Baba
Overcoming avidya
Namaskar,
The Ananda Marga system of sadhana is that most comprehensive and blessed path which leads every aspirant to the Supreme Goal. It brings one to that highest state of attainment and fulfillment - receiving His eternal shelter at His lotus feet.
Why many give up the idea of even doing sadhana
The spirit and essence of tantra is the systematic fight against avidya maya to become one with Parama Purusa. Because mahamaya - that creative principle - wants to keep living beings in her bondage. She does not want anyone to progress and escape from her grasp. She wants to dominate and rule over human beings forever. That is her desire.
https://anandamargauniversal.blogspot.com/
Avidya maya does not want sadhakas to advance where they become mayadhiish - the controller of maya. Rather mahamaya wants to lord over sadhakas. So she continually binds them in her vast array of internal and external obstacles. Due to the dark force of avidya maya, so many negative, degenerating, and sinful thoughts arise in the mind of a sadhaka. Because maya wants to frustrate and discourage aspirants on their path of forward movement. She wants sadhakas to feel so burdened and encumbered by negative thoughts that they give up the idea of even doing sadhana.
That is why so many people take initiation into Ananda Marga but very few actually move ahead on the path of sadhana. Most leave quite quickly - never to be seen or heard from again. This is the common outcome which we have all witnessed innumerable times. Avidya maya or mahamaya is that binding force that tries to hinder one's progress. Because she never wants anyone to escape from her grip.
The perfect and only way for completely freeing oneself from the suffocating ways of avidya is to sincerely take up the practice of tantra sadhana. Because it is only through the intuitional practices of Ananda Marga - by developing a link with Parama Purusa and thinking of Him - that one can become liberated from all these bondages, by His grace.
https://anandamargauniversal.blogspot.com/
Purifying the mind by offering colours
In our tantric system of Ananda Marga sadhana, Baba has given various lessons. And that particular aspect of sadhana which comes under the practice of pratyahara and clears the mind of all encumbrances is known as Guru Puja. Our practice of Guru Puja, or varnarghyadan - 'the offering of one's mental colours', enables one to be cleansed from any impure or sinful thoughts.
Ananda Marga ideology says, "...To dispel [the] clouds of ignorance and spiritual slumber. 'Tasmae Shrii Gurave Namah'-- to that Guru I offer my pranama." (2)
But, as we have all seen, to gain success in this endeavour one cannot merely half-heartedly repeat Guru Puja in a mechanical way. That will not do. That will not work. Rather, just like in all our Ananda Marga sadhana practices, when doing Guru Puja one must awaken their innate faculty. One should feel that sweet, yearning in their heart. And with that longing one should see Sadguru sitting in front of them and think that in this vast universe they are helpless and only Parama Purusa can save them.
https://anandamargauniversal.blogspot.com/
Depending on the exact nature of the circumstances, the aspirant might say something like this:
'O Parama Purusa, You are my Guru and You see that I am helpless. I cannot move ahead. I want to reach to You but my mind is not allowing me to advance. I am drowned in sinful thoughts. I cannot repeat my mantra for even one second without my mind getting disturbed. Time passes in sadhana and my mind becomes only more and more burdened - suffering from the onslaughts of negative thoughts. O' Parama Purusa Baba, I have no other way out, You are my Saviour and only You are my shelter. By Your grace I am surrendering everything unto You. Please be gracious.'
With this type of inner feeling and sincere desire - and by feeling helpless - one is sure to get His grace.
