Rebirth Is Not A Myth; It Is Reality; Here Is The Proof

Sun, 25 Aug 2013 19:49:05 -0000

Baba

== REBIRTH IS NOT A MYTH; IT IS REALITY; HERE IS THE PROOF ==

Namaskar,
In His discourse appended below - "Cerebral and Extra-Cerebral Memory" - Baba clearly describes how young children can and do have vivid memories of their past life.

"The memory of its past life remains awake for approximately the first five years of its new life. Although the child remains in a new physical environment, mentally it continues to live the joys and sorrows of its previous life." (Yoga Psychology, Cerebral and Extra-Cerebral Memory)

In that circumstance, the child will talk about its past life, and if the parents ask the child questions then the child will feel encouraged to speak even more. Because when the child is not yet strongly associated with its new personality, it relives and thinks about past life experiences.

WHY INFANTS CRY AND LAUGH, SEEMINGLY MEANINGLESSLY

AND

WHY THEY FORGET THOSE MEMORIES AS THEY GROW OLDER

A young 6-month old infant is often lying in its crib with its eyes closed, just smiling or crying, or perhaps lost in thought. Most of the time those smiles and tears have nothing to do with the present circumstances. Certainly when it is hungry it may cry etc, but all those numerous moments in between feedings when that child is just lying for hours in its bed, that infant is fully absorbed with its past life experiences.

Those remembrances are reality for that child. That's because the infant's brain is not yet adequately developed and, even more importantly, their personality is not yet formed in their current life. So their entire psychic association and I-feeling is related with a prior life. As they review those memories in the mind, that child smiles about its happy recollections and cries about past times of trouble, pain, and agony.

So those past life memories have nothing to do with a child's brain. Rather the infant's subconscious mind is filled with stored memories from their past life. Those memories are wholly independent from the brain. That is why Baba terms such recollections as extra-cerebral memory - because they occur outside the brain.

As the years go by and that child's personality grows, their brain and nerve cells strengthen, and their individual identity becomes highly associated with the physical surroundings and circumstances of this present life. Then those past life memories quickly fade. Till that time however, in those early years that child is consumed with memories of its past life via their subconscious mind. And again Baba terms that as extra-cerebral memory.

WHY PARENTS CANNOT UNDERSTAND

WHAT THEIR CHILDREN ARE TALKING ABOUT

That past life is not limited to life on earth nor for that matter to life as a human being. Those who are entering human life for the first time will recall their past life experiences as an animal. And those whose past life was on a different planet where they had a different form will recall those memories. Because, after all, the earth is not the only planet where living beings exist. This creation is vast and there is life across the spectrum.

Another aspect to the equation is the time factor - among others.

When thinking about a past life, a child might be recollecting an incident that occurred thousands of years ago. In that case, the parents have a hard time understanding what the child is talking about. Because when the time reference, geographical region, or language base are dramatically different from one life to the next, then it is extremely difficult to make a link between the two lives. In contrast, in those rare circumstances when one is reborn very quickly and in the same area as well, then it is much easier to communicate with the child and perhaps even make a link with past life experiences.

SPAN OF TIME BETWEEN LIVES IS IRRELEVANT

ONE REMEMBERS THEIR PAST LIFE LIKE YESTERDAY

Regardless of the duration between the two lives, for the child there is not any gap in memory. Because at the time of death the mind stops functioning and the mind only begins functioning again once rebirth occurs. Between those two times there is no awareness - that period of time is a big blank.

So whether the span of time between one's death and the next birth is 5 days, 50 years, or 1,000 years, it is completely inconsequential. Since the mind is not operable in that interim period, there is absolutely no awareness of the passage of time. It is a big zero - no matter the actual number of years.

It is akin to a person going into a coma, whether that be for 15 days or 20 years. Then the patient in the coma does not feel any passage of time.

Same is the case with the span of time between one's death and their next life. At the time the mind is in a state of pause. That is why regardless of the circumstances, no matter how much time has passed, the young infant will recall its previous life memories as if it was only yesterday.

So every child has quite clear recollections of their past life. It is only as the brain develops and their personality grows that those memories fade.

POSSIBLE DANGER:

DEVELOPMENT OF A DUAL PERSONALITY

Complications only arise if one grows and still associates with a past life. In that case a double personality develops. That is dangerous as one may become sick, diseased, and even die. But again in most cases those memories fade by the age of 4 or 6 years of age, and certainly by the age of 13 years of age.

WHY BABA NAMING CEREMONY IS NEEDED

Baba's recommendation is to give the baby a name and help cultivate the development of their new personality as soon as they are developmentally able. Then one will have a very healthy and natural childhood - and those past-life memories will fade. Such type of forgetfulness is the blessing of Parama Purusa. No one can endure walking around with the burden of their past life memories.

   "Forgetfulness is a providential decree. Usually human beings forget their past lives. Is this forgetfulness a blessing or a curse? It is a blessing because human beings feel burdened by the weight of one life. It would be impossible for them to carry the burden of many lives together."
   "The human mind is sentimental – full of love, affection, camaraderie, etc. People have a deep attraction to this world; they remain preoccupied throughout their lives with fears and anxieties for the safety of their families. So many problems have to be confronted. The problems of one life alone are enough to make people restless. If they had to face the problems of several lives, they would be unable to lead a natural life. The problems of the past lives, compounded by the strife of the present life, would drive them to the brink of insanity. Secondly, it is difficult for people to be detached from love and attachment for one life. So much effort is required to overcome the bondages of attachment and march towards Parama Puruśa. If the memory of the past lives is revived, the bondage of attachment will tighten its grip, putting a halt to spiritual advancement. One will be caught in the grip of worldly attachment. Thus the decree of merciful providence is, “Let human beings be oblivious of their past lives”." (Yoga Psychology, Cerebral and Extra-Cerebral Memory)

VERY COMPELLING VIDEO:

A CASE STUDY OF ONE YOUNG BOY AND REMARKABLE PAST LIFE MEMORIES

In the west, although reincarnation (i.e. rebirth) is not a widely accepted theory, there is growing interest and research about it. Step by step, there is mounting evidence about the veracity of reincarnation and past lives.

At the bottom of this posting is a link for more info about a 14 minute video: A case study of one small boy in the US who has very vivid memories of being a fighter pilot in World War II. His skeptical parents did not know what to think at first, until the child's memories created such a compelling account that they could no longer doubt the fact that their child was indeed the reincarnation of that fighter pilot.

Thus we see how modern day researchers are validating ancient yogic ideals and Baba's teachings.

Namaskar,
In Him,
Dharmendra

Note 1: BABA'S DISCOURSE ON PAST LIFE MEMORIES IN CHILDHOOD

Cerebral and Extra-Cerebral Memory
30 December 1970, Ranchi

Anubhútaviśayásampramośah smrtih [“The re-creation of things already perceived by the mind is called memory”].

The objects or incidents that one recollects are called anubhútaviśayá or things already perceived. When the same objects or incidents are recreated in the mind, they are called smrti or memory. For instance, a person may not always recollect what he or she ate the previous day, but if he or she thinks hard, the items that were eaten will flash in the mind. In our daily life, we are constantly recollecting things perceived in the past.

How does one activate the memory? There are two ways: internal and external. The internal way is to revive the undistorted image of perceived incidents in the nerve cells. Perception in the primary stage is registered in the unit mind through the nerve cells, and the vibrations of those perceptions remain embedded in the nerve cells. The nerve cells in the brain differ according to the different vibrations they carry. Some carry vibrations of knowledge, others the vibrations of action. Microcosms with brains do not have much difficulty in creating ideas at the psychic level carried through inferences because the vibrations in the nerve cells remain undistorted for quite some time. For instance, if someone happens to see a white cow, he or she can easily say after five minutes what the colour of the cow was because the image of the cow imprinted in the nerve cells is still clear and distinct. That is why it is not difficult for the brain to recollect a memory by recreating ideational waves. But if we ask the same person to describe the cow after a few days, he or she will have more difficulty recollecting its colour because by then the impression of the cow in the nerve cells will have become indistinct. At that stage the perceived image is stored in the citta or ectoplasmic mind-stuff and not the brain. Hence the mind will have to labour hard to reformulate the image of the cow from the accumulated saḿskáras or the mental reactive momenta of past actions. The ability to do this depends on one’s psychic power.

If the external factors necessary for the revival of memory remain undisturbed for some time, one can more easily recreate events already perceived. For instance, if one happens to go to the spot where the cow was seen, one suddenly remembers that a white cow was tethered there. But, after a lapse of much time, when the external factors necessary for the re-creation of that image change drastically, it becomes difficult for the brain to remember the details of the event. At this stage, to recollect the image, one has to penetrate the citta of the unit mind. Of course, once an incident is recollected, its impression remains understood for some time before it finally disappears.

Thus the brain is nothing more than a worldly machine for mental recollection. Its various parts assist the mind in various ways. But the permanent abode of memory is the citta. So even though an impression has faded from the nerve cells, the mind can recreate the impression by its own power. When the brain assists in the recollection of any event or fact it is called “cerebral memory”.

The human mind has three stages: crude, subtle and causal. There are also three states in human existence: wakeful, dream and sleep. The crude mind remains active during the wakeful state and the causal mind remains active during sleep. The causal mind is the repository of infinite knowledge. Whatever saḿskáras we recreate in the wakeful and dream states remain stored in the causal mind. When the causal mind sleeps we call it “death”. Kárańamanasi diirghanidrá marańam [“Long sleep in the causal mind is death”].

After death the disembodied mind floats in the vast space with its unexpressed saḿskáras. Later on, with the cooperation of the mutative principle, the disembodied mind finds a suitable physical base. The memory of its past life remains awake for approximately the first five years of its new life. Although the child remains in a new physical environment, mentally it continues to live the joys and sorrows of its previous life. That is why children sometimes laugh and cry in their sleep, and their mothers often think they are talking with God. In colloquial Bengali this is called deola kát́á. In actual fact this laughter and crying is nothing but the reappearance of past memories...

Click to read the rest of the discourse

and

View the compelling video documentary...

 

 

PRABHAT SAMGIITA

PS Intro: When the devotee progresses in sadhana then the mind moves upwards, one stage to the next. The sadhaka in a lower bhava - like sakhya bhava etc - gradually moves upwards, closer to Parama Purusa, and reaches a higher bhava like madhura bhava etc. When one enters into this higher bhava - which is a new, closer relation - then at first the sadhaka does not feel comfortable expressing this new feeling to His Lord due to fear and shyness. That mentality is beautifully expressed in the following song.

"Udvela hiya' ka're ca'ya, shayane svapane nide ja'garan'e..." (PS 708)

Purport:

My melancholic, restless heart longs for the Loving One during sleep and dreams, when drowsy, and while awake - always. Who is that unknown, divine, charming Entity calling me - I do not know.

