Baba
Bhakti: not like book knowledge
Namaskar,
Bhakti is such a unique and special quality that it truly cannot be compared with worldly knowledge - of any type.
Ananda Marga philosophy states, “The devotional sentiment is the highest and most valuable treasure of humanity. This element of devotion, the most precious treasure of humanity, must be preserved most carefully. Because it is such a tender inner asset.” (1)
Thus, whether it be psychology, physics, or mathematics etc, the knowledge and insights gained from those academic pursuits have absolutely nothing in common with spirituality / bhakti. Bhakti exists in an entirely different realm of life.
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Spiritual realisations are inexpressible
Here, below, Baba guides us that spiritual realisation goes far beyond the limited scope of worldly academic understanding. Baba says that spirituality, or intuitional science, is such a deep and profound arena that sadhakas are unable to find words to describe their blissful experiences. That is why in the realm of spirituality Baba says that the teacher and disciple become dumb and deaf.
Ananda Marga ideology states, "How can this Intuitional Science be interpreted which is beyond the compass of body, words and mind? Here both the teacher and the disciple are helpless, because this subject, which is beyond the domain of any academic discourse and discussion, is simply inexplicable and inexpressible. Whatever said and discussed comes within the ambit of the mind and so it is a relative truth - true today, false tomorrow. That is why, the teacher becomes mute, when he is asked to explain Brahma Vijinana or the Intuitional Science and consequently the disciple, too, has to become deaf. So Krishnacharya says that in order to explain this profound mystery, there is no other alternative than to emulate the symbolic exchange of views between a deaf and a dumb person. This Science is so very subtle that the mind or senses cannot express it adequately." (2)
Thus, Baba is saying that spiritual experiences cannot be described. Therefore, it is obvious that it has no comparison with mathematical formulae or philosophical tenets etc. True spiritual realisations go far beyond the realm of intellectual pursuits. Many jinani professors and writers can converse all day long about their understanding and theories, whereas those blessed aspirants who truly bask in divine bliss are wholly unable to convey those experiences given the limitations of language. Those spiritual experiences are beyond what a human being can put into words. So no one should equate worldly academic knowledge with the bhakti gained from intuitional practice.
https://anandamargauniversal.blogspot.com/
Mind absorbed in bliss
Here below Baba describes the state of the bhakta whose mind is fully ensconced in the Supreme.
Ananda Marga ideology states, “This state is verbally inexpressible, because Tasya sthiti amánasikeśu – “This state of objectlessness being beyond the orbit of the mind, it is not mentally apprehensible.” (3)
Ananda Marga ideology states, “The spiritual waves of exhilaration that fill the unit entity still continue to flow and trail on for some time…These very trailing waves of exhilaration and joyous exuberance keep reminding the “mindful” sádhaka [intuitional practitioner] that his or her “mindless” state had been one of absolute bliss.” (4)
Conclusion
The realisations one gets in sadhana, by Baba’s grace, go into the depths of divine love, far beyond the limited reaches of worldly knowledge. Those subtle spiritual experiences cannot be put into words. Sadhakas literally bask silently in that blissful state as language utterly fails to convey their devotional feeling.
https://anandamargauniversal.blogspot.com/
In Him,
K. Chatterjee, Ph.D.
The following teachings describe the degraded mentality of those jinanis who wrongly think that they can describe each and every aspect of AM teachings, including those very subtle spiritual realizations.
Prideful jinanis blurt out bogus tales
Pride is the downfall of such jinanis. In that regard, here below is a very interesting and humorous story told by Baba Himself.
"There is a story for children about a certain king who had an iron safe where he kept gold coins. These coins, because of long disuse, became mouldy. One day the king spread the gold coins in the sun to dry, and a frog picked up one of the smallest pieces. At this its belly puffed up and its throat swelled up, and it began to announce in its characteristic rasping voice,
Rajar ghare ye dhan ache
Amar ghareo se dhan ache
[Why shouldnʼt I sing – Iʼm as rich as a king!]
