Baba
Namaskar,
When two drunkards meet they quickly become attracted to one another and go to the local pub together. Same is the case with two thieves; when they meet they rally around their shared interest and go steal together. Here the point is that when like-minded people meet, then they become friends. That is the way it works.
In contrast, when a sadhu and a thief come across one another, then they are repulsed or repelled by the other party. They experience an opposite reaction. Why does this happen? Because every human being has their own mental flow. And that mental flow is what makes people feel close - or not. Their external shape or color, their level of education, their financial status etc may be quite similar, but if their mental flow is different then they will not become friends. They will not like to spend time together. It is all dependent upon one's mental flow.
If two people's psychic flows are very similar then they will have great affinity for one another. If their mental flow is neither close nor far, then they will have an indifferent or neutral relation. And, if two people's mental flows are far - i.e. polar opposite - then they will have aversion for one another and be repulsed by each other's presence.
This same formula works in the case of marriage as well. When two people first become infatuated with one another and get married, they feel that they are so close. They think of their existence as being one and feel incomplete without the other. That is because their mental flows are extremely similar. But after some time, differences crop up and they begin arguing and beating one another and eventually file claims for a divorce. That is because their mental flows grew apart.
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Svarasa is own mental flow, pararasa is others' psychic flow
The root cause behind all this is: Mental flow. The term for this in Sanskrit is svarasa, i.e. one's own mental flow. This is the flow of the unit being; "sva" literally means "own", and "rasa" means "flow." So the term "svarasa" refers to the unit being's own individual flow.
If two people like each other and get along well, then their svarasa is very similar; whereas, if their svarasa is not similar, they will not be friends - they will not seek out each other's company. In that case, the term pararasa applies. "Para" literally means "others" and "rasa" means flow. So the term pararasa refers to another person's mental flow.
Here are more examples about svarasa (own mental flow) and pararasa (others mental flow). If the svarasa of "Drunkard A" and "Drunkard B" are similar they will want to spend time together. In contrast, if the mental flow of Mr C and Mr D are different, they will not be interested in becoming friends, and they may become enemies. Mr C may not have harmed Mr D, and Mr D may not have harmed Mr C, but they may have terrible hatred for one another. That is Mr C's feels that his svarasa is not at all in accordance with Mr D's, and vice versa. They each have their own svarasa and for each of them the other is pararasa, and that other mental flow is not compatible with their own. That is why they are not friends.
So it depends upon to what degree their mental flows are similar or different. It is all based upon svarasa - one's own mental flow.
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Baba's demonstration: bodies and minds became one
Every human being has their own mental flow. If the mental flow of Mr A and Mr B are similar then they will be friends, and if their mental flows are very different then they will be enemies. However, one thing is certain: No two mental flows can be exactly 100% the same. Then their bodies and minds will try to become one.
Baba once performed this demonstration. By His wish, He made the mental flows of two sadhakas to be exactly 100% the same. Then those two sadhakas engaged in a tight embrace and they could not be pulled apart. They just clung to one another. Then by His wish Baba changed their mental flows and they were repulsed by one another. So friendship and hatred are based solely on one's mental vibration.
Paramrasa is flow of Divine Entity
Thus far we have discussed how mental flow works with respect to the relations between two or more human beings. Now let's see how this corresponds with Parama Purusa. For this we have to introduce a third term - Paramrasa (Cosmic mental flow), not to be confused with pararasa (others mental flow).
Parama Purusa has His own flow - thought waves - and that flow is called Paramrasa. This is the flow of the Cosmic Being or Divine Entity. "Param" literally means "Great", and "rasa" means "flow." So the term Paramrasa refers to the Great or Divine Flow of the Cosmic Entity.
Therefore, these are two entirely different states: Paramrasa (Cosmic mental flow) and svarasa (unit mental flow). One is individual flow of a unit entity which is unique to each and every person, and the other is the mental flow of the Supreme Entity Parama Purusa.
When a sadhaka attains salvation it means his own mental flow became one with the mental flow of Parama Purusa. In that case, the sadhaka lost his own mental flow, i.e. svarasa, and and acquired the mental flow of Parama Purusa - Paramrasa.
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Aim of spiritual life: transform svarasa to Paramrasa
So each and every unit being has their own mental flow - svarasa. And when by dint of their sadhana - along with His grace - a sadhaka's mental flow becomes one with the mental flow of Parama Purusa, then that sadhaka becomes divine. They attain moksa and lose their individual, unit existence. Verily the entire aim of Ananda Marga sadhana is to convert one's own mental flow (svarasa) into the Divine mental flow (Paramrasa).
Here below Baba describes this very process.
Ananda Marga philosophy states, "This endless, vibrating rhythm of the Macrocosmic entity [is] Paramrása, then the individual rhythm of the microcosm should be called svarasa. The actual significance of sádhaná is to merge the individual flow [svarasa] into the Macrocosmic flow [Paramrasa]." (1)
Thus the matter is very clear. As unit beings, we aim to change svarasa (unit mental flow) into Paramrasa. That is our sadhana. And once that happens - once svarasa is transformed into Paramrasa - the unit being ceases to exist. That is the final, supreme merger into Parama Purusa.
