4 Categories of men

Posted By Author on December 12, 2010

1/2/1967:

Got up at 6 A.M. and hurriedly got ready to go to Deora Tal.  Before leaving Shomu brought the message from Baba that we should not catch fish by hook because fish would have lengthy painful death.

Dandge, Shomu, Gobind, servant Indersingh and I began our journey.  We reached Okhimath by 9 A.M. and made purchases of snacks and vegetables.  We took breakfast and owing to forced bachelorhood, bellicose Bholu’s recalcitrance created a problem.  It indulged in long amorous forays through lanes in search of a spouse and we had to waste both time and energy to collar the canine.  It delayed our expedition.  We resumed our onward march.  The climb was stiff and many times we had to take break to regain breath.  At midday we reached the top.  The region was covered with patches of snow. I was delighted to tread snow for the first time in life. The snowy peaks of the Great Himalayas were glistening in the north.  The lake was small and reflection of the peaks in crystal clear water was an unforgettable scintillating sight. We took a round around the lake Deoratal.  Then we used hooks, which were brought stealthily.  Shomu caught two fishes four inches in length and that was all the catch of the day. Gobind and Inder were busy in cooking.  We had an excellent picnic and after lunch we took a shortcut along a stiff cliff.  It was a very dangerous footpath.  With great strain and struggle we reached the camp in the evening and all were anxiously awaiting our arrival.  We were utterly exhausted and hence Baba did not call us.  However, he told Shomu and Radhakant that all be informed that from next day one that would not get up and perform meditation by 5 A.M. should leave the Ashram.  I dined and slept.

2/2/1967:

Legs with cramps were aching.  Completed routine.  Baba called all of us.  He asked about our trip to Deora Tal and then gave the following note and told to write answers.  The note was in Hindi translated here in English.

“From some special point of view man has been divided into four categories One category of man is of such kind that if some principle of enjoyment is kept before him and the underlying principle (tatwa) is explained to him, he immediately accepts that karma and tries to live life accordingly. The other category is such that explaining the principle is not enough, to deserve that they are to be given a specific injunction also. Then these people try to live life accordingly. Still other category is such that in spite of explaining the principle and giving clear injunction they are to be continuously goaded.  As a result they will do it for two or four days and give a gap of two or four days intermittently. Thus they will move forward slowly. In addition to these types there is one more category.  Although people in this category are given explanation of the principle to maximum extent, imparted injunction to any limit their mind will not accept it. If the injunction is harsh and severe enough then they will follow by body alone. You decide the gradation of upliftment or otherwise and find out yourself to which category you belong.”

After this he called every one of us near him and made him read his answer.  I read the following in Hindi, which is translated below:

“For the upliftment the four categories given are in an order. Whatever is acceptable to mind, I belong to the first category.  What so ever my mind does not accept but I feel it is true and indispensable, in that case I fall in the third category. I understand that in any case I do not belong to second and fourth category.”

All answered that they were in third category.  After that Baba gave a separate note to me:

“Then what is the difficulty?  The thing is that when the rising portion of the heart and the brain accepts something as really worth following and adopting and as such it becomes a part and a parcel of your better self, still the being of interior will be always there to rampantly stand in the way of your acting in strict observance of the principle and in spite of your better self tuned to it there will be intermittent failures even very serious ones and unless this response to inertia is not totally overpowered and finally eliminated, the sum total of the progress will not be reasonable and appreciable.  So the first thing for the aspirant to do is to get hold of this energy-sucking inertia and to give it the deathblow, which it really deserves.  Any co-operative response to the call of inertia will throw you in a whirl of penelopising.”

We had a lot of debate on this passage. When I contradicted he would explain in detail but when there was no explanation he would finish it by saying that without Divine experience I would not understand it.  I told him that my condition was like a child who is told not to touch the flame of a lamp and he learns alone through experience when his fingers burn.  Baba said in order to gain experience certain preliminaries were necessary to be performed in addition to faith in Guru.  I said it was difficult to recognize and get a genuine Guru. (In young days Netaji made efforts to search a Guru)

Baba said a person having physical ailment was not fit to follow the precepts.  All physical ailments could be removed by   autosuggestion.   If Divinity could not remove the ailment how could welfare of the people be achieved through Divinity? (A Gandhian disciple Acharya Jawadekar wrote a wonderful book stating how autosuggestion cures all ailments. Mantrik (exorcist or charlatan), Maharaj or Sadhu cures a person having full faith because these occult persons activate seeker’s own autosuggestions.)