At this, everyone came and asked the frog, "Well, sir, what wealth do you actually have?" Then the frog spun that little coin around at least seven hundred times, saying, "Am I less than the king?" This is an example of the psychology of exhibitionism." (5)
In the above story, the frog gets puffed up with vanity and ego after accruing just the tiniest bit of wealth. Similarly, intellectuals gather a tiny morsel of mundane facts and then publicly proclaim to one and all that they have deep, arcane knowledge. At that point, misguided by their own vanity, they may even compare this worldly understanding with subtle spiritual insights and cosmic realisations. This type of comparison and exhibitionism is nothing but their foolishness.
https://anandamargauniversal.blogspot.com/
Here is another way of looking at this issue using another frog analogy. During the rainstorms of summer, thousands of frogs gather round and raucously blurt out loud noises all night long as if they have become the greatest orators of the world. Similarly, to show off their petty intellect, jinanis hold useless conferences just to blurt out their bogus theories and ridiculous assertions, spreading all kinds of dogma. That is why Baba warns us in numerous discourses that human beings have to save this earth from the distorted preachings of dry jinanis.
Psychology of exhibitionism
So the pride of these jinanis just leads to their downfall. Out of sheer vanity, they want to show off whatever little knowledge they have and they end up exposing their lowly status. Verily, the entire society just laughs at their foolishness. Baba describes this as habitual exhibitionism.
Ananda Marga philosophy states, "Habitual exhibitionism is one of the mental diseases of humanity. The root cause of this disease is the psychology of inflating one's personality so that others are confounded, stupefied and overawed -- they become speechless and gape with wonder at that inflated personality. Leave aside the person who has some merit, some capacity -- even those without the least wealth, from whom you cannot expect a single penny, even if you do seven hundred sit-ups and push-ups before them -- even such people seek to exhibit themselves like fools or pundits. They never even care to know whether anyone has detected them or not, or whether others are actually laughing at them behind their backs: they remain totally obsessed with themselves. They even tend to forget that the Operative Principle, which is responsible for all actions, big or small, benevolent or malevolent, is absolutely dependent on the Cognitive Principle for Its witness-ship. Those who have meagre intelligence may not be able to grasp this philosophical idea, but those who claim to have some intelligence, although they understand it, want to forget it. And behind this, the same psychology predominates -- the psychology of exhibitionism, the psychology of self-display." (6)
Explode like boastful croaking frogs
Finally, Baba points out how prideful, dry jinanis bring about their own demise just like how boastful croaking frogs literally explode.
Ananda Marga philosophy says, "It often happens that whatever one assimilated, one considers to be one's own achievement, and the ego becomes inflated like a croaking frog. Just as a frog considers itself to be bigger than others--just as the frog, in its vanity, to demonstrate its size, tries to inflate itself more and more until it bursts--so those who have assimilated only a little of the psychic world become puffed up with vanity and thereby invite their own ruin." (7)
References
1. The Liberation of Intellect: Neohumanism, Devotional Sentiment and Neohumanism (Discourse 1)
2. Subháśita Saḿgraha Part 3, Supreme Benevolence and Mundane Pleasure (Shreya and Preya)
3. Ánanda Vacanámrtam Part 33, Savikalpa and Nirvikalpa Samádhi
4. Ánanda Vacanámrtam Part 33, Savikalpa and Nirvikalpa Samádhi
5. Namah Shiváya Shántáya, Shivas Teachings – 1 (continued) (Discourse 10)
6. Namah Shiváya Shántáya, Shivas Teachings – 1 (continued) (Discourse 10)
7. Namah Shiváya Shántáya, Shivas Teachings – 1 (continued) (Discourse 10)
* * *
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
== Section 2: Important Teaching ==
Solution to religious dogma
Ananda Marga philosophy states, "You will have to advance with the true spirit of genuine social service, because the very characteristic of dharma is to promote the cause of welfare. Dharma and welfare are inseparable. Religion and intolerance have created enormous harm in the world, have caused torrents of blood to stain the rivers red. In the present twentieth century, religions have assumed the form of “isms”."
"The people of medieval times fought among the clans and communities, and the people of today are fighting over their “isms”. Just as religions did in the past, the “isms” are criticizing each other today, betraying their spirit of intolerance as they try to gag each other’s voices. It seems that they have no other goal than carping, criticizing, and slandering each other. They are befooling the ignorant masses by painting rosy pictures of service, peace and happiness. On the other hand they themselves are going far away from the path of selfless service and welfare. To emancipate the masses from the unhealthy influence of “isms” there is no other way than universalism. Only universalism is free from the defects of any narrowisms because every thing of this entire universe comes within its vast periphery."
"It is only with the help of átmánátma viveka that the human beings can emerge from the mire of the present century and move towards universalism with firm steps. By virtue of átmánátma viveka people can realize that Brahma is the Eternal Singular Entity, pure Consciousness." (1)
Reference
1. Ananda Marga Ideology & Way of Life - 7, The Five Kinds of Conscience
== Section 3: Links ==
