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Time come

Time come

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Published by thegreatman
WHEN THE TIME COMES Conversations with Acharya Chandranath Kumar edited by Devashish Donald Acosta InnerWorld Publications San German, Puerto Rico Copyright � 1998 by Devaskish Donald Acosta All rights reserved under International and Pan-American Copyright Conventions. Published in the United States by InnerWorld Publications, PO Box 1613, San German, Puerto Rico, 00683. Library of Congress Catalog Card Number: 98-85902 Cover Design � Noel Paz No part of this book may be reproduced or trans
WHEN THE TIME COMES Conversations with Acharya Chandranath Kumar edited by Devashish Donald Acosta InnerWorld Publications San German, Puerto Rico Copyright � 1998 by Devaskish Donald Acosta All rights reserved under International and Pan-American Copyright Conventions. Published in the United States by InnerWorld Publications, PO Box 1613, San German, Puerto Rico, 00683. Library of Congress Catalog Card Number: 98-85902 Cover Design � Noel Paz No part of this book may be reproduced or trans

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Published by: thegreatman on Jan 26, 2009
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WHEN THE TIME COMESConversations with Acharya Chandranath Kumaredited by Devashish Donald AcostaInnerWorld Publications San German, Puerto RicoCopyright © 1998 by Devaskish Donald AcostaAll rights reserved under International and Pan-AmericanCopyright Conventions. Published in the United States byInnerWorld Publications, PO Box 1613, San German, Puerto Rico,00683.Library of Congress Catalog Card Number: 98-85902 Cover Design © Noel PazNo part of this book may be reproduced or transmitted in anyform or by any means, electronic or mechanical, includingphotocopying, recording, or by any information storage or retrievalsystem, without permission in writing from the publisher, exceptfor the inclusion of brief quotations in a review.ISBN 1-881717-01-1When the urge for liberation arises, the sadguru appears.
Shrii Shrii AnandamurtiPREFACEThe ancient discipline known as Yoga encompasses a wide variety of different paths and traditions. The essentials of this discipline are common to them all, butthere are differences in vocabulary and approach that can cause confusion or make the differences seem greater than they actually are. Acharya Chandranath is the oldest living disciple of Shrii Shrii Anandamurti, the guru of Ananda Marga,whom he affectionatelyrefers to as Baba.1 While most of Dada's2 teachings will be familiar to readersfrom other spiritual traditions, others are best understood in the context of his relationship with his guru. Hence, wherever necessary I have added footnotes in order to clear up any possible confusion, not only for practitioners from other yogic or meditative traditions, but also for those to whom the basic conceptsof yogic practice may appear somewhat alien or unfamiliar.Because the use of certain Sanskrit terms are fundamental to yogic practice, Ihave retained these words where Dada has used them and either given a translation in square brackets the first time they appear or footnoted them where a translation would have been unwieldy. As a general rule, those Sanskrit words which appear in only one place are italicized and defined only where they appear. All other Sanskrit terms are non-italicized and are included in the glossary at the end of the text.1 Acharya means "teacher" (literally: one who teaches by example), It is a titlegiven in Ananda Marga to those who are trained and authorized to teach the various meditation lessons and other practices. Ananda Marga (the path of bliss) isthe name of the organization founded in January 1955 by Shrii Shrii Anandamurti(1921-1990) for the purposes of propagating his spiritual teachings and establishing service projects. Ananda Marga now has yoga centers and service projects inover 180 countries.2 Dada means "elder brother". It is a common form of address in northern India and is commonly used to address acharyas in Ananda Marga.I would like to emphasize to the reader that the conversations recorded here a
re directed to those who are actively practising spirituality. In both the yogicand Tantric traditions, it is primarily practice that counts, not philosophy; hence the conversations recorded here, with an adept who has made it to the end of the path that we are all walking, should be of great value to anyone with a sincere interest in spiritual practice.INTRODUCTIONThere is a saying in India that if you want to see God, then look for him1 in his realized saints. Of course, God is everywhere,and nowhere is he closer to us than within our own sense of existence, but the pathways that lead to that realization are long and steep, and there is nothing more helpful to us in our journeytowards the Divine than the company of one who has reached there and can show us the way.In the fall of 1993 I moved from California to the Anandanagar Ashram2 in West Bengal, India,and over the next four years I was fortunate enough to be able to pay regular visits to sucha man. Whenever I would return home to Anandanagar after one of those visits I would feel that my meditation had somehow been raised to another level. Things that had never been clear to me became clear. The Divine Presence was stronger. Iwould return convinced that the experiences Dada Chandranath talked about, as ifthey were the most natural thing imaginable, were tangible and within reach. Most of all, I found in him someone who I could emulate in every sphere of life. When I saw his humility, his- 1 Throughout these conversations Dada uses the masculine singular pronoun (he) to refer to the Divine. This is traditional practice in Indian English, and I have preserved his original usage rather than attempting to find a usage more in keeping with contemporary efforts to eliminate sexist language from modern English. In Sanskrit and its modern descendants, such as Bengali, a single pronoun is used for both male and female, thus this problem doesn't arise. 2 Anandanagar is the central headquarters of Ananda Marga. It is a sprawling complex of over 2000 acres located in one of the most backwards and undeveloped areas in India