How ma'ya' surrenders
So surrender is needed in the practice of Guru Puja and for that one should cultivate the spiritual feeling of helplessness in the heart. By that way, one can fully rely on Him and develop more and more prapatti - complete dependence on Him. In contrast, those who think that by their own effort they can shatter the bondage of maya will never get success. To overcome the grip of avidya maya one has to have the feeling of surrender and helplessness - one must take His shelter.
https://anandamargauniversal.blogspot.com/
Ananda Marga philosophy says, "Now by individual effort it is very difficult to fight the overwhelming effect of maha'ma'ya'. The easiest way is to take shelter in the Supreme Purus'a. As ma'ya' is the faculty of Parama Purus'a, when one has taken shelter in Purus'a, naturally ma'ya' will surrender before him, and actually ma'ya' surrenders before him." (3)
When one takes shelter in Him they are able to surmount the negative effects of avidya maya. Before, or after, or during sadhana - or whenever sinful thoughts enter the mind one should sincerely engage in the practice of Guru Puja and seek His divine grace. In cultivating the feeling of helplessness one is sure to get His krpa'. In which case one will easily be able to reach up to the Goal and become one with Him.
How degeneration will stop immediately
Each and every Ananda Margii will progress along the path of sadhana and reach that eternal stance.
Ananda Marga ideology says, "In the history of the world, you will see that against this type of spiritual aspirants who make spiritual progress with the grace of Parama Purus'a, all the degrading and degenerating forces will easily concede defeat. You too should keep moving forward, and you will also attain victory after victory -- there is no doubt about it. Therefore continue your efforts tirelessly, do your duty and you will surely be crowned with success." (4)
Here is how to immediately overcome sinful thoughts in sadhana-- or anytime.
https://anandamargauniversal.blogspot.com/
Ananda Marga philosophy says, "If those human beings who are getting degenerated remember Parama Purusa even once, for a moment, if they think that 'I belong to Parama Purusa, what am I doing, in which negative path am I treading, I am a human being, I am a devotee, I belong to Parama Purusa, I will remain His forever', if they think like this then their degeneration will stop immediately." (5)
In Him,
Shriidhar Deva
Types of obstacles in sadhana
Human life is that movement from imperfection to perfection - from animality to divinity. And in this grand endeavour, in this course of movement, in the practical sphere one is bound to encounter so many obstacles and difficulties. That is why it is said that the life of a sadhaka is wrought with innumerable hindrances - both external and internal.
Sometimes the challenges come from outside such as from worldly events, friends and foes, local dogmas, or religious exploiters etc. And other times the enemies come from within: one's own mental arena or lower vrttis. One may suffer from an inferiority complex, a fear complex, or countless other psychic defects or weaknesses. When the mind is in a lower state, it easily gets caught up in the net of allurements of those baser propensities. At that point the mind gets flooded by crude, instinctual desires and cannot concentrate on anything subtle. Then the mind is not even interested in sadhana. Just it is rushing after carnal pleasures.
https://anandamargauniversal.blogspot.com/
Any or all of these external bondages and internal hindrances - including one's baser propensities - may confront a sadhaka at any point in their journey. Yet through our inner link with Him, He blesses us with the sustenance to march ahead.
Ananda Vanii says, "...Obstacles are inevitable on the path of movement. In fact, in all actions, auspicious and inauspicious, obstacles arise, but the innate force lying in each thought and every action, from the cosmic perspective, provides the necessary stamina for forward movement. Let us not forget this fact." (1)
~ In-depth study ~
In His role as Dharma Guru, Baba graciously guides us how to overcome negative ideas and advance along the path of Supreme attainment. In this below story from Shabda Cayanika, Baba is blessing the aspirant who was formerly an avidya tantrik who became mad (i.e. a lunatic); then he was blessed with the opportunity to learn meditation and he learned how to rid the mind from sinful thoughts. In the described circumstance which the sadhaka is facing below, the 'dog' - or thinking about the dog - is representative of all sinful and undesirable thoughts.
Story Khagen was avidya tantrika & became mad
The story begins here with the aspirant, Khagen, telling his problem to Baba.
"Yes," he said, sobbing. Then he cried out: "Forgive me. Help me to forget all these [negative] things."
"I also want that," I [Baba] replied. "Come on, let us return to town."