I queried as to what was the purpose and function of mud application?  Did it generate autosuggestions?  Baba explained it had both inherent power and power to activate your autosuggestion.  I asked whether mud application could cure any ailment and he gave affirmative answer.  I asked as to why not try it on cancer and he said no one was willing to run the risk.  Moreover, if Divine power did not descend in that patient it would not be effective.  I said by aging process the body deteriorates then why it could not be stopped. He smiled.  Then I asked as to why Saints and Mahatmas who were so called Divine people died of ailment like that of Swami Vivekananda and Ramkrishna Deo.  Baba showed symptoms of irritation and he blurted that saints suffer because they invite sufferings of others to make the world happy.  I had a very bitter debate and I knew very well that I would be taken to task for this, very soon.  Baba left for early lunch and I finished breakfast.  Baba then called me alone inside and asked me in privacy whether I was worried about anything.  I said only to see mother.  He laughed and told me to send a telegram.  To curtail expenses I said I would drop a letter. Then he called others and after some time went for rest dictating note No.1 below:

After his and mine noon siesta we sat together in his hut and he gave the following note: No.2

Note No.1

12 P.M.  “Suresh, this note is suffix to earlier note given to you on ‘Then what is the difficulty?’

Inertia has both a direct and superstitious way of asserting itself.  When it works directly, a sensible man can perceive what it is doing.  But when it acts in a clandestine manner, sometimes it becomes extremely difficult even for a highly developed brain and heart to perceive the channel through which it is working. It is not unoften that inertia sometimes stealthily enters into functioning of the higher impulse and by one or the other pretext masquerading something genuine, tries to subvert the very base of the task from within. An intent eye bent uncovering this play of mischief can catch hold of this sordid thing and may reject and finally eliminate this underplay.  Whatever we see as working against or better suggestion is harmful and for all these you must have a cautious eye to penetrate into.”

After this note in his hut I requested Baba to give me Dr. Sorokin’s book  ‘Crisis of our age’ for my maternal grandfather to read. I told him that my grandfather wrote a book,  ‘From Science to Samadhi’.  He was a scholar of Sanskrit and Persian.  Baba said that I could read but prohibited to take it outside because he said the particles of his hand would go out.  He directed me to tell Dr.Ghiya and Dr.Wadodkar to read it as well.

Note No.2:

5 P.M.     “Today though not in toto but to a certain extent you have over judged yourself and perhaps this over judging is the result of not really understanding the inherent import of the description given.  The first category implies even when you do not realize the significant import of a principle and as such from this point of view it does not sit into your heart, your ‘Shrdha’ and ‘nishta’ will be so exclusive and so overpowering that simple enumeration and elucidation of a principle would be sufficient for you to take it to heart.  There is a fundamental difference between the two sides.  In the first you depend upon your own understanding, in the second your perfect faith depends wholly and exclusively upon the statement and enunciation of the principle by one in whom you have the real faith.  The last one without any wavering, without any interference from your own limited understanding will come only when the unconscious and the subconscious, not merely the conscious are practically dominated by one impulse of solid faith and note faith is not belief.  These two are thousands of miles apart.  ‘Shraddha’ not ‘Vishwas’ is a nearer synonym to faith though ‘Shraddha’ means something more than what in English faith connotes.  If something flattens and benumbs your understanding be sure it is not ‘Shraddha’ at all but superstitious ‘Vishwas’.  ‘Shraddha’ will always sharpen both your heart and the brain.  Whenever you are at a fix whether with reference to something what is functioning within you is ‘Shraddha’ or ‘Vishwas’, it is by the criterion given above that you have to decide what really it is.  Of course, ‘Vishwas’, if followed by a higher light and higher force may ultimately by a process of auto purification transform itself into ‘Shrdha’ and as such ‘Vishwas’ is not to be discarded but to be progressively purified.