Purulia District in West Bengal. The residents of Anandanagar run over fifty developmental projects, including a hospital, alternative medicine clinic, several orphanages, reforestation center, infrastructure development, agricultural research institute, and numerous educational institutions. Apart from working in the projects, all the residents of Anandanagar are active practitionersof meditation and yoga, making it one of the largest spiritual communities in the world. -nobility of mind and character, his moral steadfastness, his human warmth, and the light than came from eyes that were always fixed on God, I felt an unbidden desire spring up inside me to mold myself after him. The path is subtle, so subtle sometimes that we easily lose sight of it beneath our feet. The most importantthings cannot be learned through words, and are difficult to understand even through our own practice. But see them alive in another human being and what was unfathomable and inexplicable becomes an image painted into memory, always thereto instruct us where words fail.Whenever I could, I would bring visitors to see Dada. They would bring their questions and with each answer I would learn something new about the spiritual path. One day I was sitting listening to Dada answer a question and I felt a sudden dismay that I didn't have a tape recorder to preserve what my memory was incap
able of preserving. I still remember the question. A friend of mine from Englandwas explaining that whenever she would do intense sadhana3 for some time it would always be followed by a period of intense clash. She would often get overwhelmed or discouraged at these times and stop doing such intense practice. Then sheasked, "Dada, how to manage?""There is nothing to manage," he replied. "You will have to accept the suffering." He paused and looked at her with a compassionate smile. Then he went on to explain that if one does intense sadhana over a period of time, then strong clashis bound to follow because when one's speed is increased the resistance will always be greater. It is a simple law of nature. But what happens, he said, is that if you can maintain the intensity of your practice, then eventually you get used to that level of resistance and you no longer experience it as suffering. Itis like when someone starts running or lifting weights for the first time. Afterthe first workout, their muscles will ache and they will suffer physically forseveral days. But if they can keep up with their exercise and not be put off bythe difficulties it entails, then eventually their muscles get used to that level of strain and they no longer experience it as pain. Rather, after some time they learn to enjoy the effort in itself. But if they give up and abandon the exercise, and then pick it up again after a gap of several weeks, they will have togo through the same process over again and suffer the same aches and pains. By the time Dada had finished talking I had resolved to get hold3 Sadhana literally means "effort to complete". It is the most commonly used term for spiritual practice, or more simply, for meditation.Conversations with Acharya Chandranath 11of a tape recorder and record his answers for the benefit of all the people whowould like to come to India and talk to him but who would never get the chance.Soon afterwards I prepared a list of questions with the help of a few friends and paid him a visit at his village home in Gadopur. My next visit was couple of months later at the home of his eldest son in Patna, and between the two visits Ihad enough material for a book.I have a couple of regrets concerning the scope of this book. The first is that the conversations themselves don't give the reader much of an idea of what itis like to have a chance to spend so much time with such a being. The real communication between a saint and those who go to them to learn about spirituality doesn't take place at the verbal level. The better part of the teaching lies in atransmission that cannot be seen or heard, much less captured on the written page. It can only be felt and experienced in the spark that travels unseen from themind that is one with God to the mind that hungers for that same experience. Ihave added a few excerpts from my diary to try to give the reader some sense ofthe spiritual climate that these conversations took place in, but they barely begin to do it justice. And I will add one anecdote here from a different visit, earlier in the same year. Hopefully it will give the reader an initial glimpse into Dada's personality, although I must point out that Dada is fond of saying that it is not the personality that counts, it is the ideology.On that occasion I had brought a group of westerners to see Dada, including asenior American monk of Ananda Marga, On the trip up to Patna I mentioned that Dada sat in nirvikalpa samadhi4 four times a day. On the second day of our visit,Dada, myself and this American monk went out to the porch to do our noon meditation while the women who had accompanied us remained inside to meditate. As we were sitting down, this monk turned to Dada and said, "Dada, Devashish tells me that you sit in nirvikalpa samadhi four times a day. Is it true?"Dada smiled broadly and said, "Devashish knows, I don't know."Samadhi means "yogic trance", or the state of union with God. There are two primary types of samadhi
savikalpa samadhi, where the mind of the spiritual aspirant merges into the Cosmic Mind, and nirvikalpa, where the mind dissolves into pure Consciousness and even the sense of "I" disappears. It is said that nirvikalpa cannot be described because the mind itself, the experiencer, does not remain, thus Dada's tongue-in-cheek comment a few lines later. This nirvikalpa state is the ultimate goal of yogic practice.

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