How the writer went astray
One acarya has outlined all this in his book where in some part he got completely wrong.
In particular, the writer says that mental flow of Parama Purusa is every person's own mental flow. But that is entirely wrong because Parama Purusa and the unit being are very different. They do not share the same psychic flow. Actually, it is not easy to acquire the divine flow. For this to occur, one must fully engage in deep sadhana, perform selfless service, and be ever-ready to sacrifice everything for the Supreme. Then only does one's individual mental flow begin to coincide with the Divine mental flow, by His grace. Thus no one can claim that the mental flow of Parama Purusa is the mental flow of every unit being.
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Complete fallacy in his book
Now see what the writer wrote on page 132 of his Baba story book - "Baba Antarya'mii" - published in Hindi. This is where he erred.
Ac. DN wrote: "Paramatama ka svarasa sabaka' svarasa hai."
Meaning: The svarasa [own flow] of Parama Purusa is the svarasa [own flow] of everyone.
This is the incorrect statement that the writer has put forth in his book.
As we know, this is obviously wrong. Unit beings do not have the same svarasa (own mental flow) as Parama Purusa. That is impossible - then they would no longer remain as unit beings. This world is filled with unit beings trying to merge back into the Cosmic. That is the endeavour of sadhana. Till that happens, there is a gap, a separation, and difference in flow between unit and Cosmic, between human being and Parama Purusa. The flow of Parama Purusa is the not the same as everyone's flow. The Divine Entity has His own flow known as "Paramrasa" and unit beings have their own flow known as "svarasa."
So it is a complete fallacy to proclaim that the flow of the Cosmic is the flow of every unit, or that every unit being's flow is 100% exactly the same as the Cosmic flow.
But that is what Shrii Diip Narayan jii wrote on page 132 of his book - "Baba Antarya'mii".
Parama Purusa has own mental flow
Here Baba Himself has given a teaching that clearly refutes the claim made by the writer.
Ananda Marga ideology states, "That which is the svarasa [own flow] of Brahma is the parárasah [others flow] of microcosms." (2)
So Sadguru Baba is telling that Parama Purusa has His own flow which is different from the flow of human beings, while the writer claims that the flow of Parama Purusa is the same as the mental flow of all human beings. Thus, the writer's statement is 100% wrong and diametrically opposite from the divine guideline issued by Sadguru Baba.
Sinful what the writer did
Another serious concern arises. It would have been bad enough if Ac Diip Narayanji was himself confused about this matter. But he is going one step further. Throughout his book, the writer contends that in a senior acarya class, Baba Himself gave this faulty guideline that the svarasa of Parama Purusa is the svarasa of human beings. This then compounds the issue. Because when Baba Himself is the all-knowing Sadguru, it is sinful that one confused family acarya attributes this false and contradictory teaching to Him. If the writer was just giving his own interpretation that would be one thing but he is giving this entire bogus theory in the name of Baba. That is a serious and glaring problem.
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Conclusion: Rectify matter by correcting book
First and foremost then, the need of the day is to remove any reference to Baba with this faulty teaching - and a statement needs to be issued stating thus. That is the top priority. Thereafter, that section of the book needs to be corrected so it properly represents Ananda Marga ideology.
As we know, the breadth and depth of the teachings of Ananda Marga ideology are vast. As His disciples it is our duty to present His teachings in an accurate and clear manner. Otherwise people will get confused and even conclude that Baba's teachings are not consistent. When in fact, Baba's divine philosophy is 100% rational and consistent in all its aspects. Only it gets interpreted incorrectly by those who are not careful or simply lack the requisite understanding. That is what has happened in this case with Family Acarya Diip Narayan's book. Now it is the duty of those publishers in charge to correct the falsehood that has been put forth in the book.
Namaskar,
at His lotus feet,
Kevala
~ In-depth study ~
Self flow and Cosmic flow
Here below are more of Baba's divine teachings on this topic. First one should understand the expression of Cosmic flow.
