The Philosophy and Teaching of Jagadguru Thakur Sri Abhiram Paramahansa Deva
When does an Incarnation take Place?
Arjuna has been well-advised by Lord Krishna in his famous discourse Bhagavat Gita (IV.8)
“For the protection of the good, for the destruction of the wicked and for establishing Dharma (righteousness), I am born age after age”.
Not all Avatars take part in wars to fulfill their purpose. Some avatars are great teachers and their personalities, activities and teachings, have had far-reaching effects on the life of man. It is more often, after his human body is no more, that an incarnation receives wide recognition. He is worshipped as a deity by his followers and his personality, deeds and teachings, become the centre of a system of religious belief. A person may not understand philosophies and theologies but through absolute faith and devoted worship of the incarnation, even a man of little learning can attain salvation.
What Sri Ramakrishna Paramahansa (1836-1886 A.D.) said about Divine Incarnation, is indeed revealing.
“God has different forms and He sports in different ways. He sports as Isvara, Deva, man and the universe in every age. He descends to the earth in human form, as an incarnation, to teach people love and devotion. There is the instance of Caitanya. One can taste devotion and love of God only through his incarnation. Infinite are the ways of God’s plays.”
A unique feature of the Avatar of Thakur Sri Abhiram Paramahansa Deva, is the rich spiritual treasure left by him, in the form of a large number of books, written in his own hand, in Oriya language. They are in verse form. About fifty books have been published thus far. These contain his spiritual thoughts, philosophy and SADHANA practices – all for the benefit of mankind, be they householders or renunciates. These books are considered as jewels of mystic devotional literature in Orissa. Sri Thakur has stressed the principle of acintya-bheda-bheda-bhava in all his writings.
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Acintya-Bheda-Bheda-Bhava
Jiva, as used in the sense of Self, according to Sri Thakur, possesses twelve characteristics – it is indestructible, immutable, unattached, uncovered, without information, one, pure, self-effulgent, all – pervasive, knower, cause of all and shelter of all (ANTARANGA SANKIRTAN)
This indicates similarity or non-difference between Jiva and Brahman. However, Sri Thakur mentions (Janana Prema Sagar) Jiva, with all its glories, is subordinate and inferior to Brahman. This is so because Jiva is finite – consciousness and the Brahman is infinite – consciousness. The Jiva is a tiny spark, and fire is the Brahman! The Jiva is a drop of water and ocean is the Brahaman!
So, Sri Thakur terms Jiva as Jiva-Brahman and Brahman as Param – Brahman. Although there is non-difference in essence, Jiva – Brahman is not Param – Brahman as the spark is certainly not the whole firm, nor the water drop, can be, the ocean. Hence Jiva – Brahman is different as well as non – different from Param – Brahman. This is the principle of BHEDA – BHEDA. Since such mutually contradictory statements cannot be comprehended by a normal human intellect, it is said to be ACINTYA i.e. incomprehensible.
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Siginficance of Thakur's Teachings
The teachings of Sri Thakur are fundamentally simple and straight forward. There are no controversial aspects at all in all his teachings. Sri Thakur emphasizes the essential qualities of SATYA, DAYA, SANTI AND KSAMA as prerequisites for any spiritual SADHAKA. These should never be forsaken if one wishes to reach the ultimate goal of human life i.e., self – realization. Sri Thakur’s teachings are equally applicable to the followers of Form (SAKARA) and Formless (NIRAKARA) paths of worship. In fact they have universal application to all mankind.
Sameness of Pinda and Brahmanda
The universe is a playfield of the Brahman. Sri Thakur says, the individual human body, as well, is also a sporting place of Brahman. The LILA or sport of Brahman in the PINDA (humanbody) resembles with its sport in the BRAHMANDA (universe). In both PINDA and BRAHMANDA, it is the sport of Prakrti and Purusa only.
Everlasting peace is Parameswara only. Unless Jiva realizes Him, it is engulfed in the ocean of restlessness and turmoil. There is no place in the whole of universe nor any living creature, where ISVARA is not present. Since a human being is a part of the universe and is within the universe, it has the presence of ISVARA. It is far easier to realize ISVARA in a human body; however one should have unwavering faith and steadfast devotion.
Ajapa Yoga
In the human body, Prakrti is considered as Jivatman and Purusa, Paramatman. Once it is known that Isvara resides in our body, our body becomes the closest temple of worship. The only duty then, that one has, is to worship his personal God, in accordance with the upadesa or initiation given by Gurudeva. The Divine is no longer at a distant far off mystical Vaikuntha, but is now the dearest and nearest, with whom the Sadhaka establishes communion – whatever may be the devotee’s sex, creed or colour.
In order to establish this communion between the Jiva and Parama, Sri Thakur emphasizes reliance on NISKAMA PREMA BHAKTI and adoption of SAMARPANA SUTRA (total surrender).
All the four yogas explained in Bhagavad Gita namely Jnana, Karma, Bhakti and Yoga, are important and not one of them can be excluded by any Sadhaka in his spiritual practices.. Ajapa Yoga is in fact, a synthesis of all these four Yogas. In all his writings, Thakur stressed utmost, on the importance of PREMA BHAKTI in anyone’s sadhana. The BHAKTI of Gopis towards Lord Krishna is considered as the ideal. In the BHAKTI of Gopis, there is PREMA and NISKAMA of the highest degree.