We continued walking side by side. I kept hold of his left elbow with my right hand and pulled him along in a fashion. Glancing behind, I noticed a point of light following us. Since I was looking at the point of light, Khagen also glanced in that direction. He shivered and said: "That dog, again that dog, again that dog is chasing me."
"Wipe that dog out of your mind," I said. "Repeat your Is't'a mantra."
"I am trying," he said. "But I am not able to."
"Think of Me for a little bit," I said. "Think that I am pulling you along by the hand. Then, while thinking of Me, fix your mind at your Is't'a cakra. Try it. Then you'll be able to do it." (6)
By thinking of Him and surrendering to Him, we can certainly escape even the darkest and most sinful thoughts. Those devilish and distorted ideas will completely vanish from the mind and with that pure mind one will reach that Supreme Stance at His altar.
Somewhat related point
Below are a few samples of the shloka anyone of which Baba might use after giving varabhaya mudra and accepting Guru puja.
सर्वे भवन्तु सुखिनः। सर्वे सन्तु निरामयाः।
सर्वे भद्राणि पश्यन्तु। मा कश्चित् दुःखम् आप्नुयात् ।
---
सर्वेऽत्र सुखिनः भवन्तु । सर्वे सन्तु निरामयाः।
सर्वे भद्राणि पश्यन्तु। न कश्चित् दुःखम् आप्नुयात् ।
--
सर्वे सुखिनः भवन्तु, सर्वे सन्तु निरामयाः ।
सर्वे भद्राणि पश्यन्तु। न कश्चित् दुःखम् आप्नुयात् ।
--
सर्वे च सुखिनः भवन्तु, सर्वे सन्तु निरामयाः ।
सर्वे भद्राणि पश्यन्तु। न कश्चित् दुःखम् आप्नुयात् ।।
To read more of Khagen story please scroll down further....
Below are a few samples of the shloka anyone of which Baba might use after giving varabhaya mudra and accepting Guru puja.
सर्वे भवन्तु सुखिनः। सर्वे सन्तु निरामयाः।
सर्वे भद्राणि पश्यन्तु। मा कश्चित् दुःखम् आप्नुयात् ।
---
सर्वेऽत्र सुखिनः भवन्तु । सर्वे सन्तु निरामयाः।
सर्वे भद्राणि पश्यन्तु। न कश्चित् दुःखम् आप्नुयात् ।
--
सर्वे सुखिनः भवन्तु, सर्वे सन्तु निरामयाः ।
सर्वे भद्राणि पश्यन्तु। न कश्चित् दुःखम् आप्नुयात् ।
--
सर्वे च सुखिनः भवन्तु, सर्वे सन्तु निरामयाः ।
सर्वे भद्राणि पश्यन्तु। न कश्चित् दुःखम् आप्नुयात् ।।
To read more of Khagen story please scroll down further....
References
1. A'nanda Va'nii #62
2. Ananda Vacanamrtam - 3, Guru Pújá
3. Subhasita Samgraha - 24, 'The Causal Matrix'
4. Subhasita Samgraha - 18, The Path unto the Abode of Beatitude
5. Bhagalpur, 3 Feb 87, General Darshan
6. Shabda Cayanika - 2: Discourse 13
1. A'nanda Va'nii #62
2. Ananda Vacanamrtam - 3, Guru Pújá
3. Subhasita Samgraha - 24, 'The Causal Matrix'
4. Subhasita Samgraha - 18, The Path unto the Abode of Beatitude
5. Bhagalpur, 3 Feb 87, General Darshan
6. Shabda Cayanika - 2: Discourse 13
* * *
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
== Section 2: Prabhat Samgiita ==
Note: Only those bhaktas who feel a deep spiritual vibration in their heart can understand this song in the depths of their core.