Ananda Marga ideology states, "That which is the svarasa [own flow] of Brahma is the parárasah [other flow] of microcosms, and that which is the svarasa of microcosms leads them into the clutches of Avidyá. The more human beings advance towards the authorship and witness-ship of the Supreme Entity, the more they understand the expression of the Cosmic flow. The more they proceed to the Cosmic Stance (bháva), the more effulgent their existence becomes and the more the darkness of ignorance fades. To shake off the influence of Avidyámayá one must take shelter in Him. To count beads or practice ritualistic worship without directing one’s mind towards the Supreme Entity is of no use. To pretend to be virtuous outside while harbouring sinful thoughts within is absolutely meaningless. Such hypocrisy carries no value." (3)
Like eating vegetables without salt
Ananda Marga ideology states, "The mental stuff of Parama Puruśa with which the world has been created is something blissful (Svarasa). This very object is named Paramarasa. The unit mind does all with its mental stuff. Sometimes it creates money in the mind and seeing the mental bank balance it feels happy. Sometimes it makes itself a Prime Minister and feels happy, and sometimes it feels enemies are mentally beaten and it is overjoyed. All these are done only with an aim to satisfy its mental hunger, to quench its mental thirst. Ultimately we see that an individual’s mental stuff is transformed into worldly objects. For the unit mind, whatever it makes within itself is Vaesayika. It is all directed for personal pleasure, for material pleasure. The flow of the ectoplasmic stuff of the jiiva is called Viśayarasa and the flow of Cosmic Mind is Paramarasa. When, even for once, the unit mind happens to come in contact with Paramarasa, the material pleasure (viśayrasa) seems dry and insipid. Just as one eating vegetables without salt, feels they are tasteless. But material objects are needed to maintain the physical existence. The wise make the flow of Viśayarasa parallel to the flow of Paramarasa. They convert the waves of viśayarasa into the waves of Paramarasa. This alone is a safe way." (4)
Unbroken Cosmic flow means liberation
Ananda Marga ideology states, "The unit mind should exhale with Cosmic ideation, for this leads to parallelism between the Macrocosmic waves and the microcosmic waves. At this stage there remains only one unbroken Cosmic flow which means liberation for the microcosm. As there is only Svarasa within the Macrocosm, and no other individual flow, It does not need to effect any internal change within Itself. But microcosms have to bring about change within themselves in order to merge in the Macrocosmic flow. The flows of energy within the microcosm originating from the static and mutative principles are gradually transformed into the Cosmic flow with the help of the sentient principle." (5)
Macropsychic thought waves are His svarasa
Ananda Marga ideology states, "The major difference between the unit mind and the Cosmic mind is that whatever the unit mind imagines is only transformed into action on certain occasions. The external projection of the unit mind is only possible when it is fully concentrated. But for the Cosmic mind nothing is external – this entire universe is within His mind. The Cosmic thought-waves appear to be something external for us. The Macropsychic thought waves are his Svarasa (flow). Likewise, for externalization various waves emanate from the unit mind. In the first case the psychic waves are the svarasa of Parama Puruśa. But mental waves, created by various thoughts, are the svarasa of microcosms." (6)
Link with universal rhythm for permanent composure
Ananda Marga philosophy states, "Those who are able to connect themselves with the universal rhythm will attain permanent composure. Their existence will acquire a new meaning. This universal rhythm is unfolding itself in innumerable rhythms in the vast bosom of this universe. He wants the living beings also to keep moving in harmony with the universal rhythm. If we call this endless, vibrating rhythm of the Macrocosmic entity Paramrása, then the individual rhythm of the microcosm should be called svarasa. The actual significance of sádhaná is to merge the individual flow into the Macrocosmic flow." (7)
Cry, sing, and dance with exquisite spiritual joy
Ananda Marga ideology states, "In the past the svarasa (divine flow) of Brahma was expressed through Maháprabhu Caetanya, causing people to madly run after him, dancing, crying, singing and laughing in ecstatic joy. Brahma’s svarasa was also expressed in the flute sound of Shri Krśńa, which resonated with such divine sweetness that people ran towards it, madly forgetting their family, culture, prestige, lineage, and so on. The gopiis of Brindávan, leaving the privacy of their homes, also danced, sang and burst into laughter to the tune of the flute."
"In Ananda Marga this divine flow of Brahma is embedded in different lessons of spiritual meditation. Thus, those who practice this meditation, whether in the present or the future, whether within time or beyond time, will certainly cry, sing and dance with exquisite spiritual joy, and advance steadily towards the blissful Macrocosmic stance." (8)
Make own mental flow like mental flow of Parama Purusa
Here below Baba neatly encapsulates this entire topic and outlines the essence of His entire rasaliila.
Ananda Marga ideology states, "Rasa means “flow”. Human existence is a flow, or rasa; of the two ends of human existence, at one end there is Paramátman, or Paramarasa, or the Macrocosmic flow; at the other there is viśayarasa, or the flow of the crude world. Now, human existence is svarasa. In Tantra there is a type of sádhaná, that is, rasa sádhaná. The object of rasa sádhaná is to merge the svarasa (entitative rhythm) into parama rasa (Macrocosmic rhythm). The conception of rásaliilá has been derived from the idea of Puruśottama [Nucleus Consciousness] encircled by innumerable devotees (svarasas); each and every svarasa tries to become one with Paramarasa (Parama Puruśa [or Puruśottama]). This is what is known as rásaliilá." (9)
By sadhana one is to make their own mental flow like the mental flow of Parama Purusa. So every sadhaka must be sincere in this endeavour and ask for His grace.
References
1. Tattva Kaomudii - 2, Individual Rhythm and Universal Rhythm
2. Ananda Marga Ideology & Way of Life - 8, The Macrocosmic Stance and Human Life
3. Ananda Marga Ideology and Way of Life - 89, The Macrocosmic Stance and Human Life
4. Subhasita Samgraha - 19, Parama Purusa
5. Ideology and Way of Life - 9, Shakti and Its Proper Application
6. Ananda Marga Ideology & Way of Life - 10, Bhagavata Dharma
7. Tattva Kaomudii - 2, Individual Rhythm and Universal Rhythm
8. Ananda Marga Ideology and Way of Life - 89, The Macrocosmic Stance and Human Life
9. Ananda Vacanamrtam - 33, Svábhávika Dharma and Bhágavata Dharma
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
Unfortunately, they do not search You within
“Tumi nei kon kháne go, bolo more bolo more…” (Prabhát Samgiita #4537)
Purport:
Parama Purusa, please tell me where You are not - let me know where You do not reside. In which nook and corner are You not existing. Baba, You are everywhere. Wherever I look, I see You there - in all the ten directions. You reside in the rivers and ponds, at the bottom of the ocean, from the desert to the deep forest, and also on top of the highest mountain peak. You are all-pervading.
