YOGA IN LIFE - SAHAJA
Posted by Kalyani Bose on July 9, 2010 at 8:46am
Discussion " In sahaja, there is a close correspondence between the Baul and the Sufi, provided that the "underground current" of spiritual life brings the mind both to grasp the "secert" and live it in his own light.
As soon as one attempts to describe Hinduism in terms of circles and cycles, and Sufism in terms of four degrees, one is lost. Immediately, one enters into the worlds of division and quarrels.How is that the Sufis have discovered the content of the Upanishads~ the freedom about which they sing~when, in fact the Upanishads are unknown to most of them? Each one, at his appointed time, must break the shell in which he is enclosed to penetrate into knowledge, just as fully formed chick must break out of the eggshell if it wishes to live its life."
I think, this is the reason to ~'live it in his own light' ~why Sri Anirvan let the inmates of "Hamavati" meet him only during the mealtime and wanted them to "break the eggshell" of their own during rest of the time. Even Ramadi, the oldest disciple(now 86years old) has said that when she used to visit him in Narendrapur(near Kolkata) Swamiji ( that is the name given by his followers) saw her only during the mealtime.
Again, he had mentioned so many times that actual spirituality is to blossom like a flower under the rays of the Sun, No external force, no pressure and no imposition. Everything should come from within , only the urge to blossom to the fullest.
Replies
Three o'clock in the morning is the mahurta time, is it not? when the beneficial energies in the atmosphere intensify and collect, blessing all good endeavours and making them bear fruit.
Mahurta time starts at three or four in the morning and goes on until five am, when other energies start collecting. Sivananda Baba of Rishikesh strongly urges the disciples to get up at this time every day splash with water, and start their mantra japa or sadhanas.
I wonder if Sri Anirvan's disciples also did their sadhanas at mahurta time in the mornings. No doubt Rama di did so, as she heard the clash of pans while SRi Anirvan cooked. Maybe he wanted to wake up the disciples too so they would do their japas?
At any rate perhaps when the disciples ate, they concentrated on the food, so any walls around their minds came down and Sri Anirvan's teaching penetrated into their spirits.
You are right . Ramadi mentioned once that when Sri Anirvan used to cook for the midday meal (which he did ar 3 O' clock in the morning), the sound of the utensils rang like tingling of bells during Aratrik in a temple.
Ramana Maharshi's reference to 'remaining withiout thinking' may be the same as Akash Bhavna or experiencing Shunya.
Sri Anirvan prepared and cooked the food himself, and his energies were in that food which was absorbed by the devotees.
Just by his presence Sri Anirvan sent his energies to those who were there. He taught in silence, like Dakshinamurti.
Ramana Maharshi: "Language is only a medium for communicating one's thoughts to another. It is called in only after thoughts arise; other thoughts arise after the 'I'-thought rises; the 'I'-thought is the root of all conversation. When one remains without thinking one understands another by means of the universal language of silence."
This is the essential point where all religions converge. Even the Upanisads also categorically declare: "na ayamaatma pravacanena labhyo na medhayaa na bahunaa srutena/ yamevaisa vrnute tena labhyastasyaisa vivrnute aatmaa tanum svam" - "This Self cannot be achieve by discourses, nor through intellection nor (even) through much hearinf/ whoever this Self choses, to him (/her) it unveils itself."