In this peak spring season, the atmosphere is charming and intoxicating. Everything is so sweet. The soothing ocean breeze is gently blowing in all directions. My heart longs for that unknown loved One. The sky is very attractive: The clouds are floating and the sun's rays peep through in between the clouds. The scene is very alluring; it is so beautiful. Who is that Divine Entity, drenched in the sweet aroma of flower nectar, sitting distant, singing such captivating songs. Listening to these melodic songs, my heart is very restless.

My mind is restless for Him. It rushes towards Him every moment - it is beyond my control. It does not know how to respond to the call of that Loved One. Without smashing the obstacles like shyness and fear etc, how can I tell Him all the accumulated feelings of my heart, I do not know.

O, my Dearmost, please do not remain distant. Come before me and grace me so I can surrender at Your lotus feet...


End Note for Prabhat Samgiita #708:

The sadhaka wants to express the feeling of their heart but it is difficult due to shyness. With this closer proximity to Ista everything feels very charming, but also very new. That is why the sadhaka feels shy. This song expresses the feeling of the arrival into that intimate stage when Parama Purusa is the Dearest One.

With a friend, one may not tell everything - but when one is very close then nothing is hidden. This song is close to that stage. This song will be realised by those doing regular dhyana and getting Baba's grace. They can understand well.

The very subtle and intimate feelings of love cannot be written directly; that is why this song is given in an indirect manner.

To learn more about the various bhavas, please refer to Namami Krsnasundaram discourses 7 & 27.

Addendum: Rebirth Is Not Myth; It Is Reality; Here Is The Proof

Addendum:

Rebirth Is Not Myth; It Is Reality; Here Is The Proof

Here is the main letter...

This blog post contains two distinct sections.
(1) Baba's discourse on Cerebral and Extra Cerebral Memory;
(2) A link to the compelling video


Cerebral and Extra-Cerebral Memory
30 December 1970, Ranchi

Anubhútaviśayásampramośah smrtih [“The re-creation of things already perceived by the mind is called memory”].

The objects or incidents that one recollects are called anubhútaviśayá or things already perceived. When the same objects or incidents are recreated in the mind, they are called smrti or memory. For instance, a person may not always recollect what he or she ate the previous day, but if he or she thinks hard, the items that were eaten will flash in the mind. In our daily life, we are constantly recollecting things perceived in the past.

How does one activate the memory? There are two ways: internal and external. The internal way is to revive the undistorted image of perceived incidents in the nerve cells. Perception in the primary stage is registered in the unit mind through the nerve cells, and the vibrations of those perceptions remain embedded in the nerve cells. The nerve cells in the brain differ according to the different vibrations they carry. Some carry vibrations of knowledge, others the vibrations of action. Microcosms with brains do not have much difficulty in creating ideas at the psychic level carried through inferences because the vibrations in the nerve cells remain undistorted for quite some time. For instance, if someone happens to see a white cow, he or she can easily say after five minutes what the colour of the cow was because the image of the cow imprinted in the nerve cells is still clear and distinct. That is why it is not difficult for the brain to recollect a memory by recreating ideational waves. But if we ask the same person to describe the cow after a few days, he or she will have more difficulty recollecting its colour because by then the impression of the cow in the nerve cells will have become indistinct. At that stage the perceived image is stored in the citta or ectoplasmic mind-stuff and not the brain. Hence the mind will have to labour hard to reformulate the image of the cow from the accumulated saḿskáras or the mental reactive momenta of past actions. The ability to do this depends on one’s psychic power.

If the external factors necessary for the revival of memory remain undisturbed for some time, one can more easily recreate events already perceived. For instance, if one happens to go to the spot where the cow was seen, one suddenly remembers that a white cow was tethered there. But, after a lapse of much time, when the external factors necessary for the re-creation of that image change drastically, it becomes difficult for the brain to remember the details of the event. At this stage, to recollect the image, one has to penetrate the citta of the unit mind. Of course, once an incident is recollected, its impression remains understood for some time before it finally disappears.

Thus the brain is nothing more than a worldly machine for mental recollection. Its various parts assist the mind in various ways. But the permanent abode of memory is the citta. So even though an impression has faded from the nerve cells, the mind can recreate the impression by its own power. When the brain assists in the recollection of any event or fact it is called “cerebral memory”.

The human mind has three stages: crude, subtle and causal. There are also three states in human existence: wakeful, dream and sleep. The crude mind remains active during the wakeful state and the causal mind remains active during sleep. The causal mind is the repository of infinite knowledge. Whatever saḿskáras we recreate in the wakeful and dream states remain stored in the causal mind. When the causal mind sleeps we call it “death”. Kárańamanasi diirghanidrá marańam [“Long sleep in the causal mind is death”].

After death the disembodied mind floats in the vast space with its unexpressed saḿskáras. Later on, with the cooperation of the mutative principle, the disembodied mind finds a suitable physical base. The memory of its past life remains awake for approximately the first five years of its new life. Although the child remains in a new physical environment, mentally it continues to live the joys and sorrows of its previous life. That is why children sometimes laugh and cry in their sleep, and their mothers often think they are talking with God. In colloquial Bengali this is called deola kát́á. In actual fact this laughter and crying is nothing but the reappearance of past memories. To re-experience past events one does not need the cooperation of the old brain. The newly-born mind has not yet had time to build a close relationship with the new brain. The revival of experiences of past lives is what we call “extra-cerebral memory”, and is principally the task of the causal mind. The child’s mind being unacquainted with the outside world and the new-born brain being inexperienced, his or her crude mind does not function much.

The experiences of the crude mind are not reflected in the child’s subtle mind. In the case of a child, since the crude experiences are relatively few, the subtle mind remains tranquil. Thus the waves of the causal mind easily surface in the child’s subtle mind. As a result, the accumulated experiences of the child’s previous life can easily be recollected. As the child’s crude mind is not yet mature enough to work externally, the dream experiences are not expressed in the wakeful state.

This extra-cerebral memory begins to fade after five years. The more one advances in age, the more the new environment leaves its impressions in the child’s mind. The more a child sees new things before its eyes, the more restless it becomes to know each and every object of this world. Hence the child asks a multitude of questions – it seems there is no end to its inquisitiveness. The more it receives the answers to its questions, the more its mind gets acquainted with the mundane world. The experiences of the crude mind then begin, and get reflected in the dream state. As a result, the vibrations of the causal mind cannot come to the surface any more. Hence, the more the child advances in age, the more it forgets its past life.

Sometimes children can remember their past life even after the age of five. In this case the mind of the new body remains free from environmental influences. That is, the waves of the external world are unable to influence the mind. Such people are called játismara or one who remembers one’s past lives. Normally, the extra-cerebral memory of such people remains active up to the age of twelve. If one still remembers one’s past life after that it becomes difficult to survive, because two minds will try to function in one body – the mind of this life and that of the previous one. A single body cannot tolerate the clashes of two minds, hence psycho-physical parallelism is lost leading to eventual death.

Forgetfulness is a providential decree. Usually human beings forget their past lives. Is this forgetfulness a blessing or a curse? It is a blessing because human beings feel burdened by the weight of one life. It would be impossible for them to carry the burden of many lives together.

The human mind is sentimental – full of love, affection, camaraderie, etc. People have a deep attraction to this world; they remain preoccupied throughout their lives with fears and anxieties for the safety of their families. So many problems have to be confronted. The problems of one life alone are enough to make people restless. If they had to face the problems of several lives, they would be unable to lead a natural life. The problems of the past lives, compounded by the strife of the present life, would drive them to the brink of insanity. Secondly, it is difficult for people to be detached from love and attachment for one life. So much effort is required to overcome the bondages of attachment and march towards Parama Puruśa. If the memory of the past lives is revived, the bondage of attachment will tighten its grip, putting a halt to spiritual advancement. One will be caught in the grip of worldly attachment. Thus the decree of merciful providence is, “Let human beings be oblivious of their past lives.”

It is also true that nothing in this universe is lost or destroyed, so the history of a person’s hopes and frustrations [of this life] remains stored in their subconscious mind [subtle mind]. Due to restlessness of the crude and subtle minds, the causal mind cannot give expression to its omniscience. But all knowledge, one’s entire past history and flashes of one’s previous lives, remain stored in sequential order in the causal mind, just like a colourful panorama, one layer representing one life, followed by a gap, followed by another layer representing another life, and so on. That is why the great poet Rabindranath Tagore said, Bhule tháká se to nay bholá [“To remain in oblivion is not to forget completely”].

Human beings, if they so want, may try to relive those experiences in their memories. This endeavour is called sádhaná or spiritual practice. Sádhakas or spiritual aspirants, by dint of sádhaná, suspend their crude mind in the subtle mind, and the subtle mind in the causal mind. They can then clearly visualize that panorama of sequential events in the causal mind. As they have full control over the time factor they can easily transcend the intervening gaps between two lives and establish a link between them. A series of lives slowly and gradually unfold themselves like a moving panorama before their eyes.

Should one strive to see one’s past lives? Through sádhaná human beings attain a certain degree of control over the relative factors. After a long journey of hundreds of years one begins to visualize the saḿskáras of one’s past lives. To visualize other’s saḿskáras is relatively easy for a sádhaka, but to visualize one’s own saḿskáras is very difficult. Behind this also there is the decree of merciful providence. Imagine a person was a sinner in his or her past life, but in this life has got the opportunity to lead a spiritual life, by His Grace. Now, if the person happens to discover his or her past sinful life, he or she will lose all inspiration to continue spiritual sádhaná. The dominant thought in his or her mind will be, “I am a sinner. I have no saḿskára for sádhaná and will be unable to do it.” This sort of negative thought will thwart his or her spiritual progress. One’s past life will pull one back. In the words of Rabindranath Tagore:

Adrśt́ere shudhhálem emani niśt́ur bale
Ke more tániche pashcáte.
Se kahila, “Phire dekh,”
Dekhilám ámi,
Pashcáte tániche more pashcáter ámi.

[I asked the Lord of my life, “Who is pulling me from behind with such irresistible force?” He told me to look back. I did, and found that my own mental reactive momenta were pulling me back.]

The pashcáter ámi [the “me” behind me] of the poem refers to the extra-cerebral memory.

Conversely, if a sádhaka happened to be a great spiritualist in his or her past life, then through the powers of his or her extra-cerebral memory he or she will be further inspired to continue the spiritual life. He or she will think, “In my previous life I was unable to complete my spiritual practice. Now in this life Parama Puruśa has given me the opportunity to attain my cherished goal.” He or she will intensify his or her spiritual practice and advance rapidly towards Parama Puruśa with His sweet attraction. He or she will recite: Sammukhe t́heliche more pashcáter ámi [“My own reactive momenta are pushing me forward”].