Supreme Entity, You are ever-present in fire, air, and in the far distant blue sky - You are in all places. You are also on the Earth, and at the same time in the remote galaxies and nebulae and roots of gigantic trees. You are in all places and directions. You are everywhere, ever-present in the burning desert, the vast ocean, and at the same time in green vegetation, savanna, all directions. Also You are in the most horrifying Cimmerian darkness - Parama Purusa Baba You are omnipresent. You never go anywhere because Your being is saturated within each and every particle of this entire creation. You made us realize this truth through Your various expressions, including reporting and dharma samiiksa.
Omnipresent Entity, in search of You, so many are moving around facing so much suffering wandering from one tiirtha to another, both in their own land and in far away places. Every location, all around, they are uselessly searching You in the external world. Baba, some commemorate so-called mahaprayan and declare that You are no more. Unfortunately, they do not search You within - in the deep core of their heart. Instead they travel around from one spot to the next, even after facing various pains and tortures for their penance. They just waste their time searching You in the external world. Those who don't seek You within never get You. Only virtuous and dharmic persons find You within, inside their mind and heart through their sadhana, shravan, manan, nididhyásana, kiirtan, dhyána etc. Such bhaktas realise that You are always sitting inside - smiling.
Baba, You are ever-present at each place. You are Parama Purusa and Taraka Brahma. You never leave me - always I am on Your lap. It is Your grace...
हर-हालत में इनसान को यह बात याद रखनी है
“यह जो "मैंपन" का बोध है, यह जो "मैंपन" है, यही है, मन का प्राथमिक स्तर है, प्राथमिक पहलू है | और इसी के अन्दर छिपे हुए हैं, वे परमपुरुष जो जीवों के साथ लुका-चोरी का खेल खेलना पसन्द करते हैं | क्यों पसन्द करते हैं ? उसमें जगत् में, जीवन में एक आकर्षण आ जाता है | लोग दुनिया में रहना चाहता है, दुनिया में आनन्द पाता है | और इसलिए इसके अन्दर छिपे हुए हैं | इस मननशीलता के अन्दर, इस मनन के प्राथमिक भाव के अन्दर छिपे हुए रहते हैं | वे अगर नहीं रहते, तो मन अपना काम-काज नहीं कर सकता | इसलिए हर-हालत में इनसान को यह बात याद रखनी है कि हमारा मन, यह जो मन काम कर रहा है, वैयष्टिक तथा सामूहिक मन, इस मन के पीछे प्रेरणादायी सत्ता हैं, वही परमसत्ता | इसलिए हम सब सोच सकते हैं उन्हीं की बदौलत, उनकी कृपा नहीं रहने से, हम सब सोच तक नहीं सकते हैं, तो, उनको हम भूलें कैसे ? और पग-पग में श्वास-प्रश्वास की क्रिया में हमें चाहिए कि उनको याद करें, उनका जप करें, उनका ध्यान करें |”
[यह बाबा के कैसेट से सीधे लिखा गया, बाबा का यह असली प्रवचन, अमृतोपदेश है। आनन्द मार्ग हिन्दी पुस्तकों में छपे प्रवचन तो नक़ली प्रवचन हैं, असली नहीं] (1)
Reference
1. हिंदी, अप्रकाशित 29 May 1983 Ananda Nagar
সাধনার প্রতি অনুরক্তি তৈরি হৰে
“সাধনার দ্বারা সেই কুলকুণ্ডলিনীকে উপরে তুলতে হয়, সেটাই হ’ল রাধা-কৃষ্ণের মিলন | এখন এই যে উপরে ওঠা, এর সঙ্গে কতকগুলো জিনিস আছে | সাধনার গূঢ় তত্ব রয়েছে | যা ইতঃ পূর্বে সম্ভবতঃ স্পষ্ট ভাষায় কখনও জানানো হয়নি | কারণ, কিছু লোক কোনও অজ্ঞাত কারণে সাধনার অনেক জিনিসকেই গোপন রাখা উচিত মনে করতেন | হাঁ, যা জিনিস সৰাইকে জানালে, ক্ষতি হতে পারে, সেটা জানাৰ না | কিন্তু যা সৰাইকে জানালে, কল্যাণ হতে পারে, তা কেন জানাৰ না, নিশ্চয় জানাৰ | বরং তাতে তাদের সাধনার প্রতি অনুরক্তি তৈরি হৰে |” (1)
Reference
1. V17-15 Krsnastu Bhagavan Svayam
Recent postings Other topics of interest
Why friendship
Namaskar,
When two drunkards meet they quickly become attracted to one another and go to the local pub together. Same is the case with two thieves; when they meet they rally around their shared interest and go steal together. Here the point is that when like-minded people meet, then they become friends. That is the way it works.