"Kenoi vá ele, dolá diye gele, ná bole gele cale, phele ámáya..." (Prabhat Samgiita #1995)
Purport:
O’ Parama Purusa, You have been gone so long. Why did You come and stir my heart only to then go away without saying a word - leaving me all alone. Neither do You have any love for me, nor do You understand the aching pain of my inner core. After coming and creating one fairy tale, where did You go. Baba, I want You to remain here with me, forever.
O’ Parama Purusa Dearest, amongst all the dear ones, You are my Dearmost. Why then do You not reside eternally in my core. Baba, You are my Innermost, then how can You justify drifting so far away from me. Is it proper to leave me isolated and all alone. Please tell me.
O’ Parama Purusa Baba, my Closest, You are so dear to me; no matter what I will never forget You; I will never leave You. Not at any cost will I ever wipe You away from my mental plate - from the memories of my mind. Baba, even if You do not look at me, even if You hide, I shall always keep and hold You in the golden casket of my inner self.
O’ Parama Purusa Baba, You are eternally mine; my everything is surrendered at Your lotus feet…
Note for Prabhat Samgiita #1995:
Ananda Marga ideology states, “Paramátmá 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 Puruśa values.” (1)
Prabhat Samgiita Addendum: Just like a small child who lovingly and sweetly complains to its mother, in the same manner in this song the bhakta is lovingly placing his complaint before Parama Purusa - the nearest and dearest One. This type of very close and intimate relation is characterized by tremendous sweetness and love. This develops when one’s sadhana is of a very high standard - by His grace. Those with lower sadhana will not understand this song- rather they will think the feelings expressed in this song are odd or peculiar.
When a child is young it has a tremendous degree of love for its mother and will cry when she is not present. As the child ages though that degree of love steadily declines. And they will one day think it is strange how a young child is crying for its mother. Because that older child does not have that high degree of love for mother. Similarly, to understand this song, above average devotion for the Parama Purusa is needed.
In Ananda Marga there are many sadhakas who have this feeling in their practical life. They are fortunate; their life has become successful. Because this type of ardent love towards Parama Purusa is devotion. And when one has bhakti one has everything. With bhakti surely one is going to attain Parama Purusa, by His grace.
What to speak of a sadhaka, if an ordinary, or even a degraded person, does sadhana sincerely, and from the deep core of their heart they request, “O’ Parama Purusa, I want nothing else, please grace me with the highest bhakti”, then the afore-described deep spiritual yearning will quickly develop, by His grace. The above Prabhat Samgiita composition carries this idea.
Reference
1. Ananda Marga Philosophy in a Nutshell, Part - 4, Bhakti and Krpá
== Section: Important Teaching ==
This is an English summary of the original Bangla discourse - Ananda Vacanamrtam - 18 (B) ‘80, chapter 11,:
In the primitive age people were not aware how to cultivate the land. Still in present day India there are many tribes who follow those primitive ways. In that pre-historic era they used to burn the forest as a means of preparing the ground for planting. And when those ashes were mixed with the soil then the soil would become more fertile. Afterwards, using pointed stones or some sharp wooden pieces, those primitive people would then scrape the top layer of topsoil and spread the seeds.
After the rains came the seeds would grow and the crops would come. Usually after 3 - 4 years of continuous cultivation, the fertility of the land would decrease. Then those tribes of the prehistoric era would leave that place and go to another part of that forest. And in a similar way they would burn that section of the forest and re-start their process of preparing the land. This type of cultivation is called "jum-cha's'a". When the age of jum-cha's'a finished then the age of the plough came and then people used to cultivate using the plough.
(English summary of Ananda Vacanamrtam - 18 (Bangla) ‘80, chapter 11, MGD, 30 March 80 Kolkata, History of Yajina - 7, p.126)
Note: Here above Baba is revealing the historical facts about how primitive tribes in the jungles used to live thousands of years ago. It was only after the mountain age that tribes started agricultural cultivation. Actually they were under pressure to do something because they had already killed most of the animal livestock of the jungle. So up to that time they were living in the mountains and hunting for the basic needs. But when there was a shortage of animals to eat, they came down to the plains area and started cultivating the land in the aforesaid manner. In that early era, they could not even invent a single simple tool. That is why they were scratching the land with sticks and pointed stones. Those days people also were moving naked and living in the trees making nest-type of houses. Animal skins were only used as the clothes in the winter season.