30 December 1970, Ranchi

Link to Compelling Video Documentary:

14 minute video: A case study of one small boy in the US who has very vivid memories of being a fighter pilot in World War II. His skeptical parents did not know what to think at first, until the child's memories created such a compelling account that they could no longer doubt the fact that their child was indeed the reincarnation of that fighter pilot. 

http://www.youtube.com/watch?v=sT0B4V_kowo

Baba Story: Relationship with Parama Purusa

Thu, 22 Aug 2013 22:58:26

Baba

== BABA STORY: RELATIONSHIP WITH PARAMA PURUSA ==

Namaskar,
During one reporting session with all-knowing Baba, in a dramatic and heart-moving manner He lovingly revealed the importance of creating a devotional link in sadhana.

This letter details that particular scene and presents the special guidance which Baba graciously expressed to us on that most memorable occasion.

WHAT IS MYSTICISM

As we all know, mysticism means creating a link between finite and infinite, between small and vast, jiiva and Shiva.

"What is mysticism? Mysticism is the never-ending endeavour to find out a link between the finite and the Infinite." (Namami Krsnasundaram, Disc: 26)

During sadhana, by His grace, we grow closer to Parama Purusa. Our relation becomes more intimate with Him. This is how we measure our progress on the path of mysticism.

In sadhana, we are veritably calling Him. Hence a relation is needed as one cannot call someone if there is no relation, or if that relation is a distant one.

For instance, if one girl's mother is a police chief, then that daughter will probably not like to say, "Chief, chief", as that will feel quite distant and official. Instead that little girl will like to call out, "Mommy, mommy", as the essence of that mother-daughter relation is more dear to her.

Likewise in the spiritual field, a relationship is key for developing and expressing closeness. If one is doing their sadhana and repeating their mantra but they do not feel any relationship with Him, then that is a very rudimentary approach. Once, by His grace, one cultivates a personal link an relationship with Him, then that signifies one's real movement on the path of devotion.

As sadhakas we are always trying to deepen our link with Him. For this to happen, we must sincerely practice meditation. By this way we will learn and yearn to call and long for Him in a more personal way. One of the inherent aspects of sadhana is transforming our relation with Baba from that of the more formal relation of Guru to one which is more intimate, such as Father, Friend, or an even more intimate relation. According to Baba, this is our mystical journey.

THAT SPECIAL REPORTING SESSION WITH BABA

As many may recall, every reporting session with Baba was like dharma samiiksa. He would bless us by pointing out our defects and lovingly guide us onto the proper path. It was all exclusively His grace.

This particular occasion was no different. In His loving liila, Baba was sternly rebuking and lovingly encouraging us all, and pointing out specific individuals as well.

At one point, omniscient Baba turned toward one avadhuta and said, "In the past you were doing very good sadhana. You were singing bhajans regularly and then in sadhana you were calling Me with love and affection and I could feel and hear the sincerity of your call. That was very good. But more recently, you have forgotten that devotional approach, and now you just sit for a few minutes in sadhana - your intuitional practices have become quite mechanical."

Then omniscient Baba and turned toward Ajitananda.

Baba said, "His sadhana is alright - it is very devotional. He has cultivated strong longing in sadhana and the way he is doing his meditation is proper. There is only one problem."

Note: Actually, we all came to know that Ajitananda had begun hugging and kissing Baba in his sadhana. No one told him to do this, just the idea grew in his mind to relate with Baba in this way. Because of his sincere approach in sadhana, those types of closer feelings developed and Baba clearly indicated that this type of sincerity and devotional longing is very good. This type of channelisation will deepen one's meditation. So these types feelings should not be suppressed; rather they should take expression, so long as that is one's natural desire. Whereas, if one is forcing things in sadhana or doing something without having that inner feeling in their heart, then that is not good. Sadhana should be a natural expression of one's true heart-felt feeling. When sadhana is good then an inner urge will arise to express one's feeling toward Him in a particular manner.

"HE KISSES MY PHOTO AFTER SADHANA"

Omniscient Baba was softly smiling and still looking at Ajitanada and said:

"There is only one problem. He has developed the habit that when he finishes his sadhana, then he kisses My photo and leaves his saliva on the picture. If others see this mark or stain on the photo, then what will they think."

Here Baba is clearly revealing His omniscience as this Dada never spoke openly about kissing the photo nor did he do this in front of others. So Baba is aware of everyone's sadhana and devotional expression, and this is proven by the way He addressed this Dada, as well as so many other occasions.

At this point, many of us began to smile, because if really Baba was concerned that others should not find out what this Dada was doing, then Baba would not have exposed the matter in front of all.

Baba continued, "I do not have any problem if in his sincerity he kisses My photo after sadhana, but at least he should not leave the saliva on the photo."

Baba was quite serious when He said this, and then He looked around the room and spoke out loud to many of the Dadas present.

"What do you think, should he clean the photo after he kisses it?"

Then unanimously everyone present heartily agreed that Ajitananda should maintain the cleanliness of the photo by removing the saliva.

At the same time, we all understood that Baba was teaching us to follow the feelings of our heart when expressing our love towards Him. Normally, it is not easy to talk about this openly with all, but in His special manner, during this reporting session Baba graciously revealed this intimate and special aspect of sadhana and devotional life.

The greater point was not about having saliva on the photo - although Baba did want that it should be cleaned off - the bigger teaching is that in our devotional life we should express those natural feelings which arise in the heart. Baba was appreciating Ajitananda's sincerity in sadhana.

At the same time it should also be noted that one should not kiss the photo in public nor should one kiss that photo that belongs to the jagriti. If anyone has the sincere and earnest desire to kiss the Baba's photo then it should be done in private and with their own photo. Because this type of gesture should not tunr into a public display or competition where for their own prestige people try to show off and kiss the photo in the best way. This would be cheap and hypocritical. Just as sincere family members do not display physical affection in public, similarly sadhakas should keep this standard. Top of all, one must never kiss the photo if they do not have that spontaneous internal urge to do so. Kissing the photo as an outer gesture is not a sign of devotion.

THE INNER IMPORT OF THE STORY

So in this reporting session, Baba was giving us the idea that one should express their devotion in all kinds of natural ways. Indirectly, Baba was indicating that what Ajitananda was doing in sadhana was very good, and that if he wished to kiss the photo afterwards that was also alright, so long as that was the inner desire of his heart - which it was in the case of Ajitananda.

The main thing is that what one does in their devotional life should be natural, it should be an extension of their heart's desire. And the more we cultivate a link with Baba in dhyana, the closer we will feel towards Him. That relation will grow, deepen, and become more intimate. In that case, one should respond to the feelings that naturally arise in the heart. These devotional feelings must not be suppressed.

At the same time, Baba was also warning us that we should not do something just for show or in a mechanical manner the way so many people go to temple and do their ritualistic worship just to put on a display in front of others etc. That type of expression is meaningless, rather it is detrimental as it is just the height of superficiality.

But if one feels a strong internal urge then one should not be hesitant and think that what they are feeling is inappropriate or against the code of tantra etc.

So by the above described reporting session, Baba was giving us all the idea - even those who do not have the feeling to hug and kiss him - that one should harbor and cultivate a closer connection with Him. One should follow one's heart and be sincere in sadhana. And if in the course of that, one begins to feel more close, then those feelings of closeness should take expression. They should not be suppressed. That is the way to deepen one's mystical connection with Baba. That is what we all felt He was teaching us on that day.

In contrast, if one fails to acknowledge one's inner feeling and just suppresses those devotional sentiments, then one cannot progress on the path of sadhana.

PHYSICAL EXPRESSION AND MENTAL EXPRESSION

IN DEVOTIONAL LIFE

One other aspect about this story that is important to discuss is the idea of physical expression versus psychic expression.

For instance, Ajitananda was kissing Baba in sadhana and then afterwards He was kissing Baba's photo as well. Both are ok since this was Dadaji's sincere desire. However, none should think that physically kissing Baba's photo is needed in order to progress in sadhana. The only requisite needed to progress in sadhana is sincere longing for Him - there need not be any outer display, though this can be done if one desires, as in the case of Ajitananda.

Everything though can be expressed within the mind. One can mentally touch Baba's feet, offer Him flowers, hug Him, talk to Him, and so many things. All our feelings to Him can be communicated mentally.

In their homes, some do like to decorate their puja table with real flowers. There is nothing wrong with that. They feel that by this way they are serving Baba. So that is fine.

But no one should think that the puja table or the photo is Parama Purusa. If one thinks in this way they are no different from those idol worshippers who feel they can only communicate with their chosen Lord when they are in front of the idol. This is their static and dogmatic approach.

Just as when we look in the mirror we can easily differentiate between our reflection and our actual self, similarly every rational sadhaka knows what the photo is but an image of Guru, and not Guru Himself. Sadguru Baba resides within; that is where one can truly find Him. The photo can be a reminder and helping tool, especially for those unable to see Baba in Guru cakra. But efforts must be made in sadhana to see Him

Thus merely looking at or hugging the photo is not enough. Side by side, one must do sadhana and related with Him inside as well. Even those central workers who were around Baba 24hrs a day had to sit and close their eyes and do sadhana. This was mandatory. But it was not mandatory that all had to see Baba physically.

Clearly the path of mysticism is a psycho-spiritual approach. It unfolds in the mind and we must not suppress those feelings. External things like kissing the photo or garlanding Baba's photo can also be done if one feels so inclined.

However, doing such things in a purely ritualistic way is not at all good. Whatever we do should be by following our own sincerity. We should not copy others or mechanically do such things just for show.

Ultimately, our relation with Him is purely an individual affair and we should follow our heart and express our feelings to Him accordingly. By His grace, through sadhana, our link with Him becomes more intimate and by acting on those feelings we progress closer and closer towards Him, becoming one with Him.

MUST FORM A RELATIONSHIP WITH HIM TO ADVANCE

"All are advancing towards Him, and, while advancing towards Him, they establish some sort of relationship with Him. That relationship is internal. It is purely personal. One may love Him as a mother loves her son, a wife her husband, a servant his master or as friends love one another. This relationship exists with both Vrajagopála and Párthasárathi, but since Párthasárathi is such an overpowering personality, usually people establish one of three types of relationship with Him: that of a wife, a servant or a friend. I have already told you that Arjuna was a friend of Krśńa – sakhya bháva. The interesting thing, though, is that this friendly relationship cannot endure till the end. Either it is converted into dásya bháva [the feeling of being a servant], or madhura bháva [the feeling of being a lover]. That very outlook that is instrumental in determining a particular type of relationship with Parama Puruśa, depending upon one’s inherent saḿskáras, is called mysticism. As I have already explained, mysticism is a never-ending endeavour to find a link between finite and Infinite." (Namami Krsnasundaram, Disc: 26)

PARAMA PURUSA IS YOUR INNERMOST SELF

By His grace, our love for Him grows out of our more pointed approach in sadhana. So one should not feel shy to express those feelings. If we just feel that Baba is our Guru then there will be a gap in our communication with Him. Step by step, our devotional practices will minimize this gap as we develop mote intimate feelings with Him. This is the way to progress in sadhana and grow closer and closer with Him until finally, by His grace, we become one with Him.