In contrast, when a sadhu and a thief come across one another, then they are repulsed or repelled by the other party. They experience an opposite reaction. Why does this happen? Because every human being has their own mental flow. And that mental flow is what makes people feel close - or not. Their external shape or color, their level of education, their financial status etc may be quite similar, but if their mental flow is different then they will not become friends. They will not like to spend time together. It is all dependent upon one's mental flow.
If two people's psychic flows are very similar then they will have great affinity for one another. If their mental flow is neither close nor far, then they will have an indifferent or neutral relation. And, if two people's mental flows are far - i.e. polar opposite - then they will have aversion for one another and be repulsed by each other's presence.
This same formula works in the case of marriage as well. When two people first become infatuated with one another and get married, they feel that they are so close. They think of their existence as being one and feel incomplete without the other. That is because their mental flows are extremely similar. But after some time, differences crop up and they begin arguing and beating one another and eventually file claims for a divorce. That is because their mental flows grew apart.
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Svarasa is own mental flow, pararasa is others' psychic flow
The root cause behind all this is: Mental flow. The term for this in Sanskrit is svarasa, i.e. one's own mental flow. This is the flow of the unit being; "sva" literally means "own", and "rasa" means "flow." So the term "svarasa" refers to the unit being's own individual flow.
If two people like each other and get along well, then their svarasa is very similar; whereas, if their svarasa is not similar, they will not be friends - they will not seek out each other's company. In that case, the term pararasa applies. "Para" literally means "others" and "rasa" means flow. So the term pararasa refers to another person's mental flow.
Here are more examples about svarasa (own mental flow) and pararasa (others mental flow). If the svarasa of "Drunkard A" and "Drunkard B" are similar they will want to spend time together. In contrast, if the mental flow of Mr C and Mr D are different, they will not be interested in becoming friends, and they may become enemies. Mr C may not have harmed Mr D, and Mr D may not have harmed Mr C, but they may have terrible hatred for one another. That is Mr C's feels that his svarasa is not at all in accordance with Mr D's, and vice versa. They each have their own svarasa and for each of them the other is pararasa, and that other mental flow is not compatible with their own. That is why they are not friends.
So it depends upon to what degree their mental flows are similar or different. It is all based upon svarasa - one's own mental flow.
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Baba's demonstration: bodies and minds became one
Every human being has their own mental flow. If the mental flow of Mr A and Mr B are similar then they will be friends, and if their mental flows are very different then they will be enemies. However, one thing is certain: No two mental flows can be exactly 100% the same. Then their bodies and minds will try to become one.
Baba once performed this demonstration. By His wish, He made the mental flows of two sadhakas to be exactly 100% the same. Then those two sadhakas engaged in a tight embrace and they could not be pulled apart. They just clung to one another. Then by His wish Baba changed their mental flows and they were repulsed by one another. So friendship and hatred are based solely on one's mental vibration.
Paramrasa is flow of Divine Entity
Thus far we have discussed how mental flow works with respect to the relations between two or more human beings. Now let's see how this corresponds with Parama Purusa. For this we have to introduce a third term - Paramrasa (Cosmic mental flow), not to be confused with pararasa (others mental flow).
Parama Purusa has His own flow - thought waves - and that flow is called Paramrasa. This is the flow of the Cosmic Being or Divine Entity. "Param" literally means "Great", and "rasa" means "flow." So the term Paramrasa refers to the Great or Divine Flow of the Cosmic Entity.
Therefore, these are two entirely different states: Paramrasa (Cosmic mental flow) and svarasa (unit mental flow). One is individual flow of a unit entity which is unique to each and every person, and the other is the mental flow of the Supreme Entity Parama Purusa.
When a sadhaka attains salvation it means his own mental flow became one with the mental flow of Parama Purusa. In that case, the sadhaka lost his own mental flow, i.e. svarasa, and and acquired the mental flow of Parama Purusa - Paramrasa.
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Aim of spiritual life: transform svarasa to Paramrasa
So each and every unit being has their own mental flow - svarasa. And when by dint of their sadhana - along with His grace - a sadhaka's mental flow becomes one with the mental flow of Parama Purusa, then that sadhaka becomes divine. They attain moksa and lose their individual, unit existence. Verily the entire aim of Ananda Marga sadhana is to convert one's own mental flow (svarasa) into the Divine mental flow (Paramrasa).
Here below Baba describes this very process.
Ananda Marga philosophy states, "This endless, vibrating rhythm of the Macrocosmic entity [is] Paramrása, then the individual rhythm of the microcosm should be called svarasa. The actual significance of sádhaná is to merge the individual flow [svarasa] into the Macrocosmic flow [Paramrasa]." (1)
Thus the matter is very clear. As unit beings, we aim to change svarasa (unit mental flow) into Paramrasa. That is our sadhana. And once that happens - once svarasa is transformed into Paramrasa - the unit being ceases to exist. That is the final, supreme merger into Parama Purusa.
