Why visheśa yoga
Namaskar,
This letter is written for all those margiis and Wts who do not have visheśa yoga so they can understand that the secret to realising Parama Purusa in a very close way in madhur bhava lies in the six lessons of sahaja yoga, not in the arduous and time-taking practice of vishes'a yoga.
According to Ananda Marga philosophy, there are various grades of bhaktas, as outlined in this series of points.
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Even atheists are believers
A. Atheist: Atheism is also a kind of bhakti. Outwardly, they say that they don't believe in God, but internally they want to know more. Whatever knowledge they have about various dogmatic religions is not satisfying for them. For example, in the west, God means "Jesus Christ". In India, God means "monkey", or "elephant", or thousands of other deities. In the Middle East, God means "Allah", who gave the message that three females are equal to one male. By seeing this, the so-called atheists think that God is not any of these, and that is why they reject it. That also is a kind of relation with God - albeit a distant one.
Shopkeeper relation with God
B. Some have a give-and-take relation with God, similar to that of a shopkeeper. They want to offer something to God, and in exchange take something back from God.
C. The next level of believer thinks that God is living somewhere beyond their reach, in the sky or in space. They do not feel they can communicate directly with God, and instead go via someone else. This is also a distant relation.
D. The bhakta thinks that God is “my close relation”, such as “God is my father.” But one cannot share everything with their father because there will be repercussions and discipline. So one feels a little distant.
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Highest relation madhura bhava
E. When the bhakta grows more they feel God is their friend. This is a closer relation than the father relation.
F. The final relation is a very intimate, very very close, and very loving relation. That is called madhura bhava.
In sahaja yoga, these more intimate relations with Parama Purusa are openly embraced. The secret to having the Supreme Entity in a very close way in madhura bhava lies in the six lessons of sahaja yoga, not in the arduous and time-taking practice of visheśa yoga.
How relation with Parama Puruśa changes
As the bháva matures, when one’s love for Parama Puruśa deepens, the relationship is transformed.
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Note: As discussed above, vishes’a yoga is based on a 3rd grade relation. In this relation, there remains a gap between the bhakta and Parama Purusa. Whereas in higher relations such as madhura bhava, there is no such gap - one has reached the closest proximity with Parama Purusa. .
Namaskar,
at His lotus feet,
S. Avadhuta.
Extra-reading
There are six stages, and here Baba is talking about the second stage where there are multiple relations, but only the highest relation of madhura bhava reaches that pinnacled point.
Ananda Marga philosophy states, “The next stage of sádhaná [spiritual practice] is sárúpya. It implies that “Not only am I close to Him, but whenever I think of Him I see Him in all directions.” Now how do people attain this state of realization? One may attain this state by becoming His closest and most intimate companion – His father, mother, wife, son, or any near and dear relation.” (1)
Ananda Marga philosophy states, “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 the love between friends. This relationship is internal. It is purely personal.” (2)
Note: The basic quality of proper sadhaka is to remain calm and think rationally; if one is not in this state - then commenting will not be useful.
Note: As discussed above, vishes’a yoga is based on a 3rd grade relation - also known as father relation. When this father relation matures, when this love for Parama Puruśa deepens, it is transformed into sakhya bhava. When this sakhya bhava matures, when this love for Parama Puruśa deepens still more, it may be transformed into the highest relation, i.e. madhura bhava.
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Ananda Marga philosophy states, “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 servant his master, or as the love between friends. This relationship is internal. It is purely personal….The interesting thing though, is that this friendly relationship cannot endure till the end. Either it is converted into dásya, the feeling of being a servant, or madhura bhava…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 it is a never-ending endeavour to find a link between finite and infinite.” (3)
References
1. Namami Krsnasundara, Krśńa Imparts Six Stages of Realization (Discourse 3)
2. Namami Krsnasundara, Párthasárathi Krśńa and Aesthetic Science (Discourse 26)
3. Namami Krsnasundara, Párthasárathi Krśńa and Aesthetic Science (Discourse 26)
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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 ==
Raft of Your name
"Tomár námer bheláy bhásie dilum práń...” (Prabhat Samgiita #0724)
Purport:
Parama Purusa Baba, I set my whole existence afloat on the raft of Your supreme name. I do not want anything from You. Desiring something mundane from You is like death itself. I do not know what I need or what will happen tomorrow in my life. That is why it is foolishness and deadly to ask for anything; it only invites danger. Whatever I truly require, You always provide for me. I set my everything afloat on the boat of Your auspicious name.
Baba, in Your beauty, melody, and sweet love, attuning my unit rhythm with Your cosmic rhythm, I will go on singing Your song. In my heart the resonance of Your tune will lead me along. I set my whole life afloat on the raft of Your supreme name.
Baba, You applied the collyrium of absolute knowledge unto my drowsy and tired eyes, infected with materialism. With the strength of that unique blessing, I shall bathe in the nectar of salvation. I set my all afloat on the ship of Your eternal name.
Baba, with Your beautiful rhythms, songs, tunes, melodies, attraction, and with the pull of Your infinite love, my voyage advances towards the deep core of my inner self. I offer my whole existence afloat on the boat of Your name, in Your prema, and Your causeless grace…
Note for Prabhat Samgiita #0724:
[1] Making request is deadly: In the first stanza it is expressed that when one has faith and surrender in His name then life sails ahead smoothly. Because a person does not know their own needs. They do not know what is healthy food for them. So best is to never ask anything from Parama Purusa. Rather, asking Him could be utterly disastrous – even deadly. Because already He has prepared the best path possible for you. And by asking, that can change the course of life. For instance, if one female asks for a handsome spouse, then that may be granted, yet that dashing spouse may become the cause of domestic violence and make life like living hell or even suicide. And here is one real incident. One drug addict prayed and beseeched God again and again to please grant him illicit drugs, and reluctantly God approved that request. So that addict got those drugs and after a few days he died of an overdose.
Ananda Marga philosophy states, “Prayer is the act of asking for a favour with earnestness. It also means a solemn petition addressed to the Supreme Being for certain benefits. One prays to God for something which one does not possess or thinks one does not possess. One asks God for these favours with the faith that He alone can bestow everything and by His mere wish all wants can be satisfied. By prayer or by begging one wants to awaken His wish so that one may be granted the things one lacks. Does not one’s attempt to rouse the wish of God to fulfil these needs, upon careful and rational thinking, appear to be a reminder to God to give one something of which God has kept one deprived? It would otherwise not be necessary to remind Him in prayer of that thing or to try to arouse His wish to give. For instance, if one is in need of money, one would, with the faith that God alone can give, pray to Him for the favour of giving one money. Does not this request show God’s fault in keeping one in want of money, when He alone can give it? God alone is blamed for it, and by praying to Him for money one is precisely pointing out to Him His partiality in not giving one the money one needed. Therefore, prayer or asking for favours from God is only pointing out to the Sole Giver His mistakes in the distribution of His favours. It only presumes lack of impartiality in Him, and that is why He is blamed for making some very rich and others very poor. Praying to God for favours is only to bring to His notice the charge of partiality levelled against Him. When prayer leads to such a conclusion, it is only ignorance to ask for favours.” (1)
Reference
1. Ánanda Márga: Elementary Philosophy, How Should Human Beings Live In This World?
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