Baba
History: before there was sadhana
Namaskar,
Sadhana is a general term. This term sadhana means “practice”. The word is used in a multitude of ways: for the practice of samgiita i.e. samgiita sadhana, the practice of art i.e. kalá sadhana, the practice of knowledge i.e. jiṋána sadhana, and the practice of dharma i.e. dharma sadhana. As it covers the wide gamut of ‘practice’, this word sadhana can be associated with any activity. In Ananda Marga, sadhana has a specific meaning and that is spiritual practice.
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Lightning & storms became gods
Ananda Marga ideology guides us, “When humans were at the physical level, that is when they were just like animals, nature was everything for them. They were happy to see the sunrise, since the night was full of danger because wild animals would attack them. They preferred the day. So people started worshiping Úśá, the dawn, since with the emergence of Úśá they felt that they were safe at least for the day. Thus they became nature worshipers. In whatever little scriptures you find from this period you see that people were nature worshippers. Although human beings worshipped nature, they did not have the intellect to ask where nature came from. They didn’t have the capacity to think about it. Vajra became a god, lightning became a god, the storm became a god – everything became a god for human beings, Because the intellect was undeveloped, people surrendered before everything. Since they were unable to establish themselves in struggle they surrendered before nature.” (1)
Prehistoric humans & their pu’ja’
The Rgveda is 15,000 years old. During those ancient times, people were mostly involved in prárthaná i.e. prayer to nature, or nature worship. People were praying to Indra, Varuna, and other gods/goddesses to alleviate their sufferings during droughts, scarcity of food, and other necessities. As an example, there was no electricity. Safety at night was a struggle to stay away from animals while living in the jungles, caves etc. It was only during the day when people used to feel safe as there was sunlight, and humans could find ways to protect themselves from animals. In the night, even living on trees was difficult as some animals attack only on trees.
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This type of situation is unimaginable in today’s world, but certainly in the prehistoric era all those years ago, those were tough times. Hence, as darkness would fall, people would pray to nature, “Please keep us safe”, and in the morning they would pray and express thanks that they survived the night. So whenever there were difficulties they would pray because they felt that these unexpected events were happening—flood, drought, earthquake etc.—because nature was not happy. People would offer various goods (such as ghee, rice, grains, milk, honey, fruits, etc.) to Parama’tma’ to keep Him happy so that such types of obstacles would not arise. This is reasonable as we see people offer their goods to others whom they honour and respect.
How yajina started
People used to see the majesty of creation in the rain and the sun etc. Parama’tma’ is not visible to anyone, but they were enamoured with valuable things they noted coming from the sky such as rain and sunlight, and were equally terrified of fierce and scary things such as thunder and lightning. Rain falls from the water god Varun; if there is no rain then there will not be any water in the rivers, and life would be difficult. So to make Varun the water god happy, they would burn ghee, grains, or other edibles which would go to the sky, and Varun the water god would be happy. They thought this was the sole way to make the water god Varun happy. Accordingly, they started yajina, also known as havan. People made gods and goddesses of the rivers, mountains, and oceans which they thought had influence in their lives. Prior to about 8,000 years ago people were involved in prayers to nature, such as to lightning, then considered a god, and to the rain storm, then also considered a god.
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Conclusion: the start of sadhana
The Vedas were first delivered around 15,000 years ago and they essentially consisted of prayers. In those ancient times, there was no concept of spiritual sadhana.
As Baba says, the Vedas are based on knowledge (jiṋána), and sadhana is not described in the Vedas. Lord Shiva was the first to provide sadhana to society. Prior to the time of Shiva, religious practice was limited to ritual. Rsis were involved in describing the dos and don’ts so as to convey to people how to lead a spiritual life. They provided these guidelines by describing their thoughts in shlokas. But there was no sadhana. Lord Shiva was the first to provide guidance in sadhana to society.
In Him,
Nirakar
References
1. Ánanda Vacanámrtam Part 5, The Psycho-Spiritual Evolution of Humans
* * *
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
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== Section 2: Prabhat Samgiita ==
He graciously sings
“Dúr niilimáy hát cháni dey, sudurer kon bandhu ámáy…” (Prabhat Samgiita #0319)
Purport:
Which Bandhu is that Who calls from such a remote, heavenly place and beckons me from the distant blueness - satya loka. He is lovingly calling me, “Why are you keeping yourself so far away from Me. Draw yourself near Me. O’ bhakta, I have been awaiting you. So I request you to come - come into My courtyard, My dwelling.”
He (my Bandhu) says, “For you, I have threaded and decorated a garland of stars - in numerous colours and forms, with so many divine plays. O’ bhakta, arise, awake and open your eyes. Just take a look around your closed room of materialism and dogma; unfortunately, you are surrounded by so much misery and suffering. That is why I call you again and again, come unto Me - and bathe yourself in Cosmic bliss.”