How the writer went astray
One acarya has outlined all this in his book where in some part he got completely wrong.
In particular, the writer says that mental flow of Parama Purusa is every person's own mental flow. But that is entirely wrong because Parama Purusa and the unit being are very different. They do not share the same psychic flow. Actually, it is not easy to acquire the divine flow. For this to occur, one must fully engage in deep sadhana, perform selfless service, and be ever-ready to sacrifice everything for the Supreme. Then only does one's individual mental flow begin to coincide with the Divine mental flow, by His grace. Thus no one can claim that the mental flow of Parama Purusa is the mental flow of every unit being.
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Complete fallacy in his book
Now see what the writer wrote on page 132 of his Baba story book - "Baba Antarya'mii" - published in Hindi. This is where he erred.
Ac. DN wrote: "Paramatama ka svarasa sabaka' svarasa hai."
Meaning: The svarasa [own flow] of Parama Purusa is the svarasa [own flow] of everyone.
This is the incorrect statement that the writer has put forth in his book.
As we know, this is obviously wrong. Unit beings do not have the same svarasa (own mental flow) as Parama Purusa. That is impossible - then they would no longer remain as unit beings. This world is filled with unit beings trying to merge back into the Cosmic. That is the endeavour of sadhana. Till that happens, there is a gap, a separation, and difference in flow between unit and Cosmic, between human being and Parama Purusa. The flow of Parama Purusa is the not the same as everyone's flow. The Divine Entity has His own flow known as "Paramrasa" and unit beings have their own flow known as "svarasa."
So it is a complete fallacy to proclaim that the flow of the Cosmic is the flow of every unit, or that every unit being's flow is 100% exactly the same as the Cosmic flow.
But that is what Shrii Diip Narayan jii wrote on page 132 of his book - "Baba Antarya'mii".
Parama Purusa has own mental flow
Here Baba Himself has given a teaching that clearly refutes the claim made by the writer.
Ananda Marga ideology states, "That which is the svarasa [own flow] of Brahma is the parárasah [others flow] of microcosms." (2)
So Sadguru Baba is telling that Parama Purusa has His own flow which is different from the flow of human beings, while the writer claims that the flow of Parama Purusa is the same as the mental flow of all human beings. Thus, the writer's statement is 100% wrong and diametrically opposite from the divine guideline issued by Sadguru Baba.
Sinful what the writer did
Another serious concern arises. It would have been bad enough if Ac Diip Narayanji was himself confused about this matter. But he is going one step further. Throughout his book, the writer contends that in a senior acarya class, Baba Himself gave this faulty guideline that the svarasa of Parama Purusa is the svarasa of human beings. This then compounds the issue. Because when Baba Himself is the all-knowing Sadguru, it is sinful that one confused family acarya attributes this false and contradictory teaching to Him. If the writer was just giving his own interpretation that would be one thing but he is giving this entire bogus theory in the name of Baba. That is a serious and glaring problem.
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Conclusion: Rectify matter by correcting book
First and foremost then, the need of the day is to remove any reference to Baba with this faulty teaching - and a statement needs to be issued stating thus. That is the top priority. Thereafter, that section of the book needs to be corrected so it properly represents Ananda Marga ideology.
As we know, the breadth and depth of the teachings of Ananda Marga ideology are vast. As His disciples it is our duty to present His teachings in an accurate and clear manner. Otherwise people will get confused and even conclude that Baba's teachings are not consistent. When in fact, Baba's divine philosophy is 100% rational and consistent in all its aspects. Only it gets interpreted incorrectly by those who are not careful or simply lack the requisite understanding. That is what has happened in this case with Family Acarya Diip Narayan's book. Now it is the duty of those publishers in charge to correct the falsehood that has been put forth in the book.
Namaskar,
at His lotus feet,
Kevala
~ In-depth study ~
Self flow and Cosmic flow
Here below are more of Baba's divine teachings on this topic. First one should understand the expression of Cosmic flow.