"The Entity whom you are trying to attain – Parama Purus'a – is your own innermost self. Your relation with Him is not external, to be defined by courts, laws, or society. It is a family relationship. The desire in your mind to meet God is only born when He is inclined towards you. It is the result of His desire to meet you. Your meeting with God is not a unilateral affair, it is a mutual thing. You walk one step towards Him and He will come twenty towards you."

"When an infant starts walking, the parent first asks it and goads it to walk a little. It tries to walk, but falls. Then the parent advances and lifts it up onto his or her lap. God does the same. Make the slightest effort, and He will pick you up and place you on His lap."

"Your relation with God is personal. No one can sever this relationship. It is part of your being, your birthright." (Ananda Vacanamrtam - 23)

Namaskar,
Ram Sahay

PRABHAT SAMGIITA

"Loke bale tumi dekha' da'o na', tave ele kii kare..."    (PS 1893)

Purport:

O' Parama Purusa, people are telling that You are not visible. When people say like that then how is it that You have come here in front of me and I am seeing You.    

O' Parama Purusa, people are telling that You do not care about logic and reasoning. That there is no explaining how You manage Your affairs and that Your liila is beyond logic. Then how is it that You have graced one and all & You are showering everyone with Your divine nectar. How has this started happening.

O' Divine Entity, whenever I see You then I always request You to make me Yours. And when I say like this, then I see with my own eyes and I hear with my own ears how You come close and shower me incessantly with Your infinite grace.    

O' Parama Purusa Baba, I am so meagre; You are so vast. I am bound up by my own limitations. Even then You love me. Baba, by Your sweet touch all the negativity and impurities get removed; and everything becomes pure. By Your grace, the fragrant flowers blossom in each and every nook and corner of my mind.   

Baba, people are telling that You are invisible and that You cannot be seen; but by Your grace You have come to me. O' my dearmost Baba, this is all due to Your cosmic grace and infinite compassion...

You know each and everything about me

PRABHAT SAMGIITA

"Mor maner katha't'i tumi ja'n..."     (P.S. 4902)

Purport:

O' Parama Purusa, with Your vast Cosmic mind You know each and everything about me. Not only what I do, but what I think - that also You know. While hiding in my heart and in my mind, You go on playing Your divine flute, non-stop. O' my dearmost, O' my Beloved, You are the jewel of my mind. You never remain forgetful about me. All the time You are along with me; and You are always taking care also. This is my only desire and my only request: That You please remain eternally effulgent in my mind with Your sweet attraction. Always I desire to have Your sweet form in my mind. Baba, You are my innermost, You know everything...

Prabhat Samgiita Purport #3204 + Query on AM Teaching

Sun, 04 Aug 2013 10:05:48

Baba

"Ka'lo jalidhar, belate base, pal gun'e ja'i prabhu..." (PS 3204)

Purport:

O' Prabhu, by Your grace I am only only thinking about You, ideating on You; by Your divine grace I am sitting on the shore of this vast ocean of time counting the moments go by - remembering only You. It is Your grace. O' my Lord, all these opportune and inopportune moments of my life are vanishing into the oblivion, one by one. Even then by Your grace I fill my heart only with Your sweetness. Only for You, only for You I fill my heart with nectar.

O' Parama Purusa, in Your longing the flower pollen of my heart, the devotional feeling of my heart, flies far across the vast, distant, unknown blue sky - towards that divine land. My heart knows no bounds; it crosses tirelessly over all difficulties and obstacles, without feeling any fatigue, or frustration. By Your grace it goes on and on in search of You.  

Baba, O' Parama Purusa, I do not know why and when have You sent me into this mortal world; I do not know anything. Whose love and happiness has pulled me here - that also I do not know. O' Prabhu, please tell me what You want; gently whisper in my ear.

Baba, my only request is that You please make me Yours...  

Who is Baba Talking About?

Kindly read the below quote from Baba's teachings. At the end of the quote a question has been posed. If your answer to the question is correct then it means you read Baba's books carefully; and, if your answer is wrong or you do not know the answer, then it signifies that you need to pay more attention when reading Guru's teachings. After all, if sadhakas are not diligent in studying Baba's books then who is going to read them - non-margiis?

"It is often found that a gentleman has managed to keep a secret to himself; but the same person, after drinking a bottle of wine, reveals everything in his drunken state. I knew a leader of a certain religious community who in his normal mood used to speak little. But in an abnormal mood, that is, after drinking some liquor, he would say openly before me, “I don’t believe in casteism” – the community he belonged to did not support idol worship and casteism  but did believe in ritual sacrifices – “but I will certainly marry my sons and daughters within my own Kayastha caste. I don’t believe in so-called gods and goddesses, but since I cannot find a suitable husband for my daughter, I secretly worship Lord Satyanáráyańa [as an idol].” He revealed everything under the spell of liquor. Thus the truth is always revealed in an unguarded moment; it never remains suppressed." (The Liberation of Intellect: Neohumanism, Disc: 10)


Question: Who is Baba referencing in the above quote?

Here is the answer...

Namaskar,
Manomohan

Who Is Baba Talking About

Who is Baba Talking About?

Kindly read the below quote from Baba's teachings. At the end of the quote a question has been posed. If your answer to the question is correct then it means you read Baba's books carefully; and, if your answer is wrong or you do not know the answer, then it signifies that you need to pay more attention when reading Guru's teachings. After all, if sadhakas are not diligent in studying Baba's books then who is going to read them - non-margiis?

"It is often found that a gentleman has managed to keep a secret to himself; but the same person, after drinking a bottle of wine, reveals everything in his drunken state. I knew a leader of a certain religious community who in his normal mood used to speak little. But in an abnormal mood, that is, after drinking some liquor, he would say openly before me, “I don’t believe in casteism” – the community he belonged to did not support idol worship and casteism  but did believe in ritual sacrifices – “but I will certainly marry my sons and daughters within my own Kayastha caste. I don’t believe in so-called gods and goddesses, but since I cannot find a suitable husband for my daughter, I secretly worship Lord Satyanáráyańa [as an idol].” He revealed everything under the spell of liquor. Thus the truth is always revealed in an unguarded moment; it never remains suppressed." (The Liberation of Intellect: Neohumanism, Disc: 10)


Question: Who is Baba referencing in the above quote?

Answer: The Indian religious organisation named Arrya Samaj. They are the lone section within the Hindu religion that does not believe in caste or idol worship.

God is No More - Gone Far Away

Fri 02 Aug 2013 21:45:38 -0000

Baba

== GOD IS NO MORE - GONE FAR AWAY ==

Namaskar,
This is highly related with every sadhaka of Ananda Marga.

BABA IS PARAMA PURUSA GOD - SUPREME ENTITY

Everyone in our Ananda Marga is aware about Baba's - God's - highly meaningful teaching from the shloka, 'Dúrát sudúre tadihántike ca pashyatsvihaeva nihitam' guháyám'.

The basic idea is that those who think God is far push Him so far away that the distance is too great to be measured; whereas those who feel that God is close and inside their heart then for them He becomes so close that there is no gap. He is verily within the deepest core of your I-feeling. So this is one important devotional teaching about how one should cultivate their relation with God.

The tragedy is that some of our Wts involved in hosting a ceremony that says God is far cannot understand the essence of God's above teaching. The proof is that their own designated program undermines the very foundation of devotional life.

Their chosen program states that God is gone and that has a very dangerous repercussion. If one thinks that God is gone then it is impossible to bring Him close inside the heart. That is the guideline and warning that Baba has given in His aforementioned shloka, 'Dúrát sudúre tadihántike ca pashyatsvihaeva nihitam' guháyám'.

Clearly then this essential teaching was not adhered to when our brothers and sisters devised their program. Indeed, such a program fails to practically and theoretically reflect the spirit of God's teaching of durat sudure; instead their program dictates that God is far away and gone.

At the same time, we all know there are many Ananda Margiis who understand Baba's devotional guidelines and cultivate that closeness with Him and hold Him in their heart.

THEY ARE BELOW THE REALM OF ANANDA MARGA

INSTEAD CLING TO RELIGIOUS DOGMA

Unfortunately, some of our respected brothers and sisters hosting such a dogmatic program could not reach up to the realm of Ananda Marga spiritual teachings. They could not grasp God's devotional guidelines. Please excuse me, but what could be the reason why they fell into the ways of certain dogmatic religions that depict the death of their God as a symbol to reflect their faith.

Instead, due to a certain quality of mind, those organisers who host the program that pushes God far away fell distinctly into the ways of the dogmatic religions. A few select religions depict their God in a state of death. Naturally, then they feel separated from and far from their Lord. And a few in Ananda Marga have unfortunately succumbed to this same net of religious dogma.

On their chosen annual occasion, they adopt a very similar ideation that pushes God far, far away. Tragically, even after being in Ananda Marga for so many years, some could not link up with a deeper relation with Baba in sadhana and dhyana.

Yet God has devoted countless pages in His teachings to the importance of various bhavas for realising Him in dhyana. Plus He has given the practical approach in His Supreme Command by stating all must do sadhana twice daily regularly. All this leads to the ideal that we are to realise Him within and that He is ever-present in the heart. That is the essence of our spiritual approach.

Sadly, the adherents of this program completely missed this entirely.

OTHER TYPES OF PEOPLE WHO CANNOT GIVE THIS UP

Here is more about those dear brothers and sisters who cannot give up this dogmatic program. Namely those leaders who invented this dogma. Because if they do it will be looked upon as a sign of weakness. Plus for them, this is their chosen method to raise maximum financial donations. Bound by this mind-set, they rely very heavily on making big money off of this event.

Unfortunately, some of their followers have become deeply involved in this as well. Those loyal adherents follow and tell others about this program. That enhances their prestige and standing with the organizers.

Yet, we recall however that everyone in Ananda Marga has devotion - without that they could not have come in contact with Taraka Brahma. Bhakti then is the unique and inherent quality of every Ananda Margii. Bhakti is the feeling that Parama Purusa is with me and I have a link with Him. This is the special feeling of every Ananda Margii. And God warns that this devotional feeling must be protected at all cost.