What is Niskama?
In B.G. XII. 16, Lord Krishna advises Arjuna thus:
“He who is free from desire, who is pure in body and mind, who is resourceful, unattached, unworried and who has renounced all sense of doershop, (or who has renounced all acts of desire, prohibited by sastras) – a devotee thus endowed, is dear to Me.”
What is Prema?
In Caitanyacaritamrta, Gopika ‘Prema’ is described thus (GLSK). The object of Karma is enjoyment through gratification of the senses, while Prema has the pleasure of Sri Krishna for its object. Social conventions, scriptural injunctions and other Kama (activities), sense of decorum, patience, comfort of body and happiness of mind – renouncing all these, Gopis take to the worship of Sri Krishna. The Gopis pursue this Prema for the pleasure of Sri Krishna – not for their own gratification. Therefore, there is a world of difference between Kama and Prema. Kama is pitch darkness; Prema is the brilliance of the Sun in cloudless sky!”
Niskama prema bhakti is in fact, considered, as the fifth and most important purushartha, as compared to the other four: namely dharma, artha, kama and moksa.
No one can be a true devotee without equanimity or poise of mind and control of INDRIYAS, for which he has to do certain Sadhana processes and Ahapa Yoga, here, provides the necessary inputs
The greatest advantage of Ajapa Sadhana is that it is so simple and easy to practice, that, it can be practiced by anyone at any age or stage in life, so long as one is having consciousness. It is based on the most vital link between the inert human body and the soul. It is based o the awareness of inhalation and exhalation. Once a sadhaka receives initiation or GURU-UPADESA, he would know all the details about Ajapa Sadhana.
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Samarpana Sutra (Technique of Dedication)
Sri Thakur mentioned in his writings thus:
“Samarpana – these four letters are obtained only by your grace, O! Cakradhar ! This is very secret, the samarpana technique. Everything else is illusory, only this is real. Whoever does not offer how can he obtain your form? Without Samarpana, the path of devotion is forbidden. IT can never become devotion.”
Sri Thakur also wrote:
“Whoever does not know that result of action should be offered to you (Lord) what worship shall he do? And what shall he offer to you? What benefit can he obtain from song, music and dance? He, who does penance, let him continue! IF Lord does not enjoy the fruits of his actions, what is the use of such penance, if Lord himself does not bestow the fruits on the person?”
In B.G. III.9, Lord Krishna advises Arjuna
“O Son of Kunti! In this world, all action, unless they are done as an offering to God (or as Yajna), become causes of bondage. Therefore work for the sake of God, without personal attachments”
The knowledge about ‘Samarpana Sutra’ can only be obtained from the Lord, who assumes the form of Gurudeva and instructs the devotee about this sacred and secret knowledge. What is required of the devotee is absolute faith and earnest bhakti.
In B.G. IX.27, Lord Krishna teaches Arjuna to offer all he does to Lord Krishna only.
“O Son of Kunti! Whatever you do, whatever you eat, whatever you offer in sacrifice whatever you give as charity, whatever austerity you perform – do that as offering unto Me!”
However, Lord Krishna, in his entire discourse, had not given out explicitly the method or technique of dedication or offering. He had not given out purposely, it appears, so that this sacred and secret knowledge should be given to the deserving disciple, through the form of Gurudev, who is in fact, not different from the Lord himself.
In B.G. IV.34, Lord Krishna explains to Arjuna, how to obtain this secret knowledge.
“With reverential salutations, you do approach them – the wise men who have known the truth. Serve them and question them repeatedly (with due respect until your doubts are clarified) These wise men will impart the knowledge of this divine truth into you”
What should be the attitude of Sadhaka towards his Guru?
“Of what avail are prayer and devotion to an aspirant who views his Master as a mere human being? The disciple ought not to hold the Master as a man. Before getting the vision of the Deity, the novice see the form of the Guru as a preliminary. This form metamorphises into the Deity. The disciple thereby understands that God and Guru are one and the same. The Master awakens the spiritual consciousness in the disciple. More than that, he leads the initiated into Brahman itself. If the aspirant is earnest about spiritual enlightenment, the Lord sees to it that he comes in contact with an enlightened one. Seek and the light is sent to you”.
So said Sri Ramakrishna Paramahansa
How to receive initiation - Guru-Upadesa at Shanti Anandashram
Before attainment of Mahasamadhi, Jagadguru Thakur Sri Abhiram Paramahansa Deva, initiation – Guru – upadesa was being given personally by Sri Thakur to any disciple at the disciple’s specific request, if he is found deserving.
Subsequently, the Acharya (of Shanti Anandashram) had authorized few senior Babajis to administer this to those devotees who specifically request for the same and who are considered to have devotion towards the Divine. Such authorized Babajis are called Nama-acharyas. Guru – upadesa is extremely confidential and is a sacred bond between the Guru: Sri Thakur and Shisya: the devotee.