Ananda Marga ideology states, "That which is the svarasa [own flow] of Brahma is the parárasah [other flow] of microcosms, and that which is the svarasa of microcosms leads them into the clutches of Avidyá. The more human beings advance towards the authorship and witness-ship of the Supreme Entity, the more they understand the expression of the Cosmic flow. The more they proceed to the Cosmic Stance (bháva), the more effulgent their existence becomes and the more the darkness of ignorance fades. To shake off the influence of Avidyámayá one must take shelter in Him. To count beads or practice ritualistic worship without directing one’s mind towards the Supreme Entity is of no use. To pretend to be virtuous outside while harbouring sinful thoughts within is absolutely meaningless. Such hypocrisy carries no value." (3)
Like eating vegetables without salt
Ananda Marga ideology states, "The mental stuff of Parama Puruśa with which the world has been created is something blissful (Svarasa). This very object is named Paramarasa. The unit mind does all with its mental stuff. Sometimes it creates money in the mind and seeing the mental bank balance it feels happy. Sometimes it makes itself a Prime Minister and feels happy, and sometimes it feels enemies are mentally beaten and it is overjoyed. All these are done only with an aim to satisfy its mental hunger, to quench its mental thirst. Ultimately we see that an individual’s mental stuff is transformed into worldly objects. For the unit mind, whatever it makes within itself is Vaesayika. It is all directed for personal pleasure, for material pleasure. The flow of the ectoplasmic stuff of the jiiva is called Viśayarasa and the flow of Cosmic Mind is Paramarasa. When, even for once, the unit mind happens to come in contact with Paramarasa, the material pleasure (viśayrasa) seems dry and insipid. Just as one eating vegetables without salt, feels they are tasteless. But material objects are needed to maintain the physical existence. The wise make the flow of Viśayarasa parallel to the flow of Paramarasa. They convert the waves of viśayarasa into the waves of Paramarasa. This alone is a safe way." (4)
Unbroken Cosmic flow means liberation
Ananda Marga ideology states, "The unit mind should exhale with Cosmic ideation, for this leads to parallelism between the Macrocosmic waves and the microcosmic waves. At this stage there remains only one unbroken Cosmic flow which means liberation for the microcosm. As there is only Svarasa within the Macrocosm, and no other individual flow, It does not need to effect any internal change within Itself. But microcosms have to bring about change within themselves in order to merge in the Macrocosmic flow. The flows of energy within the microcosm originating from the static and mutative principles are gradually transformed into the Cosmic flow with the help of the sentient principle." (5)
Macropsychic thought waves are His svarasa
Ananda Marga ideology states, "The major difference between the unit mind and the Cosmic mind is that whatever the unit mind imagines is only transformed into action on certain occasions. The external projection of the unit mind is only possible when it is fully concentrated. But for the Cosmic mind nothing is external – this entire universe is within His mind. The Cosmic thought-waves appear to be something external for us. The Macropsychic thought waves are his Svarasa (flow). Likewise, for externalization various waves emanate from the unit mind. In the first case the psychic waves are the svarasa of Parama Puruśa. But mental waves, created by various thoughts, are the svarasa of microcosms." (6)
Link with universal rhythm for permanent composure
Ananda Marga philosophy states, "Those who are able to connect themselves with the universal rhythm will attain permanent composure. Their existence will acquire a new meaning. This universal rhythm is unfolding itself in innumerable rhythms in the vast bosom of this universe. He wants the living beings also to keep moving in harmony with the universal rhythm. If we call this endless, vibrating rhythm of the Macrocosmic entity Paramrása, then the individual rhythm of the microcosm should be called svarasa. The actual significance of sádhaná is to merge the individual flow into the Macrocosmic flow." (7)
Cry, sing, and dance with exquisite spiritual joy
Ananda Marga ideology states, "In the past the svarasa (divine flow) of Brahma was expressed through Maháprabhu Caetanya, causing people to madly run after him, dancing, crying, singing and laughing in ecstatic joy. Brahma’s svarasa was also expressed in the flute sound of Shri Krśńa, which resonated with such divine sweetness that people ran towards it, madly forgetting their family, culture, prestige, lineage, and so on. The gopiis of Brindávan, leaving the privacy of their homes, also danced, sang and burst into laughter to the tune of the flute."
"In Ananda Marga this divine flow of Brahma is embedded in different lessons of spiritual meditation. Thus, those who practice this meditation, whether in the present or the future, whether within time or beyond time, will certainly cry, sing and dance with exquisite spiritual joy, and advance steadily towards the blissful Macrocosmic stance." (8)
Make own mental flow like mental flow of Parama Purusa
Here below Baba neatly encapsulates this entire topic and outlines the essence of His entire rasaliila.
Ananda Marga ideology states, "Rasa means “flow”. Human existence is a flow, or rasa; of the two ends of human existence, at one end there is Paramátman, or Paramarasa, or the Macrocosmic flow; at the other there is viśayarasa, or the flow of the crude world. Now, human existence is svarasa. In Tantra there is a type of sádhaná, that is, rasa sádhaná. The object of rasa sádhaná is to merge the svarasa (entitative rhythm) into parama rasa (Macrocosmic rhythm). The conception of rásaliilá has been derived from the idea of Puruśottama [Nucleus Consciousness] encircled by innumerable devotees (svarasas); each and every svarasa tries to become one with Paramarasa (Parama Puruśa [or Puruśottama]). This is what is known as rásaliilá." (9)
By sadhana one is to make their own mental flow like the mental flow of Parama Purusa. So every sadhaka must be sincere in this endeavour and ask for His grace.
References
1. Tattva Kaomudii - 2, Individual Rhythm and Universal Rhythm
2. Ananda Marga Ideology & Way of Life - 8, The Macrocosmic Stance and Human Life
3. Ananda Marga Ideology and Way of Life - 89, The Macrocosmic Stance and Human Life
4. Subhasita Samgraha - 19, Parama Purusa
5. Ideology and Way of Life - 9, Shakti and Its Proper Application
6. Ananda Marga Ideology & Way of Life - 10, Bhagavata Dharma
7. Tattva Kaomudii - 2, Individual Rhythm and Universal Rhythm
8. Ananda Marga Ideology and Way of Life - 89, The Macrocosmic Stance and Human Life
9. Ananda Vacanamrtam - 33, Svábhávika Dharma and Bhágavata Dharma
* * *
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
== Section 2: Prabhat Samgiita ==
Unfortunately, they do not search You within
“Tumi nei kon kháne go, bolo more bolo more…” (Prabhát Samgiita #4537)
Purport:
Parama Purusa, please tell me where You are not - let me know where You do not reside. In which nook and corner are You not existing. Baba, You are everywhere. Wherever I look, I see You there - in all the ten directions. You reside in the rivers and ponds, at the bottom of the ocean, from the desert to the deep forest, and also on top of the highest mountain peak. You are all-pervading.