"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, to preserve it from the onslaughts of materialism, one must build a protective fence around it, just as people put up a guard-rail around a small tender plant." (1)

So God clearly tells us that the greatest asset a person has is their devotional feeling and this must be guarded very strictly.

Tragically, the annual death day program squashes the tender bud of devotion that lies in the heart. It suppresses one's natural devotional inclinations - severely hampering spiritual life. So this type of program is quite harmful. But due to pressure and other reasons, certain people still follow it.

MOST MARGIIS HOLD GOD CLOSE INSIDE

Then there are the vast majority of margiis around the globe who feel God in their depths of their heart and they have the intuitive feeling that such a program that pushes God far away is against the devotional ethic of Ananda Marga. That is why most have completely rejected it. For this reason, units arounds the globe have basically dropped it entirely.

MOST MARGIIS CELEBRATE GOD'S ETERNAL PRESENCE

The wide scope of Ananda Margiis celebrate God's divine presence each and every day through kiirtan, dhyana, 2nd lesson, Guru Puja, Guru Sakash, Prabhat Samgiita etc. In that case what is the logic or reason for following the rituals of any program that says that God is gone. Obviously it makes no sense; it is irrational; that is why it is a dogma. Those who can recognise this as a dogma are those who feel Baba in their heart. That is why the mass of Ananda Margiis have outrightly rejected that it as one dogmatic function - nothing more.

So again, the mass of margiis feel God's sweet presence in their heart, and that is why it is completely natural for them dismiss any program which wrongly states that God is gone.

MUST OPPOSE DOGMAS THAT UNDERMINE OUR SPIRITUAL APPROACH

Here below Baba clearly guides us that as Ananda Margiis, as dharmikas, we are to oppose all such dogmatic programs.

"I have already said that Ananda Marga is the first movement aimed at liberating spirituality from the unwholesome influences of dogma. Hence you must not in any way encourage dogma. Rather, you should carry on an endless fight against dogma. And while fighting against dogma, you will realise the actual truth, and when you will come in contact with truth, you will be established in real spirituality." (2)

Thus when any program states that God is gone, and when our Ananda Marga spirituality states that Baba is always with us, then it is quite clear that our duty is to oppose and eradicate this dogma. And that is exactly what is happening nowadays.

IT MAKES ONE FEEL FAR FROM PARAMA PURUSA BABA

Any program states that God is far away and gone will ruin one's spiritual life. That is what Baba is warning us about in His below guideline.

"If someone continually thinks, "Parama Purus'a is far from me", then He will seem to be truly far from him. If in their ignorance people think that Parama Purus'a is far from them, then He may indeed remain far from them - so far that in future, even if one cries oneself hoarse, one's cries will never reach Him." (3)

Thus those who observe any ceremony that pushes Baba away can never come close to Parama Purusa. That is the veritable fact.

One of the most central tenets of tantra and the path of Ananda Marga is the eternal presence of God. Above all else this must be upheld, yet for the last 23 years, the inventors of one program have been undermining this essential point of Ananda Marga devotional life.

INHERENT CONTRADICTION BY SAYING BABA IS GONE

Every true bhakta in our Ananda Marga feels that Baba resides in the heart. And that is His explicit guideline as well:

"Vrnda'vanam parityajya pa'damekam na gaccha'mi..." (PS 4425)

"I am always eternally present in Vrindavan, in the hearts of devotees. That is the Guru cakra. I do not go even a little away from that. I am eternally present along with the devotees."

Yet the main message of a certain program hosted by some of our brothers and sisters each year is the exact opposite: That God is far away - gone.

REAL FESTIVAL OF ANANDA MARGA:

VIJAYA OTSAVA

Those who have devotion towards Guru will follow Him; they will do what He says. And when our Ananda Marga festival of Victory Day, Vijaya Otsava, often occurs on the exact same day as this program that pushes Baba far away, then one has to choose to either follow Guru or the inventors of this dogmatic program. Either one has to follow the dharma of Ananda Marga or the dogma of one group.

True bhaktas will surely follow Baba and His eternal dharma.

And indeed, this issue will come up year after year as Vijaya Otsava and the anti-devotion program are going to coincide again and again. Those who follow the real teachings of Ananda Marga will celebrate Vijaya Otsava whereas those who blindly cling to the skeletons of dogma will solemnly observe the anti-devotion program. Obviously, best is to follow Guru and His shining ideals and that is what most in Ananda Marga are doing.

THE LORD IS ALWAYS WITH ME

"The best way is the path of devotion, complete surrender. Say “O Lord, I am your creation, I’m a small being, I am a unit being, completely depending on your mercy. I want psycho-spiritual progress, I want to move along the path of psycho-spirituality. Please help me.” And when one wants this aim sincerely, from the core of the heart, certainly it will happen. And that’s why I say nobody is insignificant, nobody is weak, nobody is helpless. The Supreme Lord, Parama Puruśa, is with you, He will always be with you. So, this progress, this psycho-spiritual progress, which is called “Mokśa” in Saḿskrta, is not a very difficult path, is not at all a thorny road. What is it? It is a very easy and very pleasant journey. Depend solely on Him, as a little child depends solely on the mother." (4)

NEVER FORGET THIS FACT

"Dhruvásmrti, that is, when one never forgets the fact that Parama Puruśa is with me, He is my Supreme Desideratum, such a mental condition, rather such a stance, is called dharmamegha samádhi. One must try one’s best to attain this supreme stance of dharmamegha samádhi." (5)

IF YOU REMAIN FAR:

BECOME NEGATIVE MICROVITA

"Some people have such an insatiable thirst for material gain that their minds run continuously from object to object, leading them far far away from Parama Puruśa. Their minds are in perpetual motion, but they don’t get anywhere, rather like bullocks trudging endlessly around the oilman’s mill. After death such people become videhaliina." (6)

HE IS WITHIN YOU - EVERY MOMENT

"He lies hidden in you and in you every minute particle of this universe in both His individual and pervasive associations. Cherishing a strong desire to know and understand Him, think of Him, ideate on Him, meditate on Him – you will certainly attain Him." (7)

MUST IDEATE ON HIM

"Those who want the Supreme Entity will have to ideate on Parama Puruśa alone. People may attain limited achievement in terms of occult power through the grace of the gods and goddesses – whether belonging to Tantra or Purana – but they will remain far away from the attainment of the Supreme Entity." (8)

BABA RESIDES IN THE HEART

Baba is with us every step of the way - always in our heart and mind. In that case where is the scope to observe the fake mahaprayan which states that Baba is gone. Rather, He is always with us.

"Vrnda'vanam parityajya pa'damekam na gaccha'mi..." (PS 4425)

"I am always eternally present in Vrindavan, in the hearts of devotees. That is the Guru cakra. I do not go even a little away from that. I am eternally present along with the devotees."

Namaskar,
In Him,
Ashish

REFERENCES
1. Liberation of Intellect: Neo-Humanism, Disc: 1
2. PNS Part 18, p.14
3. Subhasita Samgraha part 12, 'The Secret of Dharma Lies Hidden in the Mind'
4. Subjective Approach and Objective Adjustment
5. Ananda Vacanamrtam - 12, Lord Buddha's Cardinal Principles
6. Ananda Marga Philosophy in a Nutshell, Ekendriya – 1
7. AMIWL - 6
8. Ananda Vacanamrtam - 11, The Psychology behind the Origin of Tantric Gods and Goddesses

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 Prabhat Samgiita

"A'loker a'nanda tumi dhara'te nebe esecho..." - P.S. 3104

Purport:

O' Parama Pursua, the blissful Entity, the embodiment divine effulgence, You have taken advent on this dusty Earth. It is Your grace. You have saturated everything with Your flow of love and sweetness. You have changed the dry and stony heart into something very soft.

O' my Lord, Your sweet smile is unforgettable, Your voice is charming and attractive. Everyone says that they love You - and I also tell like that with my heart. So why are You keeping me away.

O' Divine Entity. O' Baba, whether You like me or not, but please do not continue to ignore and forget me. You are very close. Please make me aware how You are playing Your liila with my mind. Baba, You are bliss Personified. You have taken advent on this Earth to inundate all with love and devotion...

Most Probably She Will Become A Shoe

Thu, 01 Aug 2013 12:33:46

Baba

Note: This is a sensitive topic, so if you have a weak heart do not read this letter. Reading and getting frustrated later is not good.

== MOST PROBABLY SHE WILL BECOME A SHOE ==

Namaskar,
During her life she amassed a shoe collection numbering nearly 15,000 pairs of shoes. She set a new world record. Either she was talking about shoes, buying shoes, organising her shoes, or dreaming about her shoes. Those shoes were constantly on her mind.

Human life is so rare and this woman unfortunately spent this golden opportunity in vain - i.e. just accumulating shoes. This is what happens when the overall flow of society is towards materialism. This particular woman is a victim of the larger societal values.

It is unfortunate that her life ended prematurely; and it is unfortunate that her energy on this earth was focused exclusively on accumulating so many pairs of shoes.

According to Ananda Marga ideology, she will most probably be reborn as a shoe.

Verily human life is a double-edged sword. Those who think and ideate properly will use their life to attain Parama Purusa; in contrast, those who misuse their life will die and be reborn as something else: Animal, plant, or in the case of materialists, they will be reborn as a pair of shoes or any mundane object.

Everyone should pay heed an be aware of their thoughts; one's goal (object of ideation) must not be something mundane. Otherwise they will meet a similar fate as this tragic victim, i.e. reborn as a shoe etc.

The woman who set the Guinness Book world record for owning 15,000 pairs of shoes - the most of anyone on the planet - met her untimely and tragic end recently.

Here are Baba's teachings on this critical and unfortunate situation.

ONE IS REBORN ACCORDING TO THEIR SAMSKARAS

MANY REBORN AS ANIMALS AND INANIMATE OBJECTS

"One acquires a physical body according to the nature of one’s samskaras. A human being who behaves like a goat or a dog may be born as a goat or a dog in the next life, because such an animal body is the proper base for the congenial expression of the latent saḿskáras. Hence it is not at all impossible for a human being to be reborn as a hog, a worm, a tree, or even a piece of stone. One’s destiny will be decided according to the nature of one’s karma – this is an infallible law. In this regard, neither Paramátmá nor Prakrti can do anything to help." (1)

ONE GETS A BODY ACCORDING TOT THEIR DESIRES

Yádrshii bhávaná yasya siddhirbhavati tádrshii.