Reference
1. Summary of Ananda Vacanamrtam - 18 (B) ‘80, chapter 11, MGD, 30 March 80 Kolkata, History of Yajina - 7, p.126
== Section: Important Teaching ==
Only way to overcome the ravages of time
Ananda Marga philosophy says, "Numerous rich and beautiful cities of the historic past are now buried under the earth. Many splendid palaces and mansions, many churches, temples, mosques and synagogues, and many pyramids have been reduced to rubble. With the constant change in the flow of time, how many major changes have occurred in the universe? Similarly, with the change in time and space, people also change. A small two year old child becomes a smart and active twenty-five year old youth. And the same energetic youth becomes an infirm, inactive old person in due course. Thus, nothing in this universe is permanent. Many gigantic animals of the past have become totally extinct from the surface of the earth. Royal pomp and opulence, the pride of power, the vast knowledge of mighty scholars have become things of the past, thrown into the dustbin of history. Many objects emerged in the past, remained on earth for a short time, and then disappeared according to the inexorable law of nature."
"The only eternal truth is Parama Purus'a. He is Ana'di, beginningless, endless, all-pervasive; an entity beyond the scope of time, place and person. He is the only eternal, undecaying, imperishable, immutable entity. He is the Supreme Source from which the inanimate, plant and animal worlds have emerged. He is the starting point and the culminating point of everything. Hence, wise people should utilise their physical, psychic and spiritual power to realise that supreme omnitelepathic entity, to become one with Him." (1)
Note: Please read Baba's above teaching again carefully. It explains everything.
Reference
1. Prout in a Nutshell - 18, Prápta Vákya and Ápta Vákya
== Section: Prabhat Samgiita ==
बाबा, इस घोर अंधकार के उस पार अनन्त काल से दिव्य दीप लिये खड़े
प्रभात संगीत "tamasára par páre jyoyi vartiká niye,ácho ke go ananta kála dhare, tamasára par páre..” #1818
भावार्थ
हे परमपुरुष ! बाबा, इस घोर अंधकार के उस पार अनन्त काल से दिव्य दीप लिये खड़े, तुम कौन हो ?
उस घने अंधकार को चीरकर जिसकी चिनगारियों ने पूरे विश्व को अपनी चमक से आप्लावित कर दिया है, जो अन्तहीन रूपसे तैर रहा है। तुम कौन हो ? हे साक्षी सत्ता! तुम पूरी तरह जानते हो कि हर एक व्यक्ति क्या सोच रहा है, क्या कर रहा है और क्या कह रहा है। तुम यह सब जानते हो, और हमेशा अदृश्य रहते हुए सब कुछ देखते और साक्षी स्वरूप बने रहते हो।
हे प्रकाशवान परमपुरुष ! तुम सभी के परम लक्ष्य हो। तुम्हारे स्तर, यश और महानता के बराबर का कोई नहीं है। तुम इस व्यक्त संसार को निर्मित करने या सभी व्यक्त रूपों को समाप्त करने में निपुण हो। किसी के जाने विना, चुपचाप क्षण भर में तुम तुम नष्ट करते तथा बनाते हो।
हे बाबा, मैं तुम्हारे चरणों में समर्पण करता हॅूं।
== Section: Khagen Story ==
Here is more of the Khagen Story
Khagen [My childhood friend] was totally absorbed, like a tree immersed in meditation. He didn’t blink at all or move even a finger or a toe so I kept quiet for some time and remained standing there, not disturbing him. At one point, I looked over at the dog and saw that he had died. His tormented eyes seemed to be looking in my direction, as if they were saying: “I am innocent, without fault. Why should a person have removed me from the earth in this way without any reason? Will you not redress this?”