Supreme Entity, You are ever-present in fire, air, and in the far distant blue sky - You are in all places. You are also on the Earth, and at the same time in the remote galaxies and nebulae and roots of gigantic trees. You are in all places and directions. You are everywhere, ever-present in the burning desert, the vast ocean, and at the same time in green vegetation, savanna, all directions. Also You are in the most horrifying Cimmerian darkness - Parama Purusa Baba You are omnipresent. You never go anywhere because Your being is saturated within each and every particle of this entire creation. You made us realize this truth through Your various expressions, including reporting and dharma samiiksa.
Omnipresent Entity, in search of You, so many are moving around facing so much suffering wandering from one tiirtha to another, both in their own land and in far away places. Every location, all around, they are uselessly searching You in the external world. Baba, some commemorate so-called mahaprayan and declare that You are no more. Unfortunately, they do not search You within - in the deep core of their heart. Instead they travel around from one spot to the next, even after facing various pains and tortures for their penance. They just waste their time searching You in the external world. Those who don't seek You within never get You. Only virtuous and dharmic persons find You within, inside their mind and heart through their sadhana, shravan, manan, nididhyásana, kiirtan, dhyána etc. Such bhaktas realise that You are always sitting inside - smiling.
Baba, You are ever-present at each place. You are Parama Purusa and Taraka Brahma. You never leave me - always I am on Your lap. It is Your grace...
== Section ==
हर-हालत में इनसान को यह बात याद रखनी है
“यह जो "मैंपन" का बोध है, यह जो "मैंपन" है, यही है, मन का प्राथमिक स्तर है, प्राथमिक पहलू है | और इसी के अन्दर छिपे हुए हैं, वे परमपुरुष जो जीवों के साथ लुका-चोरी का खेल खेलना पसन्द करते हैं | क्यों पसन्द करते हैं ? उसमें जगत् में, जीवन में एक आकर्षण आ जाता है | लोग दुनिया में रहना चाहता है, दुनिया में आनन्द पाता है | और इसलिए इसके अन्दर छिपे हुए हैं | इस मननशीलता के अन्दर, इस मनन के प्राथमिक भाव के अन्दर छिपे हुए रहते हैं | वे अगर नहीं रहते, तो मन अपना काम-काज नहीं कर सकता | इसलिए हर-हालत में इनसान को यह बात याद रखनी है कि हमारा मन, यह जो मन काम कर रहा है, वैयष्टिक तथा सामूहिक मन, इस मन के पीछे प्रेरणादायी सत्ता हैं, वही परमसत्ता | इसलिए हम सब सोच सकते हैं उन्हीं की बदौलत, उनकी कृपा नहीं रहने से, हम सब सोच तक नहीं सकते हैं, तो, उनको हम भूलें कैसे ? और पग-पग में श्वास-प्रश्वास की क्रिया में हमें चाहिए कि उनको याद करें, उनका जप करें, उनका ध्यान करें |”
[यह बाबा के कैसेट से सीधे लिखा गया, बाबा का यह असली प्रवचन, अमृतोपदेश है। आनन्द मार्ग हिन्दी पुस्तकों में छपे प्रवचन तो नक़ली प्रवचन हैं, असली नहीं] (1)
Reference
1. हिंदी, अप्रकाशित 29 May 1983 Ananda Nagar
== Section ==
সাধনার প্রতি অনুরক্তি তৈরি হৰে
“সাধনার দ্বারা সেই কুলকুণ্ডলিনীকে উপরে তুলতে হয়, সেটাই হ’ল রাধা-কৃষ্ণের মিলন | এখন এই যে উপরে ওঠা, এর সঙ্গে কতকগুলো জিনিস আছে | সাধনার গূঢ় তত্ব রয়েছে | যা ইতঃ পূর্বে সম্ভবতঃ স্পষ্ট ভাষায় কখনও জানানো হয়নি | কারণ, কিছু লোক কোনও অজ্ঞাত কারণে সাধনার অনেক জিনিসকেই গোপন রাখা উচিত মনে করতেন | হাঁ, যা জিনিস সৰাইকে জানালে, ক্ষতি হতে পারে, সেটা জানাৰ না | কিন্তু যা সৰাইকে জানালে, কল্যাণ হতে পারে, তা কেন জানাৰ না, নিশ্চয় জানাৰ | বরং তাতে তাদের সাধনার প্রতি অনুরক্তি তৈরি হৰে |” (1)
Reference
1. V17-15 Krsnastu Bhagavan Svayam
== Section 3: Links ==
Recent postings Other topics of interest