If one puts his sincere belief which marches nearer to ‘Shraddha’ on somebody who does not really deserve it then you may be sure that the man may suffer even immensely but his own attribute would ultimately come forward to save him and in the long run he will not be the loser but the real gainer in relation to himself.”

In the above context I quoted an example of Rajah Harishchandra and asked whether it was appropriate.  Baba said yes.  Baba quoted another example of imposition of faith. Guru Nanak Deo was going for a pilgrimage to Kaba.  A Khalifa told him not to point his feet towards holy Kaba. The Khalifa turned his feet in whatever direction, he saw Kaba there.  Once a Swamiji approached Ramkrishna Deo.  The Swami had no faith in idol worship of Goddess.  Ramkrishna sent him to the Ganges and to his surprise wherever he entered the holy Ganges he found only knee-deep water, etc.

I pointed out to Baba that the Hindi note that he gave in the morning and subsequent questionnaire coupled with this second note denoted that he was under misunderstanding that I had no faith in him.  Baba laughed and said, “In general one had to keep faith in some or the other and the note was from that point of view.  It was meant in relation to that Guru.”  I told him that when I gave answer I never did it keeping Guru as a focal point but it was from daily practical point of life.  Baba agreed that from that view I was perfectly right.

Of course I made a somersault to please him but it was second time crystal clear that he wanted absolute submission.  No argument and no contradiction. He abhorred breach of trust, rebellion and treachery.  Total, unequivocal faith in him, he wanted and loved it too.  Baba then gave another note as below:

“There is a type of people, a type of false yogis with some psychic power who are always out to catch people. The method in brief is to send a force into the heart and the brain of his victim or that the brain and the heart of the latter become subservient to the false yogi.  Even in the common run of the world, there is no dearth of people having this dangerous power.  Be aware of them.  They may ruin your whole life.  In your association with the people good, bad or apparently indifferent, your eyes must be keen to find out whether you are contacting a benumbing force from the association and if it is such association, then it must be shun forthwith.   Even in case of some intellectuals, they even without their knowing, possess this psychic power acquired in some other life and they apply it on their victims without being fully conscious of what they really do.  Some very big professors had this nasty ability and by the application of this ability they suppose they make their pupil progress but really by obstructing the real free but not unbridled play of the intellect of the pupil, they do immense harm to their growth.  Your caution must be there that all genuine things make the relatively free play of your intellect and the heart freer and more lucid.  If that criterion is lacking, at once be on your guard and note for everybody his own self, his own experience is the ultimate, neither the scripture nor the Guru.”

In discussion of the above passage Baba remarked that a real yogi preserves the originality of intellect and brain of his disciple and yet develops it whereas in hypnotism or mesmerism brain washing is performed.

On my inquisitiveness Baba explained the difference between   ‘Maya ’ and ‘Love’ was that in the former expectation of return was there and it was absent in the latter.  The former was like a shopkeeper, i.e. expecting return for affection showered.  I asked whether mother’s was love or maya and he said maya.  We had lot of argument and debate on it and ultimately he agreed that as per his definition it was love.  Discussion ceased.

(Netaji mentions on page 125 of his autobiography, “Mother can never be selfish.”)

By 5.30 P.M. gate, Ramesh Saxena arrived from Meerut with ghee and other purchases.  Baba called him in and he bragged and blew his own trumpet, as to how he went and how he came.  Then Baba left for his meal and we were told to return after twenty minutes.

After his meals we occupied his hut.  He dictated a note to Salil for Rajat directing as to which plants he should bring from the Ashram.  Then letter from Ramen Roy was read out in which he mentioned about his hairbreadth escape from an accident, and about transfer of case.  Baba dictated a letter to him in the name of Ramanidada. I was getting bored.  He then declared that he would remain closed from next day and gave note and instructions to be followed during his closure.  This all went on for one and half hour and then we were given two bananas each and ordered to disperse.  I finished my dinner and retired.

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