bhaktas will get real bliss...bhaktas will come under the shelter of Parama Purus'a...and cross the Cosmic Cycle comfortably." (3)
Two versions of mango grove story
Here are two versions of this story from Baba's teachings.
Ananda Marga ideology states, "Imagine a devotee and a philosopher being in a mango grove. The philosopher will start counting the trees, their branches, and the mangoes in the orchard. While he is thus wasting his time, the devotee is enjoying the sweet juice of the mangoes. The devotee says, “God is mine – I shall love Him and understand His will and act accordingly.”" (4)
Ananda Marga ideology states, "A jiṋánii and a devotee both reach a mango grove. The jiṋánii will count the number of trees, but the devotee will pluck a ripe mango and eat it. The former will hold lengthy discussions on [whey], but the latter will eat up the cream. The jiṋániis will repent, but the bhaktas will get real bliss. Bhaktas always act wisely. The jiṋániis tax their brains with different problems of logic of the scriptures, whereas the bhaktas eat butter churned from the scriptures." (5)
Bhakti vs devotion
In practical usage and meaning, there is a grand difference between the Sanskrit word bhakta and the English term devotion. In English, devotion means being committed to a certain idea or person. For instance, a person is devoted to their spouse, or devoted to their country etc, but in Ananda Marga being committed to one's country or career is not called bhakti. But commitment to the mundane is termed as devotion in English. Some more examples include: devotion to one's business, devotion to one's children, devotion to one's land or hobby or sport etc. In all these ways devotion is used in English. But the term bhakti only means love for Parama Purusa, i.e. love for God. To make matters clear, it is better to use the terms bhakti and bhakta. A bhakta is a bhakta of God, not just a devotee.
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References
1. Discourses on Tantra - 2, Yoga and Tantra
2. Ananda Vacanamrtam - 6, Bhakti Is the Best
3. Ananda Vacanamrtam - 1, “Máyámetáḿ Taranti Te” - 2 / The Nectar Beyond Máyá
4. 25 May 1969, Ranchi
5. Ananda Vacanamrtam - 1, “Máyámetáḿ Taranti Te” - 2 / The Nectar Beyond Máyá
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The below section is an entirely different topic, unrelated to the above material.
It stands on its own merit as a point of interest and ideological awareness.
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== Section 2: Prabhat Samgiita ==
Blossom from the stones
"Ta'r man jadi ca'y sab kichu hoy dhu’limay e dharan'iite..." (Prabhat Samgiita #0207)
Purport:
If Parama Purusa desires, what cannot happen - everything is possible on this dusty earth. If He wants the river to flow in the reverse direction and return back to the mountaintop from the delta leading into the ocean, then who has the right to oppose or say anything.
If He desires, in the blink of an eye, this earth can vanish into nothingness. If He desires the snow-covered mountain will become warm and full of heat. According to His desire, the entire atmosphere can change from cold to hot within a flash. He can do anything and everything.
If Parama Purusa Baba desires then flowers can blossom from the stones. If He desires then the dark night can become full of effulgence. O’ Parama Purusa, O’ my Sakha, please come and sit close, side by side. I want to adore You in my mind and in my heart. Please do not go away, hiding and disappearing in the fog. Kindly remain with me in a very intimate way. You are my everything You are my dearmost One....
Note for Prabhat Samgiita #0207:
[1] Sakha: 'Samapranah sakha smrtah'
Ananda Marga ideology says, "In the case of sakha the position is that there are two physical bodies, but the mental body is the same because there is so much love. Such people are called sakha. So nobody other than Parama Purusa can be sakha." (1)
Detailed illustration: How Baba saves
Logic states that the river does not flow back toward the mountain. Yet this song says that such things can happen. So the examples in this Prabhat Samgiita show how Parama Purusa can do anything, if He desires - se yadi cáy.
Parama Purusa has created the laws of nature, so if He desires He can go against those rules. Generally jinaniis state that Parama Purus'a does not go against prakrti. Parama Purus'a stays within those boundaries and does not go against those rules. Philosophy does not say He cannot go against those rules. Just usually as a matter of course He follows the rules of prakrti. But, at the same time, Parama Purusa can change those laws or go against those rules if He wishes. Although fire's nature is to burn, if a bhakta touches that fire, if Parama Purus'a desires, then that bhakta may not get burned. The significance of this is that when doing great work or fighting for dharma, a bhakta may go against some natural principles, in which case Bábá saves them.
That's why the bhakta calls to Parama Purus'a in this song as his Sakhá, the Entity with whom there is no difference of opinion. Because when the heart is the same, like between the bhakta and the Supreme Entity, then naturally their way of thinking will be the same as well. That is why bhaktas always aim to follow dharma; because Parama Purus'a is the Personification of dharma. In response, Parama Purus'a always rescues bhaktas during the fight to establish dharma.