I looked again at Khagen and saw his fair-complexioned body gradually start turning red. It stayed that way for a short time and then slowly turned jet-black. I watched for some time longer until he gradually turned pale, anaemic. Then I touched his body; it was as cold as ice and harder than iron. A human corpse will turn cold but it never becomes that hard. I was considering what to do or not to do, and then I remembered that in such cases the body should not be cremated for eighteen hours; one must wait. If it didn’t return to a normal state within eighteen hours then one could begin cremating. I thought about returning to town and letting someone know what had happened and then returning, but I realized that it would take at least two hours to go and come and in the meantime some wild animal might come and eat him, thinking him to be dead. Finally I decided to keep watch over the body throughout the night and then return to town in the morning to let people know. There would be little possibility of a wild animal showing up there during daylight hours. I remained standing there, looking now at the unfortunate dog and now at Khagen.
Suddenly I saw a point of light exit from Khagen’s third eye and enter into the third eye of the dog. Then an even more amazing thing happened. Could it really be? The dog’s tail started to move slowly two or three times. Then again quiet. As it had been.
A short while later, the dog’s tail again started to move slowly back and forth, and some barks came from his mouth. What an amazing sight! Then again everything was quiet, silent, still, not even a quiver.
Again, moments later, the dog’s tail started to move. From its mouth came a few soft barks. This time the dog seemed to be trying to stand up. It rose to its feet then and fell down again. Then it was na yayao na tasthao [“it remained in the same condition”]. Again the dog’s tail moved a few times and again it barked a little. This time it stood up, looked here and there, and then started climbing the hill.
It approached us and then started circling around Khagen like a machine with someone at the controls, like an ox with blinders tracing fixed circles around the oil-mill. The dog didn’t enter the bhaeravii cakra, but stuck close to its outer edge as it circled around. It was easy to understand what a dreadful state it was in; it had no fear, no thought, perhaps not even a sense of existence. It was a crude flesh-and-bone machine, a mindless, energy-driven body. And in whose hands was the switch for turning on the energy that drove him? You could not say that it was living because behind it there was no independent unit mind at work – it was acting at the urge of some other entity’s mind.
I understood that this was all Khagen’s affair. He had mastered the skill to kill an innocent creature and drive its body. It made no difference whether the dog was alive or not because it didn’t have any independent individual existence. Its existence was actually just like that of a puppet.
I couldn’t bear it any longer. Such misuse of the human being’s hidden internal powers would not help to elevate the human race. Rather it would bog down one’s hands and feet in the quagmire of power and bring stagnancy into one’s forward movement.
I grabbed a fistful of hair and slapped him in the face; his body fell over, just like a large, precariously balanced rock topples at the slightest touch. His body was not a living body; it was like a huge puppet carved out of a piece of hard iron. As Khagen’s body fell from its seat another astonishing thing occurred. A point of light exited from the third eye of the dog and entered into Khagen’s third eye. The dog uttered a cry and collapsed on top of a rock. It was dead once again.
I looked over at Khagen and saw him slowly trying to open his eyes. He looked at me and started to cry. Then with a weak voice he whispered: “I have committed a great injustice, a great injustice. I didn’t listen to you. Please forgive me.”
I stretched out a hand and pulled him up. “You were studying in high school then,” I said. “I told you these things were deadly, that this was not a path to tread. Why didn’t you listen to me?”
He started sobbing and said: “I have done wrong, very wrong. Please forgive me.”
Khagen wasn’t able to stand properly. His vocal cords were also not functioning properly. I helped him to put his clothes on. At first I had to use my arms to help him, but after a little while he told me that he could walk by himself.