"According to one’s desires one gets the fruits thereof. If somebody is a voracious eater and always hankers after food then it is quite likely that after the death of his physical body he may get the body of a pig in the next life. Suppose somebody wants to be a runner like a deer then it is not impossible that he will eventually get the body of a deer after the death of this present human structure." (2)

GREEDY PERSONS ARE REBORN AS THE GREEDIEST ANIMAL

"Whether one be a philanthropist or a star athlete, one desires to see what is written about them in the newspaper. This means that in trying to do some good work, what are they really doing? They are falling under the sway of one propensity, the propensity of greed. Now if this act is encouraged by the society, that is, if the newspapers dedicate a lot of attention to such news, or if people in general say, “Sir, whatever you are doing is unparalleled in history. Sir, we are not eulogizing you. We are simply telling the truth” – if they praise such a person in this way and then try to extract some money from them (there are such intelligent people around) – then what does it amount to indirectly? The propensity of greed increases. Which animal is the greediest among the animals with which we are all very familiar? It does not like to give up greed in spite of ill treatment and humiliations. It is the cat. Yes, after moving a few steps ahead, the cat forgets that it was beaten. So, that particular person is reborn as a cat after death, because that body affords an opportunity for the satiation of their greed. When the housewife looks around inattentively, the cat sneaks into the kitchen through the small opening in order to reach the milk or fish in the kitchen. So in order to exhaust the saḿskáras one needs an appropriate body. Some people obtain a new body immediately after death and others obtain it later. But one has to obtain it somehow." (3)

CHANNEL EVERY THOUGHT TOWARDS PARAMA PURUSA

Yádrshii bhávaná yasya siddhirbhavati tádrshii – “As you think, so you become.”

"If the desire persists, you will be assailed afterwards by its reaction. For instance, if someone thinks of thieves for a considerable length of time, the idea of stealing may creep into the mind, so these types of undesirable thought should always be discouraged. Whenever any thought arises in the mind, it should be immediately channelled towards Parama Puruśa. You should say: “O Parama Puruśa." (4)

SADHANA IS THE TOOL TO REDUCE THE RADIUS

"If someone even after attaining a human form forgets Parama Puruśa and keeps moving with eyes closed in that case the radius will certainly increase. And such a person will be degraded and gradually reborn as an animal, plant, etc. Hence the task of a sádhaka or an intelligent person is to reduce his/her radius, and this systematic endeavour to reduce the gap is called sádhaná. This sádhaná is mandatory for all, irrespective of whether or not one is young or old, man or woman." (5)

TO KNOW MORE ABOUT THIS STORY

http://anandamargauniversal.blogspot.com/2013/08/more-about-shoe-lady.html

Namaskar,
In Him,
Diipali


REFERENCES
1. Ananda Marga Ideology and Way of Life - 7
2. Ananda Vacanamrtam - 2
3. Ananda Vacanamrtam - 10, The Supreme Entity – the Non-Doer
4. Namami Krsnasundaram - Disc: 23
5. Subhasita Samgraha - 11

More About the Shoe Lady

This below news is related with the posting, Most Probably She Will Become a Shoe.


The Menifee woman held the Guinness World Record for her shoe-related collection...

In September 2012, Guinness World Records reported that Flynn's collection of 14,684 shoe-related items was the largest on the planet. Nicknamed "The Shoe Lady" and "Queen of Sole," Flynn was first recognized by Guinness in 2006, when her collection was about half its 2012 size.

The collection included a replica of Cinderella's glass slipper and "takes over the entire house, spilling over into the pool and bar areas as well," according to a 2012 Guinness World Records release. Her two dogs were named Shoesy-Q and Bootsy Shoebert.

Flynn and Smith appeared on a TLC's "My Collection Obsession" featuring the shoes. The couple said they met at a bar -- Flynn was wearing her "sexy light-up shoes" -- and Smith acknowledged they "sometimes argue" about her collection.

"Sometimes I think she gets too many shoes," he said. "But I learned to just deal with it."

...

In the TLC episode, Flynn purchased her 15,000th shoe item and outlined her plans for her own shoe line.

"I'll be surrounded by shoes when I die," she said.

(Courtesy of LA Times)

http://www.latimes.com/local/lanow/la-me-ln-shoe-woman-baseball-bat-20130726,0,5177389.story

Story of Vireshvijay Vasumallik

(From Shabda Cayanika -1, Áṋka to Ád́hya (Discourse 4))

That day there was a strong, sweet breeze coming from the forest behind me and blowing out towards the mountain in front. I started feeling a little drowsy, having worked more than normal that day.


I started nodding off but after a time I heard what sounded like someone approaching me from behind. I turned around to look and saw a fair-skinned person wearing western clothes. I was somewhat surprised, for three reasons. First of all, it was extremely unlikely that anyone would be in that area after the sun went down. Secondly, though there was a lot of forest, even thieves would not dare come to cut wood for fear of wild animals. Thirdly, in those days western clothes were completely out of place there.


Though this was the time of British rule, everyone knew that Westerners never came anywhere near such places. I asked him in English: “Who are you?” Looking at him, I could see that he was a real gentleman but he approached me without replying. He started looking around in all directions until his eyes came to rest on the valley in front of us. This time I asked him in Angika who he was and what he was doing there so late at night in such a deserted place. In those days such places were not completely safe. Then he answered me in a very soft and sweet, but unnatural, Bengali. “As long as you are here I’m not at all afraid.”


I was speechless. At any rate, his face bore the stamp of a gentle, courteous soul. As best as I could see in the moonlight he looked to be about twenty-three or twenty-four years old and from a good family. I invited him to sit down on the rock next to me. He thanked me politely and sat down. As he sat, I felt a change in the environment around me, as if someone had fashioned a dream world out of the power of máyá.


“I am very near and dear to you,” he said. “You know me but perhaps nowadays you’ve forgotten me.” I gazed at him and noticed his unblinking eyes. It was as if all the wonder in the world, a fathomless magic collyrium, was contained in those eyes. My ears pricked up to hear what he had to say and I looked at him carefully. His body did not seem to be of this earth. Somehow it seemed to be made of light and shadow… as if I was watching a talking picture.


Seating my guest near me, I asked him in Angika: “Are you one of our Angadesh boys?”


“No,” he replied, “but I have been here so long that I have become one with the soil. I love Angadesh with all my heart.”


“Why have you come to this solitary wilderness so late at night? By looking at you it seems to me that you’ve been here before.”


“You are quite right. I often come here; rather, you can say I come here daily.”


“What do you mean?”


“If you’ll give me a few moments of your time,” he replied, “there are a few things I’d like to say. If I start bothering you, please let me know and I’ll stop.”


Then my visitor continued speaking. “This happened a long time ago, at the end of the Mughal Period when the kingdom was in disarray. At that time the capital of the Province of Bengal (Bengal, Bihar and Orissa) was Murshidabad, and there was a zamindar in Singur (Hoogly district – at that time Burdwan district) by the name of Virendravijay Vásumallik. Although he was a small zamindar he was a man of strong and independent thought. While the other zamindars were indulging in addictions and luxuries, he was not. He was directing all sorts of efforts to preserve the freedom of Bengali culture, civilization, and way of life.


“He was quite dissatisfied with the character and comportment of weaker-minded men like Nawab Alivardii Khán. The nawab should have made the governmental machinery strong by making sure the commander-in-chief and the subedars(1) did their respective jobs properly; on the one hand to develop Bengal’s military prowess and on the other hand to firm up its economic structure, but he failed to do this. While it is true that he was a man of good qualities, and his character, as such, was unstained, still, in matters of character and comportment he was prone to weakness at every step – something which his wife, Lady Sharf-Un-Nisá, was unable to check or hold together despite much effort. He used to hide many things from his wife.


“At that time the Marathas of the Bhonsale family used to attack quite often. Those attacks, which were under the leadership of Bháskar Pańd́it, were extremely bloody. The nawab was unable to make any provisions to resist them. This conduct of his was completely unpardonable. Rather, in order to avoid war, he was somehow able to strike a truce with the Marathas by giving them one fourth of the collected state revenue. When the Marathas arrived in Katoya, throwing Rarh into complete disorder, Alivardii Khan became aware of the danger but the nawab was not able to mount any resistance from Poŕahát (Seraikelá-Kharsoán) to any part of Katoya. This weak conduct of the nawab continued to afflict the mind of the Bengali people.


“Many of those who were wealthy took shelter in Calcutta and in Angadesh out of fear of the attacks of the Marathas. While the Marathas were skilled in land battle they were not known for their naval skill. Thus, to save Calcutta from Maratha attack, a ditch was dug to the northeast of Calcutta – today it is known by the name ‘Maratha ditch’. Seeing that he was being routed by the Marathas, the nawab committed yet another blunder. He took four large districts, Burdwan (what is today Burdwan, Hoogli, Howrah, and Jamtara), Midnapur, Chittagong, and the 24 Paragana, formed from the the eastern portion of Nadia-Chakla, and delivered them into the hands of the East India Company with the condition that the East India Company would help the nawab turn back the Marathas. The people of Bengal did not like this behaviour of the Nawab – the freedom-loving Virendravijay Vasumallik was completely against it.


“Seeing the bad condition that Bengal was in at that time, Shobhá Singh, the king of Midnapore’s Ceŕiyábeŕiyá came forward. Shobhá Singh was as brave in character as he was firm. Most of the people of Bengal wanted him to be king of all of Bengal. The British also secretly wanted this and thus supported him from behind the scenes. Shobhá Singh saw that the British had come to his country to do business and realized that if they were afforded convenient business opportunities their friendship could be won, but two people were thorns in Shobha Singh’s path. One was Maharaja Bahadur of Burdwan. He was not a man of strong character but he was Bengal’s biggest zamindar.(2) In a secret corner of his mind he felt that he had the greatest right to be Bengal’s king. The second thorn in Shobhá Singh’s principled, strong-charactered path was the king of Mallabhúm (Biśńupur of Bánkurá district) – Raghunáth the Second (There is some difference of opinion in this matter).


“Raghunáth was a man of vacillating character, a symbol of poor conduct. Forgetting his family’s illustrious tradition, he became infatuated with a certain Persian dancer by the name of Lalbai(3) and made up his mind to marry her. This fueled a dispute with the queen and with his ministers. Finally he met his death at the hands of the queen (Shobhá Singh’s daughter). This Lalbai was probably killed at this time.(4) Anyhow, as a result of his own conduct Shobhá Singh came into conflict with Raghunáth the Second.


“The king of Singur, Virendravijay, helped Shobhá Singh in many ways. He was not afraid of incurring the Nawab’s displeasure for this but Shobhá Singh was stabbed and killed unexpectedly by the Princess of Burdwan.(5) After the death of Shobhá Singh, Virendravijay was wondering what path should be taken to save Bengal. After the death of Alivardii Khan, his immature grandson became the nawab of Bengal, taking the name Miirza Mohammed Siraj-Ud-Daola.(6) In addition to his young age, he had many kinds of defects in his character and conduct. Virendravijay did not like this at all.