Parama Purusa, my Bandhu, always gives the call of a new era; He only sings songs that are eternally new, brimming in spiritual ideation. Those tunes are filled with such hope and love. I listen attentively to my Bandhu; He graciously sings the song in so many beautiful melodies for me. Hearing His voice, my heart and mind become suffused in His supreme love…
Note for Prabhat Samgiita #0319
[1] Bandhu: Here below are some of Guru’s teachings on the term bandhu.
Ananda Marga ideology states, “What is the meaning of “bandhu”? In Saḿskrta, the meaning of the word “bandhu” is “to bind”. Bandhu indicates that person or entity who cannot stand separation. Parama Puruśa or Saguńa Brahma is closely and intimately connected with this expressed world, or jagata. He is pervasively connected with every individual entity, be it a living being or a crude object. He is also linked through and through with the universe as a whole. In other words, He is indissolubly and inextricably involved (ota prota) with everything. Therefore, He is the only bandhu of this universe. The rest of your bandhus in the physical world are not your eternal friends. Though they are with you now, a day will soon come when they will go away; they will be separated from you. When you depart from this world, these friends will accompany or carry your dead body. But how far will they accompany you? They will accompany your body up to the cremation ground or the burning ghat. Having gone so far, at the most they will return to their own dwelling places. So they are not your real bandhu. There is a shloka in Saḿskrta:” (1)
Atyágasahano bandhu sadaevánumatah suhrd;
Eka kryaḿ bhavenmitraḿ samapráńáh sakhásmrtah.
Ananda Marga ideology states, “He who loves [[so much that]] he can never sustain the grief of separation, is known as “bandhu”. In this sense, nobody can have any bandhu in this world. Only that Jagatabandhu – that Parama Puruśa – can be your bandhu. No one else is your bandhu. Only He is your real friend.” (1)
References
1. Ananda Vacanamrtam - 6, Parama Puruśa – the Only Bandhu
== Section 3: Important Teaching ==
Ananda Marga philosophy states, “Kevalá bhakti: When one is identified with the goal there remains only one entity. This is called kevalá bhakti. This category of devotion is not attainable by one’s individual effort. One can attain it by the grace of great personalities or Parama Puruśa. This is the highest stage of devotion. In this devotion the sádhaka remains oblivious of the differences and distinctions. This is called mahimna jiṋána. As long as the sense of differentiation will exist, the sádhaka will hesitate to be one with Brahma.” (1)
Note: There are various types and grades of bhakti. In the lowest category of bhakti, the bhakta thinks that, “God is great, and I am lowly.” But when one’s prema towards God increases, then the feelings of one’s own lowliness and God’s greatness slowly, slowly reduces, and in the end fades away and both come on equal footing.
Consider this mundane example. Suppose one lady is the governor and has a high status and prestige, but that high status is meaningless to her child. The child just thinks that, “This is my mother.” The child does not think that, “I am a small infant and illiterate, and she is qualified so then how can I go close.” These types of barriers are meaningless for the child. Due to affection, the child thinks its status and the mother’s status are the same. Both are on common ground. That is why the child goes and sits on mother’s lap. The child does not think that, “I am inferior.” This is due to the child’s extreme affection for its mother.
Same is the case with the bhakta. Due to intense prema and bhakti, the sadhaka thinks, “There is no difference between me and Parama Purusa. Neither He is high nor am I low. He is my very intimate.”
Conclusion
In a lower stage of bhakti, people think that, “Between me and Parama Purusa there is a vast gap and greatness. I am lowly and He is the grand controller of the universe. So how can I go close to Him.” But when bhakti grows then that gap reduces and they come on equal footing. The sadhaka thinks that. “He is my Dearest.” The bhakta does not think of the infinite attributions of Parama Purusa. Rather the sadhaka’s mind is focused on intimacy. That is keval bhakti. Without this feeling, nobody can merge in Parama Purusa.
Reference
1. Ananda Marga Philosophy in a Nutshell - 4, Bhakti and Krpá
== Section: Important Teaching ==
Health benefits of sunlight & air
Ananda Marga philosophy states, "Sunlight and air: There are many healing elements in sunlight. The rays or pencils of rays of different colours in sunlight are medicines for different kinds of diseases – preventive and antidotal. Sunlight has different benefits during different hours of the day. Sun-warmed water also has different kinds of benefits. Thus sunlight has been regarded since ancient times as medicines for different bodily ailments. It is also said in the Vedas: súryah yathá sarvalokasya cakśuh [as the sun is the eye of the entire universe]. The medicine, that is, sunlight should be taken in through the dorsal spine, not through the chest or the abdomen."
"The pure air of a secluded place is also an excellent medicine for the physical body. This medicine in the form of air should be taken through the back of the head and the upper part of the forehead. The earth from a riverside area near a forest in which there is a small amount of sand and a large amount of soil is also an excellent medicine for the physical body. This medicine should be taken bare-bodied on a bed of earth." (1)
Reference
1. Shabda Cayanika, Kulya to Kuvela (Discourse 34)
== Section 4: Links ==
Postings to ReadWarning processed food
Sadhaka life & beauty
Proper order to learn AM teachings
Spirit of Ista & Guru mantras
Baba did not review pre-1990 books