He started walking by my side but very slowly. I did not scold him any more along the way because he was not in a normal state. He was somewhere halfway between life and death. When I got to the edge of the muddy pond where I had been sitting, I saw that some black figure was standing beside the pigeon-pea field right behind me. His body was not luminous but rather fashioned from a black shadow. Lest Khagen be disturbed or feel worried, I didn’t say anything. I pressed his elbow and gently made him sit down. “Take some rest now,” I said, “then we’ll go on some more.”
He started crying and said: “I have committed such a great sin, yet you still love me so much. I disobeyed you, yet you still don’t hate me.”
“That may be so,” I said, “but you’re my childhood friend. Don’t forget that.”
The black shadow figure by the side of the pigeon-pea field gradually started becoming pointed like a needle and a blue light came out from that needle-like portion. I realized that Khagen might perhaps be creating another disturbance here.
“Are you practising márańa tantra [death-tantra](14) while you’re sitting there,” I asked. “And was that the Avidyá Tantra practice for entering another body that you were doing while sitting on the hill?”
“Yes,” he said, sobbing. Then he cried out: “Forgive me. Help me to forget all these things.”
“I also want that,” I replied. “Come on, let us return to town.” We continued walking side by side. I kept hold of his left elbow with my right hand and pulled him along in a fashion. Glancing behind, I noticed a point of light following us. Since I was looking at the point of light, Khagen also glanced in that direction. He shivered and said: “That dog, again that dog, again that dog is chasing me.”
“Wipe that dog out of your mind,” I said. “Repeat your Iśt́a mantra.”
“I am trying,” he said. “But I am not able to.”
“Think of me for a little bit,” I said. “Think that I am pulling you along by the hand. Then, while thinking of me, fix your mind at your Iśt́a cakra. Try it. Then you’ll be able to do it.”
Khagen [My childhood friend] was totally absorbed, like a tree immersed in meditation. He didn’t blink at all or move even a finger or a toe so I kept quiet for some time and remained standing there, not disturbing him. At one point, I looked over at the dog and saw that he had died. His tormented eyes seemed to be looking in my direction, as if they were saying: “I am innocent, without fault. Why should a person have removed me from the earth in this way without any reason? Will you not redress this?”
I looked again at Khagen and saw his fair-complexioned body gradually start turning red. It stayed that way for a short time and then slowly turned jet-black. I watched for some time longer until he gradually turned pale, anaemic. Then I touched his body; it was as cold as ice and harder than iron. A human corpse will turn cold but it never becomes that hard. I was considering what to do or not to do, and then I remembered that in such cases the body should not be cremated for eighteen hours; one must wait. If it didn’t return to a normal state within eighteen hours then one could begin cremating. I thought about returning to town and letting someone know what had happened and then returning, but I realized that it would take at least two hours to go and come and in the meantime some wild animal might come and eat him, thinking him to be dead. Finally I decided to keep watch over the body throughout the night and then return to town in the morning to let people know. There would be little possibility of a wild animal showing up there during daylight hours. I remained standing there, looking now at the unfortunate dog and now at Khagen.
Suddenly I saw a point of light exit from Khagen’s third eye and enter into the third eye of the dog. Then an even more amazing thing happened. Could it really be? The dog’s tail started to move slowly two or three times. Then again quiet. As it had been.
A short while later, the dog’s tail again started to move slowly back and forth, and some barks came from his mouth. What an amazing sight! Then again everything was quiet, silent, still, not even a quiver.
Again, moments later, the dog’s tail started to move. From its mouth came a few soft barks. This time the dog seemed to be trying to stand up. It rose to its feet then and fell down again. Then it was na yayao na tasthao [“it remained in the same condition”]. Again the dog’s tail moved a few times and again it barked a little. This time it stood up, looked here and there, and then started climbing the hill.