“At the time the East India Company was encroaching like a cat extending its claws, trying to gain control of the throne of Bengal by any means possible. On the other side, the public was divided into three camps. One group was vocally against the conduct and character of Siraj. Directly and indirectly, they supplied help to the East India Company.


“A second group supported the nawab regardless of his faults, following the policy of nun khái yár gun gái tár [if you eat someone’s salt then you have to praise their virtues]. Miirzafar, Jagatsheth, and Umichand(7) fell into this category. Among them were also a few men who recognized the faults of the nawab but who did not want to allow the administration of Bengal to pass into the hands of the East India Company. For this reason alone they supported the nawab.


“The third group consisted of those who could not support the bad behaviour of the nawab but who also did not want to allow the East India Company to gain political control over Bengal. They supported neither side. Queen Bhávanii was of this mind. Her relationship with the nawab was extremely bitter. Yet, when she was asked to help the East India Company against the nawab, she said: ‘I do not want to dig a canal to bring the river crocodiles into my backyard pond.’ Because of this the East India Company was quite displeased with Queen Bhavánii. Virendravijay was of the same opinion as the queen. Thus it was impossible for him to do anything either for or against the nawab.


“There was one more thing worth mentioning about these last days of Mughal political dominance. The Bengali people were unable to consider the family of the nawab of Murshidabad as their own. No matter how much fuss and bother the writers and historians of today make over Siraj, the family of Murshidabad’s nawab were very distant from the common people of Bengal. It was not only that they were Urdu-speaking immigrant Shiahs;(8) though they had settled in Bengal and were Bengalees in the eyes of the law, they did not think of themselves as Bengalees. They called the Bengalees ‘rustics’ or ‘Muslim rustics’.(9) Of course, they learned to speak Bengali, more or less, so that they could communicate with these Muslim rustics, but at home they spoke Urdu or a corrupted form of Urdu that was mixed with Bengali, and put on airs that they were not out-of-fashion Bengalees. This mental attitude kept them quite removed from the common people.


“If a person is great, if their mental arena is very large, then people lose sight of their worldly identity. Because Siraj’s character was not very expanded there is no scope for people to forget his worldly defects. It is true that most people accept that he was broad-hearted and generous, but this was not enough for him to gain a seat in the heart of the Bengali people. And he was the nawab for how long!


“Most of the people who supported the nawab were senior Hindu officers. The East India Company put forth their best efforts to try to please the Hindus so that they would withdraw their support from Siraj.


“Virendravijay died shortly after the battle of Plassey. At the time of his death he told his only son, Vireshvijay, that he should dedicate himself wholeheartedly to the task of strengthening Bengal’s culture, unity and economic situation, and asked him to use both his intellect and his courage rightly in this matter. At the time Vireshvijay was a boy of eighteen or nineteen. Vireshvijay carried out the instructions of his father and became well-versed in the martial treatises.


“Neither Virendravijay nor Vireshvijay could support Mirzafar. Mirzafar was an indisciplined, power-hungry, spineless drunkard. His main preoccupation was to keep his nawabship intact by whatever means possible. For some time after his death the throne of Bengal was thrown into confusion. Thereafter Miirkashim became the nawab. His conduct was spirited, his behaviour showed individuality, and he was a man of strong character. Vireshvijay came into contact with him and Miirkashim befriended him, touched by his sincerity.


“In those days the throne was the nawab’s in name only. The power was in the hands of the East India Company; the administration was in the hands of the nawab but the economic power was not. Moreover, if one was to repel the East India Company, it would not be possible to accumulate power by sitting in Murshidabad because Murshidabad was right next to the East India Company’s chief outpost. Vireshvijay advised Miirkashim to shift his capital from Murshidabad to Monghyr. He did not advise him to remove his capital to Azimabad (Patna) because Azimabad was, to some extent, a centre for the East India Company.


“There were one or two other reasons for making Monghyr the capital of Bengal. During the time of the Mahabharata, when Angadesh was first accepted as an independent kingdom, Duryodhana made Karna the king of Angadesh and rather than consider him a vassal, he allowed him to wear the crown of a sovereign king. Since ancient times the Anga region was not considered part of northern India. Neither Anga, Vanga, nor Kalinga were considered part of northern India. Starting from this time, Anga was declared an appendix or auṋga of northern India and hence its name became Angadesh. Vanga remained outside of northern India. Kalinga gained acceptance as a part of southern India. Thus, even today, Oriya Brahmins are sometimes known as Dakśińátya Vedic Brahmins in Bengal. At the time of Karna the capital of Angadesh was Champakanagar.(10) Karna also founded an auxiliary capital in Mudgagiri, on the western border of the kingdom of Anga. Hence Monghyr has a tradition as a capital.(11)


“When Gujarat’s Rastrakuts [a royal dynasty] defeated eastern India then Angadesh came under their jurisdiction. The Khirkhiriya Hills that we are sitting on were the eastern boundary of the Rastrakut kingdom. Thus they established a capital in their border city of Mungagiri. So we see that Monghyr became a capital more than once. At that time the road system of Bengal, as well as India, was not at all developed. The long highway Shershah built that extended from Suvarnagram in Dhaka District to the city of Át́ak in western Punjab via Teota (Mańikganj subdivision) and Howrah-Burdwan, and passing by Calcutta, did not afford much convenience to Murshidabad, Monghyr or Patna but Monghyr’s water-route transport system was good. The waterway worked well all the way from Dhaka to Benares/Allahabad passing via Narayanganj, Teota, Rampur, Boyaliya (Rajsahii), Lalagola Ghat, Godagarii Ghat, Chapaghati, Rajmahal (At one time Rajmahal was the capital of Bengal), Bhagalpur, Monghyr, and Azimabad. Benares and Allahabad used to be helped out by the Shershah-built Badshahii road. Thus, since Monghyr was marked as an important centre of water transport, the capital could be established there without there being any communication problems as such.


“Miirkashim accepted Vireshvijay’s reasoning and moved the capital to Monghyr. On Vireshvijay’s advice, the nawab set out preparing the capital in Monghyr with great speed and began constructing his armoury. A great fortress was built in Monghyr as well as a munitions factory, heavy-weapons arsenal, huge parade grounds (Karheya Maidan or Kora Maidan), and a new cultural centre, Kasimbazar. The East India Company recognized the danger. Seizing on various small pretexts they declared war against Miirkashim. They had economic power and were prepared for war – the nawab had nothing. He had just begun organizing. On the other side, the East India Company had concentrated their power at Fort William in Calcutta and in Alinagar (present-day Alipur, now a part of Calcutta).


“The first battle was a trifling affair; it took place in Katoya and the nawab was defeated. The second battle took place in Gheriya and there also the nawab was defeated. The third took place in Udhuya or in the Udhuyanala. The East India Company advanced along the Ganges in the direction of Monghyr. A great battle took place in the Dakra canal. With his finger my visitor pointed out to me the Dakra canal which originated on the western border of the Khirkhiriya Hills and joined the Ganges a little to the west of Monghyr. In reality, the Dakra was not a canal but a river. In the East India Company records it is mistakenly called a canal. At the time of the monsoon deluge, the water of the Ganges goes upstream through the Dakra River and floods a wide area in Monghyr District. At the time my visitor pointed out the Dakra canal there was heavy flooding.


“When the nawab was defeated in the battle of Dakra canal he started heading by water for Azimabad. The map and plans of the next battle site remained in the hands of Vireshvijay. The planning of how the next battle in Buxar and on the banks of the nearby Karmanasha river could be fought was not in the hands of the nawab. All he knew was that there would be a battle fought in those places. Vireshvijay got separated during the fighting and fell back a little south. He was not able to reach the banks of the Ganges and go upriver to Azimabad. But the warplans and maps were in his hands so he took shelter in the jungle of the Khirkhiriya Hills.


“Another of the nawab’s chief difficulties was his severe lack of economic resources. Vireshvijay knew that King Karna’s huge treasury was secretly preserved in a cave in the Khirkhiriya Hills. He set about searching for that treasure thinking that if it came into his hands he would much better be able to help the nawab.


“At this point I should say something about the history of Angadesh’s terrain. In Karna’s time the north of Angadesh bordered on the Himalayas.(12) The southern border was the source of the Chandan river, a little to the north of Deoghar. On the western border was Ramdiri and Shamhodira (Samidha), near Beguserai, and the eastern border was the Rajmahal Hills near Sahebganj where they approach the Ganges. The Rajmahal Hills range occupy a large area in eastern Angadesh. Their eastern branch stops abruptly near Sahebganj and the Ganges; its western branch ends near Monghyr by the side of the Ganges. The western branch’s Sanskrit name is the Kśirakśirika Hills. In Angika they are called Khirkhiriya Hills and in English the Kharagpur Hills. These Kharagpur Hills are a branch of the Rajmahal Hills.


“Southern Anga’s chief river is the Chandan which has two companions, the Baruya and the Chiir. In this Chandan-Baruya-Chiir river basin(13) one finds the Kalhan Hills (near Kahalgaon, named after Maharsi Kalhan), Ajagavii Hills (near Sulatanganj), Mandar Hills(14) (a little north of the railway station), and these Khirkhiriya Hills on the western border where one can find, scattered here and there, innumerable examples of the culture of ancient Angadesh. Like the Angika culture, the language also belongs to this place.


“Those who think that the Khirkhiriya Hills are the western border of Angadesh, however, are mistaken. To the west of the Khirkhiriya Hills lies the Dakra river basin. This Dakra river basin is Anga’s final western border. Beyond the Dakra river basin lies the Kiul river basin where one can find many examples of Magadha culture, that is, it belongs to the land of Magadha.


“The Angika language has three chief dialects: Dharamapuriya, Champanagarii or Chekachekii, and Mangeriya. The Dharamapuriya dialect is spoken on the north bank of the Ganges. The Chekachekii dialect is spoken in far eastern region where the Rajmahal Hills approach the Ganges near Sahebganj, and in the western border area where the Khirkhiriya Hills stop near the Ganges. Miirzachauki, near Sahebganj, was at the border of the provinces of Bengal and Bihar during the time of Akbar. Miirzachauki was a busy checkpost. It occupied a narrow strip of land between the Ganges and the mountains and thus was an ideal spot for a checkpost. The Mungeriya dialect is prevalent to the west of the Khirkhiriya Hills in the Dakra River basin.


“Besides these, there are also two mixed sub-dialects of Angika: The first is the Shriipuriya sub-dialect which is used in the region lying between Purnia and Kisanganj. Purnia’s language is Angika, and Bengali is the language of Kisanganj. The Shriipuriya language that is spoken in the interlying areas is a mixture of Angika and Raunapurii Bengali (Súryapurii). The second sub-dialect is the Northern Khotta dialect which is used in the region between Katihar and Maldah. The language of Katihar is Angika, and in Maldah, Bengali. In certain places between the two one can find this Northern Khotta sub-dialect. It is a mixture of Angika and Shershahabad Bengali. In Mungeriya Angika one can find some influence of Magahii. Similarly, in the Magahii of the Kiul River basin there is some influence of Angika.”