Sometimes we may not be able to find the logical reasoning that supports the idea that our life will be secure. Sometimes people think, “This is too dangerous”, because it goes against the normal principles. But this song demonstrates that in those situations no harm will come. Because everything unfolds according to His wish. The main thing is that if He desires it, anything can be. Se yadi cáya pás'án'akáráya phula phot'áte páre go, If He desires a flower can blossom from stone.
Jinaniis say that, “If you go against prakrti, harm will come to you. If you go in deep water without knowing how to swim then you will drown.” But this Prabhat Samgiita says, “No, if He blesses then no harm will come.” By the causeless grace of Parama Purus'a, anything is possible. The impossible becomes possible. And the possible becomes impossible. Bhaktas should never forget this idea. One should move along the path of dharma and not worry about the consequences or results. When trying to save dharma and working for Him, it is His duty to take care of the situation. That's why this song is so meaningful.
Lord Krs'n'a also did things according to this principle. He pronounced, “Those who go against bhaktas will be My enemy. For bhaktas I can break my oath even.” Before the Mahabharata, Krs'n'a was telling, “I will not fight, I will not take arms in hand.” Then during the battle, Arjuna, Krs'n'a's sakhá, came into great danger. In that dire situation Krs'n'a could not tolerate watching Arjuna suffer. So Krs'n'a began to fight. The enemy started laughing and said, “You took a vow not to fight.” Krs'n'a replied, “That is true, but for My bhaktas I can and will do anything, including breaking My oath and going against the laws of prakrti.”
Those adhering to the code of dharma have no reason to fear anything. If a bhakta reflects on their life, they can see how each and every moment Bábá is saving them. In the most difficult of situations when it looks like nobody is helping, Bábá is always helping. Due to His grace, bhaktas are gaining victory. Yato dharmah tato Is't'ah, yato Is't'ah tato yáya, where there is dharma there is Is't'a and where there is Is't'a there is victory. Those doing for dharma can always feel how Bábá protects them. Because that is His desire, Se yadi cáya.
Reference
1. Ananda Vacanamratm - 4, Your Real Friend
== Section: Important Teaching ==
How to free oneself from degrading tendencies
Ananda Marga philosophy says, “If one stays away from objects of attraction, one has no chance of using them and they may thus gradually lose their attraction; while if one is near them one may be attracted towards them more.” (1)
Note: Reading negative articles, dirty books and literature, filthy magazines and watching lewd movies invites degeneration. By staying away from such degrading vices, one will step-by-step overcome that type of sensual attraction etc. And the mind will not be overwrought by those low-minded vrttis / degrading inclinations.
Reference
1. Ananda Marga Elementary Philosophy, Why Are People Afraid of Intuitional Practice?
== Section: Important Teaching ==
Prout: Why immorality multiplies in cities - not villages
Prout philosophy states, “Today there are too many obstacles on the path of morality. Urban civilization is one of the chief reasons of moral degeneration because many people are compelled to live undesirably in small, congested places. This is inimical to morality in individual life. Solitary living for some time is essential for the cultivation and development of morality.”
“Where the population is very dense, milk and vegetables are in short supply, and these are indispensable for healthy survival. When the demand is more than the supply, adulteration goes unchecked. To meet the deficit in the supply of milk, people mix water with it. To meet the demand for diamonds, imitation diamonds are produced, because the demand is more than the supply. Cities become dens of corruption because of antisocial elements, but generally such things are not noticeable in villages.” (1)
There are many swindlers lurking in their midst
Prout philosophy states, “In villages, everybody knows everyone else. Everybody knows the livelihood of their neighbours. But even after twenty years of living in a city people seldom get acquainted with their neighbours. They don’t even know that there are many swindlers lurking in their midst.”
“However, the slogan, “Go back to the village” alone will not suffice. City life has a great attraction for people generally so they run to cities for their livelihood. To stop this trend intellectuals and others will have to look for their livelihood in villages. The supply of cheap electricity and the expansion of cottage industries in villages are of paramount necessity today. By cottage industries I do not mean outdated, primitive handicrafts. Cottage industries must be efficient, modern mechanized units.”
“From the economic viewpoint decentralization is an absolute necessity. With the exception of heavy industries and essential government offices, all industry should be shifted to the villages. To stop overcrowding in the cities this is the only feasible approach.”
“Villages are not congested, so antisocial people will not be able to hide themselves there. If they try, the police can easily detect them.” (1)
Reference
1. Prout in a Nutshell - 6, Dialectical Materialism and Democracy