It approached us and then started circling around Khagen like a machine with someone at the controls, like an ox with blinders tracing fixed circles around the oil-mill. The dog didn’t enter the bhaeravii cakra, but stuck close to its outer edge as it circled around. It was easy to understand what a dreadful state it was in; it had no fear, no thought, perhaps not even a sense of existence. It was a crude flesh-and-bone machine, a mindless, energy-driven body. And in whose hands was the switch for turning on the energy that drove him? You could not say that it was living because behind it there was no independent unit mind at work – it was acting at the urge of some other entity’s mind.
I understood that this was all Khagen’s affair. He had mastered the skill to kill an innocent creature and drive its body. It made no difference whether the dog was alive or not because it didn’t have any independent individual existence. Its existence was actually just like that of a puppet.
I couldn’t bear it any longer. Such misuse of the human being’s hidden internal powers would not help to elevate the human race. Rather it would bog down one’s hands and feet in the quagmire of power and bring stagnancy into one’s forward movement.
I grabbed a fistful of hair and slapped him in the face; his body fell over, just like a large, precariously balanced rock topples at the slightest touch. His body was not a living body; it was like a huge puppet carved out of a piece of hard iron. As Khagen’s body fell from its seat another astonishing thing occurred. A point of light exited from the third eye of the dog and entered into Khagen’s third eye. The dog uttered a cry and collapsed on top of a rock. It was dead once again.
I looked over at Khagen and saw him slowly trying to open his eyes. He looked at me and started to cry. Then with a weak voice he whispered: “I have committed a great injustice, a great injustice. I didn’t listen to you. Please forgive me.”
I stretched out a hand and pulled him up. “You were studying in high school then,” I said. “I told you these things were deadly, that this was not a path to tread. Why didn’t you listen to me?”
He started sobbing and said: “I have done wrong, very wrong. Please forgive me.”
Khagen wasn’t able to stand properly. His vocal cords were also not functioning properly. I helped him to put his clothes on. At first I had to use my arms to help him, but after a little while he told me that he could walk by himself.
He started walking by my side but very slowly. I did not scold him any more along the way because he was not in a normal state. He was somewhere halfway between life and death. When I got to the edge of the muddy pond where I had been sitting, I saw that some black figure was standing beside the pigeon-pea field right behind me. His body was not luminous but rather fashioned from a black shadow. Lest Khagen be disturbed or feel worried, I didn’t say anything. I pressed his elbow and gently made him sit down. “Take some rest now,” I said, “then we’ll go on some more.”
He started crying and said: “I have committed such a great sin, yet you still love me so much. I disobeyed you, yet you still don’t hate me.”
“That may be so,” I said, “but you’re my childhood friend. Don’t forget that.”
The black shadow figure by the side of the pigeon-pea field gradually started becoming pointed like a needle and a blue light came out from that needle-like portion. I realized that Khagen might perhaps be creating another disturbance here.
“Are you practising márańa tantra [death-tantra](14) while you’re sitting there,” I asked. “And was that the Avidyá Tantra practice for entering another body that you were doing while sitting on the hill?”
“Yes,” he said, sobbing. Then he cried out: “Forgive me. Help me to forget all these things.”
“I also want that,” I replied. “Come on, let us return to town.” We continued walking side by side. I kept hold of his left elbow with my right hand and pulled him along in a fashion. Glancing behind, I noticed a point of light following us. Since I was looking at the point of light, Khagen also glanced in that direction. He shivered and said: “That dog, again that dog, again that dog is chasing me.”
“Wipe that dog out of your mind,” I said. “Repeat your Iśt́a mantra.”
“I am trying,” he said. “But I am not able to.”
“Think of me for a little bit,” I said. “Think that I am pulling you along by the hand. Then, while thinking of me, fix your mind at your Iśt́a cakra. Try it. Then you’ll be able to do it.”
== Section 3: Links ==
Postings to Read
Sleep: curative effects
Moral duty of all to protect this
Essence of sadhana
Understanding sexual indiscretions
Baba's presence in sadhana