“As I was saying,” my visitor continued, “I hope I am not annoying you by talking for so long. Earlier I told you that I loved Angadesh with all my heart. So when the topic of Anga comes up, I start going on without any hesitation. Then afterwards, I think to myself that I hope I haven’t annoyed whoever I’ve been talking to.”


“Why should I be annoyed,” I replied. “Rather, I’m quite astonished; I wonder how you came to know so much at such an early age.”


The light and shadow body of my visitor trembled as he spoke. “These are all your own thoughts. Earlier I said that I am in your mind. So your thoughts are coming out from my mouth.”


“Yes,” he continued. “Vireshvijay started searching the forest of the Khirkhiriya Hills for Karna’s ‘treasury’ in order to save it from the hands of the East India Company. Do you know,” he added, “when I visit these hills I feel as if my entire being is overwhelmed by that Vireshvijay. It feels as if I am also searching someone in these hills and in this forest. Shall I say one more thing?… Please don’t mind. Please say you won’t mind.”


“No, I won’t mind,” I replied. “Go ahead.”


“Now,” he continued, “it seems to me as if I have come searching for you.”


I stared at him, speechless. There was the whisper of a smile on his guileless face.


“After a few days’ search, Vireshvijay came across one of his faithful followers. He entrusted him with the secret plans and maps as well as various urgent matters and sent him to the nawab in Buxar. It was impossible for him to go himself. It would not have been so bad if he himself were caught, but it was essential that the war documents not fall into the hands of the Company. But to the good fortune of the East India Company and the misfortune of Bengal, his follower was caught by the Company near Surajgara. He was killed and the Company learned of the movements of both Vireshvijay and the nawab.


“The Company dispatched a large advance army to Buxar and the bank of the Karmanasha River where they laid in ambush waiting to draw up battle formation. Needless to say, Miirkashim lost the battle of Buxar and was completely routed in the battle of the Karmanasha. He had neither manpower nor economic resources. Disheartened, he went first to Zamaniya, then later to Gazipur. At the time Gazipur was under the control of Agra Province. The East India Company’s direct rule had not yet been established there. In poor health and with a broken spirit, Miirkashim breathed his last in Gazipur. The nawab of Bengal, Bihar and Orissa, Miirkashim, died like an ordinary man, or not even, since no one dared to give him a proper burial for fear of the East India Company. Simply a hole was dug and he was thrown in. Even this was washed away and vanished when the Ganges flooded.


“When he received news of the nawab’s death,” my visitor went on, “Vireshvijay became very sad but he didn’t fall apart. He decided to leave the Khirkhiriyá valley and head for Rarh. There he thought to build a new army with the help of the Bágdiis [a fighting community belonging to the lower strata of society].


“In fact,” he went on, “Vireshvijay was sitting and thinking in the very spot where you are sitting now, thinking and thinking.


“I was telling you about Gazipur City. Lord Cornwallis introduced a permanent land settlement for the landed property of Bengal Presidency. Before introducing the land settlement in Bengal, he went first to Gazipur District to make the same arrangements for the province of Agra.(15) Gazipur was at that time a huge district. Later, the eastern portion of this district was separated and a new district was formed called Baliyá (Bahlik). When Cornwallis arrived in Gazipur city he fell ill and died there. His tomb is still there today.


“Yes, since Mughal times, the city of Gazipur has been famous for rosewater and attar. This fame still continues to some extent. Rabindranath Tagore’s elder brother, Satyendranath Tagore, was the District Magistrate of Gazipur city. It was in his government residence that Rabindranath wrote his book Naokád́ubi [The Wreck].


“Talking about Gazipur reminds me again of Monghyr. Shahjahan’s son, Suja, had the same kind of relationship with Monghyr that Miirkashim had with Gazipur. He fled the country from Monghyr for fear of his life during the Aurangzeb’s invasion. People today still call the wharf that his barge left from, Sujiighat (Sujá-i-ghát́). Of course, Suja stopped for one night while passing through the city of Bhagalpur in order to draw up his next plans. After that he went to Akiyab, the capital of Arakan, to take shelter with its king. But he disappeared into oblivion there – whatever happened there is still a mystery today.


“After Vireshvijay’s messenger fell into the hands of the East India Company in Surajgarha, they knew that he was holed up in the Khirkhiriya Hills. The Khirkhiriya Hills were then part of the zamindary kingdom of Dvarabhauṋga. Badshah Akbar had given them to Mahesh Thakur as a feudal estate. During Miirkáshim’s time the Khirkhiriya region was controlled by the king of Dvarabhauṋga from his residential offices in Khaŕagpur.(16)


“At the time that Vireshvijay was wandering in the Khirkhiriya Hills, the director of the Kharagpur Zamindary offices was his maternal uncle, Mohankrisna Mitra. The East India Company didn’t know that Vireshvijay was Mohan Mitra’s nephew. Mohan Mitra was well-aware of the steely character and fiery behaviour of his sister’s son. He also understood that his nephew was carrying out the instructions of his father. So despite the fact that Vireshvijay was the same age as his own son, he showed him the greatest respect and helped him in every way possible.


“The East India Company surrounded the Khirkhiriya Hills with their troops in an effort to trap Vireshvijay, who got word of this through his uncle. Through similar means, Vireshvijay discovered the cave where King Karna’s treasure-store was hidden, however the treasure was no longer there. Someone, it seemed, had emptied the cave of all its wealth after King Karna had left. Vireshvijay was only able to get a hold of three Siinaks [a gold coin].” Then my visitor pointed out the cave to me with his finger. It was very close to where I was sitting.


“It is a very small cave,” he continued. “A few miles to the southwest of this hill is a cave with paintings from the Buddhist era, and to the east is Rśikuńd́a. Nowadays people have forgotten its history, so they say that it is the ashram of the Rśyashrnga Muni mentioned in the Ramayana. Actually there was Buddhist monastery here during the Buddhist era. On the western edge of these mountains you will find the grave of Jamal Minya. Jamal Minya came here from Rajnagar in Birbhum and was the first to propagate Islam in this area. This place was named Jamalpur after him.


“Yes, I was talking about Rajnagar. Rajnagar is now a very small city but at one time it was the district headquarters. During the Mughal era, certain districts in the Province of Bengal were extremely large (Monghyr, Silet, Birbhum, Mymensingh, Purnia, etc.). In many districts the district administrator was called the Jilá Hákim but in Birbhum and Purnia he was called the Baŕá Hakim or governor. The governor of Birbhum used to live in Rajnagar. The last governor, Alinakhii Khan II, only ruled Birbhum for a short time, and Purnia’s last governor, Shaokatjang,(17) after being defeated in the Katihar war by Siraj-ud-Daola, was removed from the post of Purnia’s baŕá hákim.


“Anyhow, this Jamal Minya came from Rajnagar. Later the area of Birbhum district was reduced and the district headquarters was shifted from Rajnagar to Suri. Various cultural artifacts are scattered throughout our Angadesh but who is there to point them out? Angadesh’s condition is like that of an orphaned child. What to speak of Angadesh, a great part of India is in the same condition today. Where will the historical materials come from if we continue to neglect these cultural artifacts? Nearby, for example, near Kahalgaon (Áńt́ichak) was the Vikramshila university from the Buddhist age but how much research has been done on it? Yet, nowadays thousands of universities are springing up like mushrooms.”


My visitor paused for a moment, then said softly: “I am talking a lot, quite a lot. But you don’t seem to be annoyed at all. Of course, these are all your thoughts. They are only coming out of my mouth.”


Then he continued. “Vireshvijay began to worry that the Company had picked up his trail and might capture him at any time and persecute him. There was also the danger that they would learn about the work he had just begun with the help of his followers among the Bágdiis in Rarh and make them suffer greatly for it. One cannot bear to think about it. What kind of a future would Bengal have? Would Mother Bengal pass her days crying? Would the time he had spent on the earth go in vain? This is what Vireshvijay was thinking that night, seated in this very spot around 8:30 in the evening. Perhaps the next morning the Company would catch up with him. Vireshvijay slowly made his way down to the rain-swollen falls and plunged into its waters. Within moments his body was swept up in the current and carried down into a deep cavern, from there to a lake, then to the Dakra river and finally to the Ganges. There was no one to attend funeral services for this twenty-three year old, ideologically-dedicated young man. No one even knew his history.


Ye phul náphut́ite jhareche dharańiite
Ye nadii marupathe hárála dhárá.


[That unbloomed flower that has been cast off in the world.
That river whose current loses itself in the desert.]


My visitor looked at me for a short while and then said: “I think you also feel something for Vireshvijay.”


“What do you mean, ‘something’. My mind is filled with sorrow for him.”


“This is what I thought, and exactly what I wanted. Now your watch is showing 8:27. Please sit here for another three minutes, that is, until 8:30. I know you’ll be late returning home, but I beg you to please stay another three minutes. I am going down to the falls.”


“Don’t go too close to the waterfall,” I requested. “These falls have a very strong current, as you can see; it will be dangerous for you to go too close.”


My visitor slowly made his way down to the falls and stood there. He looked once at the sky, once at the ground, once at the forest before him and once at me. One leg was very close to the falls. I called out to him: “Take your left foot away from the falls. If you step back you may fall in.” A soft smile appeared on his bright face and he brought his foot forward. I said: “You were telling me such a long story, but you see, I have committed a great mistake by not asking your name.”


“No, no. You haven’t made a mistake. I am the one who has made a mistake. My offence is that I am a gentleman, from a good family, but still I haven’t introduced myself. I should have given you my name as soon as we first met. Please forgive me.”


I did not know what to say. Again he repeated: “Please tell me that you forgive me.”


“There is no question of forgiveness,” I said. “If you want to tell me your name then you can.”


“I am that Vireshvijay Vasumallik,” he replied. Saying this, he threw himself into the water. The rapids flung his body around violently and carried him off towards a deep cavern. After that his body sank and disappeared from sight. A sudden strong gust of wind blew at my back from the direction of the forest. Then the gust of wind started blowing towards the mountain in front of me. All around me I could hear the sound soṋ, soṋ, soṋ [[sound of the wind]]. If someone else had been there they would not have heard anything else, but in the middle of this soṋ-soṋ sound I could hear Vireshvijay’s last words má-má-má go [“mother, mother, oh my dear mother”]. With steadfast eyes I looked at the rapids. Unknowingly, my eyes lighted on a few drops of water. In all directions one could hear the hills reverberating with the sound – má-má-má go.